{"id":6280,"date":"2023-05-03T16:41:12","date_gmt":"2023-05-03T16:41:12","guid":{"rendered":"https:\/\/www.torahmates.org\/jewish-resources\/?p=6280"},"modified":"2025-05-22T13:05:56","modified_gmt":"2025-05-22T13:05:56","slug":"parshas-emor-thank-you-god-for-my-suffering-and-my-salvation","status":"publish","type":"post","link":"https:\/\/www.torahmates.org\/jewish-resources\/parshas-emor-thank-you-god-for-my-suffering-and-my-salvation\/","title":{"rendered":"Parshas Emor: Thank You, God, For My Suffering and My Salvation"},"content":{"rendered":"\n

How to Thank God<\/h2>\n\n\n\n

Offering of Thanks<\/h3>\n\n\n\n
\n

\u05d5\u05b0\u05db\u05b4\u05bd\u05d9\u05be\u05ea\u05b4\u05d6\u05b0\u05d1\u05bc\u05b0\u05d7\u05a5\u05d5\u05bc \u05d6\u05b6\u05bd\u05d1\u05b7\u05d7\u05be\u05ea\u05bc\u05d5\u05b9\u05d3\u05b8\u0596\u05d4 \u05dc\u05b7\u05bd\u05d4\u05b9’ \u05dc\u05b4\u05e8\u05b0\u05e6\u05bd\u05b9\u05e0\u05b0\u05db\u05b6\u0596\u05dd \u05ea\u05bc\u05b4\u05d6\u05b0\u05d1\u05bc\u05b8\u05bd\u05d7\u05d5\u05bc <\/p>\n\n\n\n

And when you slaughter a thanksgiving offering to Hashem, you shall slaughter it so that it should be offered willingly.<\/p>\nVayikra 22:29<\/cite><\/blockquote>\n\n\n\n


The pasuk <\/em>(verse) teaches about a Korban Todah<\/em>, an offering brought by those obligated to thank God (Hashem) after recovering from an illness, being freed from prison, and crossing the sea or desert safely.<\/p>\n\n\n\n

The Ksav Sofer, Rabbi Avraham Shmuel Binyamin Sofer<\/a>, makes the following observation:<\/p>\n\n\n\n

