The beginning of our parsha lists Moshe Rabbeinu’s two sons, Gershom and Eliezer, and also explains why those names were chosen. The name Gershom was chosen, for Moshe said, “I have been a stranger in a foreign land,” and the name Eliezer was chosen, for Moshe said, “The God of my father came to my aid, and He saved me from the sword of Pharaoh.”
The births of Gershom and Eliezer took place earlier, so why are their names being explained later on, specifically at this point in the Torah? The Ramban explains that here the Torah wanted to mention the kindness that Hashem did with Moshe, for [originally] Moshe had been “a stranger in a foreign land” and [also] there he gave thanks to Hashem for having saved him “from the sword of Pharaoh” when he fled from him, whereas now, he was [like] a king over Bnei Yisrael and drowned Pharaoh and his people in the sea. The Ramban is perhaps teaching that much like when Moshe was a foreigner in Midian he thanked Hashem for having saved him from being killed by Pharaoh, so too, he also thanked Hashem for that same kindness at this stage in his life, despite his current lofty status of being like a king over Bnei Yisrael and having accomplished the tremendous feat of wiping out Pharoah and his people.
This may lead to the question: Isn’t it obvious that Moshe would thank Hashem for the kindness that He did for him despite the fact that Moshe was like a king and had performed great feats? So why would the Torah need to highlight it? If anything, now that Moshe was granted such a high status of being like a king would it not perhaps make it all the more obvious that he would surely thank Hashem for that kindness He performed for him, since without it, Moshe wouldn’t have been alive in the first place to attain and experience such an achievement!
We perhaps see from here that, to the contrary, the more status and accomplishments a person achieves, the more he may be susceptible to lacking appreciation for the kindnesses that Hashem has performed for him. Hence, had the Torah not mentioned Moshe’s thanksgiving at this prominent stage in his life, then we might have thought that Moshe would not have thanked Hashem now. This may show how achieving greater status and accomplishments in life can make it more difficult for one—even, perhaps, one on the level of Moshe Rabbeinu—to fully appreciate all of Hashem’s kindnesses, even if it was all those kindnesses that Hashem did for him which ultimately brought or enabled him to reach this greater place in life. Thus perhaps the Torah, specifically at this point, relates Moshe’s appreciation for Hashem’s kindness that He saved him from Pharaoh to show that Moshe, despite his high position in life, did not succumb to this natural response.
This phenomenon may occur as well when it comes to appreciating the good that people have done for us. When Yitro came to Moshe—as the beginning of our parsha relates—the Torah highlights that Moshe went out to greet him, as it states, “Moshe went out to meet his father-in-law.” This conduct was one of according honor to his father-in-law, Yitro. Yet it can be asked, Wouldn’t performing such an act of honoring his father-in-law obviously be taken by Moshe? Why then is the Torah highlighting this?
Regarding this act of honor performed by Moshe, the Sforno seems to say that despite Moshe’s lofty stature, Moshe did not refrain from going out to greet the one (Yitro) who gave him shelter during the time of his (Moshe’s) distress. Based on this Sforno, it can perhaps be explained that the Torah wanted to highlight that Moshe honored Yitro by going out to greet him—Yitro—who had given him good, despite the fact that Moshe was now a man of lofty stature.
Yet, Rav Henach Leibowitz persists and asks, Shouldn’t it be obvious that Moshe would have hakarat hatov and thus accord honor to Yitro since, after all, Yitro had bestowed goodness upon him?! So why does the Torah mention Moshe’s act of honor to Yitro!?
Perhaps we can explain, similar to the above, that had the Torah not mentioned Moshe’s act of honoring Yitro, which, based on Rav Leibowitz’s wording, was perhaps an act of gratitude stemming from his appreciation of the good that Yitro gave to him, then we might have thought that Moshe would not have taken such a course of action at this stage in his life, being that he is currently of such lofty status having accomplished great deeds. Thus, this can perhaps show how high status or great accomplishments can make it more difficult for one—even, perhaps, someone on the level of Moshe Rabbeinu—to maintain the proper appreciation and gratitude towards those people who have helped and benefited him.
From all the above, we can perhaps learn that when we achieve great positions and accomplishments in life, we should put in an extra effort to remember and be grateful for all the kindnesses and good that Hashem and people have done for us that may have led or enabled us to reach those great places.
Binyamin is a graduate of Yeshivas Rabbeinu Yitzchak Elchanan, and Wurzweiler School of Social Work.
