מדרש הודאה
Collected and Translated by
Rabbi Eric H. Hoffman
Illustrated by
Hannah R. Hoffman
Cover by
Benjamin R. Hoffman
To Manya
INTRODUCTION
Many of us are fortunate enough to gather together on Thanksgiving Day for an abundant meal, and it is common then for the question to be asked: What are you thankful for? For times when we seek the wisdom of Torah to guide us and inspire us, or to stand by as comfort, were these sages’ words collected and rendered. They might launch a discussion. They might support us privately as voices of hope. Sharing them with another could be the best gift for the worst of times, or maybe an enhancement for good fortune. May the Merciful One save us from despair—and show us the way to thanksgiving for every gift.
PARADOX OF CREATION
ZOHAR III:10a
Rabbi Yehudah taught that God created the world with seven layers above and seven layers below. Above, in each layer, are stars and constellations, chariots and angels. Each of the upper layers is enveloped by the layer above it like the skins of an onion. At the summit is the Holy One blessed be He, who carries them all by His power and strength. Similarly, there are seven realms below, all of them inhabited, one above the other, and atop them, the Land of Israel and Jerusalem.
“Where shall I go from Your spirit,
and where shall I flee from Your presence?
If I ascend up to heaven, You are there,
and if I make my bed in the netherworld,
behold You are there.”
(Psalms 139:7-8)
In the Book of Rav Hamnunah the Elder we are taught that the world is round like a sphere, and that when it is light in one part of the sphere, it is dark in another, when it is daytime in one part, it is nighttime in another. There is also a place where it is always daytime and there is no night except for a brief hour. Thus do ancient works and the Book of Adam the First teach us.
“If I take the wings of morning
and dwell in the farthest reaches of the sea,
even there Your hand guides me,
Your right hand holds me fast.
Should I think that darkness will cover me,
the night will be light for me…”
(Psalms 139:9-11)
What appear to be different accounts of Creation coexist as accounts of God’s marvelous deeds.
“I give thanks to You,
for I am in awesome wonder
over Your marvelous deeds.”
(Psalms 139:14)
“How manifold are Your works, O Eternal;
in wisdom have You made them all!”
(Psalms 104:24)
How manifold are the accounts of Your works, O Eternal; in wisdom have You made them all!
PRECIOUS WORDS
ZOHAR II:218a
When we have enjoyed our meal, let us give thanks for it through Birkat Hamazon. Those are the blessings we recite at the end of the meal. Its words are precious to the Holy One, blessed be He. As when the people brought their offerings to God, David responded, “All things come from You, so of Your hand have we given to You.” (I Chronicles 29:14)
But Birkat Hamazon elicits in the Holy King a special affection, which is related to Adam’s rebellion. When Adam ate from the forbidden tree, the Eternal God sadly banished Adam from the Garden of Eden. He cursed the ground and condemned Adam to work for his bread “by the sweat of his brow” and to eat it “in pain.” (Genesis 3:17-19) Therefore, when man meets the challenge and works hard in wresting his sustenance from the earth and is satisfied from his bounty, he pleases the One who reluctantly punished him. Thus man’s thankfulness is best expressed through blessings offered with a “cheerful disposition,” as they help to offset divine disappointment. As man is satisfied below, so does God benefit on high. Adam has become like one who “gives of his bread to the needy!” (Proverbs 22:9)
A TIME TO BE BORN
BATEY MIDRASHOT II 22:5
“Among the purposes under the heaven,
there is a time to be born.”
(Ecclesiastes 3:1-2)
The procession of conception, gestation and birth displays the loving mercies of the Eternal. An intricate skein of feeling and substance unites our parents-to-be and conducts us from cell to cells along protected pathways narrowly and painfully into the air of the world. Mother and father give thanks to the Holy One for new life and for their own survival. Were it not for God’s mercy, the world would not be built.
“Give thanks to the Eternal,
whose mercy is for ever!”
(Psalms 136:1)
“The world is built
upon God’s mercy.”
(Psalms 89:3)
HIDDEN MIRACLES
MIDRASH PSALMS 106:1
“Give thanks to the Maker of wondrous deeds, He alone…
Give thanks to the Divider of the Red Sea…!”
(Psalms 136:4,13)
God’s daily wonders for us are compared to the splitting of the Red Sea!
Said Rabbi Elazar ben Pedat: Many times a day our bodies may be in danger of mortal attack, perhaps by a snake or some other predator of nature, whereupon another force of nature, another of God’s wonders, defends us against them. We do not sense the danger, we do not sense the defense. Who does? “Maker of wondrous deeds, He alone!” (Psalms 136:4)
GIFTS AND GIVERS
TALMUD TAANIT 23a
One day Choni went out and saw a man planting a carob tree. Choni asked him how many years it would take for the tree to bear fruit. “It will take seventy years,” the planter answered. “Are you sure that you will live seventy more years?” Choni asked. “I found carob trees already planted in the world,” explained the planter, “so just as my fathers planted for me, I plant for my children.”
THANKSGIVING ENDURES
MIDRASH PSALMS 100:4
When all of our prayers for redemption have been answered, when the world has been perfected under the rule of the Almighty, will there still be a need for offering and prayer?
Said Rabbi Pinchas, Rabbi Levi and Rabbi Yochanan, in the name of Rabbi Menachem of Gallia: In the future all of the offerings will be suspended except for the thanksgiving offering, and all prayers will be suspended except for prayers of thanksgiving.
When David sought refuge from his enemies, he promised to fulfill offerings of thanksgiving above all other sacrifices. (Psalms 56: 10, 13)
When Jeremiah saw a future beyond the destruction of Judah, he envisioned sounds of rejoicing, the celebration of bridegroom and bride, the voice of those who “give thanks to the Lord of hosts…bringing offerings of thanksgiving into the house of the Eternal.” (Jeremiah 33:11)
Prayers and offerings of thanksgiving will endure “because the Eternal is good, His lovingkindness is for ever…” (Psalms 100:5).
IT SHALL BE GOOD
MIDRASH PSALMS 118:2
“Say to the righteous
it shall be good,
for they shall eat
of the fruit of their doings.”
(Isaiah 3:10)
Say to the Righteous of the universe it shall be good in what He does for you! For you find that on Rosh Hashanah all stand in judgment for their deeds before the Holy One, and every nation claims to have been judged favorably. Then, when Yom Kippur arrives, the Holy One exonerates Israel and forgives their sins, as was said, “On this day He shall make atonement for you.” (Leviticus 16:30) But it is not yet apparent that they have been judged favorably.