\n

\u05d5\u05db\u05d9 \u05ea\u05d6\u05d1\u05d7\u05d5 \u05d6\u05d1\u05d7 \u05ea\u05d5\u05d3\u05d4 \u05dc\u05d4\u05f3 \u05dc\u05e8\u05e6\u05d5\u05e0\u05db\u05dd \u05ea\u05d6\u05d1\u05d7\u05d5\u05d4\u05d5, \u05e2\u05d9\u05d9\u05df \u05d4\u05e4\u05dc\u05d0\u05d4 [\u05e4\u05e0\u05d9\u05dd \u05d9\u05e4\u05d5\u05ea] \u05d1\u05e4\u05f3 \u05d0\u05d7\u05e8\u05d9 \u05d1\u05e4\u05e1\u05d5\u05e7 \u05d5\u05db\u05d9 \u05ea\u05d6\u05d1\u05d7 \u05d6\u05d1\u05d7 \u05e9\u05dc\u05de\u05d9\u05dd \u05e2\u05d9\u05d9\u05f4\u05e9, \u05d5\u05e0\u05f4\u05dc \u05d3\u05d4\u05e0\u05d4 \u05de\u05d9 \u05e9\u05e0\u05e2\u05e9\u05d4 \u05dc\u05d5 \u05e0\u05e1 \u05d5\u05e0\u05d9\u05e6\u05d5\u05dc \u05de\u05dc\u05d9\u05e1\u05d8\u05d9\u05dd \u05d5\u05db\u05d3\u05d5\u05de\u05d4 \u05d9\u05d1\u05d9\u05d0 \u05ea\u05d5\u05d3\u05d4 \u05e2\u05dc \u05d4\u05d8\u05d5\u05d1 \u05e9\u05d2\u05de\u05dc\u05d5\u05d4\u05d5, \u05d5\u05d4\u05e0\u05d4 \u05d0\u05dd \u05d2\u05dd \u05db\u05d9 \u05e9\u05de\u05d7 \u05db\u05d9 \u05d4\u05e6\u05d9\u05dc\u05d5 \u05d4\u05f3 \u05de\u05e8\u05e2\u05d4 \u05e9\u05d1\u05d0\u05d4 \u05e2\u05dc\u05d9\u05d5 \u05de\u05f4\u05de \u05d0\u05d9\u05e0\u05d5 \u05dc\u05e8\u05e6\u05d5\u05df \u05dc\u05d0\u05d3\u05dd, \u05db\u05d9 \u05d4\u05d9\u05f3 \u05d8\u05d5\u05d1 \u05dc\u05d5 \u05d9\u05d5\u05ea\u05e8 \u05d0\u05dd \u05dc\u05d0 \u05d1\u05d0 \u05de\u05e2\u05d9\u05e7\u05e8\u05d0 \u05dc\u05d9\u05d3\u05d9 \u05e1\u05db\u05e0\u05d4 \u05d5\u05dc\u05d0 \u05d4\u05d9\u05f3 \u05e6\u05e8\u05d9\u05da \u05dc\u05e0\u05e1 \u05d5\u05d0\u05f4\u05db \u05d0\u05d9\u05df \u05e7\u05e8\u05d1\u05df \u05ea\u05d5\u05d3\u05d4 \u05dc\u05e8\u05e6\u05d5\u05df \u05dc\u05e4\u05e0\u05d9 \u05d4\u05d0\u05d3\u05dd. \u05d0\u05d1\u05dc \u05d1\u05d0\u05de\u05ea \u05d9\u05e9\u05de\u05d7 \u05d4\u05d0\u05d3\u05dd \u05d1\u05d9\u05e1\u05d5\u05e8\u05d9\u05dd \u05e9\u05e2\u05d1\u05e8\u05d5 \u05e2\u05dc\u05d9\u05d5 \u05db\u05d9 \u05dc\u05d0 \u05e2\u05dc \u05d7\u05e0\u05dd \u05d1\u05d0\u05d5 \u05e2\u05dc\u05d9\u05d5 \u05d0\u05dd \u05dc\u05d0 \u05e9\u05d7\u05d8\u05d0 \u05dc\u05e4\u05e0\u05d9 \u05d4’, \u05d5\u05e8\u05e7 \u05e2\u05f3\u05f3\u05d9 \u05e8\u05d7\u05de\u05d9 \u05d5\u05d7\u05e1\u05d3\u05d9 \u05d4\u05f3 \u05e0\u05d9\u05e6\u05dc, \u05d5\u05d0\u05f4\u05db \u05d2\u05dd \u05d1\u05d9\u05e1\u05d5\u05e8\u05d9\u05dd \u05d9\u05e9\u05de\u05d7 \u05d5\u05d9\u05d5\u05d3\u05d4 \u05dc\u05d4\u05f3 \u05db\u05d9 \u05d4\u05e2\u05e0\u05d9\u05e9\u05d5 \u05d1\u05e2\u05d5\u05dc\u05dd \u05d4\u05d6\u05d4 \u05d5\u05e0\u05ea\u05db\u05e4\u05e8\u05d5 \u05e2\u05d5\u05e0\u05d5\u05ea\u05d9\u05d5 \u05d5\u05db\u05d3\u05de\u05e6\u05d9\u05e0\u05d5 \u05d1\u05d7\u05d6\u05f4\u05dc \u05e9\u05e9\u05de\u05d7\u05d5 \u05d1\u05d9\u05e1\u05d5\u05e8\u05d9\u05dd, \u05d5\u05db\u05de\u05d5 \u05e9\u05d0\u05de\u05e8 \u05d3\u05d5\u05d3 \u05d4\u05de\u05dc\u05da \u05e2\u05f4\u05d4 \u05ea\u05d4\u05dc\u05d9\u05dd \u05e6\u05d3,\u05d9\u05d1) \u05d0\u05e9\u05e8\u05d9 \u05d4\u05d2\u05d1\u05e8 \u05d0\u05e9\u05e8 \u05ea\u05d9\u05e1\u05e8\u05e0\u05d5 \u05d9-\u05d4, \u05d5\u05d6\u05f4\u05e9 \u05d5\u05db\u05d9 \u05ea\u05d6\u05d1\u05d7\u05d5 \u05d6\u05d1\u05d7 \u05ea\u05d5\u05d3\u05d4 \u05dc\u05e8\u05e6\u05d5\u05e0\u05db\u05dd \u05ea\u05d6\u05d1\u05d7\u05d5\u05d4\u05d5 \u05e9\u05dc\u05d0 \u05d9\u05d4\u05d9\u05f3 \u05e9\u05dc\u05d0 \u05dc\u05e8\u05e6\u05d5\u05df \u05db\u05dc \u05e2\u05d9\u05e7\u05e8 \u05d4\u05d3\u05d1\u05e8 \u05e9\u05e2\u05d9\u05f4\u05d6 \u05ea\u05ea\u05d7\u05d9\u05d9\u05d1\u05d5 \u05ea\u05d5\u05d3\u05d4 \u05d0\u05dc\u05d0 \u05dc\u05e8\u05e6\u05d5\u05df \u05d9\u05d4\u05d9\u05f3 \u05dc\u05e4\u05e0\u05d9\u05db\u05dd \u05d5\u05db\u05d4\u05e0\u05f4\u05dc<\/p>\n\n\n\n

