Gratitude, Justice, and Mercy: Should We Thank Nations That Harmed Us?

In the previous article, we discussed showing gratitude toward the Egyptians and the difference between Amalek and other nations of the world. Should we really feel gratitude toward Egypt, or toward other nations that harmed us?

Uri asks: "In Tractate Shabbat (33b), the Talmud tells the story of Rabbi Shimon bar Yochai, Rabbi Yehuda, and Rabbi Yose. Rabbi Yehuda praised the Romans for indirectly benefiting the Jewish people by building streets, bridges, bathhouses, and so on. Rabbi Yose remained silent, while Rabbi Shimon bar Yochai condemned the Romans, saying that everything they built was only for themselves, and that their actions increased immorality and oppression through heavy taxation. Now, I understand that both opinions are words of the living God, different approaches in serving Him. So I ask: according to Rabbi Yehuda, should we today express gratitude toward nations of the world, who despite their hatred, have created inventions and technologies that we also benefit from? And along similar lines — should we recognize some measure of good even in wicked Jews who, despite intending to lead others astray, may have indirectly brought certain benefits to the Jewish people?"

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This is a profound question. Indeed, it touches on two ways in which God governs the world: the attribute of justice (din) and the attribute of mercy (rachamim).

Gratitude — even toward a harmful source, is an expression of mercy and piety. When God sent the plague of blood in Egypt, Moshe did not strike the Nile himself, but asked Aaron to do it instead. Why? Because the Nile saved his life as a baby, and Moshe would not strike the river that had protected him (Shemot 7:19, Rashi).

Similarly, the Torah tells us not to despise the Egyptians because they initially welcomed Yaakov and his family (Devarim 23:8), even though later they enslaved and oppressed us.

From a purely just perspective, Rome and Egypt never intended to help us — they acted only for themselves, and the harm they caused far outweighed any benefit. Yet from the perspective of mercy, one can say that everything is ultimately part of God’s plan, and even unwilling agents can bring about good.

This is Yosef’s message to his brothers: “You intended evil against me, but God intended it for good, to bring about the saving of many lives” (Bereishit 50:20).

God’s Mercy on the Wicked

The Talmud even describes God’s compassion toward the drowning Egyptians at the Red Sea: when the angels wanted to sing, God rebuked them, saying: “My creations are drowning in the sea, and you sing before Me?!” (Sanhedrin 39b).

Alongside mercy stands truth and justice. Egypt was punished with the ten plagues, and their army perished in the sea. Mercy does not erase accountability.

The sages taught: “Whoever says God is lenient and overlooks sin — his life will be overlooked” (Bava Kamma 50a). God is merciful, yes, but His seal is truth (Shabbat 55a).

Thus, there are two perspectives: to see reality through the lens of mercy or through the lens of justice. Rabbi Shimon bar Yochai, in his great holiness, embodied justice and truth and revealed mystical secrets. Yet the world cannot function on absolute justice alone — hence the famous story of how his harsh judgment destroyed a field, until a heavenly voice sent him back into the cave for another year (Shabbat 33b).

Mercy Has Its Limits

We must also be clear that gratitude does not apply in all cases. For example, those who deliberately cause others to sin are worse than those who harm physically. The Midrash (Sifri, Ki Teitzei 117) states: “The Egyptians drowned Israelite children, and the Edomites attacked with the sword, yet they were only restricted for three generations. But the Ammonites and Moabites, who schemed to lead Israel into sin, were forbidden forever. This teaches that one who causes another to sin is worse than one who kills him — for killing ends life in this world, but causing sin destroys him in this world and the next.”

There is therefore no gratitude to those who corrupt souls. Likewise, even good inventions in the hands of the morally corrupt can become tools of destruction.

The Dangers of Technology Without Morality

Rabbi Eliyahu Dessler explained that science and technology themselves are neutral, but when created by people with corrupted values, they end up destroying rather than building. He wrote: “Human beings, in their arrogance, believe that progress in science and technology will create a perfected world. But all their progress is in truth destruction. Civilization itself, as it advances, brings more ruin. Why? Because people are takers, not givers. With their greed, wars, and selfishness, they use every invention for harm. For example, advances in travel and aviation, instead of bringing unity, have brought worldwide destruction through global wars. Only when Mashiach comes and the earth is filled with the knowledge of God will human beings become givers, and then the world will finally be repaired.” (Michtav Me’Eliyahu I:204).

If humanity’s heart were pure, no child in the world would go hungry in an age of abundance. Instead, nations exploit the poor, pollute the environment, and fuel endless wars for resources.

A Lesson for Our Times

Beyond all the philosophical depth, there is a simple educational principle here: Judaism warns us not to glorify nations or individuals whose values are corrupt. The Torah commands: “Do not show them favor” (Devarim 7:2). The Talmud explains: do not praise idolaters or their deeds unless the intention is to praise God who gave wisdom to humans (Avodah Zarah 20a).

This is codified in Jewish law (Shulchan Aruch, Yoreh De’ah 151:14). Some authorities limit this specifically to idolaters, but the principle remains that praise must be directed toward God, not toward sinful people themselves.

Over-sympathy with the wicked can lead to admiration, and then to imitation. Mercy must never come at the expense of truth.