When Avraham was informed of the future exiles of his descendants at the "Bris Bein Habesarim," why did he not pray to prevent these exiles from ever occurring? Avraham had pleaded on behalf of Sodom. He surely could, and perhaps should, have done the same for his own children!? Additionally, why would Hashem reveal to Avraham exiles that came as punishment for the Nation's sins prior to them ever sinning? And finally, where does the Egyptian exile fit in the big picture? Seventy righteous people descended to Egypt, not sinners!?

The answer can be found in the reasoning behind the ten plagues. The Talmud tells us, as we read in the Haggada, that Rabbi Yehuda placed the plagues into three groups, representing: 1. beneath the earth, 2. above the earth, and 3. the heavens, reflecting G-d's sovereignty over them all. This was because the goal of the ten plagues was to imbue the people with deep belief in their Creator. This is why we find at the beginning of each group expressions of "knowledge of G-d," for the plagues which spanned all of the physical earth and the heavens imprinted the Jewish nation with true "emunah," belief, in G-d.

This focus on emunah began with the onset of Egyptian exile. The Medrash tells us that in the beginning of creation there are hints to future exiles, teaching us that exile is part of nature itself! The explanation for this is found in the reasoning behind the purpose of creation. The Mesilas Yesharim famously teaches us that ultimate joy is found in our getting closer to G-d. In order for the Jewish People to strive, appreciate, and earn that closeness, G-d created the natural reality of exile. As the gemara in tractate Chagiga states: "Rav Bardela bar Tavyomi said in the name of Rav: 'Anyone who is not subject to hester panim concealment of the Face, is not one of the Children of Israel.'" Like the weather, expressions of the hidden "face" of G-d are a expected seasonal part of the Jewish Nation's existence.

However a pressing difficulty remains. How is it possible that G-d placed His people into a situation where they would clearly be compelled to sin? Was it not a given that the Jews in Egypt would descend to the lowest levels of impurity?

The answer that the Nesivos Shalom gives, based on various sources, is surprising but revealing. The ultimate purpose of exile is not to bring repentance for our sins. Rather, it is there to cleanse our soul and shape it into a proper receptacle for a closer relationship with G-d. It is our desire to remain close with Him even in the most trying of situations that is the deciding factor, between redemption or not, as was the case in Egypt. The mitzvos direct and cultivate our relationship under normal circumstances. But another normal is a creation called "exile" with its seemingly unfortunate trials and tribulation. Exile tests the Jewish nation's very existence, yet serves to bring us closer despite the "sin" price tag. In the Egyptian exile, those who clung to their belief in G-d were redeemed. The prophet, Chavakuk tells us that "Tzaddik b'emunaso yichye," the righteous will merit life through their belief in G-d, and that will be the deciding factor for the ultimate redemption. With this clearer understanding of exile, we can understand why Avraham did not pray that Hashem not test the Children of Israel with exile. Avraham understood that the ultimate purpose of exile was not punishment, rather the means to achieve that great spiritual "wealth," closeness to G-d, e.g. when leaving Egypt. And those opportunities were destined to repeat itself through each one of the exiles.

May we internalize this timeless lesson, and keep our belief strong despite these trying times, to merit the redemption speedily in our day.