The Chanukas Hatorah has a different interpretation of the
Gemorah. He explains that the angels
wanted to kill the Egyptians via their holy words of praise, just as what
happened to the army of Sancherev.
Hashem responded the punishment must be meted out accordingly. My handywork was drowned, meaning the
Egyptians drowned the Jewish babies; they must be killed via drowning as well.
The Gemorah (ibid 16a) records how Mordechai told Haman that
only when it comes to Jewish enemies, we assume בנפול אויבך אל תשמח. However, when it comes to gentiles, we
rejoice over their downfall. Possibly,
this is also because of hakaros hatov (though I am aware that there are
sources that may indicate it is a hate against evil.)
It is well known the Shibaley Haleket says the aforementioned
Gemorah is the reason as to why there is no complete hallel on the
seventh day of Pesach. Why is it
different than the shira of Bnei Yisroel? It would seem that he holds our hallel is
merely to give praise for the past, its not an expression of personal hakaros
hatov, hence it would be akin to the shira of the angels.
The general rule is that we don’t sing the praises of Hashem
because it will automatically be unfitting for one can’t finish praising
Hashem. The Maharal Ch. 1 of Gevuros
Hashem asks if that’s the case, why is the rule of the haggadah המרבה לספר הר"ז
משובח? How can one continue to
praise Hashem, it will diminish His honor?
The Maharal answers that such a rule is true in regard to listing
praises, however when it comes to hakaros hatov, you must express your
gratitude to the best of your ability.
See more about the primacy of hakaros hatov in the
Exodus on my mother’s blog here.
Nice peshat from Chanukas hatorah except that it won't fit with the שבולי הלקט's medrash which doesn't say מעשי ידי טובעים בים ואתם אומרים שירה rather darshans the pasuk בנפול אויביך אל תשמח
ReplyDeleteAs a side note there may be a third pshat in saying shira on the destruction of the מצרים aside for הכרת הטוב and hatred of evil. Rashi 14:4 quotes the מכילתא which says כשהקדוש ברוך הוא מתנקם ברשעים שמו מתגדל ומתכבד וכו'. It is possible that the simcha is from the kiddush Hashem.