טוב להודות לה’ – It’s Good to Thank Hashem

The Gemara Megila (9a) tells that Ptolemy, the king of Egypt, once gathered seventy-two Jewish elders and put them in separate rooms without telling them why. He then instructed them to write down the text of the Torah. He had separated them to prevent them from conferring together: Had the elders just written the traditional text there would have been a danger that he could have asked apparent contradictions in the text, found insults to his religion or even accused the Jews of encouraging a rebellion against his rule. They all made changes but miraculously they all made identical changes in the text, which are listed in the Gemara. One of them was the text of the pasuk “And He finished on the seventh day the work that He had done and He rested on the seventh day from the work that He had done.” (Bereishis 2:2) All seventy-two elders realised that Ptolemy could have asked a strong question on this pasuk since it implies that Hashem continued the creation of the world on the seventh day before He rested. This would have contradicted the Jewish understanding that Hashem completed the creation on the sixth day and rested on the seventh and consequently challenged the  traditional Jewish observance of Shabbos. Therefore they all changed the text to “And He finished on the sixth day.the work that He had done.

Rashi explains that Chazal understand the pasuk to mean that after the six days of creation there was something — rest — missing, which Hashem ‘created’ on the seventh day. However Ptolemy would not have accepted this explanation and would have claimed that there are mistakes in the Torah. However we have to ask why Ptolemy would not have accepted the explanation of Chazal. Why would he not have agreed that a day of rest is important?

What is the real explanation of the creation of rest? Why was it necessary? The obvious explanation — that people would become tired if they worked without a break — does not fully answer the question. People could rest whenever they were tired or at night. Why is the concept of an official day of rest important. Why is Shabbos so vital? One idea is that Shabbos is the day when we can take a step back to check whether we are living correctly, remembering our ultimate destination. Another  central theme in our working for six days and resting on Shabbos is to reaffirm our belief that Hashem also ‘worked’ for six days to create the universe and rested on the seventh.  On Friday night both in shul and at home we repeat the paragraph Vayechulu  to emphasize this belief publicly. But maybe we can add yet another dimension to our understanding of Shabbos.

In the account of the creation (Ibid 1:27-28), we read, “And Hashem created man in His image, in the image of Hashem He created him, male and female He created them. And He blessed them and He said to them, be fruitful and multiply, fill up the earth and conquer it. Rule over the fish of the sea, the bird of the sky and every living thing that moves on the earth.”

These pesukim define the task of human beings in the world. We are to take everything which we find and use it to develop the world. To utilise what Hashem has created in a way which will benefit mankind. To explore new frontiers, to develop agriculture, to discover healing potential in plant life, to make progress in technology; to ‘conquer’ the world as the pasuk said. However that is for six days. “For six days shall you work.” (Shemos 20:9). On the seventh day we do not work. We do not pursue anything new. We do not look forward but back. We rest and take stock of what we have achieved. We thank Hashem for what we have.

David Hamelech clearly indicated that our task on Shabbos is appreciating what we have and giving thanks to Hashem. Mizmor shir l’yom haShabbos. Tov l’hodos l’Hashem ulezamer l’shimcha elyon. Lehagid baboker chasdecho ve’emunasecha baleilos. “A Song of the Shabbos day. It is good to thank Hashem and to sing to Your name, Oh most High One. To speak of Your kindness in the morning and Your faith in the nights.” (Tehilim 92)   The Radak on this pasuk  says Shabbos is the day we have been given to concentrate on wisdom and the service of Hashem. It is the day ideally suited to giving thanks to Hashem. We should thank Him for all His kindnesses including the wonders of ‘nature’ We have time to think about the miracle of the air which we breathe, how the rain falls to enable crops to grow, how the sun gives us light and warmth and provides for trees, grasses and the vast variety of fruit and vegetables which Hashem has created for us to enjoy, etc.

