In this kappitel we also say עזור עלי. The instrument known as עשור is a ten-stringed harp—with a broader range of musical notes than what is available today. Just as the times of Mashiach will feature a broadened land of Eretz Yisrael, the times of Mashiach will feature a broader and higher ability to praise Hashem and express His greatness.
And so, it is on Shabbos—הבא עולם מעין—as well. We have higher and deeper abilities to praise and thank Hashem. הגיון עלי נבל ועלי עשור עלי בכינור!
The Purpose of Thanking Hashem Is Our Own Self-Improvement
Gratitude
This brings us to the main nekudah of what we’re discussing today: Usually, when a person wishes to thank someone, he calls him and expresses his gratitude. “You’ve helped me so much. I am calling you especially to thank you from the bottom of my heart.” He doesn’t do this apathetically; he truly wishes to convey his deepest feelings of gratitude in every way he can. Sometimes, he’ll even send a gift or search for ways to do a favor for his benefactor in return. He really intends to express his thanks from the depths of his heart.
But if we look closely, we will notice that people express their gratitude mostly out of a sense of manners and etiquette. “I need to behave like a mentch... this person did so much for me. I must go to his simchah. I really want to be there and show him that I’m participating in his joy.” He means it sincerely, but his primary motivation is mentchlichkeit and derech eretz. “I need to show him my gratitude for the kindness that he has shown me.”
Thanking Hashem Has a Totally Different Purpose
However, when it comes to expressing our thanks to the Ribbono shel Olam, we don’t do so simply in order to be polite. We don’t thank Hashem for His goodness only because we don’t want to be impolite.... This may perhaps be the most basic step: When the Ribbono shel Olam does good for us, we should surely recognize it...
It is also true that if a person doesn’t thank Hashem for the good he has received, he’s lacking basic mentchlichkeit—but this isn’t the purpose of the avodah of giving thanks to Hashem. The true purpose of thanking the Ribbono shel Olam is to inculcate in a person the primary principles that a Yid must have. Praise and thanks are the key to attaining these yesodos.
Torah and Mitzvos Are the Gift That Transforms Us
We must remember that the purpose of all 613 mitzvos is to transform and elevate the essence of a Yid. Sometimes, a person may have an entire trove of spiritual successes—he is filled with Torah and mitzvos—but they aren’t worth very much, because they haven’t transformed his פנימיות! His middos haven’t become refined, he hasn’t attained more bittul to Hashem, and he hasn’t honed or developed his desire to become a “giver.” His essence has remained the same; it’s only that he has nice trimmings on the outside.... He has money and gives lots of tzedakah; he learns with chavrusos; he completes masechtos; and he even has wonderful children. These are wonderful gifts that Hashem has given him—but his essence hasn’t become transformed through the good things that he does.
The confidants of the Chofetz Chaim once overheard him speaking to the Ribbono shel Olam: “Thank You, Hashem for giving me the Mishnah Berurah, thank You for the Chofetz Chaim and Shemiras HaLashon.... How can I thank You enough for these gifts?
He understood the truth: All these sefarim are gifts from the Ribbono shel Olam that were given to him—not the other way around. The Ribbono shel Olam gave him the wisdom and the talent to bring these timeless and classic works to the world, and He chose the Chofetz Chaim as a vehicle to disseminate His Torah.
Humbled Through Kindness
The avodah of a Yid is to recognize that all the incredible gifts that he has received were given to him solely due to the mercy and kindness of the Ribbono shel Olam. One who recognizes this becomes increasingly humbled the more he is given, growing in his bittul to Hashem as a result. The more he receives, the more he wants others to have as well. He becomes less egotistical and less obsessed with himself. He thinks only, “I have so much—let me give some to others.”
After every aufruf in Shul, there are always those children who collect 23 pekelach. Those kids made sure to grab everything for themselves. And then there are the children who cry to their parents that they didn’t get any at all.... And then the first child’s father must negotiate with him to part with his twenty-third pekel...the child simply doesn’t know if he has enough to give away.
We must know that if we don’t grow up, we’ll remain this way forever. Someone may have money and shefa, but when asked for a small favor or a donation, it’s hard for him. He tells you to ask another person.... It’s an entire thought process and a negotiation. At the end, if he gives a small donation or five minutes of his time, he feels like the kindest person....