Five days later, as the Festival of Sukkot begins, Israel takes up its lulavs and etrogs and they praise the Righteous of the universe. So we trust that Israel has been judged with favor, for what do we say?
“Give thanks to the Eternal
as it shall be good,
for His mercy endures for ever!”
(Psalms 118:1)
In the prophet’s words:
“Give thanks to the Righteous
that it shall be good,
for they shall eat
of the fruit of their doings!”
(Isaiah 3:10)
LOVINGKINDNESS FOR EVER
MIDRASH PSALMS 118:4
When the Holy One shows lovingkindness to Israel, it is not for a year or two but for ever. Thus you find that Moses gave Israel the Torah. It was not taken away from them but was given to them for ever.
DEPTH OF TRAGEDY
TALMUD NIDDAH 31a
“I thank You, O Eternal One:
though You were angry with me,
Your anger is turned away
and You comfort me.”
(Isaiah 12:1)
The verse alludes to a trader who began on a venture which required ocean travel. He was injured so that he could not reach the ship, whereupon he began to curse and revile God for his ill fortune. But a while later he learned that the same ship was subsequently wrecked, whereupon he uttered thanks and praises to God for the injury that saved his life.
Even the one for whom a miracle is performed may not recognize it as a miracle.
FOR THE GOOD AND FOR THE BAD
MISHNAH BERACHOT 9:2-3,5
For good tidings, one says:
Blessed be the One who is good and does good.
For evil tidings one says:
Blessed be the Judge of truth.
For new items one says:
Blessed is the One who has kept us in life
and sustained us and brought us to this season.
One ought to thank God for the bad as for the good
and for the good as for the bad.
One who prays to change what is already done
has engaged in a vain prayer.
THE WHOLENESS OF THANKSGIVING
ZOHAR I:155b
“I will give thanks to the Eternal
with my whole heart.”
(Psalms 111:1)
Rabbi Shimon taught: Two impulses reside in the human heart, the desire for good and the desire for evil. David, who composed this psalm, doubled the last letter of the Hebrew word for “heart”: levav instead of lev. Thus he sought to give thanks to the Holy One, blessed be He, with his entire heart. This constitutes the two opposite aspects of human intention, like the opposing divine aspects of lovingkindness and might.
THANKFULNESS RATHER THAN HATRED
TANCHUMA VAYECHI 17
When Jacob died, his sons buried him in the cave of Machpelah. (Genesis 50:13) After the burial they followed Joseph to nearby Shechem and saw him gazing at the pit into which they had thrown him many years before. (Genesis 37:24) This is precisely the point at which they said, “Perhaps Joseph feels hatred towards us and intends to repay us for all of the evil that we did to him!” (Genesis 50:15) What the brothers at that moment did not perceive was Joseph’s thankfulness, as he had gone to the pit to invoke a blessing for the miracle that was done for him there: Blessed is the Omnipresent who has performed for me a miracle in this place.
ENDING UP THANKFUL
GENESIS RABBAH 71:2
Our father Jacob was inclined to divorce his first wife Leah because she deceived him into marrying her when he only wanted to marry her sister Rachel. (Genesis 29:18-25) But later, upon reflection over her role as mother of many of his children, he came to feel thankful. This is shown later, before Jacob’s death, when he adjures his son Joseph not to bury him in Egypt but in Canaan. Joseph so swore to him, “and Israel prostrated himself towards the head of the bed.” (Genesis 47:31) Who was “the head (in the sense of ‘the first’) of the bed” of our father Jacob? Indeed it was Leah!
WHOM TO THANK?
TALMUD BAVA KAMMA 92b
The Eternal told Moses to transfer some of his glory to Joshua son of Nun and to charge him before the community “that all the community of the Children of Israel should hearken.” (Numbers 27:18-20) “Then Joshua son of Nun was full of the spirit of wisdom, for Moses had put his hands upon him; and the children of Israel listened to him and did as the Eternal commanded Moses.” (Deuteronomy 24:9)
From incidents such as this comes the proverb: Though the wine belongs to the owner, the thanks are given to the butler.
WHETHER MUCH OR LITTLE
TALMUD SHEVUOT 15a
When Nehemiah describes the rededication of the Temple walls, he refers to “large thanksgiving offerings.” (Nehemiah 12:31) Rav Chisda taught that this must refer to the loaves which always accompanied the thanksgiving offerings. As far as thanksgiving offerings are concerned, they may be of cattle, fowl or meal, of which we are taught: Whether much or little, it is all the same, as long as one directs his heart to his Father who is in heaven.
WHO CAN RELATE?
MIDRASH PSALMS 106:1
“Many things You do, O Eternal my God:
Your wonders and Your thoughts towards us.
Nothing can be compared to You:
if I would try to express them,
they would be more than I could tell.”
(Psalms 40:6)
Rabbi Acha explained: It is like two individuals, one mighty and the other weak. Would the weak one be able to portray adequately the greatness of the mighty one? The weak individual does not know sufficiently what it is to be mighty.
“Who can relate
the powerful acts of the Eternal,
or make known all the praise
that is due Him?”
(Psalms 106:2)
Rabbi Samuel considered: “Who can relate the powerful acts of the Eternal?” It might be us, when we engage sufficiently in the study of Torah!
OUR GENEROUS LANDLORD
MIDRASH PSALMS 118:5
“Give thanks to the Eternal…
whose goodness is without limit!”
(Psalms 118:1)
A landowner who is the creditor of everyone in town supplies their needs during the rainy season, when the earth has not yet produced its harvest. When the crops are harvested, if he collects a small fee, give thanks to the landlord, who is good!
But consider a landowner who supplies our needs for no fee: Give thanks to the Landlord whose goodness is without limit!
THANKS FOR MY PORTION
TALMUD BERACHOT 28b
Rabbi Nechunia ben Hakanah used to offer
a short prayer whenever he entered
the house of study and whenever he left it.
They asked him: What is the nature of this prayer?
He explained to them:
When I enter, I pray that no error
should occur because of me; and
when I leave, I give thanks for my portion.
(Mishnah Berachot 4:2)
Our Rabbis elucidated how he gave thanks for his portion:
“I give thanks to You, Eternal my God, that You have granted my portion among those who sit in the house of study and that You have not granted my portion among those who work solely in material pursuits. For I arise early to words of Torah and do not arise early to frivolous matters. I labor and hope to receive a transcendent reward, and I do not labor purely to receive a material reward. I run to the life of the world to come, instead of running to mortal destruction.”
