Posted on 07/09/23
In our last pieces, we learned that the occurrences that affect our lives are “min haShamayim (from heaven).” This week we will explain how this realization should impact both our view of reality as well as our reaction to it.
Thanking for the Good
Recognizing that the good in our lives comes from Hashem should make us more appreciative of and thankful to Him. We are alive, we have our health, and we have food, clothing and so much more. We often take all this for granted or attribute our success to our efforts. The Torah[1] teaches us to thank Hashem after we eat — not just for the food, but for the Land that produced it as well.
The appreciation of these gifts is also behind the mitzvah of Bikkurim. Centuries after being brought into the Land of Israel, Jews are still commanded to bring their first fruits to the Beit Hamikdash. In addition to offering the fruits, we are required to verbalize our appreciation to Hashem for bringing us to the Land and for providing us with the fruit.[2] Only one who verbalizes appreciation truly appreciates.[3]
Following the lead of these mitzvot, Chazal instituted berachot that recognize and thank Hashem for each good experience. We recite these berachot before and after eating, before smelling spices, when it rains, when we experience a timely happy event, for happy occasions, and even when merely hearing good news.
Hoda’ah (thanks) is also a fundamental part of the cycle of our day. The first words we speak upon awakening — Modeh Ani — express our appreciation to Hashem for returning our souls to us. After praising and petitioning Hashem throughout our tefillot, we conclude Shemoneh Esrei with three berachot of thanks.
The Chafetz Chaim explained that it took him a long time to complete his Shemoneh Esrei because of the time he spent reciting the Modim berachah. (He was shocked that others could say the berachah so quickly.) This is because Modim thanks Hashem not just for sustaining our lives, but also for “the miracles, wonders, and favors He does for us every day, all the time, evening, morning and afternoon (!).” We should realize just how much Hashem does to assist us behind the scenes.[4]
Of course, all this thanks hinges upon our recognition that blessings emanate from Hashem. Reciting these berachot reinforce this recognition. In addition to thanking Hashem, our berachot also remind us of His role in our lives.
The Akeidat Yitzchak[5] sees this as the goal of Birkat Kohanim. Hashem’s blessings do not depend upon the Kohanim’s berachot; they hinge on our identification with these berachot and their attribution of our success to Hashem’s assistance. This, explains the Akeidat Yitzchak, is why each of the Kohanim’s three berachot repeat Hashem’s name — to emphasize that all berachot emanate from Him.
This is also how the Akeidas Yitzchak explains the meaning of the words we use to begin each berachah — “Baruch Ata Hashem.” What do these three words mean? Older English translations use the expression “Blessed art Thou”; more contemporary ones use “Blessed are You.” However, these translations do not reflect the true meaning of “Baruch Ata Hashem.” Rabbeinu Bachya and the Akeidas Yitzchak (and many other early commentaries) write that the expression “baruch” comes from the Hebrew word “bereicha” (meaning a pool or reservoir of water). “Baruch Ata Hashem” means “Ribono shel Olam, You are the source of all blessing.”[6]
It is important for us to appreciate Hashem in our lives. Doing so is not just a mitzvah; it is also good and healthy for us — “tov l’hodot LaHashem.”[7]
…And the “Bad”
The “bad” things in our lives — like pain and suffering — also come from Hashem. Many have a hard time attributing things they see as bad to Hashem, who is good. To solve this problem, ancient religions and philosophies believed in shtei reshuyot (two powers)[8] and Christians believe in Satan. Judaism has always strongly rejected this notion. We believe in “Hashem Echad.” Everything — both the good and the “bad”[9] — emanates from Hashem.
Realizing that the bad comes from Hashem should impact our response to it. Those who attribute their suffering to bad luck or natural causes respond by cursing their luck or looking for natural solutions. Our identification of Hashem as the source should focus us on determining His intentions.
Parshat Bechukotai[10] lists the curses that Hashem brings upon the Jewish People in response to their sins. The parsha tells how Hashem hopes that this suffering inspires the Jewish People to soul-search and change their ways. If they do not, Hashem increases the suffering in order to ‘get their attention’.
Even small inconveniences are significant and meant to be reflected upon. The gemara[11] includes (even) pulling the wrong coins out of one’s pocket as an example of heavenly decreed yisurin (suffering). We should look for the message behind any and all of our suffering. By ‘getting the message’, we avoid the need for Hashem to ‘raise the volume’.
The Rambam[12] connects the pasuk which Bechukotai uses to describe the Jewish People’s lack of meaningful response to their suffering — “v’halachtem imi b’keri”[13] — to the word mikreh (chance). If people avoid the call to reflect by attributing their suffering to chance, Hashem is forced to intensify the suffering until people get the message.
Understandably, Sefer Devarim presents teshuvah as the proper response to suffering.[14] Chazal[15] encouraged a similar response — one experiencing suffering should be mefashfesh b’maasav. He should search through his actions to identify what he is doing wrong and needs to correct.
Success and Suffering
Rabbeinu Bachya[16] summarizes the two ideas we have seen by explaining that “when we are successful, we should show appreciation to Hashem; when we suffer, we should recognize that it is not by chance, it is linked to our sin and we should reflect and aim to improve.”[17]
May we always remember that our experiences emanate from Hashem. May this recognition inspire us to thank Him for his blessings and reflect in response to suffering.
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi
[1] Sefer Devarim 8:10.
[2] Sefer Devarim Perek 26.
[3] See Alei Shur (2:279), who derives this from Rashi to Devarim 26:3.
[4] We find the Modim in additional prayer- the Ribon Kol Ha’Olamim we reite Friday night before kiddush. As we enter Shabbat, we reflect on the past week and thank Hashem for everything He did for us in the past (week) and will do for us in the future.
[5] Akeidat Yitzchak to Devarim, Shaar 74.
[6] Excerpted from The Blessings Are Not for Free, Rav Yissocher Frand.
[7] Sefer Tehillim 92:2.
[8] Talmud Bavli, Mesechet Berachot 33b.
[9] See Megillat Eicha 3:38.
[10] Sefer Vayikra 26:18,
[11] Talmud Bavli, Mesechet Eiruchin 16b.
[12] Mishneh Torah, Hilchot Ta’aniyot 1:3.
[13] Sefer Vayikra 26:27.
[14] Sefer Devarim 4:30 and 30:1–2. See also Rambam (Mishneh Torah, Hilchot Taaniyot 1:2-3).
[15] Talmud Bavli, Mesechet Berachot 5a. See also Rambam (Mishneh Torah, Hilchot Teshuvah 3:4) who uses this language.
[16] Rabbeinu Bachya to Sefer Vayikra 26:21.
[17] The Midrash Tadshe explains that this is the root of the laws of tzara’at. When we are afflicted with a nega, we should internalize what we have done wrong rather than chalking it up to chance. See also Sefer Hachinuch, Mitzvah 169.