“The Torah is acquired in forty-eight ways… and one who attributes something to its originator. We thus learn that one who says something in the name of its originator brings redemption to the world, as it says, “Esther told the king in the name of Mordechai” (Avos 6:6). 

The last of the 48 qualities uniquely necessary for the acquisition of Torah is attributing a Torah insight to the originator or, more simply, giving credit. A strange add-on follows this. One who follows this practice “brings redemption to the world,” evidenced by Esther reporting the uncovering of the plot to kill Achashverosh “in the name of Mordechai.” It was this added element in her report that led Achasverosh to honor Mordechai, ultimately leading to Haman’s downfall and our redemption

After explaining the importance of this quality for the acquisition of Torah, the Maharal (Derech Chaim, Chap. 6, Mishna 6) elaborates on the connection between giving credit and bringing about our redemption.

Certainly, this is not a cause-and-effect relationship; for centuries, people have taught Torah ideas in the name of their originator, not taking credit for themselves. And yet, redemption did not come!

The Maharal explains that when Hashem brings redemption, it must be recognized and clear to all that it was He alone Who wrought it. As long as credit can be attributed to anyone but Hashem, redemption cannot come. Therefore, only one who never takes credit for what another does or says can play a role in the redemptive process. Hashem will only enlist those who take no undeserved credit, for otherwise, this will take away from the clarity that redemption is from Hashem alone.

Moshe Had to Make Thing Worse First

Attributing an idea to its originator is thus not sufficient to bring redemption; it is an absolutely necessary condition. Only someone like Esther, who took no personal credit for herself when she could have, can play a role in bringing about redemption.

This insight helps us understand a strange exchange between Hashem and Moshe at the end of this week’s parasha. After Pharaoh responds to Moshe’s repeated requests to free the Jewish people by increasing their workload (Shemos 5:6-18) the Jewish people complain to Moshe concerning his role in bringing on this extra burden. Moshe goes to Hashem complaining, “Since I have come to Pharaoh, speaking in Your name, he made it worse for the Jews.” Hashem’s response (6:1) seems strange. “NOW you will see what I am going to do to Pharaoh.” Now? Hasn’t this been the goal from the very beginning?

Combining an idea from Rav Yakov Kamentsky (Emes L’Yakov, Devarim 32:36) and what we have learned from the Maharal, we can understand why this intermediate step of Moshe making it worse was needed before Hashem moved ahead with His plan.

Had things run their course, from when Moshe appealed to Pharaoh to ask him “let my people go” through the ten plagues, the exodus, and the splitting of the Sea, the people would have looked at Moshe as one who played a crucial role in the redemption.

To avoid this, Moshe had to be perceived not as part of the solution but as part of the problem. Once Moshe was viewed through those eyes, Hashem could say, “Now you will see what I am going to do to Pharaoh,” with you as the intermediary.

As we stand today in the midst of the redemptive process. Sometimes, we rub our eyes in disbelief at the privilege of living in the Land that so many generations could only dream of. Yet, we must realize that redemption happens in a way beyond our grasp. Imputing any power to people, parties, or events that appear to bring about the ultimate redemption is counter to Hashem’s plan for redemption.

This, says Rav Kamenetsky, is the intention of Chazal when they teach us, “Moshiach doesn’t come until the people give up on the redemption” (Sanhedrin 97a). Certainly, we are anxiously waiting and longing for redemption. We never give up. But until we give up the thought that intermediaries will make it happen, it simply won’t.

We are called upon to fulfill our Torah responsibilities for their own sake. The redemption process, whichever way it unfolds, is credited absolutely to Hashem.