ON THAT DAY…
TALMUD PESACHIM 50a
“On that day the Eternal shall be one…”
(Zechariah 14:9)
Why “on that day,” as in the future? Is He not one now! Said Rabbi Acha bar Chanina: The difference may be found in how we respond to God’s decrees. In this world we thank God for the good by saying, “Blessed is the One who is good and does good,” while for evil tidings we say, “Blessed is the true Judge.” But in the future world all thanks shall be one; we shall respond to everything as to one, “Blessed is the One who is good and does good!”
GIVE THANKS FOR…
TALMUD SANHEDRIN 39b
“Give thanks to the Eternal as it is good,
for His mercy is without limit!”
(Psalm 118:1)
When the Egyptians pursued Israel to the shores of the sea and failed to destroy them but were destroyed themselves, the ministering angels sought to sing out in thanksgiving, but the Holy One said to them, “’Give thanks to the Eternal as it is good’: the work of my hands is drowning in the sea, and you would sing a song of thanksgiving? ‘For His mercy is without limit!’”
Said Rabbi Yosi bar Chanina: He does not rejoice, but He lets others rejoice, as can be learned from the blessings and the curses that would come upon Israel: “As the Eternal rejoices over you to do you good, so will the Eternal cause rejoicing over you in the event of your destruction.” (Deuteronomy 28:63)
Said Rabbi Yonatan: When Judah defeated the children of Amon, Moab and Mount Seir, they sang only the words, “Give thanks to the Eternal, for His mercy is without limit!” (II Chronicles 20:21) Why did they not sing, “Give thanks to the Eternal as it is good?” They omitted the words, “as it is good,” because the Holy One does not rejoice in the downfall of the wicked; to Him it is not good, “for His mercy is without limit!”
DOWNFALL OF THE WICKED
ZOHAR I:61b
“When the wicked perish, there is joy!”
(Proverbs 11:10)
When the Temple was destroyed, “On that day the Eternal God of hosts called for weeping and for mourning…” (Isaiah 22:12). But at any other time nothing pleases the Holy One blessed be He as much as the destruction of the world’s sinners.
Yet have we not learned that God takes no pleasure in the death of the wicked?
The Holy One blessed be He rejoices in the death of the wicked when He has been patient with them over a long period of time and they remain unrepentant. But if He imposes punishment before that time, He takes no pleasure in the destruction of those sinners.
But then we might ask: Why would God impose punishment upon the wicked before their time has run out? This He does when the wicked interfere with Israel, as did the Egyptians, so that He would express His pain by admonishing the angels, “The work of My hands is drowning in the sea, and you would sing a song of thanksgiving?”
WORDS OF THANKS
MIDRASH PSALMS 118:3
“Return, O Israel, to the Eternal…
take with you words…:
‘Take what is good!’”
(Hosea 14:2-3)
Hosea: Of the words we bring to the Eternal, we would have Him take out from them that which is good.
The prophet also assures us that whoever brings the good words of thanksgiving before God will take away that which is good.
RESPONSE TO LIBERATION
EXODUS RABBAH 30:5
“Halleluyah! Praise the Eternal!
It is good to sing praises to our God…
He declares His words to Jacob,
His statutes and His ordinances to Israel.”
(Psalms 147:1,19)
He liberated us from Egyptian bondage with Ten Plagues, for which He presented us with Ten Commandments. In them He gave us six days of work as He created the world in six days; the seventh day is the Sabbath as it was for Him. (Exodus 20:8-11)
Likewise have I given you six years to hold the Hebrew servant but to set him free in the seventh. (Exodus 21:2) As the female servant should not go out alone (Exodus 21:7-11), so have I given you My only daughter, who should always be protected in the Ark.
The many commandments that My daughter teaches and implies—these are the only thanks that I expect.
THANKSGIVING IS SINGULAR
ZOHAR I:173b
Jacob said to his household: “Let us arise and go up to Beth El, and I will make an altar there to God, who answered me in the day of my distress and was with me on the path that I walked.” (Genesis 35:2-3)
Rabbi Elazar taught: From this we learn that one for whom a miracle is wrought needs to offer thanks himself, just as one who eats bread needs to offer the benediction after the meal and not one who has not eaten bread.
THANKS TO THE DECEIVERS
TALMUD KETUBOT 67b-68a
The Torah establishes an agricultural cycle of seven years. Every seventh year the land shall rest. In Deuteronomy 15 the remission of debts, Shemittah, is added to the resting that shall take place in the seventh year.
Moses warns against ignoring the poverty of another in the Land by refusing to provide him a loan on the pretext of its imminent cancellation during the Shemittah. “You must provide it to him, and do it without regret!” (Deuteronomy 15:10) What if he doesn’t pay it back? He is poor! To refuse “would be your sin,” (Deuteronomy 15:9), and Rabbi Elazar pointed out that this is what we are inclined to do most every day.
Rabbi Chanina used to send four zuzim to a man he deemed to be poor every Friday in anticipation of the Sabbath. One day he sent him the money by the hand of his wife. She came back and reported to her husband that the man didn’t need it. “What did you see?” he asked. “I heard them ask him,” she said, “‘On what are you dining: on white linen tablecloths or on golden silk?’”
“Aha!” said Rabbi Chanina, “That is just what Rabbi Elazar taught us: ‘Give thanks to deceivers, for were it not for them, we would be sinners most every day!’”
LIMITS
TALMUD MEGILLAH 25a
A person was leading the prayer in the presence of Rabbi Chanina. In the first benediction, he said, “Blessed are You, O Eternal…the great, mighty and awesome, the glorious and the strong and the powerful God!” Said Rabbi Chanina: “Have you completed all praise of your Master? If Moses had not written the first three—‘The great, mighty and awesome God’ (Deuteronomy 10:17)—and the Men of the Great Assembly had not formulated them in our prayers, we would not be able to say that much, and you presume to add to it and then limit it!”
If there is much gold to be thankful for, and credit is given only for silver, thanks are reduced to an affront.
THE GREAT HALLEL
MIDRASH PSALMS 136:1
“Give thanks to the Eternal who is good,
whose lovingkindness is for ever.”
(Psalms 136:1)
The Great Hallel (Psalms 136) consists of twenty-six verses, which portray God, respectively, as Deity, Creator, Ruler, Judge, Liberator, Guide, Protector, Grantor, Savior, Redeemer, and Sustainer, through a discrete function or event. Some are specific to Israel, such as Liberator of Israel from Egypt (11) and Grantor to Israel of their Land (21). Others are universal, such as God of gods (2) and Sustainer of all flesh with food (25). Each of them portrays God as providing something fundamental or monumental which deserves our thanks. All of them end with the same refrain: “whose lovingkindness is for ever.”
