Parshas Va'eira- Long Live The King!

Parshas Va’eira begins with Hashem reassuring and encouraging Moshe in his mission. Although it appeared that Moshe’s attempts only increased the difficulties for the Jewish people, Hashem tells him to persist and continue. The pasuk (6:13) states that Hashem “commanded Moshe and Aharon about Pharaoh the King of Egypt”. The verse does not specify the nature of the instruction. Rashi (Shemos Rabba 7:3) clarifies that Hashem commanded them to “apportion honor towards Pharaoh with their words”. They were to speak to Pharaoh with respect.

In Shemos (5:1-3), Moshe and Aharon approach Pharaoh for the first time. When they explain that Hashem has instructed that the Jews should leave Egypt to worship Him, Pharaoh retorts with disrespect. “Who is Hashem that I should heed His Voice…” Moshe and Aharon respond that the Jews should be allowed to exit Egypt “lest we be stricken with plague or the sword”. Rashi explains that the implication was that Pharaoh would receive that punishment for his refusal. However, in respect for the king, they directed the threat at themselves instead.

In a similar sense, when Hashem instructs Moshe to deliver the message of the fist makka to Pharaoh, He states (7:15) that Moshe should “stand to greet him at the edge of the river”. The Gemara (Zevachim 102a, Reish Lakish) explains that he should show him a pleasant countenance. Rashi explains that Moshe should prepare to greet Pharaoh in a way befitting of his honor.

In Parshas Bo, Moshe warns Pharaoh about makkas bechoros. He illustrates the terror the Egyptians will experience that night. “And your servants will descend to me… saying leave… (11:8).” The Gemara (above, Rashi) quotes this as a proof that one needs to have awe of the king. For in fact, Pharaoh personally approached Moshe, urging his departure (12:31). However, Moshe mentioned the servants out of respect. Additionally, Eliyahu haNavi showed honor to the wicked King Achav.

The Gemara (Megilla 15b) recounts that Esther entered the chambers of Achashverosh to initiate her plan to save the Jewish people from the decree of Haman. As she entered the chamber of idols, the Shechina departed from her. She wondered if this was due to her referring to Achashverosh as a dog (Tehillim 22). She thus fixed this mistake, calling him a lion. The original injustice was a lacking in respect towards the monarch.

All three aforementioned kings were wicked individuals. Pharaoh subjugated the Jewish people to immense suffering and denied the Greatness of Hashem. Achashverosh was a morally corrupt dictator who allowed Haman to seal a decree to destroy the entire Jewish nation. Achav encouraged idol worship and killed prophets. These kings were evil people. How can we understand this idea of affording them honor and respect?   

The Gemara (Brachos 58a) states that upon witnessing various sights one should say blessings. When seeing a Jewish king one should say “blessed is Hashem who has apportioned from His Honor to His fearers”. When witnessing gentile kings one should say “blessed is Hashem who has given from His Honor to His creatures”. Furthermore, Rabbi Yochanan states that one should attempt to run to greet even gentile kings. Should he merit to see the days of Moshiach, he will then be able to distinguish between the Jewish and gentile kings. Rashi explains that he will then see the difference between the past glory of the nations, and those who receive reward in the future.  

The Maharsha (Zevachim 102a) explains this idea. Malchus in this world is reflective of Hashem’s Kingship. One who denigrates a mortal king is somewhat disgracing Hashem.

Hashem is the “Melech malchei hamelachim.” He is the King of kings. Hashem is the One who ultimately affords the mortal kings their positions of power. Certainly, Hashem puts anyone into any position. However, in regards to kings, the involvement of Hashem is more magnified. When one honors a mortal king, he is ultimately giving glory to Hashem. When one denigrates an earthly monarch, he is disgracing Hashem for He put that person in his position. The honor is not for the person in power, but rather for Hashem who appointed him to it.

The Shulchan Aruch (224:8) paskens that one should say these blessings upon seeing Jewish and gentile kings. The Mishna Berura explains that this is true when witnessing Kings who have the ability to determine that one is liable to capital punishment. However, when seeing officers who are of lesser stature, one should say the blessings without the Names of Hashem. There is a debate amongst the poskim if and how one should bless upon seeing the President of the United States.   

A fascinating idea emerges. In modern times, people feel the need and compulsion to express whatever they feel, whenever they feel it. They champion this as a valid outcome of free speech. People say the most damning and offensive ideas, about the highest ranking officers and men of stature. Perhaps, it would be worthwhile to consider the fact that Hashem put those men of rank, into the positions they possess. The honor one should afford them would then correspond to glory being given to Hashem. The denigration would naturally follow suit. May we merit to glorify the King of kings in the greatest possible way!

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