When you offer a thanksgiving sacrifice, do so that it should be to your desire \u2014 See the Haflaah (Panim Yafos) to Parashas Acharei-Mos<\/em> on the pasuk <\/em>\u201cwhen you offer a shelamim <\/em>sacrifice.\u201d1<\/sup> It appears that one for whom a miracle was wrought \u2014 he was saved from thieves, for instance \u2014 must bring a thanksgiving offering for the goodness that was done to him. Now, granted that he is happy that Hashem has saved him from evil; but still, the situation is not fully to his satisfaction \u2014 for he would rather the danger not have come upon him in the first place, and then he would not have needed the miracle! Thus, the thanksgiving offering is never truly totally to one\u2019s desire and liking. However, by saying that it should be desirable to us, the Torah is teaching that one should in fact be gladdened by the suffering that has come upon him, because it was not in vain; it means he has sinned before Hashem, and only by Hashem\u2019s mercies was he saved. He should therefore be happy even for his suffering and should thank Hashem for punishing him in This World and atoning for his sins.<\/p>\n\n\n\n

In this vein, we know that our Sages were happy with the suffering that came upon them, and as David HaMelech<\/em> (King David) wrote (Tehillim 94:12), \u201cFortunate is the man whom You torment.\u201d And this is what this pasuk <\/em>means when it says that the thanksgiving sacrifice must be \u201cto your satisfaction\u201d \u2014 that your obligation to bring the sacrifice should not be undesirable to you in any way, but should rather be totally desirable.<\/p>\n<\/blockquote>\n\n\n\n

I Never Asked for It in the First Place!<\/h3>\n\n\n\n

When a person offers thanks to Hashem for a miracle that he experienced, or after being rescued from a dangerous situation, in the back of his mind he may be thinking, \u201cWhile I\u2019m thankful for what Hashem has done for me, why did I have to be placed in this situation in the first place?\u201d With that thought process, the person is essentially bringing the korban<\/em> without the true ratzon<\/em> (will) which the Torah requires of him; as the pasuk <\/em>says, \u201cIt should be offered willingly.\u201d <\/p>\n\n\n\n

