Commanding Us to Acknowledge the Goodness of HaShem
Rabbi Yaakov Bieler
Parshat Eikev, 5764
It is obvious even to the casual observer that the recitation of “Berachot” (blessings) plays a major role in Jewish ritual and everyday living. There are blessings that introduce the fulfillment of Commandments (“Birchot HaMitzvot”), (1) constitute responses to natural phenomena and occasions of note (“Birchot HaRei’ya”—blessings of seeing), (2) effect sanctification for people, objects and times (“Birchot Kiddushin” and “Kiddush”—blessings of holiness), (3) comprise daily, weekly, and annual prayers, (4) and precede as well as follow sensual experiences (“Birchot HaNehenin”—blessings of benefit). (5)
In light of how ubiquitous “Berachot” are in Jewish day-to-day existence, it is notable when Rabbeinu Bachaya comments on Devarim 8:10, “…one does not find anywhere in the entire Tora that God Commands that we bless His Name, aside from this one instance...”, i.e., “VeAchalta VeSavata U’Veirachta Et HaShem Elokecha Al HaAretz HaTova Asher Natan Lach” (And you will eat and be satiated and bless the Lord your God concerning the good land that He Gave to you).
However, from a strictly contextual point of view, were we not to access the Oral Tradition’s (6) interpretation of this verse, it is far from a foregone conclusion that the purpose of 8:10 is to declare even “Birkat HaMazon” (Grace After Meals) mandatory, let alone any other blessing. Verses 7-9 describe the exceptional qualities of the Land of Israel, leading to verse 10 which merely promises and/or predicts that Jews will be able to eat well and probably decide on their own, rather than feel obligated/commanded, to bless God for their good fortune.
Furthermore, RaMBaN on
In addition to the non-binding literary implications of the verse, theological considerations would also lead to the conclusion that commanding human beings to bless God appears nonsensical, at least at first glance. If God is the source of all things, and His Existence is not dependent on any other entity in Creation, why would He Command human beings to bless Him? If God Has no apparent need for blessing, then it is one thing if man voluntarily decides to offer a blessing. But what could the rationale be for demanding that man bless God, after the consumption of food or otherwise?
Rabbeinu Bachaya bases one approach for answering these questions upon two Talmudic passages that appear to suggest that HaShem IS in need of our blessings:
(Shabbat 89a) R. Yehoshua ben Levi said, “When Moshe went up
(Berachot 7a) It was taught: R. Yishmael ben Elisha says, “I once entered into the innermost part of the Sanctuary to offer incense, and saw Akatriel Kah (literally, ‘the Crown of God’), the Lord of Hosts Seated upon a high and exalted throne. He said to me: Yishmael, my son, BLESS ME! I replied: May it be Your Will that Your Mercy may suppress Your Anger, and Your Mercy may prevail over Your Other Attributes, so that You may Deal with Your Children in accordance with the Attribute of Mercy, and may, on their behalf, Stop short of the Attribute of Strict Justice. And He Nodded to me with His Head.”
The commentator proceeds to assert that in light of the etymological connotation of the term “Beracha” as in Shemot
While Rabbeinu Bachaya may have a metaphysical interpretation in mind with regard to how a human blessing accomplishes this fete, from a more logical point of view, an “increase” of the Divine Spirit could be in terms of the extent of human acknowledgement and awareness of Divine Influence within the world. When the Tora legislates the general directive for “Kiddush HaShem” (the Sanctification of God’s Name) in VaYikra 22:32, “…And I will be Sanctified in the midst of the Jewish people, I am HaShem Who Makes you holy”, one manifestation of this type of sanctification could very well be the public mentioning of God’s Name within the context of various Blessings, in association with positive, (9) life-affirming aspects of existence, like the consumption of food. While this may not be exactly what RaMBaM has in mind when he writes, “…We have already explained that this Commandment (to love God, as in Devarim 6:5) also includes our calling to all other people to serve Him and to believe in Him, and this is similar to when you love another individual, YOU RELATE HIS PRAISES AND YOU WAX ELOQUENT CONCERNING HIM AND YOU CALL UPON OTHERS to love him…”, (10) public expression of blessings could certainly serve such a purpose.
