A wealthy man left his office at the end of the day, as he usually did, and encountered a panhandler asking for alms.
"Five dollars in the name of God," the panhandler said. "I'm about to go to bed and haven't had a cup of coffee yet..."
The millionaire reached into his pocket, handed him a hundred-dollar bill, and said, "Here, take a hundred so you can drink not just one, but several cups of coffee."
The next day, the same beggar was waiting for the millionaire after work and punched him straight in the left eye.
"Tell me," said the millionaire, recognizing him immediately, "are you out of your mind? Just yesterday, I gave you a hundred dollars so you could sleep with something in your belly... and now you're hitting me?"
The beggar responded, "And who do you think can sleep after several cups of coffee?"
"Todah Rabah" ("Thank you very much") is one of the first phrases every child learns to say. How often does a child hear, “Say thank you”? Every parent knows it’s not enough to just feel thankful inside; you have to express it.
The mitzvah of Bikurim, which begins the portion of Ki Tavo, represents the acknowledgment of kindness. A Jew who fulfills this mitzvah brings the first fruits to the Holy Temple in Jerusalem, offering them to the priest while expressing thanks to God for the blessings He has given.
The traditionally accepted way we express gratitude to God for His goodness and mercy is called "Mikra Bikurim," which opens this portion with the words, “And now, behold, I have brought the first of the fruits of the land which You, O Lord, have given me” (Deuteronomy 26:10).
Expressing gratitude is a core value in Jewish tradition, and here are some examples:
The first word every Jew is supposed to say upon waking is "modeh ani lefanecha" ("I offer thanks to You, living and eternal King, for You have mercifully restored my soul to me: great is Your faithfulness").
Then, we should always remember the meaning behind the word “Jew.” The term Yehudi (Jew) is derived from the word Hodaya (thanksgiving). When Judah was born, his mother Leah said, “Now I will thank the Lord” (Genesis 29:35). We are expected to know when to show gratitude.
On another side, the Midrash teaches that in the time to come, all sacrifices will be nullified except for the sacrifice of thanksgiving, and all prayers will be nullified except for the prayer of gratitude, which will remain eternal (Leviticus Rabbah 9).
Recognizing good and giving thanks were established by our Sages as fundamental aspects of our daily lives: not just "modeh ani," but also the blessing "modim anachnu lach" in the three daily prayer services, and "nodeh lecha" in the Birkat Hamazon, the grace after meals.
Saying "thank you" helps a person shed the notion that they are entitled to everything.Some people walk around feeling the world owes them something. As a result, anything they receive is viewed as their right, and there’s no need to acknowledge it as a kindness.
The final example: At the conclusion of each amidah prayer, as I previously mentioned, we recite the blessing “modim.”
When the cantor repeats the amidah, saying "Modim Anachnu Lach," the congregation softly recites a response called "Modim De-Rabbanan." This blessing, like all others, was composed by our Sages (in fact, even the Modim said by the cantor was created by them).
So, why the need for a double expression of thanks? Why don’t we whisper an additional version for the other amidah blessings?
Our tradition teaches that there are various blessings that, when recited by the cantor, relieve us of the obligation to say them ourselves. For example, in the case of the Amidah, it is required to be recited three times a day.
The blessing over bread, for instance, and generally the blessings over food, are not exempt from this obligation just because someone else says them on our behalf. We must recite them individually before eating.
Rabbi David Abudraham explains in his commentary on the siddur that a representative can exempt us from all the Amidah blessings, blessings for health, for sustenance, etc., but there is one thing that cannot be done on our behalf, something no one can say for us, and that is giving thanks. It is also an individual obligation. It is entirely personal, and we must say it ourselves.
At that point, the "power of attorney" held by the shaliach is no longer valid.
We are approaching several significant dates. The first is, of course, Rosh Hashanah. From the beginning of the month of Elul, which we have now passed halfway through, we should have already started our Cheshbon Hanefesh—an introspection of our soul, our actions, and our intentions.
The second is Yom Kippur, of course. That day we not only face God’s judgment but, more challenging still, we face the judgment of ourselves.
The third date this year falls between the other two. There has been a global decision to commemorate October 7th according to the civil calendar, in order to separate the grief and pain from the joy of Simchat Torah, which fell on the Hebrew calendar date when the massacre in Israel occurred.
We will gather again at the JCC on October 7th, carrying the sorrow and pain for those who were murdered and violated. With anguish for those who remain captive. With the heartache of a war that continues to confront us in the difficult balance between our people’s survival and the madness of violence.
We must also express gratitude. We must give thanks for every day of life in which we can share love with our loved ones. We must give thanks for those who returned home and for those who return from the front lines. We must be grateful that Am Israel Chai, the People of Israel live on, despite countless efforts to erase us throughout history and still today.
May we reunite on each of the important upcoming dates, and from the depths of our hearts and souls, wish each other Shana Tova uGmar Chatima Tova. May we have a good year and a favorable inscription for a better life in a more peaceful world.
Rabbi Gustavo Geier