Rabbi Joshua ben Levi provided the following teachings:
These twenty-six verses correspond to twenty-six generations which the Holy One created but not with Torah (twenty-six generations from Adam to Moses), yet He sustained them in His “lovingkindness.”
The first verse may also be understood to say, “Give thanks to the Eternal for what is good…”: Give thanks to the One who defines and collects each person’s obligation according to what is “good” for the person—an ox from the rich, a sheep from the poor, an egg from the orphan, a chicken from the widow.
Rabbi Yochanan taught:
Why is this chapter of Psalms called “The Great Hallel (Praise)?” Because the Holy One sits in the greatest height of the universe, and from there He distributes food to every creature:
“Who gives food to all flesh,
whose lovingkindness is for ever;
give thanks to the God of heaven,
whose lovingkindness is for ever.”
(Psalms 136:25-26)
THANKFULNESS ACROSS THE GENERATIONS
ZOHAR I:183b
A song of ascents by David:
“I was happy when they said to me,
‘Let us go up to the House of the Eternal:
our feet shall stand within your gates, O Jerusalem!’
Jerusalem, built as a city bound together,
to which the tribes of Israel ascend,
to give thanks to the Name of the Eternal!”
(Psalms 122:1-4)
Rabbi Shimon taught: David reveals here what his son Solomon would declare when the Ark was installed in the Temple, “It was in the heart of David, my father, to build a House to the Name of the Eternal, the God of Israel.” (I Kings 8:17) But while the Eternal credited David for his intention, “You, however, shall not build the House; rather your son who comes after you…” (I Kings 8:18-19)
All of Israel knew that the Temple would not be built until Solomon became king, so they would say, “When will David die so that Solomon succeeds him and builds the Temple? For then shall our feet stand within your gates, O Jerusalem!” Nevertheless, despite their impatience for his death, David was thankful, for his son’s sake, that they looked forward to his son’s succeeding him in order to fulfill the commandment to build the Temple.
“Jerusalem, built as a city bound together!” What did David mean by those words? Jerusalem was the cause for which parent and child were bound together. For this the tribes of Israel would ascend and give thanks to the Name of the Eternal!
GIVING THANKS AS TESTIMONY
ZOHAR I:242a
“Our feet are standing
within thy gates, O Jerusalem…
there the tribes went up,
the tribes of the Eternal,
in testimony for Israel,
to give thanks to the Name of the Eternal.”
(Psalms 122:2,4)
The Congregation of Israel remains close to her God. Why then does she adjure the “daughters of Jerusalem: If you find my Beloved, tell Him that I am lovesick?” (Song of Songs 5:8) The “daughters of Jerusalem” are the souls of the righteous, for while the Congregation of Israel is close to God, the souls of the righteous are close to God always and bridge whatever gap may exist between God and His people.
For thus we learn: When a soul enters the world, the Congregation of Israel testifies before it of her love for the King and entreats it to carry her words to Him in order to satisfy Him. So must everyone unify the Holy Name by speech, by intention, and by spirit, as the flame is one with the fire, and thereby assure that the King is satisfied with the Queen.
“To give thanks to the Name of the Eternal”—This is Israel’s testimony, bearing its burden patiently, caring not for its own honor but for the honor of its Master.
GIVE THANKS WITH FULL FEELING
ZOHAR II:174a
“I thank the Eternal
with fullness of heart.”
(Psalms 111:1)
I thank the Eternal with all that dwells in my heart. There dwells in my heart the good inclination, and there dwells in my heart the bad inclination. We must offer thanks to the Holy One blessed be He for everything which comes our way, both with the good inclination and with the bad inclination. For as a result of the good inclination does good come to man, whereupon he should bless the Holy One, who is good and does good. When, as a result of the bad inclination, a man stands accused of wrongdoing, so should he thank the Holy One, for all that comes to him and from whichever inclination.
FOUR WHO CRY OUT
BATEY MIDRASHOT II 36:16
“Let the redeemed of the Eternal give thanks
to the One who redeemed them
from the grip of adversity!”
(Psalms 107:2)
There are four who cry out to the Eternal in their distress. The wanderer who has lost his way and can find no sustenance is not abandoned; he is gathered in from the east and from the west, from the north and from the sea. The captive who sits in the shadow of death will not be consigned to affliction; he will be brought out of darkness, and his chains will be broken. The sick who abhor food and draw near to the gates of death will not succumb to their suffering; a knowing word will heal them and deliver them from their graves. The voyager who travels at the mercy of wind and wave will not be tossed into oblivion; the storm will be replaced by calm and a haven will appear ahead. As they cried out to the One who saved them in their distress, so let them give thanks to the Eternal for His mercy.
FOUR WHO OFFER THANKS
TALMUD BERACHOT 54b
Rav Judah reported that Rav taught: There are four who give thanks: those who have crossed the sea, those who have traversed the wilderness, one who has recovered from illness, and one who has been released from prison.
“Those who go down to the sea in ships…
they saw the works of the Eternal
and His wonders in the depth…
He raised up the stormy wind…and its waves…
their spirit melted in the face of trouble…
they cried out to the Eternal…
who calmed the storm and stilled the waves…
Let them give thanks to the Eternal for His mercy…
who can turn rivers into dry land.”
(Psalms 107:23-26, 28-29, 31,33)
“They wandered in the wilderness…
hungry and thirsty, their spirit weakening,
but when they cried out to the Eternal…
He rescued them from their distress…
Let them give thanks to the Eternal for His mercy…
who led them by a straight way
to a place of habitation.”
(Psalms 107:4-8)
“Foolishly afflicted from their iniquities,
their spirit abhorred all food.
On the verge of death,
they cried out to the Eternal…
He sent His word and healed them.
Let them give thanks to the Eternal for His mercy…
who rescued them from their graves.”
(Psalms 107:17-21)
“Those who sit in darkness…
prisoners of affliction and iron…
stumbling with none to help,
they cried out to the Eternal…
He saved them from the shadow of death.
Let them give thanks to the Eternal for His mercy…
who has broken their shackles…of iron.”
(Psalms 107:10, 12-16)
THANKS FOR GOOD TIDINGS
GENESIS RABBAH 60:6
When the servant of Abraham encountered Rebecca and she identified herself as being from his master’s family, “the man bowed down and prostrated himself to the Eternal.” (Genesis 24:26) From this we learn to give thanks for good tidings.