This type of orientation further parallels an intriguing hypothesis offered by MaHaRa”L. (11) Commenting upon Berachot 35a, “The Rabbis taught: It is prohibited for an individual to derive benefit from anything in this world without first uttering a blessing. Whomever benefits without reciting a blessing is guilty of ‘Me’ilah’ (the sin of trespassing and taking property that has been dedicated to belong to God and His Temple—see e.g., VaYikra 5:15)”, the medieval Kabalistic scholar explains the rationale of the process whereby the recitation of a blessing entitles one to benefit from the world. He notes that all of Creation provides tacit affirmation of God’s Creatorhood and existence by means of its presence in the world and our ability to induct from each object that we encounter, the nature of its Creator. (12) Furthermore, the components of Creation can be divided into five categories of ever-increasing complexity: a) inanimate basic elements, b) compounds comprised of these elements, c) inanimate objects, d) plant life, and e) animal life, including the human species. Just as in order to redeem an object belonging to the Temple, in addition to its intrinsic value, a “Chomesh” (one fifth) must be added to the sum that is given in exchange to the Temple treasury (e.g., VaYikra 27:15), so too, when one removes an object from the world in order to benefit from it, he is expected to “replace” its unspoken testimony regarding its Creator, with explicit acknowledgement, by the bless-er as well as to those within earshot, of Whom is responsible for its existence. A blessing thereby constitutes an escalation by a “Chomesh” in terms of the more public and explicit pronouncement by the fifth level of Creation—man—of God’s Contributions to the world, and consequently makes the object available for human consumption.
If in fact such an aim can be attributed to the recitation of Blessings, it would lend support to the Halachic principle (13) that Berachot are to be recited aloud, not only for the benefit of the individual who says them in terms of precipitating additional “Kavana” (intention, personal involvement), but also for anyone within earshot, who not only is given the opportunity to respond “Amen” and thereby confirm the sentiment expressed, but also to cause them to additionally reflect upon God’s Presence and Involvement in the world.
An alternative approach for understanding the rationale behind a command to give thanks to HaShem specifically AFTER one has eaten is offered by Ba’al HaTurim. Basing himself upon the continuation of the Talmudic passage in Berachot 35a mentioned above in association with the MaHaRaL,
R. Yehuda said in the name of Shmuel: To enjoy anything of this world without a blessing is like making use of things consecrated to Heaven, since it says, (Tehilim 24:1) “The earth belongs to HaShem, and the fullness thereof.” R. Levi contrasted two texts: It is written, “The earth belongs to HaShem, and the fullness thereof” and it is also written, (Ibid. 115:16) “The heavens are the heavens of the Lord, but the earth has been given to the children of man.” There is no contradiction. In one case it is before the blessing has been recited, in the other, afterwards.
Ba’al HaTurim points out that an individual can be under the mistaken impression that once s/he says a “Beracha Rishona” (the blessing that is made BEFORE one partakes from the world, e.g., “SheHakol Nihyeh BiDevaro”—see below fn. 5), that now the object belongs to him/her and there are no further obligations to express appreciation to the Creator. Consequently, preliminary blessings do not have to be commanded; the need to make them will be obvious. However, to express thanks AFTER one has fulfilled his/her hunger or other need, this unfortunately does not come naturally, and the Tora has to command such an action in order to hopefully cause this value to be internalized over time within the individual. Whereas the need to recite the Grace after Meals, and for that matter, to express appreciation within other contexts, may initially have to be demanded, the desired spiritual goal is that eventually, such a sentiment and the need to articulate it will become endemic to the observant individual. (14)
Meshech Chachma accepts the approach suggested by the Ba’al HaTurim and understands Birkat HaMazon as an antidote for a far more negative psychological phenomenon. The commentator writes that when an individual has satisfied his/her needs, e.g., has eaten and feels satiated, it is at such a time that s/he may have a tendency to rebel against the very source of his/her largesse. The verses in Devarim 8 support such a contention. Immediately after the commandment to bless HaShem once one has satisfied his/her physical needs, the Tora states, (8:11-14) “Beware that you don’t forget the Lord, your God in not observing His Commandments, Judgments and Statutes, which I command you this day; lest when you have eaten and are satiated, and have built good houses and dwell in them, and when your herds multiply, and your silver and gold are multiplied, and all that you have is multiplied, then your heart be lifted up and you forget the Lord, your God Who brought you out of Egypt, from the house of bondage…” (15) Human beings resent feeling dependent, and would rather rely upon themselves, than to feel eternally in debt. They do not have the luxury to delude themselves into thinking that they are not in need of God when they are hungry, when what they lack cannot be ignored; but once someone achieves relative stability, let alone success, and thinks that s/he is solely responsible for his/her own as well as his/her family’s physical and material well-being, it is more likely that God will figure less in the individual’s worldview. Meshech Chachma’s understanding of “Birkat HaMazon” results in its being equated with the declaration made when “Bikurim” (first fruits) are brought to Jerusalem and presented to a Kohen in the Temple: (Devarim 26:5-10)
…An Aramean nomad was my father, and he went down to
As in the case of “Birkat HaMazon”, where the bless-er did not experience particular hardship, and nevertheless s/he is expected to place his good fortune of having enough to eat within a historical context including the Exodus and the wandering in the desert, here too, with respect to “Bikurim” the bring-er is expected to do the same.
