Hakaras HaTov in Parshas Vaera

Parshas Vaera Thank You

Perhaps one of the most “famous” Medrashim regarding the Makkos, and specifically the role of Moshe Rabbeinu in performing them, is brought by Rashi in this week’s Parsha. Most of us are familiar with the details of the Makkos from our youth, with many of the Medrashim cemented in our minds from a young age. Sometimes, however, it is important to view these Divrei Chazal with fresh eyes, from perhaps a different perspective, as we can always discover new and important lessons.

The Passuk tells us that prior to the first Makkah, Hashem said to Moshe: “Emor El Aharon Kach Matcha U’Nitei Yadcha Al Meimei Mitzrayim.” Mose was to tell Aharon to take his staff and stretch his arm out over the Nile River, an strike the water, in order to affect Makkas Dam. The Medrash Rabbah, brought by Rashi, tells us that because the river protected Moshe when he was a baby, Moshe could not be the one to hit the water. This was true both in the case of Makkas Dam as well as Tzefardeah—in both cases it was Aharon who was to hit the water.

Similarly, when it came to the third Makkah, Kinim, Chazal tell us that when Moshe killed the Mitzri earlier in his life he buried him in the ground and therefore Moshe could not hit the ground, which was the action that brought about the Makkah.

In both these cases we see that Moshe Rabbeinu was told to instruct Aharon to carry out the action because at earlier times in his life he had been well served by the river and the earth. Many Meforshim point out that this is an explicit lesson in Hakaras HaTov—because Moshe was helped by these items in some way he could not been seen as striking them. In fact some learn from here that one has to be Makir Tov even to inanimate objects, such as a river or earth, which may help us without any conscious decision to do so.

If we think about it, however, there is a basic question that can be asked on these Medrashim. If Moshe Rabbeinu was in some way responsible to be Makir Tov to the river and the earth, why was it permissible for him to instruct Aharon to do so? If someone is indebted to a specific person as a result of some generosity that he was extended, it is understandable that he would be expected not to harm him—would it be any less egregious if he asked someone else to do so?

Hashem could have spoken directly to Aharon—if Moshe needed to show his Hakaras HaTov by not striking the river, for example, why didn’t Hashem command Aharon directly, why tell Moshe to tell Aharon?

In a more general sense, we can also ask why the Torah chose to give us this message—about the extent of one’s responsibility to be Makir Tov—in this Parsha. Why are we taught this lesson in “Bein Adam L’Chaveiro”, important as it is, in middle of the Parsha of the Esser Makkos and Yetzias Mitzrayim?

If we look at the next Passuk, which describes the subsequent actions of Moshe and Aharon, however, it would seem that perhaps the role of Moshe Rabbeinu in this Makkah was not all that minor.

The Torah tells us, following the Tzivuy to enact Makkas Dam: “Vayasu Ken Moshe V’Aharon K’Asher Tzivah Hashem.” As with all similar Pessukim, we must understand why why the Torah adds “K’Asher Tzivah Hashem?” We know that there was a Tzivuy—once the Torah tells us that the instructions were carried out we know that it was “K’Asher Tzivah Hashem,” what do these words add that we wouldn’t know from the words “Vayasu Ken?”

The Ohr Hachaim Hakadosh, in explaining this Passuk, points us to his own explanation of a similar Passuk earlier in the Parsha. When Moshe is instructed to speak to Pharaoh and the Passuk says: “Vayas Moshe V’Aharon K’Asher Tzivah Hashem Osam Ken Asu.” The Ohr Hachaim there asks that it would seem that the words “Ken Asu” are extra—the Torah already told us that Moshe and Aharon followed the Tzivuy of Hashem, what does “Ken Asu” add?

The Ohr Hachaim answers that the extra words tell us that Moshe and Aaron were able to carry out the words of Hashem exactly as intended, with every Kavana: “SheNiskavnu El Amitus Hadevarim B’Shelimus.” It wasn’t just that Moshe and Aharon did the actions that were required of them, as if they went through the motions of the Tzivuy they were given, rather they performed the actions with the exact intent of the Kaviyachol. Each action had a specific purpose and goal that Moshe and Aharon were able to discern, and they had these Kavanos in mind as they were fulfilling their Shlichus.

From the fact that the Ohr Hachaim references this Pirush in the Passuk that we are discussing, “Vayasu Ken Moshe V’Aharon K’Asher Tzivah Hashem”, it would appear that the words “K’Asher Tzivah Hashem” are meant to tell us a similar message, that when Moshe and Aharon were given the Tzivuy that brought about Makkas Dam, they carried out the necessary actions with a measure of “Niskavnu El Amitus Hadevarim B’Shelimus.” This is statement is understandable when it comes to Aharon who was responsible to perform the physical act of hitting the Nile—the Torah is telling us that when he did so it wasn’t an empty action, but rather was infused with whatever Kavanos were intended by Hakadosh Baruch Hu when he gave the Tzivuy. But Moshe’s role was only to serve as a conduit, to tell Aharon what physical actions to carry out, he had no physical role in the performance of this Makkah in which to infuse these Kavanos—why is he included in the stamtet of “K’Asher Tzivah Hashem”?