The Ksav Sofer continues to explain that Hashem may have brought the hardship upon the person as a way to offer him atonement in this world; through His mercy and kindness, He thus spared him from an even more challenging situation. Therefore, a person should rejoice in the suffering that has come his way and recognize its silver lining \u2014 namely, that it is to his ultimate advantage and benefit. Hashem has a master plan, and at times, we merit seeing only afterwards why things needed to work out the way they did. This is what the pasuk <\/em>means when it commands to bring a korban of thanksgiving lirtzonchem<\/em>, willingly; the korban should be brought with the understanding that encountering the dangerous situation in the first place was for our own benefit.<\/p>\n\n\n\n

Rashi on this pasuk <\/em>explains that the Torah warns of having improper thoughts when offering the Korban Todah<\/em>:<\/p>\n\n\n\n

\n

\u05dc\u05e8\u05e6\u05e0\u05db\u05dd \u05ea\u05d6\u05d1\u05d7\u05d5: \u05ea\u05d7\u05dc\u05ea \u05d6\u05d1\u05d9\u05d7\u05ea\u05db\u05dd \u05d4\u05d6\u05d4\u05e8\u05d5 \u05e9\u05ea\u05d4\u05d0 \u05dc\u05e8\u05e6\u05d5\u05df \u05dc\u05db\u05dd<\/p>\n\n\n\n

You shall slaughter it willingly \u2014 From the very beginning of your slaughtering, take care that it should be acceptable (to Hashem) for you (with proper intentions so it does not become pigul2<\/sup><\/em>).<\/p>\n<\/blockquote>\n\n\n\n

Perhaps we can interpret Rashi\u2019s words in a homiletic manner alluding to the Ksav Sofer\u2019s idea. The word techilas<\/em>, \u201cfrom the very beginning,\u201d can be understood as one should not think to himself that he would have been better off without needing the miracle in the first place but instead, recognize that \u201cfrom the very beginning\u201d of what took place it was necessary and for your own benefit. With that recognition, zvichaschem<\/em>, one should bring \u201cthe slaughtering\u201d so that it is a pure offering without any improper thought such as wishing that Hashem would have spared you the illness or prison sentence in the first place.<\/p>\n\n\n\n

The Blessings Will Find You<\/h3>\n\n\n\n

This idea recalls the words of the Degel Machaneh Ephraim<\/em>, Rabbi Moshe Chaim Ephraim of Sudilkov. In Parshas Ki Savo<\/em>, he discusses Hashem\u2019s promise that if we follow the Torah, He will provide us with blessing:<\/p>\n\n\n\n

\n

\u05d5\u05bc\u05d1\u05b8\u05a7\u05d0\u05d5\u05bc \u05e2\u05b8\u05dc\u05b6\u059b\u05d9\u05da\u05b8 \u05db\u05b8\u05bc\u05dc\u05be\u05d4\u05b7\u05d1\u05b0\u05bc\u05e8\u05b8\u05db\u05a5\u05d5\u05b9\u05ea \u05d4\u05b8\u05d0\u05b5\u0596\u05dc\u05b6\u05bc\u05d4 \u05d5\u05b0\u05d4\u05b4\u05e9\u05b4\u05bc\u05c2\u05d9\u05d2\u05bb\u0591\u05da\u05b8<\/p>\n\n\n\n

And all these blessings will come upon you and overtake you.<\/p>\nDevarim 28:2<\/cite><\/blockquote>\n\n\n\n

