As we learn the parshios regarding the punishment of the Egyptians, a central theme that runs through them is the attribute of treating people middah k’neged middah, measure for measure. As the Gemara teaches us in Mesechtas Sanhedrin, “B’midah she’adam modeid, mod’din lo – The way a person acts, that’s the way he is treated.” It is the meaning of the verse in Tehillim, “Hashem tzilcha al yad yeminecha – Hashem is a shadow over your right hand.” Just like shadows mimic to perfection a person’s actions, so too whatever we do boomerangs back at us, whether for the bad or for the good.
In the opening words of a famous Mishna in Pirkei Avos, it says, “Da mah lemalah mim’cha – Know what is above you.” The Baal Shem Tov, zt”l, zy”a, interprets this to mean, “Know what’s in store for you from above: mim’cha,” by looking at yourself. Meaning, the way you behave, that’s the way you’ll be treated. He backs this up with a flourish showing that the word mim’cha, spelled mem, mem, chaf, is an acronym for middah k’neged middah.
The Rambam says that when studying the makos on the night of our Passover Seder, we should point out to our family the incredible middah k’neged middah in each of the ten plagues. This is very important since there are those cynics who want to explain away the makos as “natural” phenomena (cf. the Reader’s Digest about the splitting of the Red Sea). The realization of the constant existence of measure for measure precludes any element of chance. This point was made by the wise Yisro when he explained, “Atah yadati ki Hashem Hu Elokim, ki badavar asu aleihem – Now I know that Hashem is the true G-d because what the Egyptians plotted against the Jews befell them.”
So, let’s turn to the first plague of dam, blood. The Medrash Tanchuma reveals to us that Pharaoh, in his desperate attempt to stem the alarming population explosion of the Jews (they were all having sextuplets), forbade the use of mikvaos, banning the women from immersing in a mikveh after their menstrual cycle. As a result, they would be forbidden to procreate with their husbands. Thus, measure for measure, Hashem turned the waters of the Nile into blood.
An even more simple understanding of the middah k’neged middah was that Pharaoh murderously commanded, “Kol haben ha’yilod haya’orah tashlichua – Every boy that is born is to be cast into the Nile.” Thus, the Nile was full of Jewish blood and therefore, measure for measure, Hashem turned it into blood. The Pe’er Aharon, zt”l, zy”a, who was murdered by the Nazis (Hashem yinkom domo, Hashem should avenge his blood), says a further middah k’neged middah. If we remember our history, when Pharaoh was suffering from leprosy, he killed 150 babies in the morning and 150 babies in the evening in order to bathe in their blood as a dermatological solution for his malady. Thus, because he murderously used their blood for his bathwater, Hashem turned the bathwater of all Egypt into blood.
There’s another side to the plague of blood. The Medrash says that when Hashem does battle with the people, he punishes their god first. The Egyptians worshiped the Nile because it irrigated their land. Therefore, Hashem punished the Nile-god by turning it into blood. This insight explains a fascinating Ritva, zt”l, zy”a, on the Haggadah shel Pesach. The Haggadah teaches, “Uv’mofsim, zeh hadam – And wonders, this refers to the blood.” And then it quotes a pasuk from Yoel, “Dam, v’eish, v’simros ashan – Blood, fire, and pillars of smoke.” The Ritva says that the Haggadah questions why it says mofsim (wonders) in the plural if it only refers to blood. He answers that during the plague of blood, the blood was fiery, hot, and caused smoke to rise throughout the land. Thus, the meaning of the verse quoted, “Dam, v’eish v’simros ashan,” fits in well with Hashem punishing the Nile-god, so to speak, by burning it. As we sing in Dayeinu, “V’asah veiloheihem – Hashem wrought vengeance against their deities.”
As we familiarize ourselves with the concept of middah k’neged middah, it should be an incentive for us to adopt certain behaviors and inhibitions to avoid other behaviors. If we want warmth, we should be warm with people. If we want quality time from others, we should be careful to give time to those who we care about. If we want to be treated with patience, we should act patiently with all of our associates. If we would like to be dealt with sensitively, we need to sharpen our sensitivity toward others.
On the other hand, if we don’t like to be screamed at, we should make sure not to scream at anybody. If we dislike being spoken to condescendingly or with satire, we should purge our speech of such behavior. If we don’t want to be ignored, we should strive mightily not to ignore others. The more we learn about middah k’neged middah, the more it will impress upon us that this is what really happens to us in our journey through life.
In the merit of molding our behavior with consideration of middah k’neged middah, may Hashem bless us with long life, good health, and everything wonderful.
To be continued.