Chazal instituted that we say Nishmas on Shabbos morning. “… If our mouth were as full as song as the sea, our tongue as full of joyous song as the the multitude of waves, our lips as full of praise as the breadths of the heavens, our eyes as brilliant as the sun and the moon, our hands as outspread as the eagles of the sky, our feet as swift as hinds, we still could not thank You sufficiently Hashem, our G-d and G-d of our fathers and bless Your name for even one of the thousand thousand, thousands and thousands, myriad myriads of favours that You have performed for our fathers and for us. You redeemed us from Egypt, Hashem our G-d, You liberated us from the house of bondage. In famine you nourished us, in plenty You sustained us. From the sword you have saved us, from plague You let us escape and You spared us from severe and enduring diseases…”

On Shabbos we also add to our pesukei d’zimra the twenty-six lines of Hallel Hagadol  which all end with the words ki l’olam chasdo – His kindness is forever. Our feelings of thanks to Hashem during these lines are so intense that it is written that the malachim in shomayim pause their praises of Hashem at that point and allow us to take over. The Ohr Zorua brings a medresh that Hashem refused the request of the Serafim for a seventh wing so they could sing to Hashem on Shabbos as well. Hashem told them that he has the Jewish People who sing to Him on Shabbos.The writer of the zemer, “Kol mekedesh shevi’i” implies in his words “so’adim bo levarech shalosh pe’amim” that we don’t say Birkas Hamazon three times over Shabbos because we have eaten three meals but we eat three meals on Shabbos in order to able to say Birkas Hamazon three times.

Hopefully we all sit at our Shabbos tables with our family and friends and enjoy beautiful foods. What better time is there to thank Hashem for all our blessings? We can think back to the previous week and ask each member of the family, “What good thing happened to you this week?” What did you enjoy most? Whatever answer is forthcoming can be a springboard to thank Hashem.

Shabbos is a gift to the Jewish People. (Beitza 16a) Thanking Hashem is not only an obligation but it gives us great pleasure because when we verbalise our blessings we appreciate them so much more.

Ptolemy and his like would never understand this. They want to conquer more, make more progress, 24/7. To stop is a waste of a day. Indeed, as we say in the Shabbos morning tefila,”…velo nesato legoyei ho’aratzos…” – You didn’t give the Shabbos to the nations of the world. They are not interested in humbling themselves before Hashem. Nebuchadnetzar thought of himself as Hashem’s equal.  (Yeshayahu 14:14). For us, however, admitting that our blessings come from Hashem is a tradition thousands of years old. It is a badge of honor. We enjoy being close to Hashem. He calls us beni bechori Yisroel – my firstborn son. As we say in Musaf Shmone Esrei, those who observe Shabbos achieve honor, life and greatness. Whatever our weekday profession, on Shabbos we dress and look like royalty. And the theme of the day is our declaration Tov lehodos l’Hashem – It is good to thank You, Hashem for all Your blessings.

As printed in my sefer, From Strength to Strength.

Now that’s an Interesting Question

With Succos coming very soon, it is perhaps a good idea to review some halochos of Yom Tov, in particular where they differ from Hilchos Shabbos. It is always beneficial to understand the background to practical halachos in order to have a better grasp of them.