The Degel Machaneh Ephraim<\/em> explains:<\/p>\n\n\n\n

\n

\u05d5\u05d1\u05d0\u05d5 \u05e2\u05dc\u05d9\u05da \u05db\u05dc \u05d4\u05d1\u05e8\u05db\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4 \u05d5\u05d4\u05e9\u05d9\u05d2\u05d5\u05da. \u05e6\u05e8\u05d9\u05da \u05dc\u05d4\u05d1\u05d9\u05df \u05d6\u05d4 \u05e9\u05d0\u05d9\u05df \u05dc\u05d5 \u05d1\u05d9\u05d0\u05d5\u05e8 \u05dc\u05db\u05d0\u05d5\u05e8\u05d4 \u05d4\u05d9\u05d4 \u05e8\u05d0\u05d5\u05d9 \u05dc\u05d5\u05de\u05e8 \u05dc\u05d4\u05d9\u05e4\u05da \u05e9\u05d4\u05d5\u05d0 \u05d9\u05e9\u05d9\u05d2 \u05d0\u05ea \u05d4\u05d1\u05e8\u05db\u05d5\u05ea \u05d5\u05dc\u05d0 \u05e9\u05d4\u05d1\u05e8\u05db\u05d5\u05ea \u05d9\u05e9\u05d9\u05d2\u05d5 \u05d0\u05d5\u05ea\u05d5 \u05d0\u05da \u05d3\u05d4\u05e2\u05e0\u05d9\u05df \u05d4\u05d5\u05d0 \u05db\u05de\u05f4\u05e9 \u05d3\u05d4\u05de\u05e2\u05f4\u05d4 \u05d0\u05da \u05d8\u05d5\u05d1 \u05d5\u05d7\u05e1\u05d3 \u05d9\u05e8\u05d3\u05e4\u05d5\u05e0\u05d9 \u05d5\u05db\u05d5’. \u05d5\u05d4\u05d9\u05d9\u05e0\u05d5 \u05db\u05d9 \u05dc\u05e4\u05e2\u05de\u05d9\u05dd \u05d0\u05d3\u05dd \u05d1\u05d5\u05e8\u05d7 \u05de\u05df \u05d4\u05d8\u05d5\u05d1 \u05de\u05d7\u05de\u05ea \u05e7\u05d5\u05e6\u05e8 \u05d3\u05e2\u05ea\u05d5 \u05e9\u05d0\u05d9\u05e0\u05d5 \u05d9\u05d5\u05d3\u05e2 \u05d0\u05dd \u05d4\u05d5\u05d0 \u05d8\u05d5\u05d1 \u05d5\u05dc\u05db\u05da \u05d4\u05ea\u05e4\u05dc\u05dc \u05d3\u05d4\u05de\u05e2\u05f4\u05d4 \u05d0\u05da \u05d8\u05d5\u05d1 \u05d5\u05d7\u05e1\u05d3 \u05d9\u05e8\u05d3\u05e4\u05d5\u05e0\u05d9 \u05e9\u05d4\u05dd \u05d9\u05e8\u05d3\u05e4\u05d5 \u05d0\u05d7\u05e8\u05d9 \u05d5\u05d9\u05e9\u05d9\u05d2\u05d5 \u05d0\u05d5\u05ea\u05d9 \u05d0\u05e3 \u05e9\u05d0\u05d9\u05e0\u05d9 \u05d9\u05d5\u05d3\u05e2 \u05dc\u05e8\u05d3\u05d5\u05e3 \u05d0\u05d7\u05e8\u05d9\u05d4\u05dd \u05d5\u05d4\u05d5\u05d0 \u05e9\u05de\u05e8\u05de\u05d6 \u05d5\u05d1\u05d0\u05d5 \u05e2\u05dc\u05d9\u05da \u05db\u05dc \u05d4\u05d1\u05e8\u05db\u05d5\u05ea \u05d4\u05d0\u05dc\u05d4 \u05d5\u05d4\u05e9\u05d9\u05d2\u05d5\u05da \u05d5\u05d4\u05d1\u05df<\/p>\n\n\n\n

And all these blessings will come upon you and overtake you\u201d \u2014 This pasuk<\/em> appears to lack explanation, for it would have been more appropriate to state the opposite: \u201cYou will reach the blessings\u201d and not \u201cThe blessings will reach you.\u201d However, the point is similar to that which David HaMelech<\/em> wrote (Tehillim 23:6), \u201cOnly good and kindness shall pursue me.\u201d Since at times one runs away from the intended good because of his inability to recognize it, and therefore David HaMelech<\/em> prayed that \u201cgood and kindness should pursue me and reach me even though I don\u2019t know to run after them.\u201d And this is what the pasuk <\/em>here alludes to when it says, \u201cAnd all these blessings will come upon
you and overtake you.<\/p>\n<\/blockquote>\n\n\n\n