It would therefore seem apparent that the role of Moshe was not limited to merely telling Aharon what Hashem said in the guise of an interpreter—as we noted Hashem could certainly have instructed Aharon directly. Rather there must have been a specific purpose in Moshe Rabbeinu telling Aharon what to do, and it was with this Tafkid in mind that Moshe carried out his part of the Tzivuy. Indeed, every aspect of the Tzivuy Hashem had a purpose, which the Torah testifies was understood by both Moshe and Aharon when they performed the Tzivuy, allowing them to reach a level of “Niskavnu El Amitus Hadevarim B’Shelimus.”

We must then try to understand the purpose of Moshe’s role. Why did Hashem specifically want him to tell Aharon what to do in the instances that he himself could not carry out the actions because of his Chiyuv of Hakaras Hatov?

Perhaps we can explain this based on an idea explained by the Maharal in his Perush on Pirkei Avos, Derech Chaim.

The Misnah in the sixth Perek says: “Haomer Davar B’Shem Omro Mevi Geulah L’Olam” and brings as a proof the fact that Esther told Achashvrerosh about the plot of Bigsan and Seresh in the name of Mordechai.

The implication of the Mishna is that when one repeats something in the name of its originator, he causes Geulah to come to the world, and therefore the fact that Esther told Achashverosh in the name of Mordechai was the reason that Klal Yisroel was saved.

The Maharal asks: how does the Mishna know that this was the reason for the Geulah in the days of Esther? Perhaps there was another Zechus that brought the Yeshuah, why specifically the fact that Esther said something “B’Shem Omro?” He therefore explains the Mishan differently: “Haomer Davar” refers not to a specific instance but to a type of person, one who tends to says things “B’Shem Omro”, an such a person is Zoche to be the one through whom Geulah is brought.

But why is this the case—why is one who says something “B’Shem Omro” the one that is Zoche to bring about the Geulah? The Maharal explains that when Hashem brings the Geulah it is his desire that everyone recognize that it was through He alone that the Geulah came. Therefore, when a Shaliach is needed to serve a role in the Geulah, Hashem seeks one who is not quick to take credit for the work of others, but rather someone who avoids the notion of Kochi V’Otzem Yadi, attributing their successes to the One Above.

The Maharal adds that this was certainly the case when it came to Yetzias Mitzrayim, as there are a number of Pessukim that indicate that a central purpose of the Nisim was to spread the name of Hashem. For example, the Passuk earlier in the Parsha says: “V’Yedu Mitzrayim Ki Ani Hashem”, and the Passuk in next week’s Parsha says: “V’Yadatem Ki Ani Hashem.” We see then that the recognition of Hashem’s name was a specific purpose in Yetaizas Mitzrayim.

Perhaps therein lies the answer to our question.

R’ Shlomo Wolbe, in Alei Shur, discusses the connection between the Middah of Hakaras HaTov and Avodas Hashem. He explains that person’s relationship with others is the same when it comes to other humans and Hakadosh Baruch Hu: if we can’t recognize the good that others do for us, we will never have an ability to recognize the Yad Hashem that provides us with our every need. This is why Pirkei D’Rebbe Elazar says “Kol HaKofer B’Tovos Shel Chaveiro, L’Sof Kofer B’Tovoso Shel Hakadosh Baruch Hu.” One who cannot recognize and appreciate that which is done for him by others runs the risk of becoming a Kofer in the gifts given to him by Hashem.

In order for the Makkos of Dam and Tzefardeah to occur there was a necessity for the water to be hit. This could not be done at the hands of Moshe Rabbeinu because of the way the water had protected him, and so the task fell to Aharon. Instead of Hashem telling Aharon directly, however, Moshe was instructed to tell him so that his lack of physical participation would be highlighted. He was told to delegate a task that would otherwise fall to him in order to show that he could not be involved because of his Chiyuv of Hakaras HaTov.

This served to highlight the extent of Hakaras HaTov that a person must feel: even to an intimate object which really expended no energy to provide the benefit. Any observer, be it in Mitzrayim or today, who thinks about this will realize the implication for their own life, and how much Hakaras HaTov they owe to anyone who affects them in any way. This in turn will allow a person to become closer to Hashem, for when we begin to examine our lives, and the roots of all that we have, we will not doubt come to a greater Hakarah of the Yad Hashem and the Tovos provided by Him on a constant basis.

This was the Kavana of Moshe’s role in Makas Dam, to highlight the importance of Hakaras HaTov, for this was an integral part of Yedias Hashem that was central to all the Nisim of Mitzrayim. In order for the purpose of “V’Yadatem Ki Ani Hashem” to be fulfilled, Bnei Yisroel had to be trained in the art of recognizing the good that is done for us and feeling Hakaras HaTov. Without this ability, we would not have been able to fully appreciate the Yad Hashem that was displayed in the Nissim of Yetzias Mitzrayim. Just as one who believes in Kochi V’Otzem Yadi cannot be the conduit for Geulah, as the Maharal explained, so to one who is not able to be properly Makir Tov will never be able to fully recognize the Mavei Goel.

As we learn these Parshios, replete with many references to Hakaras Hatov, we must take stock of our own lives. We can ask ourselves if we are properly Makir Tov to those around us who benefit us, be it on a constant or periodic basis, and we can certainly examine our relationship with Hashem who is the ultimate Mativ. In doing so we can improve our Hakara of the Yad Hashem and certainly be among those who are Mevi Geulah L’Olam.