We know that on Yom Tov we are allowed to do certain melachos in the course of food preparation. Lighting a fire to cook food is included in this leniency. We are not allowed to ’create’ a fire but we can take a fire from an existing fire to light the gas to cook the food. What about a fire for non – food purposes? The Mishna (Beitza 12a) says that Beis Hillel allow us on Yom Tov to carry a baby through a reshus horabbim to his bris or a Sefer Torah to be read in shul or a lulav where required on Succos but Beit Shammai do not allow this. The Gemara, in one of two explanations, says that the argument between Beis Hillel and Beis Shammai is whether we can apply a line of reasoning called “mitoch” (seeing that).  Beis Hillel say that “seeing that carrying in the street is permitted for the purpose of food it is also permitted not for the purpose of food.”  Beis Shammai disagree. Assuming the halacha is like Beis Hillel, is this only allowed for the important purposes mentioned in the Mishna or also for lesser needs? Tosfos (Kesuvos 7a) says that carrying a child in the street to enjoy a Yom Tov walk (Simchas Yom Tov) is permitted. But what if I have no need at all, like something I just happen to have in my pocket?  Does my act of carrying for no reason revert to being forbidden according to the Torah or has the whole prohibition of carrying in the street on Yom Tov been cancelled? Or is it forbidden rabbinically? On this there is a further dispute. Rashi (Beitza 12a) says that it is permitted according to the Torah to carry on Yom Tov even if I have no use for what I am carrying. The Rambam agrees with Rashi. It may still, however, be forbidden rabbinically. However Tosfos (ibid) holds that if there if I have no use for the item being carried it is forbidden according to the Torah.

Are we allowed to carry something which I do not need but I am afraid that it will be stolen if I leave it; for instance a key of my house which I will not be returning to over Yom Tov.  I do not need the key on Yom Tov but if I don’t lock the door and take the key with me, my house might be burgled. There is a dispute amongst the poskim about this and the Mishna Berura (518:6) says that it is correct to be stringent. However where the item is used for a mitzvah for instance a talis or lulav , the Mishna Berura (ibid) says that if a person is genuinely concerned that it will be stolen or mislaid and he only took them to shul on Yom Tov morning, he can certainly take them home even though he doesn’t need them for the rest of Yom Tov because if it were not allowed, he might not take them to shul to start with.

Is this concept of “mitoch” applicable with all of the melachos which are allowed on Yom Tov or only some of them? This is again a very controversial subject but Mishna Berura (518:) says that we say “mitoch” in connection with havara, shechita, bishul and afiah.

May we spray a wasp or fly which is annoying us? On the one hand, to kill it is a form of shechita and therefore, even though we are certainly not going to eat it, it should be allowed because of mitoch but on the other hand perhaps this is not a direct benefit similar to carrying a key to avoid a loss of money which we said before we should be stringent about. But why should it be less of a need than carrying a child on a Yom Tov tiyul for oneg Yom Tov which Tosfos (Kesuvos 7a) allowed as mentioned above?

What about lighting candles for a seudas bris? Everyone agrees that we say ‘mitoch’ with havara. The question is here is whether it is considered a need. Lighting when there is no need is called a ner shel batala which is not allowed. The poskim discuss lighting a candle on Yom Tov to show guests around your house. To light a candle because one is afraid to sleep in the dark, the Biur Halacha (514:5) allows. To light in a shul as kovod beis hakenesses is also allowed. A yaarzeit candle, the Biur Halacha (ibid) suggests lighting in shul to avoid doubt. Lighting extra Yom Tov candles by night is allowed because each candle adds extra light but during the day the Mishna Berura (ibid) does not allow it. Finally in connection with lighting candles in honour of a seudas bris, the Shaar Hatziun (514:41) is lenient because it is in honour of the mitzvah similar to lighting in a shul.

As we can see, there are many interesting questions in connection with Hilchos Yom Tov and they can be possibly be discussed in the Succa using some of the more recent sefarim on Hilchos Yom Tov. (“Do You Know Hilchos Yom Tov?” coming out next year IYH). For halocho lemaaseh, though, the final decision in any question should be made by one’s own rav.

How Beautiful Are Your Footsteps

In the Musaf Shemone Esre of Yom Tov we say, “Rebuild Your Temple….establish Your site….May we go up there three times a year…as it says in Your Torah, “Three times a year shall all men appear before Hashem Elokecho….on Pesach, on Shevuos and on Succos . Do not appear empty-handed. Each should come with his own gift, according to the blessing Hashem Elokecho has bestowed upon you.”