The Degel Machaneh Ephraim<\/em> asks: The phrasing of the pasuk seems to be odd as it would have
been more proper to phrase the words \u201cyou will reach the blessings\u201d instead of \u201cthe blessings will reach you\u201d? We can also ask that if Hashem will give you blessings, why the need for the words \u201cand overtake you\u201d? Surely, someone who is on the receiving end will gladly accept blessings and there\u2019s no need for it to overtake3<\/sup> the person?<\/p>\n\n\n\n

He answers that in truth, at times we run away from the good that Hashem grants us, not recognizing the hidden blessing awaiting us even when at first the opposite is perceived. We need to habituate ourselves to relinquish all control and believe that Hashem seeks to deliver only that which is in our best interest. The pasuk <\/em>is teaching that the blessings will reach you even if you are refusing to accept them, thinking that they aren\u2019t for your benefit. This is what David HaMelech<\/em> alluded to when he said, \u05d0\u05b7\u05da\u05b0 \u05d8\u05d5\u05b9\u05d1 \u05d5\u05b8\u05d7\u05b6\u05e1\u05b6\u05d3 \u05d9\u05b4\u05e8\u05b0\u05d3\u05b0\u05bc\u05e4\u05d5\u05bc\u05e0\u05b4\u05d9 \u05db\u05b8\u05bc\u05dc \u05d9\u05b0\u05de\u05b5\u05d9 \u05d7\u05b7\u05d9\u05b8\u05bc\u05d9 \u05d5\u05b0\u05e9\u05b7\u05c1\u05d1\u05b0\u05ea\u05b4\u05bc\u05d9 \u05d1\u05b0\u05bc\u05d1\u05b5\u05d9\u05ea \u05d9\u05b0\u05d4\u05d5\u05b8\u05d4 \u05dc\u05b0\u05d0\u05b9\u05e8\u05b6\u05da\u05b0 \u05d9\u05b8\u05de\u05b4\u05d9\u05dd. (Tehillim <\/em>23:6). David asked Hashem for good and kindness to run after him, so that even when he runs away from what he thinks is to his detriment, Hashem should allow the good and kindness to reach him \u2014 as He knows what\u2019s truly best.<\/p>\n\n\n\n

A Personal Thank You<\/h2>\n\n\n\n

Rabbi David Abudraham, in his commentary on the siddur, notes that we appoint a Shaliach Tzibbur<\/em> (prayer leader) for all of Chazaras HaShatz<\/em> (leader’s repetition of the Shemoneh Esrei <\/em>prayer), from whom we listen to all the blessings and may thereby fulfill our obligation of Shemoneh Esrei<\/em>. But one berachah<\/em> (blessing) \u2014 that of Modim <\/em>\u2014 requires those listening to respond with Modim D\u2019Rabanan<\/em> (prayer of thanks instituted by the rabbis); listening to the Shaliach Tzibbur<\/em> alone will not suffice. Why is that? And in what way is Modim<\/em>, or giving thanks to Hashem, different than all other parts of Shemoneh Esrei<\/em> of which we rely on the one reciting out loud?<\/p>\n\n\n\n

