Parashat Hashavua - Tzav

Does an expression of gratitude have less meaning when offered out of a sense of obligation? In this week’s reading of Tzav, included among the korbanot – offerings to God – is the peace offering, or zevach shelamim. It can be offered for three reasons, one of which is todah, gratitude. What seems optional in the Torah, however, is connected by Rashi to situations where gratitude is required, “on account of a miracle done for someone, for example a voyage by sea, traversing deserts, being kept in prison or healing from sickness, when one is required to give thanks / עַל נֵס שֶׁנַּעֲשָׂה לוֹ, כְּגוֹן יוֹרְדֵי הַיָּם וְהוֹלְכֵי מִדְבָּרוֹת וַחֲבוּשֵׁי בֵּית הָאֲסוּרִים וְחוֹלֶה שֶׁנִּתְרַפֵּא — שֶׁהֵן צְרִיכִין לְהוֹדוֹת.” (Lev. 7:12)

But why must we be required to give thanks under the most dramatic circumstances? Wouldn’t that be precisely when we instinctively do so? The Rabbis derive the requirement to thank God that Rashi cites from a verse in Psalms: “They shall give thanks to the Lord for His kindness, and for His wonders to humanity / יוֹד֣וּ לַֽיהֹוָ֣ה חַסְדּ֑וֹ וְ֜נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם.” (Ps. 107:21) There is a list of specific examples of God’s kindness and salvation preceding and following that verse, and from that list are derived the circumstances that require gratitude. Still, the question stands: why should a requirement be necessary?

Perhaps the beracha we recite to express that gratitude helps answer the question: “Blessed are You, Lord, our God King of the universe, Who gives goodness to those who are liable, Who has given every goodness to me / בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כֹּל טוֹב.” In other words, after we feel that God has come to our rescue in some way, a heartfelt thank you is not enough. We actually say that were it not for God’s kindness, we would not have been saved. Put another way: God saved us even though we didn’t deserve it!

This sounds rather harsh, a particularly heavy sentiment in a moment of gratitude. However, it seems to me that this beracha can be understood in another way, one with a positive message that needs to be heard and felt after a moment of crisis. When one endures a challenging situation, there is tremendous potential to feel an impending sense of doom, to feel that while this time things might have worked out, the next time, maybe not so much. Challenges might be so dramatic as to scare us and cause us to forego gratitude to God because we feel unworthy. The message of this beracha, and of the requirement to recite it, is that we should never feel unworthy of God’s kindness; it is precisely in our most difficult moments and lowest points that we pray that God’s kindness is at its greatest, with full faith in our worthiness to receive it.

Shabbat shalom,

Rabbi Jack Nahmod
Middle School Judaic Studies Head
Rabbinic Advisor