We must not appear empty-handed. Chagiga (7a) says that this refers to the korbonos which we have to bring when we come on those three festivals. The Mishna (2a) tells us the minimum. But there is no maximum. We should bring “according to the blessing Hashem has bestowed upon us.” If our flocks have been very productive, we should bring many korbonos to show our appreciation to Hashem.

“How beautiful are your footsteps” (Shir Hashirim 7:2) is interpreted by Chagiga (3a) as a praise of those who went three times a year on the sholosh regolim to the Beis Hamikdosh in Yerusholayim.  Going on foot to Yerusholayim and returning could have taken a few weeks. Multiplied by three, a large part of the year has already been taken up. All farm work had to be put on hold – a significant sacrifice in order to fulfil the mitzva of the Torah and to honour Hashem. If we bear in mind that, for the most part, they brought their wives and families with them to fulfil the mitzva of “giving joy to one’s wife and household on Yom Tov,” (Tosfos, Rosh Hashono 6b) the visit to Yerusholayim became a full-scale expedition. More than that, nobody was left to guard the farms and homes; people had to have bitachon that the promise of the Torah, (Shemos 34:24) “No-one will covet your land whilst you go up to the Beis Hamikdash three times a year,” would be fulfilled. This thrice yearly aliya l’regel was a tremendous demonstration of loyalty to Hashem. The posuk’s praise, “How beautiful are your footsteps” was extremely appropriate.

However the wording of the posuk, “ …yeroeh kol zechuracho” – all males should be seen – implies  more than just going to the Beis Hamikdosh with one’s korbonos. If our boss calls us in for a periodic meeting, he does not intend to discuss the weather. He wants to check up on our work. What have we done since the last meeting? If Hashem wants us to appear before Him, a shiver should go down our spine. An investigation of our worthiness seems to be likely. A meeting with Hashem is also not going to be a social call. What have we achieved since the last meeting, the last regel?

Let’s go back to the office meeting with the boss. He wants to know “tachlis”. How many sales have we achieved? How many new clients have we brought in? Have we been working hard? What about punctuality and a willingness to put in extra hours to achieve more? No, meeting the boss is no picnic.  We have to have answers, good answers.

And what happens if the boss gave us generous expenses to enable us to concentrate on building up the business, we’d better have very good answers. Let’s imagine the boss asking what we’ve done over the last few months for the firm and we answer him, “Well, actually I was busy with private work. I relaxed, took a couple of holidays….” The boss would rightly be very angry, “What, I gave you a salary and extra expenses and you pocketed them and took it easy?”

When we meet Hashem three times a year, he greets us with love. “Hi. Great to see you. It’s amazing you’ve come, with the ganze mishpocho.” But He also wants to know “tachlis”. What have we achieved since the last regel? Another mesechta, a new kevius? Were we misahev al habrios, making Hashem more loved by other people because of what we have done? Perhaps we made sholom with a relative we had been on bad terms with.  Did we do new chasodim, ring up or invite that lonely neighbour we had been meaning to befriend but never got round to? We have to have something to report to the Boss, “according to the blessings He has bestowed upon us.” We cannot go empty-handed. And if we say, “Things are ticking along, nothing new really…” Hashem’s “eyebrows” might go up. “A few months and nothing new? That’s a bit disappointing.”  And if we say, “The last few months I’ve been very busy with other things. I put my avodas Hashem on the back burner.” Hashem will be very disappointed. “Put avodas Hashem on the back burner? But I gave you expenses – parnosoh, good health and you pocketed them? Squandered the time? Did your own thing? That’s not acceptable.” How humiliated we would feel, how disappointed in ourselves. In fact the prospect of that humiliation would ensure that we would have new achievements to report. Chas vesholom that we should appear before Hashem empty-handed. Therefore going to Yerusholayim three times a year did not only transform our Yom Tov experience. Our preparation for those visits would have transformed the whole year.