\n

\u05d5\u05db\u05e9\u05d9\u05d2\u05d9\u05e2 \u05e9\u05f4\u05e5 \u05dc\u05de\u05d5\u05d3\u05d9\u05dd \u05d5\u05db\u05d5\u05e8\u05e2 \u05db\u05dc \u05d4\u05e2\u05dd \u05e9\u05d5\u05d7\u05d9\u05df \u05d5\u05d0\u05d5\u05de\u05e8\u05d9\u05df \u05d4\u05d5\u05d3\u05d0\u05d4 \u05e7\u05d8\u05e0\u05d4 \u05d4\u05de\u05ea\u05d7\u05dc\u05ea \u05db\u05de\u05d5 \u05db\u05df \u05d1\u05de\u05d5\u05d3\u05d9\u05dd \u05e9\u05d0\u05d9\u05df \u05d3\u05e8\u05da \u05d4\u05e2\u05d1\u05d3 \u05dc\u05d4\u05d5\u05d3\u05d5\u05ea \u05dc\u05e8\u05d1\u05d5 \u05d5\u05dc\u05d5\u05de\u05e8 \u05dc\u05d5 \u05d0\u05d3\u05d5\u05e0\u05d9 \u05d0\u05ea\u05d4 \u05e2\u05dc \u05d9\u05d3\u05d9 \u05e9\u05dc\u05d9\u05d7 \u05d0\u05dc\u05d0 \u05db\u05dc \u05d0\u05d3\u05dd \u05e6\u05e8\u05d9\u05da \u05dc\u05e7\u05d1\u05dc \u05d1\u05e4\u05d9\u05d5 \u05e2\u05d5\u05dc \u05de\u05dc\u05db\u05d5\u05ea \u05e9\u05de\u05d9\u05dd \u05d5\u05d0\u05dd \u05d9\u05e7\u05d1\u05dc \u05e2\u05dc \u05d9\u05d3\u05d9 \u05e9\u05dc\u05d9\u05d7 \u05d0\u05d9\u05e0\u05d4 \u05e7\u05d1\u05dc\u05d4 \u05d2\u05de\u05d5\u05e8\u05d4 \u05e9\u05d9\u05d5\u05db\u05dc \u05dc\u05d4\u05db\u05d7\u05d9\u05e9 \u05d5\u05dc\u05d5\u05de\u05e8 \u05dc\u05d0 \u05e9\u05dc\u05d7\u05ea\u05d9\u05d5. \u05d0\u05d1\u05dc \u05d1\u05e9\u05d0\u05e8 \u05d4\u05ea\u05e4\u05dc\u05d4 \u05e9\u05d4\u05d9\u05d0 \u05d1\u05e7\u05e9\u05d4 \u05d9\u05db\u05d5\u05dc \u05dc\u05ea\u05d1\u05d5\u05e2 \u05e6\u05e8\u05db\u05d9\u05d5 \u05e2\u05dc \u05d9\u05d3\u05d9 \u05e9\u05dc\u05d9\u05d7 \u05e9\u05db\u05dc \u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d0 \u05e9\u05dc\u05d7\u05ea\u05d9\u05d5 \u05d5\u05d6\u05d4\u05d5 \u05e9\u05d0\u05de\u05e8 \u05d3\u05d5\u05d3 \u05d0\u05de\u05e8\u05ea\u05d9 \u05dc\u05d4\u05f3 \u05d4\u05f3 \u05d0\u05ea\u05d4 \u05d0\u05e0\u05d9 \u05d0\u05d3\u05dd \u05d7\u05e4\u05e5 \u05d1\u05d8\u05d5\u05d1\u05ea\u05d5 \u05d5\u05dc\u05d0 \u05d9\u05db\u05d7\u05d9\u05e9 \u05d1\u05e2\u05e6\u05de\u05d9 \u05d0\u05de\u05e8\u05ea\u05d9 \u05dc\u05d5 \u05d5\u05dc\u05d0 \u05e2\u05dc \u05d9\u05d3\u05d9 \u05e9\u05dc\u05d9\u05d7<\/p>\n\n\n\n

And when the leader of the congregation reaches Modim<\/em> and bows, the listeners bow and prostrate and respond with a small praise which also begins with the words Modim [Modim D\u2019Rabanan]<\/em>. This is because it is not proper for a servant to praise his master and say \u201cyou are my master\u201d through a messenger; rather, each person needs to accept upon himself the yoke of heaven with his mouth. And if he accepts this upon himself through a messenger, it is not considered a complete acceptance since he can deny and argue that he never sent the messenger [with that message]. However, regarding other areas of tefillah <\/em>that are requests, one may use an intermediary to ask for his needs, since everyone wants the best for himself and there is no fear that he will deny [having sent the messenger]. This is what David HaMelech<\/em> said, \u201cI said to Hashem, Hashem you are\u201d (Tehillim<\/em> 16:2) \u2014 I myself said this to Him and not by messenger.<\/p>\nAbudraham<\/cite><\/blockquote>\n\n\n\n