I have often felt that Jewish history constitutes a rational demonstration of God’s Existence, in the sense that according to historical trends throughout recorded civilization, a nation that has been subjected to the difficulties that Jews have experienced, should have long ago ceased to exist. Without Divine Assistance, is it not extremely difficult to account for the uninterrupted presence of a Jewish people over the course of the last several thousands of years? The understanding of “Birkat HaMazon” on the parts of Ba’al HaTurim and Meshech Chachma highlights an additional theologically important dimension of Jewish history: only by clearly remembering and even reenacting our history, particularly its most challenging moments, can we maintain a healthy perspective and appreciation of the present quality of our lives, and both feel and express adequate gratitude to HaShem for His ongoing Compassion and Concern.
Shabbat Shalom, and may we recite Birkat HaMazon with even greater and more focused intention and inspiration this Shabbat as well as in the days to come.
(1) e.g., prior to blowing the Shofar, one recites, “Baruch Ata HaShem Elokeinu Melech HaOlam, Asher Kidshanu BeMitzvotav VeTzivanu LiShmoah Kol Shofar” (Blessed Are You, HaShem, Lord our God, King of the Universe,Who has Sanctified us with His Commandments, and Commanded us to listen to the sound of the Shofar.) For additional examples, see ArtScroll Siddur, p. 226.
(2) e.g., upon seeing a rainbow, one recites, “Baruch Ata HaShem Elokeinu Melech HaOlam, Zocher HaBrit VeNe’eman BeVrito, VeKayam BeMa’amaro” (B.A.Y.H.L.o.G.K.o.t.U. Who Remembers the Covenant, and is Faithful to honor His Covenant, and Fulfills His Word.) For additional examples, see ArtScroll Siddur, pp. 228-30.
(3) e.g., on Friday evening, the “Kiddush” prayer concludes, “Baruch Ata HaShem Mekadesh HaShabbat” (B.A.Y.H. Who Sanctifies the Shabbat.) See ArtScroll Siddur, p. 360.
(4) e.g., in the “Shacharit” service, see ArtScroll Siddur, pp. 18-20, 58-60, 82, 84-90, 94-96, 98-116, for a grand total of 38 individual blessings.
(5) e.g., before drinking water, one recites, “Baruch Ata HaShem Elokeinu Melech HaOlam, SheHakol Nihyeh BiDevaro” (B.A.Y.H.L.o.G.K.o.t.U. that all comes into existence by means of Your Word.) For additional examples, see ArtScroll Siddur, p. 224.
(6) Berachot 48b.
(7) While it could be argued that relatively speaking, God Made sure that the Jews would not unduly suffer during their wanderings—they were provided with Manna (Shemot 16), the Clouds of Glory sheltered them from undue heat (RaShI on VaYikra 23:43), scorpions and snakes were eliminated from their paths and the roads were leveled to allow for unimpeded travel, (Midrash Tanchuma, Parshat BaMidbar #2), their clothing and shoes did not wear out (Devarim 8:4), etc.—nevertheless, spending so much time in the desert, coupled with the gradual dying out of the generation that left Egypt, did not make for the most pleasant experience.
(8) e.g., Devarim 5:14;
(9) Negative aspects of life are also “Sanctified” by means of blessings such as “B. Dayan HaEmet” (Blessed is the Judge of Truth) [Who Must Know the reason for this happening, even if it is not apparent to the one uttering the blessing.]
(10) Sefer HaMitzvot, Positive Commandment #3.
(11) Netivot Olam, Pt. 1, Netiv HaAvoda, Chapt. 14.
(12) This is the teleological proof for God’s Existence.
(13) See Responsa Tzitz Eliezer, Vol. 11, #2 for an extended discussion regarding the sources for the impetus to recite blessings aloud to the extent that they will be responded to by those listening.
(14) A disturbing indication that this type of internalization is not taking place appeared in a blog entry by Miriam Shaviv. See http://bloghd.blogspot.com/2004_07_01_bloghd_archive.html The author reports how she asked a number of friends if they should wake up one day to find that they are not Jewish, whether they would convert to Judaism. She was dismayed to discover that most of them said they would not, and that the more religious they were the less likely they would consider becoming Jewish! If the values of Judaism were internalized, wouldn’t someone desire to place him/herself in such a religious context? Of course, it could be argued that if the values are internalized, you don’t need an organized religious structure to enact them, but I am not sure that this is the case.
(15) The additional repeated warnings regarding the possibility of forgetting HaShem, suggests that it is altogether likely: Devarim 4:9, 23;