Praising Hashem Builds Our Pnimiyus
Praising the Ribbono shel Olam is an incredible vehicle for building the inner nefesh of a Yid—and it’s the most pleasant vehicle! We’re not asking a person to wear himself down until he attains this madreigah. No! You can do this with joy and pleasantness! Enjoy the delicious Shabbos food! It’s Shabbos, after all! But give thanks to Hashem in such a way that it leads you to reflection and meditation regarding Hashem’s kindness.
Don’t say, “I have already thanked Hashem. What more do you want from me?” Understand that thanking and praising are the key through which you can reach the truth and internalize it. When you give thanks on Shabbos, you will better appreciate your connection with the Ribbono shel Olam, and it will awaken in you feelings of teshuvah and bashfulness and humility—all thanks to the praise and thanks of Shabbos Kodesh.
Thanking Isn’t Enough
This means that there can be a Yid who celebrates a simchah, and in gratitude to the Ribbono shel Olam for His kindness, he sponsors the coffee and Avos Ubanim in Shul—and even pays for a number weddings for needy people that night—yet he still hasn’t become transformed, he hasn’t become holier or more refined. If so, he hasn’t properly connected with the avodah of thanking Hashem—despite his expression of gratitude.
This Yid may have even gotten up at the Sheva Brachos and proclaimed בפי מאוד ה' אודה, I thank Hashem with my words. Yes, I hear what you’re saying. But you haven’t internalized the message.
When we understand this point, we will understand why הודאה is such an important part of avodas Hashem. We must thank Hashem for this alone—that He has given us the avodah of thanking Him! It is a joyful and pleasant avodah—but it must be done right, in a way that transforms us completely!
Don’t Remain in Kindergarten
This is something we must emphasize, because in our generation—the generation of the end of galus—we have seen a proliferation of a superficial type of הודאה. People perceive thanking Hashem as just another method of getting what they want.
Yes, we are taught by the sefarim hakedoshim that when a Yid gives thanks, he will be given more. This is true, without a doubt. The question is: What is your motivation? Are you thanking Hashem only so you will get more? If so, when will you become humbled by His kindness? When will you transform yourself? What is your plan? When will you begin serving the Ribbono shel Olam? This person isn’t advancing; he remains in kindergarten.... His פנימיות hasn’t changed an iota.
Neighboring Chambers
Tzaddikim have taught us that the Upper Chamber of music is near the chamber of teshuvah—and when a Yid sings to the Ribbono shel Olam, he can be moved to do teshuvah more easily. When we thank Hashem, we touched our own pnimiyus. When we express our הטוב הכרת, we develop a feeling of indebtedness to the Ribbono shel Olam. You’re there already. You’ve expressed the words. Utilize the opportunity!
Sometimes, a person posts a note stating that he donated the coffee “to give thanks to Hashem for all the miracles.” You’re so close. Don’t remain with your childish concept of thanking Hashem.
This is the yesod that the Radak is establishing here: Shabbos is טוב לה' להודות. It’s a good day for this avodah of thanksgiving. Why? Because on Sunday and Wednesday, you’re preoccupied, and you may just spit out the words “thank You, Hashem.” This isn’t the avodah of להודות טוב לה'. It’s praise—but it’s not the all-consuming avodah of “it’s good and pleasant to praise.” Since you’re so busy and preoccupied, you haven’t reached the place to which this praise must transport you.
For this, we need Shabbos so we can praise Hashem properly and adequately.
The Shabbos’dig Praise Elevates a Yid
Superficial Avodah Doesn’t Bring the Desired Results
People may sometimes wonder how it’s possible that a person attained great spiritual successes but nevertheless remained childlike in his ideas. He never advanced to spiritual maturity. He remained stuck somewhere along the way.
The answer is that when a person does things by rote and in a superficial manner—they lacked the proper reflection and meditation that would enable them to affect his pnimiyus, and thus, he cannot advance. A Yid who doesn’t allow his הודאה to penetrate deeply with him will not advance—no matter how many kindnesses he has been given from Above.
Exalted Yidden Were Steeped in Pnimiyus
Among the exalted Yidden, the ovdei Hashem of yore, you could see their essence. They were saturated with pniminyus. Their entire lexicon was steeped in their connection to Hashem. You heard their language—when they endured challenges or when they experienced joy; when they welcomed a Shabbos and Yom Tov or when they dealt with monetary disputes....