The Abudraham explains that when it comes to giving thanks, appointing a shaliach <\/em>(messenger) does not satisfy our obligation. One needs to show appreciation on his own with sincerity, lest he come to deny Hashem\u2019s superiority.<\/p>\n\n\n\n

Perhaps we can offer another reason for the need for an individual to say Modim <\/em>without the Shaliach Tzibbur<\/em> acting as an intermediary. According to the Ksav Sofer quoted above, we need to welcome the difficult situation God brings our way, recognizing that it is for our good even if it may seem at first to our detriment. Consequently, it is important that when giving thanks to Hashem, we do it on our own to ensure that it is completely \u201cour will,\u201d as the pasuk <\/em>said: lirtzonchem<\/em>. But if we use an intermediary, this would allow for the possibility that we continue to hope in our heart that Hashem would have never tested us in the first place. Offering thanks on our own will require one to remove those negative feelings and give thanks to God willingly, with complete gratitude and recognition that Hashem has our best interests in mind.<\/p>\n\n\n\n

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Learn more about the Jewish view on suffering. See what our TorahMates have to say about the program!<\/a><\/div>\n<\/div>\n\n\n\n

Parshas Emor | Excerpted from Torah V’nefesh – The Spirit of Torah by Rabbi Aaron Muller<\/em><\/p>\n\n\n\n

    \n
  • 1. This pasuk does not appear in Acharei-Mos<\/em>, but rather elsewhere; in Acharei-Mos <\/em>17:5, it says ‘\u05d5\u05b0\u05d6\u05b8\u05a8\u05d1\u05b0\u05d7\u059c\u05d5\u05bc \u05d6\u05b4\u05d1\u05b0\u05d7\u05b5\u05a7\u05d9 \u05e9\u05b0\u05c1\u05dc\u05b8\u05de\u05b4\u059b\u05d9\u05dd \u05dc\u05b7\u05bd\u05d4<\/li>\n\n\n\n
  • 2. Pigul <\/em>occurs when one who brings the korban had in mind that it will be eaten after the proper time, or that the parts designated for burning will be burned after the proper time. In such a case, the korban <\/em>may not be eaten.<\/li>\n\n\n\n
  • 3. Implying unwillingly.<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"

    How to Thank God Offering of Thanks \u05d5\u05b0\u05db\u05b4\u05bd\u05d9\u05be\u05ea\u05b4\u05d6\u05b0\u05d1\u05bc\u05b0\u05d7\u05a5\u05d5\u05bc \u05d6\u05b6\u05bd\u05d1\u05b7\u05d7\u05be\u05ea\u05bc\u05d5\u05b9\u05d3\u05b8\u0596\u05d4 \u05dc\u05b7\u05bd\u05d4\u05b9’ \u05dc\u05b4\u05e8\u05b0\u05e6\u05bd\u05b9\u05e0\u05b0\u05db\u05b6\u0596\u05dd \u05ea\u05bc\u05b4\u05d6\u05b0\u05d1\u05bc\u05b8\u05bd\u05d7\u05d5\u05bc And when you slaughter a thanksgiving offering to Hashem, you shall slaughter it so that it should be […]<\/p>\n","protected":false},"author":2,"featured_media":6303,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"sfsi_plus_gutenberg_text_before_share":"","sfsi_plus_gutenberg_show_text_before_share":"","sfsi_plus_gutenberg_icon_type":"","sfsi_plus_gutenberg_icon_alignemt":"","sfsi_plus_gutenburg_max_per_row":"","footnotes":""},"categories":[8,551,29,9],"tags":[327,273],"class_list":["post-6280","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-judaism-101","category-prayers","category-vayikra","category-weekly-torah-portion","tag-thanks","tag-thanksgiving"],"yoast_head":"\nHow to Thank God - 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