The servant’s mission was not yet fulfilled; Rebecca and her family had not yet agreed that she would travel to Canaan to marry Isaac. Yet the mere tidings were reason enough to give thanks to God.
The words of the servant’s blessing reflect the significance of tidings. In them he recognized the lovingkindness and truth of his master’s God. He credited God for leading him to the house of his master’s brother. Even though more had to happen in fulfillment of the servant’s mission, the good tidings pointed to the achievements up to that time which elicited the servant’s gratitude on behalf of Abraham.
FOR MERCY OR FOR JUSTICE
TALMUD BERACHOT 60b
“In God shall I praise His word;
in the Eternal shall I praise His word!”
(Psalms 56:11)
Rabbi Samuel bar Nachmani: While the word for “God” (Elohim) also means “judges,” signifying the penalty of justice, the Name of God (YHVH), implying “the Eternal,” signifies a merciful outcome.
“Let me sing of mercy and justice;
let me praise You, O Eternal One!”
(Psalms 101:1)
Rabbi Acha in the name of Rabbi Levi: I shall sing praise to You whatever the outcome: whether in mercy or in justice.
MELODY OF THE SUN
ZOHAR II:196a
“They hold You in reverence with the sun…”
(Psalms 72:5)
When the sun begins its daily course,
Israel breaks forth into song below,
following the sun on high.
What does Israel hear from the sun?
“Give thanks to the Eternal,
call out in His name;
make known His doings among the peoples.
Sing to Him; make music for Him!”
(Psalms 105:1-2)
Even so, Rabbi Elazar taught:
If the ears of people were not so closed
and their hearts, so unfeeling,
they could not endure
the sweet melody of the sun.
LET ISRAEL GIVE THANKS
MIDRASH PSALMS 118:6
It is not polite to speak of one’s own goodness. Let others sing praise. Who then should testify to the goodness of the Holy One?
“Let Israel give thanks,
for God’s lovingkindness is for ever.”
(Psalms 118:2)
MORNING BLESSINGS
ZOHAR III:120b-121a
Rabbi Shimon taught: At the onset of night, the lower tree, the Tree of Death, envelopes the earth, covering everything. That is when it becomes dark, and all the inhabitants of the earth sense the taste of death. A person will then entrust his spirit to Him through the night until the morning, when He returns it. So, when the morning comes and He has returned the deposit of a person’s spirit, that person needs to utter blessings to the Holy One, in appreciation of the Trustee’s faithfulness.
“And you who cleave to the Eternal your God
are alive, all of you, today!”
(Deuteronomy 4:4)
STAND UP FOR THANKSGIVING
ZOHAR I:82b
King David would arise at midnight. He would not sit or lie on his couch but stand up to give thanks, reciting songs and praises of the Torah.
“At midnight I shall rise
to give thanks to You
for Your righteous laws!”
(Psalms 119:62)
For that reason, King David will live forever, and even in the days of King Messiah, David will be king. For thus we have learned: King Messiah—if from the living, his name will be David, or if from the dead, his name will be David.
THANKSGIVING AT MIDNIGHT
MIDRASH PSALMS 57:4
“Awake O my glory,
awake O harp and lyre–
let me awake the dawn!”
(Psalms 57:9)
These are the words of King David: “Let my glory be awakened prior to the glory of my Creator! My glory is as nothing compared to the glory of my Creator! I shall awake the dawn; the dawn shall not be awakened for me.” But his evil impulse defied him, saying, “David, kings should expect to be awakened by the dawn, yet you say, ‘I shall awake the dawn!’ (Psalms 57:9) It is the custom of kings to sleep until the third hour of daylight, yet you say, ‘At midnight I shall rise to give thanks to You for Your righteous laws!’” (Psalms 119:62)
What then did David do? Rabbi Pinchas taught in the name of Rabbi Elazar son of Rabbi Menachem: He would take lyre and harp and put them under his pillow, then he would arise at midnight and play them so that his fellow students of Torah would get up as well, exclaiming, “If King David engages in Torah, how much the moreso should we!”
Said Rabbi Levi: A lyre was suspended opposite David’s windows so that a northern wind went forth at midnight and caused it to swing, thereby playing of itself.
THANKSGIVING OFFERINGS
MISHNAH ZEVACHIM 5
The thanksgiving offering is among the holiest of offerings, as its blood is sprinkled on all sides of the Altar and it must be eaten fully by midnight. But at the same time it has the access of the less holy offerings: it may be slaughtered anywhere in the Temple court, it may be eaten not only by Kohanim but by all Israelites as well, and it may be enjoyed anywhere in Jerusalem.
DIVINE FORBEARANCE
TARGUM YONATAN
“I thank You, O Eternal One:
though You were angry with me,
Your anger is turned away
and You comfort me.”
(Isaiah 12:1)
I give thanks to You, O Eternal One, for since I sinned against You, Your anger was upon me, and were it not for Your mercy, I would not enjoy Your forbearance.
REJOICE IN A GOOD NAME
ECCLESIASTES RABBAH 7:4
“A good name is better than precious oil;
and the day of death, than the day of one’s birth.”
(Ecclesiastes 7:1)
When a person is born, the next milestone is death, but when a person dies, the next milestone is eternal life.
When a person is born, everyone celebrates, and when a person dies, everyone weeps. But it should not be so. Rather, when a person is born, there should not be rejoicing, because we do not know then what his quality and deeds will be: righteous or wicked, good or evil? When a person dies, that is when we might rejoice, if he leaves this world with a good name and if he leaves it in peace.
Like two ships, one is leaving the harbor, and the other is entering it. Over the ship leaving there is great celebration, but over the ship entering there is none. A perceptive observer, however, would see things differently. Over the ship leaving the harbor there is no reason to rejoice, because we do not yet know how it will fare, what seas and storms it may encounter. While over the ship entering the harbor all should rejoice, because it has reached its destination in safety.
THE GOD OF HEAVEN
BATEY MIDRASHOT II 22:29
“Give thanks to the God of heaven,
whose mercy endures for ever!”
(Psalms 136:26)
The “God of heaven” upheld the world in mercy when it was without Torah. Israel invokes the “God of heaven” in thanksgiving for the enmity that the Holy One established between Israel and the nations. For were it not for that discord, Israel would have commingled with the nations and learned from their deeds.
“For every thing there is a season,
and a time for every purpose
under the heaven…
a time to love, and a time to hate;
a time for war, and a time for peace.”