We do not have the zechus to go to the Beis Hamikdosh three times a year but we hope and daven for that privilege. Therefore we have to do everything we can do to show a real desire to go. And that means making sure that when Yom Tov comes, we are not “empty-handed.” We have Torahdik achievments to our name. We accept all of Hashem’s blessings. We cannot just be doing “our own thing.”  Now is the time to start the list of achievements which we will be able to show to Hashem on Yom Tov, especially if b’ezras Hashem, we can be oleh l’regel to the renewed Beis Hamikdosh – and the words of Shir Hashirim will be apply to us – “How beautiful are your footsteps.”

A Holy People

In Pirkei Avos (3:1) we learn: Akavya ben Mehalalel says: “Consider three things and you will not come to sin: know where you came from, where you are going to and in front of Whom you will have to give a reckoning. You came from a putrid drop; you are going to a place of dust, worms and maggots and you are going to give a reckoning before the King of Kings, the Holy One Blessed be He.”

Akavya ben Mehalalel’s sharp directive to consider one’s very inauspicious origins will bring a person to humility, which is a prerequisite to acquiring yiras shomayim and sanctity according to the famous Braisa of Reb Pinchas ben Yair quoted by the Mesilas Yesharim. Likewise the prospect that one’s physical destination will be in a place of dust, worms and maggots should dispel any vestige of pride. And the knowledge that we will have to give a reckoning in front of the King of Kings should make us afraid to sin.

A later mishna (3:18) quotes Rebbe Akiva. ‘He used to say: “Beloved is man because he was created in Hashem’s image. It shows a greater love that he was told that he was created in Hashem’s image. Beloved are the Jewish people who are called the children of the Omnipresent. It shows a greater love that they were told that they are called the children of the Omnipresent. Beloved are the People Israel who were given a precious utensil (the Torah). It shows a greater love that they were told that they were given a precious utensil.”

This Mishna make a person feel his own importance. “I am created in the image of Hashem. I am from a People who are children of Hashem and we were given the Torah, the precious utensil of Hashem. This is strange. Was Rebbe Akiva unaware of the evils of pride, alluded to by Akavya ben Mehalalel in the first mishna? Or that humility is the prerequisite to sanctity? It is even stranger because it was precisely Rebbe Akiva’s humility which enabled him to become so great as a previous essay explained.

In his commentary on Pirkei Avos, the Abarbanel explains that there is a dispute between the two mishnas. Akavya ben Mehalalel felt that the best way to avoid sin is by encouraging extreme humility. We should know our gross origins, our disgraceful physical destination and that each puny man, is going to have to stand up in front of the King of Kings to give a reckoning. Without a shred of pride we should inevitably become obedient and G-d-fearing. This view is borne out by the behaviour of the young nazir from the south, described in Nedarim 9b who defeated his yetzer hora by telling him “Why are you so proud in a world which is not yours; in one who is going to become insects and worms?”

However Rebbe Akiva felt that this approach may work for some people including himself but many other people will respond negatively. They will be unmoved by such a warning and are more likely to say “Let’s eat and drink, for tomorrow we die” (Yeshaya 22:13). He held that it is more effective to show people how great they are and what good stock they come from. ‘Tell them that they are aristocracy, Hashem’s children and then they won’t want to sin.’ And Rebbe Akiva could bring a precedent for this attitude from the words of Yirmiyahu Hanavi, when he had to rebuke the people and tell them to do teshuva. He prefaced his words with the most beautiful praise of the people. “Zocharti lach chesed ne’urayich… I remember the kindness of your youth, and the love you showed to Me by coming after Me into the wilderness, a desolate and unsown land.” (Yirmiyahu 2:1). Yirmiyahu clearly felt that if the people were to improve they must think positively. They come from such good stock ‑‑ it is such a shame that they are sinning. Their sins are only skin deep. Such a great people who showed such faith in Hashem earlier will surely want to reclaim their noble heritage and their loving closeness to Hashem so they will do teshuva without delay. My late rebbe, Reb Moshe Schwab זצ”ל of Gateshead Yeshiva said that today we have to use the approach of Rebbe Akiva.

