Gratitude Unlimited

Parshas Tzav

Posted on March 15, 2022 (5782) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

What do released prisoners, recovering patients, seafarers and caravan travelers all have in common? These people have all been in perilous situations, their very lives endangered, and having come through safely, they are required to express their gratitude to Hashem by bringing a thanksgiving sacrifice to the Temple in Jerusalem. The procedure for the thanksgiving offering, the korban todah, is described in this week’s portion.

 

The Midrash provides us with a rather surprising bit of information about the thanksgiving offering. In the End of Days, when the Presence of the Creator will fill the world with holiness and people will live in eternal bliss and serenity, all sacrifices will be discontinued – except for the thanksgiving sacrifice. This immediately leads us to ask: How can this be? If, as the prophets repeatedly assure us, people will be safe and secure, protected from all physical harm and danger, from sickness and imprisonment, how will it be possible for a thanksgiving sacrifice to be brought? The conditions that necessitate such an offering will simply not exist!

 

Let us think for a moment about a phrase most polite people use very often and very casually.

 

What exactly do we mean when we say “thank you” to someone who has done us a good turn?

 

What have we actually given him by thanking him? And why is he gratified? The answers lie in a deeper understanding of gratitude and thanksgiving. In essence, an expression of gratitude is an acknowledgment. By saying “thank you,” we declare that we recognize what the other person has done for us, that we value it and that we do not take him for granted. This is all he needs in return for what he has done – recognition, no more, no less. But a sincere expression of gratitude can only result from a genuine appreciation of the value of what we have received.

 

Without this appreciation, the words “thank you” are but an empty, meaningless formality.

 

If this holds true in our relationships with other human beings, how much more so in our relationship with our Creator. We are endlessly beholden to Him for all the good He does for us, and as a result, we should be endlessly grateful. Unfortunately, however, we live in a benighted world of illusions and delusions, and we often fail to recognize the innumerable gifts and bounty that flow to us from Hashem’s generous hand. And even when we pay lip service to it, how deeply do we actually feel it? How real is it to us? The only things we face with stark reality are life-threatening situations. In the face of danger, our affectations and pretensions quickly dissipate, and we realize how dependent we are on our Creator for our safety. As the old adage goes, “There are no atheists in a foxhole.” It is only when we are ultimately delivered from danger that we are capable of expressing genuine gratitude.

 

In the End of Days, however, the Presence of the Creator will illuminate the entire world and dispel all the foolish delusions which so becloud our vision and befuddle our minds. Then we will see Hashem’s hand with perfect clarity, and our acknowledgments of His guidance and benevolence will carry the ring of true conviction. At that point, we will no longer have to face life-threatening situation to inspire genuine gratitude in our hearts. We will thank Him endlessly for every minute detail of our lives and bring thanksgiving sacrifices to give expression to the transcendent feelings of gratitude that will permeate our souls.

 

A great sage once ordered a cup of coffee in an elegant restaurant. When the bill came, he saw he had been charged an exorbitant sum. “So much for a cup of coffee?” he asked the waiter.

 

“Oh no, sir,” the waiter replied. “The coffee cost only a few cents. But the paintings and tapestries on the walls, the crystal chandeliers, the Persian carpets, the luxurious gardens, the marble fountain, these cost a lot of money, and every patron must pay his share.”

“Aha!” said the sage. “You have taught me an important lesson.

 

When I recite a blessing over a glass of water, I must thank the Creator for the ground on which I stand, the air I breathe, the blue sky over my head, the beauty and scent of the flowers, the twittering of birds, the company of other people. Thank you.”

 

In our own lives, we all too often take for granted all the blessings we enjoy, and we forget to express our gratitude to our Creator, the Source of all this bounty. Indeed, when we experience hardship, we are inclined to confront Hashem, saying, Oh, why do we deserve this? But when we experience good fortune, are we as inclined to thank Him? Common courtesy, of course, requires that we acknowledge Hashem’s bounty, but if we offer words of gratitude to Hashem in all situations, we will also discover a deeper dimension to our appreciation and enjoyment of the blessings of life.

 

Separation and Preparation

Parshas Tzav

Posted on June 7, 2002 (5778) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

Moshe installs his brother, Aharon, and his nephews, the sons of Aharon as the priests – the kohanim – of Israel. Though there is no truly elaborate installation ceremony for the kohanim, there is a week-long period of preparation and purification that precedes their actual entry into their holy service. Why the delay? What does the week-long period of preparation accomplish? And, we see that this period of preparation is a matter of pattern and not simply a one-time event. For the Talmud in Yoma teaches us that the High Priest – the Kohen Gadol – was “separated” for the week before Yom Kippur in order to prepare himself for the service in the Temple that he would perform on Yom Kippur. So separation and preparation are apparently hallmarks for entry into G-dly service.

 

The service of the Lord is not something that one can enter haphazardly. It requires thought, dedication, knowledge and deep commitment. It is not an easy task. Just as one cannot wake up one morning and suddenly say “today I am going to be a brain surgeon,” so too one cannot automatically walk in to the synagogue or the study hall and enter positions of leadership overnight. Only by preparation – which invariably means years of intensive Torah study, self-recognition and improvement of personal behavior and attitudes, and a true willingness to serve G-d and Israel – is one allowed the exalted privilege of being a kohain, metaphorically speaking. The Jewish world suffers today from too many self-appointed, ill-prepared, self-righteous and pompous pseudo-kohanim.

 

Aside from preparation to serve as a kohain, there is also present the aspect of separation.

 

Even though we all live in the general society and social environment that surrounds us, to be a steadfast Jew requires the ability to separate one’s self from society, albeit, even slightly. It means not following every fad of correctness of thought and sociability of behavior, of distancing one’s self from the corrosive elements of impurity that abound in every human society and generation, of being able to stand even alone for what is right and moral and proven over the generations. The Jew may be in society but he or she must also be separate from society. The Haskala formulated that one should be Jew at home but just like everyone else in the street of general society. That false notion led to the disappearance of countless “home” Jews who were unable to make that separation once they had compromised their identity in the public arena of life. Without separation there can be no kohain.

 

The task of a kohain is not to be only a mere functionary in the Temple service. It is rather a challenge to be the guardian of wisdom and holiness, the one who maintains standards and counsels others in the way of the Torah and Jewish tradition. The kohain is held to a high standard. He may not defile himself or come in contact with what is impure. He must prepare himself constantly for his role in Jewish life and for the task assigned to him. Therefore, his preparation and separation are the first steps that he takes in embarking on the road to his ultimate task of daily service to G-d and man.

 

Shabat Shalom.

Rabbi Berel Wein