(Ecclesiastes 3:1,8)
THANKSGIVING DINNER
SIFRA ON LEVITICUS 3:1
“When you sacrifice Shelamim offerings
and eat them there, rejoice before
the Eternal your God!”
(Deuteronomy 27:7)
Rabbi Shimon taught: Whoever brings Shelamim must be complete (shalem). This would exclude one who has just suffered a bereavement but has not yet buried his dead.
Rabbi Judah taught: Whoever brings Shelamim brings peace (shalom) to the world.
Among the Shelamim is the offering of Thanksgiving. What is common to them is rejoicing.
They are called Shelamim because there is fulfillment (shalom) for all parties; all participate in the sacrificial meal: the Altar, the Priests, and the Celebrants.
FOR EVERYTHING A TIME
ZOHAR I:195b
“For everything that one desires to do under heaven
there is a time…
A time to kill
and a time to heal,
A time to break down
and a time to build up…
A time to rend
and a time to sew…
A time to love
and a time to hate,
A time for war
and a time for peace.”
(Ecclesiastes 3:1-8)
There is a dichotomy of times, pairs of contrasting possibilities: half are opportunities for goodness, and the opposite of each pair is for evil. A person chooses out of his own free will which of the pair owns any act. If he chooses the right side, he is encouraged and rewarded for good. If he chooses the wrong side, he is punished.
But there is hope for the wrongdoer, when he recognizes that his evil acts are on the wrong side and that he is duly punished for them. Thus the sage continues: “I knew that there was no good in them; rather, there is to rejoice and to do good in one’s life.” (Ecclesiastes 3:12) When the wrongdoer recognizes that he has turned the wrong way and thereupon been seduced by the wrong side, he welcomes his punishment with rejoicing. He gives thanks to the Holy One blessed be He as he has been turned around to do good in his life.
INTIMATE THANKSGIVING
LEVITICUS RABBAH 9:4
“This is the law of the sacrifice of Shelamim (offerings of well-being) which one may bring near to the Eternal:
If for thanksgiving he brings it near,
then he shall bring near,
together with the sacrifice of thanksgiving,
unleavened cakes…”
(Leviticus 7:11-15)
When the Torah prescribes an offering, it says, “Let him bring it near”: Let the offerer bring his offering near to God. Accordingly, “If for thanksgiving he brings it near…” (Leviticus 7:12), but see how Rabbi Pinchas understands the verse:
It may be compared to a king who is visited by his tenants and members of his court. Each of them brings a gift, and as each is introduced to the king, the king commands his servants, “Accept his gift!” But then one comes who is neither his tenant nor a member of his court. The king asks his servants, “Who is he?” They say to the king, “He is neither your tenant nor a member of your court; he comes solely to honor you.” The king commands, “Give him a chair and let him sit upon it!”
Similarly, sin offerings and guilt offerings are brought to God to obtain forgiveness for transgression. But, as the verse says, “If for thanksgiving, He brings him near…”: God brings the offerer near!
FOR EVEN A LITTLE
ZOHAR II:153a-153b
“When you have eaten and been satisfied,
you shall bless the Eternal your God…”
(Deuteronomy 8:10)
Shall we bless the Eternal only after eating to satisfaction? Rabbi Chiya taught: Even if one has eaten no more than the volume of an olive, if he has desired it and regards its quality as essential, it may be called “satisfaction.” For when David sang, “You open Your hand and satisfy the desire of every living being” (Psalms 145:16), he did not say, “You satisfy the eating of every living being,” but “the desire of every living being!” The desire with which one regards his eating is what is satisfied, not the capacity of his stomach.
Hence, one should offer thankful blessing to the Holy One, blessed be He, because in so doing, regardless of quantity, he gives joy to the One above.
THE MAKING OF A GREAT MAN
TALMUD KETUBOT 62b-63a
Rabbi Akiba was once a shepherd. His master, Ben Kalba Savua, had a daughter. She regarded Akiba as both modest and noble. She said to him, “If I marry you, would you go to study Torah?” He said, “Yes!” So she married him secretly and sent him away to an academy. When her father heard what she had done, he drove her from his house and vowed that she should not derive any benefit from his property.
After Akiba had spent twelve years at the academy, he returned home with twelve thousand students. His wife was asked by an old man, “How long will you live as if you were a widow?” She responded, “If he would listen to me, he would study for another twelve years.” Akiba heard her response and thought, “Then I would be doing it with her consent,” so he returned to the academy and studied another twelve years. When he returned home after the second twelve years, he brought with him twenty-four thousand students.
When his wife heard, she went out to greet him. Her neighbors suggested that she borrow some nicer clothes to wear for the occasion, but she replied, “A righteous man knows the life of his beast!” (Proverbs 12:10) When she reached him, she kissed his feet. His attendants sought to push her aside, but Akiba said to them, “Leave her alone: what I have achieved and what you have achieved, it is all thanks to her!”
In the meantime her father heard that a great man had come to town. “Let me go to him,” he thought, “for perhaps he can nullify my vow.” When they met, Rabbi Akiba asked him, “If you had known that he would become a great man, in that case would you have made the vow?” “Not even if he knew but one law!” said his father-in-law. “Well, I am he,” said Rabbi Akiba, and his father-in-law fell upon his face and kissed his feet and gave him half of his wealth.
GLADDEN BRIDE AND GROOM
TALMUD BERACHOT 6b
“Thus says the Eternal:
There will yet be heard in this place…
the voice of joy and the voice of gladness,
the voice of bridegroom and the voice of bride,
the voice of those who say,
‘Give thanks to the Lord of hosts…
whose lovingkindness is for ever!’
who bring an offering of thanksgiving
to the House of the Eternal…”
(Jeremiah 33:10-11)
Rabbi Chelbo said that Rav Huna taught: The proper celebration of a wedding is more than the enjoyment of the wedding feast. It entails the happy greeting of bridegroom and bride. In so doing, the five “voices” of Jeremiah’s prophecy are affirmed. The fifth “voice” is less obvious than the first four. It is the voice of thanksgiving for the event that Jeremiah prophesied would enable them all:
“’For I shall turn around the captivity of the Land as at first,’
declares the Eternal.”
(Jeremiah 33:11)
INCLUSIVE THANKS
TALMUD BERACHOT 46b
“Lift up your voice like a ram’s horn,
and proclaim to My people…
let your light break forth as the morning
and your healing spring forth speedily;
let your righteousness go before you…;
rebuild the foundations of many generations!