Yom Kippur is the day for teshuva from all our aveiros bein adam l’Makom and bein adam l’chaveiro. Amongst those who are shomer Torah umitzvos most aveiros are from the bein adam l’chaveiro category – between man and his neighbor. It has been said that most of those aveiros are between spouses. Within a marriage the possibilities of not honoring each other, not being always sensitive to each other abound. Sometimes a facial expression can upset a spouse. We may be tired or pre-occupied and we don’t always listen to each other as well as we should. These are all aveiros bein adam l’chaveiro for which we have to ask forgiveness and do teshuva.

This itself is remarkable and a source of pride. At a time when murder and cruelty are so common that they are not even reported in the newspaper, when even mass murder only gets a few lines on the back pages, we are doing teshuva for a lack of sensitivity to another human being! Who is like Your people, Israel? A unique nation on Earth. But this is our heritage.

The Gemara in Taanis 10b says that a person who goes from a place where they are not fasting to a place where they are fasting, in response to a local danger, has to fast with them. It may not concern him personally but he should empathise and fast with those at risk. Besides, it would show a lack of sensitivity to eat in front of others who are hungry. The Gemara goes on to say that if a resident of a town which was fasting forgot and ate, he should not join the other residents of that town for the rest of the fast. Why not? It is not derech eretz. People who are feeling weak and hungry will feel worse, when they see this one who looks and feels well because he has eaten. The Gemara says that Yaakov Avinu had enough food for his family even during the famine. But if the Canaanites were suffering from hunger and they had to go to Egypt to buy food, it would distress them if Yaakov’s family did not go as well. So he sent his sons to Egypt, even though was no real need, and despite the danger, to prevent any extra anguish to the local population. The Gemara also says that in a famine one should eat the minimum even if one has ample food. We have to feel the pain of others. Even though those other people are unaware of what we are doing, the Torah teaches us to train ourselves to suffer if others are suffering. To do otherwise reflects a lack of concern for another person’s plight and is unacceptable.

Chavivin Yisroel shenikra’u banim l’Makom, shenitan lohem kli chemda – how beloved are the Jewish people that we are called the children of the Omnipresent and that we were given this precious gift of the holy Torah. We have such wonderful sources to learn from and be inspired by. We have such high standards to aspire to. We want to try harder. We want to increase our bein adam l’chaveiro and the place to start is in our own homes with those nearest and dearest to us. This will inevitably lead to greater sensitivity to others, even strangers.

Rebbe Akiva said, “Ashreichem Yisroel …In front of whom are you becoming pure and who is purifying you? Our Father in heaven, as it says, “And I will sprinkle on you pure water and you will become pure.” (Yechezkel 36:25) and it says, “Hashem is the mikve of the Jewish people. Just as a mikve purifies the impure, so does Hashem purify the Jewish People.

This essay is printed in Rabbi Fletcher’s sefer From Strength to Strength.

Look Down…And Bless Your People

In the parsha of Ki Sovo, we read about the vidui maaser, the declaration that one had observed the halachic requirements of mitzvos connected with tithing one’s produce.

“I have removed all the consecrated food from the house, I have given to the Levi, the stranger, the orphan and the widow….I have not transgressed Your commandments nor forgotten to praise You….I have done all You commanded me.” The next pasuk continues with a request. “Look down from Your Holy abode and bless Your People Israel and the Land which You gave us as You swore to our Fathers, a land flowing with milk and honey” (Devarim 26:13-15). Rashi comments on this last pasuk, “We have fulfilled our obligations, now You fulfill Your obligations as it says, “If you keep my statutes, I will provide rain in the right time.”