Sometimes, you would even see them distressed. We’re speaking of humans, not angels, after all. But you could see the person advancing, growing through these experiences. They went through life’s challenges differently than average people do.
Every Stage Must Bring Advancement
Sometimes, a mother will tell her nine-year-old child, “You know, you have grown, baruch Hashem. You’re not the way you used to be. In the past, if you didn’t like something, you would lose yourself. Today, you cried, but you soon calmed down and went to yeshivah happily. I am so proud of you!”
What is the meaning of this compliment? We see that this child is growing and advancing. He’s still a child, but he’s no longer a seven-year-old child! There’s a difference in him. His rebbi meets his father at PTA, and reports that “we’re seeing progress!”
This progress must continue even as we grow older. A Yid must advance even when he’s 50 and 60 years old! And if he doesn’t learn how to express his gratitude and praise to Hashem from a deep place within himself, he will not advance in his pnimiyus. And the entire purpose of our existence in this world is to grow in our avodas Hashem. Otherwise, we have no reason to be here, chas v’shalom.
When a Yid approaches the avodah הודאהfo properly, we will see that later, when he experiences a challenge, he will accept it with serenity, with prayer, and with understanding that the Ribbono shel Olam helped him until today, and He will continue to help him in the future. When he encounters a dispute, he will resolve it with patience and mentchlichkeit, and without the need to win at all costs. This originates from a firmly rooted praise of Hashem with the proper reflection and meditation.
Why We Can’t Work on This Day
The day of Shabbos Kodesh has been designated for this avodah—for deeply meditating on all the good that we have been given—as the Radak explains to us.
Suppose a Yid comes to the Ribbono shel Olam and asks why we were prohibited from working all day on Shabbos. Says the Radak, the answer is because this day has been designated for praise and thanks—and this is foundational for your avodas Hashem! For this reason, you must begin preparing for Shabbos at least beginning at chatzos on Friday—all so you should be properly prepared for this important avodah.
But this person follows up with another question: I can get done with this avodah so much quicker. I don’t see why we must refrain from work for 25 hours over this. I calculated that I lose 3 million a year because I don’t go into my business on Shabbos. I’ll thank Hashem quickly, but I’ll make it count. I will even do it with a minyan... why must we designate so much time to this?
Praise That Penetrates
According to the Radak, the Ribbono shel Olam would answer this person, “Your quick praise and thanks are indeed very sweet, but I need something different from you!” What does it mean to thank? 1. You understand that the Ribbono shel Olam conducts all the world’s affairs. 2. You thank because you have yourself experienced this in your own life, and in the world around you. And 3. This is intertwined with your knowledge that the Ribbono shel Olam orchestrates everything for your good. We begin with the proclamation חסדך בבוקר להגיד, to tell Your kindness in the morning (when things are bright and illuminated), and through this we also understand that בלילות ואמונתך, to believe that Hashem’s kindness extends to the nights, when things aren’t all that rosy.
The stage of חסדך בבוקר להגיד is when we recognize that Hashem has ordained and orchestrated everything in our lives from when we were born until this very day, as the Chovos HaLevavos outlines in the second chapter of Sha’ar HaBitachon. A person remembers all the kindness that he has experienced in the last week alone; he gives thanks on Shabbos for everything in the previous week: “The Ribbono shel Olam has performed this goodness and this kindness.” He reflects on this mercy and kindness, and he thus internalizes his emunah and bitachon—believing that if the Ribbono shel Olam has helped him so much already, He will surely continue to help him with other things as well. He may not have witnessed it—yet—but neither could he have envisioned the other chassadim before they happened.
A Time-Consuming Endeavor
This level of והודאה שבח requires time and contemplation for it to seep in and penetrate every fiber of our being.
It’s a 25-hour immersive experience, and our entire Shabbos avodah is designed around this—beginning with the Mizmor Shir l’Yom HaShabbos on Friday night and culminating with the ותשבחות שירות at shalosh seudos.
This requires time and immersion—because the Ribbono shel Olam wants us to designate adequate time to do it, and He wants it to transform our essence. Our הודאה must bring about humility and bittul, more indebtedness to the Ribbono shel Olam, ahavas Hashem and yiras Hashem, emes, and bitachon—and through this we will indeed receive everything we need in order to serve Hashem from the depths and the essence of our hearts.