Then shall you be called the repairer of the breach,
the restorer of paths to dwell in.”
(Isaiah 58:1,8,12)
Mar Zutra was visiting Rav Ashi when the latter experienced a bereavement. Following the meal, he offered this benediction:
O One who is good and does good,
God of truth, Judge of truth,
who judges in righteousness
and takes away in justice,
who rules His world in accordance with His will,
as all of His ways are just and everything is His,
and we are His people and His servants,
for everything we are obligated to give Him thanks
and thus to bless Him:
May the Repairer of the breaches in Israel
repair this breach for life!
FROM DARKNESS TO LIGHT
GENESIS RABBAH 68:9
Some conclude the meal by entreating the Merciful One to bring blessing to our suffering brothers and sisters and to bring them out of darkness into light.
This may be derived from the thrice-daily appreciation of darkness and light that is recommended for our prayers by Rabbi Shmuel bar Nachman:
In the evening one should say, “May it be Your will, O Eternal my God, that you will take me out from darkness into light!”
In the morning one should say, “I give thanks to You, Eternal my God, that you have brought me out from darkness into light!”
In the afternoon one should say, “May it be Your will, O Eternal my God, that just as You deemed me worthy of seeing the sun in its rising, so may You regard me worthy of seeing it in its setting.”
FOR HIS OWN SAKE
MIDRASH PSALMS 107:1
“Our ancestors in Egypt
did not appreciate Your wonders…
nevertheless He saved them
for the sake of His reputation:
to make known His mighty power.”
(Psalms 106:7-8)
The prophet Isaiah addressed the exiles in Babylonia: “For My own sake” will I redeem you, says the Eternal, rather than be disgraced as powerless; “I will not let My glory default to another!” (Isaiah 48:11)
“Give thanks to the Eternal!” (Psalms 107:1) not for rewarding our own righteousness (Deuteronomy 9:5), but for His ongoing mercy towards us His redeemed (Psalms 107:2), which He does for His own sake.
WEEPING AND REJOICING
PESIKTA RABBATI 35
“Rejoice and be glad, O daughter of Zion,
for I am coming to dwell in your midst,
declares the Eternal!”
(Zechariah 2:14)
Such was said in the Holy Spirit by Solomon:
“If she be a wall,
we shall build upon her
a turret of silver;
and if she be a door,
we shall protect her
with boards of cedar.”
(Song of Songs 8:9)
Solomon said his words regarding the Congregation of Israel and the Shechinah (Divine Presence) which dwelled upon the First Temple. Whereas the prophet Zechariah addressed his words to the “Daughter of Zion” in anticipation of the building of the Second Temple.
When the Second Temple was built, the Shechinah did not dwell upon it as it had upon the First Temple. The Holy One, blessed be He, had said: If all of Israel comes up, the Shechinah will take residence; if not, they will benefit only from the Bat Kol (a reflection or echo of the Divine Presence), as was said: “Many of the Priests and the Levites and the Elder Chiefs of the Fathers, who saw the First Temple when it was established—for this (Second) Temple in their eyes they weep loudly….” (Ezra 3:12a), and: “Who is left among you who saw this Temple in its former glory, and what do you see now? Is not such a one as nothing in your eyes!” (Haggai 2:3) Yet the verse of Ezra continues, “…but many shouted joyously at the top of their voices!” (Ezra 3:12b)
Why did some of the people weep while others rejoiced at the sight of the Second Temple? Elders who saw the glory of the First Temple, in which the Shechinah dwelled, and then saw the Second Temple, in which the Shechinah did not dwell, were the ones who weeped. Their children, who had not seen the glory of the First Temple, but saw the building of the Second Temple, were those who rejoiced.
ONE’S PLACE
TALMUD BERACHOT 60b-61a
“I shall raise the cup of salvation;
I shall call upon the name of the Eternal!”
(Psalms 116:13)
Rabbi Tanchum: “I found trouble and sorrow, but I called upon the name of the Eternal.” (Psalms 116:3-4)
“Naked came I from my mother’s womb,
and naked shall I return;
the Eternal has given, the Eternal has taken,
blessed be the name of the Eternal.”
(Job 1:21)
Rabbi Meir and Rabbi Akiba: One should always think that whatever God does He does for good.
“Do not be hasty with your words,
and do not feel impelled to object before God,
for God is in heaven and you are on earth;
therefore let your words be few.
(Ecclesiastes 5:1)
Rav Huna from Rav in the name of Rabbi Meir: A person’s words before the Holy One should always be few.
NAME AND PRAISE
ZOHAR I:178b
“Fear not, O Jacob, My servant,
O Jeshurun, whom I have chosen!”
(Isaiah 44:2)
Why is Halleluyah! the greatest of all songs and praises of David? Because in it is included both God’s Name and God’s praise as one:
God’s Name is Yah.
But while Hallelu instructs us to praise God, it is more essentially God’s companion, the Congregation of Israel, which ordains continually, unceasingly, praises to the Holy One, blessed be He, as David said: “O God, let there be no silence to You!” (Psalms 83:2)
Thus does Halleluyah! suggest the bond of unity between God and Jacob “even beyond all the songs and praises of David, Your anointed servant.” (Siddur Sabbath Morning Pesukey D’zimra)
IDOLATOR’S THANKSGIVING
TALMUD AVODAH ZARAH 32b
It is forbidden to conduct business
with a gentile on his way to an idolatrous service,
but with one coming from an idolatrous service
it is permitted.
(Mishnah Avodah Zarah 2:3)
Samuel explained that the reason why it is forbidden to conduct business is that the idolator, who is on his way to an idolatrous service, might well then give thanks to his idol for his successful transaction or might even use his acquisition as a thanksgiving offering to his idol. But when the idolator has departed the service, it is permitted to conduct business with him because the act of idolatry is in the past.
FOR WHAT GOD MADE AND DOES
ZOHAR III:21a
“I will give thanks to You for ever, for You have made,
and I shall await Your name,
for Your good is in the presence of Your pious ones.”
(Psalms 52:11)
Rabbi Chiya and Rabbi Yosi took refuge in a cave to avoid some robbers. They were happy to be joined by a pair of merchants who camped there for the night, their animals laden with wine and food. The merchants, for their part, were delighted to discover that they were encamped with a pair of scholars, for they had wondered over the strange verse from Psalms.
“I will give thanks to You for ever, for You have made…”: Made what? asked one of the merchants. “…And I shall await Your Name, for Your good is in the presence of Your pious ones”: Is God’s goodness in the presence of His pious ones only? Is it not also in the presence of others?