These pesukim and this Rashi are very difficult to understand. Who can stand before Hashem and declare “I have done all You commanded me?” And if this is not enough chutzpa, as Rashi said, we then come with demands on Hashem. “We’ve done our bit, now You do Yours.”

The Mesilas Yesharim in his chapter on humility, (Chapter 22), seems to warn us strongly against just such an attitude. No matter how much we achieve we should not forget that we have certainly not fulfilled all our obligations. Even what we have achieved has been only through the kindness of Hashem who gave us the means to do what have done. Pirkei Avos (2:8) says “If you have learnt much Torah, do not praise yourself for it because this is what you were created for.” There is never an excuse for arrogance. The Mesilas Yesharim brings the case of Nechemyiah ben Chachalya who was very successful in fighting intermarriage, Shabbos desecration and social injustice. Yet the Gemara Sanhedrin (93b) finds fault with Nechemyiah for the words which he said (Nechemyiah 5:19), “Remember in my favour, O my G-d, all that I have done for this People.”

We can perhaps lighten our question slightly with a comment by the late Rav Yosef Dunner zt”l the revered former Rav of the Addass Kehilla of London in his sefer Mikdash Levi. He points out that in the text of the Pasuk (26:14) “I have done what You commanded me” the wording is “osisi kechol asher tzivisani.” (not chol but kechol). Indeed, writes Rav Dunner, a person cannot say that he has done everything (chol) that he has been commanded but approximately everything (kechol). We are still astounded, however, by the brazenous and arrogance of making demands on Hashem based on our apparently faultless observance as brought in Rashi: “We have done what we are supposed to do, now You do what you are supposed to do.”A friend of mine from Ramat Beit Shemesh, Reb Yaakov Schoeman (n.y.) suggested the following possible answer.

There is a difference between the way we must look at ourselves and the way we should look at others. The Mesilas Yesharim is talking about the way we should look at ourselves, with humility. We should never think that our deeds are perfect. Surely we made mistakes, perhaps we could have done more. If we learnt Torah this is because Hashem has given us the possibility to do so in the form of our mental abilities, memory, a supportive enviroment etc. If we have given Tzedaka this is because Hashem gave us the means to do so and we have merely fulfilled our responsibilities. Good characteristics are probably inherited, we perform mitzvos because of the good education we received or good influences which we have been in proximity to, etc. We do not have to negate our achievements but we should put them in context.

However we should not look at other people’s achievements in this way. If they have learnt Torah we should try to be inspired by them, learn from their diligence. If they have good characteristics we should try to emulate them. Whatever others have achieved should be played up not down. Even if there are imperfections with others we should assume they are done by mistake. If we are not sure, we should give the benefit of the doubt, etc.

The Jew who asks Hashem for a blessing in the pasuk, is not talking about himself. Rashi uses the words “We have done what we should have done” Concerning himself he would have spoken with more humility. But he is looking at the achievements of the People as a whole. Concerning others, he sees only perfection. He sees Jews faithfully tithing their produce and bringing the first fruits to Yerusholayim. He sees Jews making sure that orphans and widows are looked after. He sees Jews rising early go to a shiur and learning again in the evening after a hard day’s work. He sees acts of kindness, bikur cholim, hatzala, chaveirim, misaskim. He sees Jews in the midst of serious challenges living with emuna and bitachon. He sees a Jewish People loyally keeping details of halacha despite a galus of two thousand years. He sees holiness. And that is enough reason to beseech Hashem, “We have done so much, we have continued to believe in You and to keep Your mitzvos despite persecutions, pogroms and a Holocaust. Now, please, keep the promises You wrote in the Torah and in the Prophets and bless the Land You gave us that it should flow with milk and honey. May all the wickedness disappear like smoke, may the Tzadikim see and rejoice, may You give honour to Your People

and may the time finally come to witness utzemichas keren l’Dovid Avdecho, bimhairo beyomeinu, omein.

Taken from Rabbi Fletcher’s sefer From Strength to Strength.