Rabbi Chiya answered: It is for this world, that the Holy One, blessed be He, has made and established, that every one should thank Him every day! And the Name of the Holy One, blessed be He, is good indeed in the presence of the innocent and not in the presence of the guilty, who despise Him every day by neglecting the Torah!
That is all very good, said the merchant, but I would like to share a word of Torah that I learned elsewhere. Share it, said Rabbi Chiya and Rabbi Yosi, for Torah is not an inheritance for one place alone!
The merchant proceeded to relate how he was once in the town of Lod, standing outside of a house from which he heard the voice of Rabbi Shimon ben Yochai, expounding upon this very verse. He explained “Your pious ones” (chasidecha) as “Your pious acts” (chasadecha), both written with the same letters.
Rabbi Chiya and Rabbi Yosi kissed him on his head, and Rabbi Chiya praised him: You from your place shake the highest mountains, and even the birds of heaven delight in your words!
THE MODIM OF THE RABBIS
TALMUD SOTAH 40a
The Modim (Thanksgiving Prayer) of the Shemoneh Esrey, recited as part of every service, thanks God for being our benevolent, compassionate Shield and Support. Its place near the end is fitting, as it follows the series of petitions to God for healing, sustenance, forgiveness, justice, restoration of our national independence, and acceptance of our prayers. By its place it might be understood as acknowledgement in advance for the granting of our requests.
It is unique among all of the other benedictions of the Shemoneh Esrey, when it is recited publicly by the leader of prayer in the morning and in the afternoon, for a separate “track” that the congregation follows at that point. While the leader recites the words of the Modim prayer that the congregation had recited silently just a few moments earlier, the congregation simultaneously recites other, summary words of thanksgiving.
While the leader of prayer says Modim,
what do the people say?
Rav taught:
“We thank You, O Eternal our God,
that we thank You!”
Samuel taught:
“We thank You, God of all flesh,
that we thank You!”
Rabbi Simai taught:
“We thank you, our Creator, Creator of the beginning,
that we thank You!”
The Nehardeans say in the name of Rabbi Simai:
“Blessings and thanks we offer to Your great Name—
as You have kept us in life and sustained us—
that we thank You.”
Rav Acha bar Jacob added a conclusion thusly:
“Blessings and thanks we offer to Your great Name—
as You have kept us in life and sustained us—
thus may You keep us in life
and be gracious to us
and gather and assemble our exiles
in Your holy courts
to observe Your laws and to do Your will
with a complete heart—
that we thank You.”
Rav Papa said:
Let them say all of them!
Thus the congregation today
recites “The Modim of the Rabbis”:
“We thank You, who are the Eternal our God
and God of our fathers, the God of all flesh,
our Creator, Creator of the beginning;
blessings and thanks we offer to Your great and holy Name—
as You have kept us in life and sustained us—
thus may You keep us in life and sustain us
and gather and assemble our exiles in Your holy courts
to observe Your laws and to do Your will
and to serve You with a complete heart—that we thank You.
Blessed is the God of thanks.”
WHEN TO BOW
TALMUD BERACHOT 34a-34b
When King Solomon finished his prayer of dedication for the Temple, “he arose from before the Altar of the Eternal from kneeling upon his knees…and he stood and blessed all the congregation of Israel.” (I Kings 8:54-55) Such is the sole prerogative of the king—to remain bowed through the entire Eighteen Benedictions of the service—according to Rabbi Isaac bar Nachman, who learned it from Rabbi Joshua ben Levi. But Rabbi Shimon ben Pazzi reported from Rabbi Joshua ben Levi in the name of Bar Kappara that the king bows at the beginning and at the end of each individual benediction.
All others bow only at the beginning and at the end of the First Benediction, which mentions the Patriarchs, and at the beginning and the end of the Thanksgiving Benediction. If one is seen bowing at the beginning and the end of each benediction, we teach him not to.
The High Priest bows at the end of each individual benediction.
To the extent of one’s greatness must one bow and lower oneself. Everyone bows for the Patriarchs and for Thanksgiving.
SHABBAT DISPELS THE DARKNESS
GENESIS RABBAH 11:2
“God blessed the seventh day…” (Genesis 2:3) with a special light. When the sun set at the onset of the Sabbath, what would become of the light He created? The light of Sabbath took over and all of creation sang praises “for His light to the ends of the earth!” (Job 37:3)
SALVATION, SUFFERING AND THANKSGIVING
GENESIS RABBAH 34:1
“Release me from prison
to give thanks to Your name;
the righteous shall laud me
because You have rescued me.”
(Psalms 142:8)
The Psalmist’s words allude to Noah, who was confined to the ark for twelve months. Even though Noah was saved from death, he regarded the ark as a prison because of his confinement and suffering. When God commanded Noah, “Go out from the ark” (Genesis 8:16), Noah’s gratitude was the product of his relief. He would thank God for releasing him from the vehicle of his salvation.
THE RULING POWER
TALMUD MENACHOT 98a
The Temple Mount in Jerusalem
had five gates…on the eastern gate
was portrayed Shushan,
capital of the king of Persia.
(Mishnah Midot 1:3)
For what purpose? Rav Chisda and Rav Yitzchak bar Avdimi each had his own answer to this question. One of them thought that if the portrayal reminded the people of whence they came, they would give thanks to the ruling power that brought them out from there. The other thought that if the portrayal reminded them of who was the ruling power, they would not rebel against it.
THE NEARNESS OF GOD
PESIKTA RABBATI 41:4
“My flesh and my heart fail,
but God is the Rock of my heart
and my portion forever.
Decidedly,
the nearness of God is my good;
I shall find refuge in the Lord God
and recount all that You have done.”
(Psalms 73:26-28)
When Balaam was asked, “When will salvation come?” he replied, “I see it, but not now; I behold it, but not soon.” (Numbers 24:17) When the prophets of Israel were asked, they replied, “The day of the Eternal is at hand!” (Isaiah 13:6) “Sound the Shofar in Zion…for the Day of the Eternal is coming soon!” (Joel 2:1)
Rabbi Pinchas taught in the name of Rabbi Acha: Although the Holy One, blessed be He, completed the Creation of the World and rested from all of His work, just as was written, “God completed on the seventh day His work which He had done, and He rested on the seventh day from all of His work which He had done” (Genesis 2:2), yet two of His works still needed to be done: recompense for the wrongdoers and a fitting reward for the righteous.
Said David: Grant me Your nearness, that I may recount the completion of Your work of Creation!
Sedra Summary 