Shehecheyanu
Q: Was it proper to bless “Shehecheyanu” or “HaTov VeHametiv” after Israel’s security forces succeeded in striking the top echelons of Iran’s military command, and also after the United States joined Israel and bombed Iran’s nuclear facilities? And which blessing should have been recited?
A: Anyone who felt joy from this could bless “Shehecheyanu” for having merited to strike our enemies and their weapons of war in the eyes of the entire world. However, there is no halakhic obligation in this, since there are two types of “Shehecheyanu” blessing, one chova (obligatory) and the second, mitzvat reshut (a voluntary commandment).
The halakhic obligation is to recite the blessing on holidays, and over their commandments. The voluntary commandment - is over joyful things that are renewed for a person and make him happy, where the person who blesses fulfills a commandment. However, someone who does not recite the blessing does not commit a sin. Since this blessing depends on joy of the heart, and there is no fixed measure and standard for joy, it is impossible to establish it as an obligation (see, Peninei Halakha: Berakhot 17: 2, 1).
And it is correct to bless “Shehecheyanu” and not “HaTov VeHametiv,” since the blessing “HaTov VeHametiv” was instituted for a tangible joy that is shared by at least two people, like spouses who buy a new house and new appliances, or on drinking an additional type of wine consumed in company of others. Whereas the blessing “Shehecheyanu” is a more general thanksgiving, that was also instituted for good news that has no tangible benefit, like one who hears that his son received an important prize, or earned a very large profit (Peninei Halakha, ibid 17:8).
This good news of bombing the nuclear facilities is not tangible like financial profit, or buying a house or appliances, on which one blesses “HaTov VeHametiv", but it is good news about removing existential danger and enhancing Israel’s honor, and therefore, its blessing is “Shehecheyanu.”
In addition to this, one should not be so concerned about saying a bracha levatala (a blessing said in vain) regarding “Shehecheyanu,” since according to the Rivash (section 505), since this blessing is reshut (voluntary), the rule safek brachot le’hakel (“when in doubt regarding blessings, be lenient”), does not apply to it, and in a place of doubt, one who is happy is permitted to recite the blessing. And even though most authorities did not agree with his opinion, not a few authorities agreed, among them the Bach, Pri Chadash, Eliyahu Rabbah, Tzelach and Chatam Sofer. Therefore, whenever it appears that one should bless “Shehecheyanu,” one should bless without worrying about saying a blessing in vain.
However, those who want to also bless “HaTov VeHametiv” can drink wine in the company of others and bless “HaGefen,” and afterwards, drink an additional type of wine that from some aspect is better, and bless on it “HaTov VeHametiv,” and rejoice by means of it, over the salvation that was granted us.
Whether the successes in the War with Iran are miraculous or natural
Q: “A debate arose among a group of friends. Some claimed that the success of the attacks on Iran is a wondrous and wonderful miracle, since naturally, such great success would be impossible. On the other hand, some claimed that the success was caused through natural means, owing to wise, diligent, and idealistic people, who planned and executed it. Who is right?
A: It must be prefaced that the difference between nature and miracle exist only from man’s perspective, that the orders of nature appear to him as self-evident and maintained by their own forces, while miracles are not understood by him, and therefore, they impress him more. But from the Creator’s perspective, there is no difference between nature and miracle, since God gives life to everything, to nature and to miracle alike.
Therefore, what is called a miracle can also be called nature, and on the other hand, nature can also be considered a miracle, because it exists only through God, as we say in prayer: “Your miracles that are with us every day” (Ramban, Exodus 13: 16).
In other words, the discussion whether it is a miracle or nature is only from man’s perspective, and from man’s perspective, these are great successes that were achieved with God’s help by means of nature. It is not about miracles, because they did not deviate from the laws of nature, but like all things in the world, they exist by God’s kindnesses, all the more so when it comes to special successes, where God’s help is more evident.
What is the Damage in Defining Them as Miracles
Q: Even if every success can be explained by means of nature, is it not correct that the overall success is a wonderful miracle that must be recognized?! And what is the damage in defining what happened as a miracle, is this not an expression of greater faith?
A: First, the error in the incorrect definition is the damage. God’s seal is truth (Shabbat 55a), and any deviation from truth leads us away from walking in God’s ways.
Second, defining something that was done with wisdom, diligence and courage as a miracle might cause people to rely on miracles, while neglecting the Torah commandments to serve in the army, and become negligent in the commandments of Yishuv Ha’Aretz (Settling the Land), which includes developing the state scientifically, and economically.
One must be precise and say that we reached all these successes with God’s help. In other words, the military achievements were achieved by idealistic, talented and brave people, who for years, with diligence and resourcefulness, gathered intelligence and formulated successful plans. And thanks to heroic soldiers who trained for the missions, risked their lives, and went out to the enemy’s country by air and land, and struck it a hard blow.
However, without God’s help, even the most diligent and talented would not succeed in their deeds, all the more so, when it comes to such extraordinary successes. As it is said: “Unless the Lord builds a house, its builders labor in vain on it; unless the Lord watches over a city, the watchman keeps vigil in vain” (Psalms 127:1). That is, one must be diligent in building a house and posting guards, but without God’s help, the effort will not succeed - just as the Iranians did not succeed despite all their efforts, because God does not want the success of the wicked.
In summary, when defining the successes properly, they arouse us to thank God for His help, and to continue being diligent in developing the State of Israel in science, economy and security.
Is There No Concern of “My Strength, and the Might of My Hand”
Q: Is there no concern that when defining successes by means of nature, one arrives at pride, and sins by saying ‘kochki ve’otzem yadi’ (“my strength, and the might of my hand made me successful”?
A: The use of the expression “my strength, and the might of my hand” is mistaken, and often even accompanied by the sin of disparaging the commandments of military service, which is a commandment that is equivalent to all the commandments, through which we settle the Land, and through which, we save Clal Yisrael (all of Israel).
I will elaborate a bit in explaining the context. The Torah commanded us to keep all the commandments, including the commandment of Settling the Land, as it is said: “All the commandment which I command you today you shall observe to do, that you may live and multiply and go in and possess the Land which the Lord swore to your fathers” (Deuteronomy 8:1). After that, the Torah warned us not to forget all the kindnesses and miracles that God did for us in the wilderness, lest as a result of the blessing and success that greatly empowers man, we become proud, and forget God and the mission placed upon us. As it is said: “And you say in your heart, my strength and the might of my hand made me this success” (Deuteronomy 8:17), and as a result, we will perish from the good Land.
So that this would not happen, the Torah taught: “And you shall remember the Lord your God, for it is He who gives you might to be successful, that He may establish His covenant which He swore to your fathers, as it is this day” (Deuteronomy 8:18). The Ran [Rabbi Nissim ben Reuven (1290 - 1376)], was precise and explained, that if the Torah wanted to diminish the value of Israel’s handiwork, it would have said: “for He gives you success,” but it said “for He gives you might to be successful,” to teach us that Israel, through their might, are successful, except that they must remember that God gave them this power (Ran, beginning of Derush 10).
We see then, that when Israel takes pride in their might and the strength of their hand, without remembering that God gave them the power, they sin in pride, and their punishment is to perish from the good Land. And likewise, when they deny the power that God gave them, they continue to sin in the ‘Sin of the Spies’, denying God’s guidance, and being negligent in His commandments, and for this too, they are punished, and perish from the good Land.
Should a Day of Joy and Song be Established Like the Song of the Sea?
Question from another person: “Is it not proper to establish for the great miracles that happened to us a holiday, and to recite a song like the ‘Song of the Sea’, for after all, the miracle that was performed for us is great, just like the splitting of the Red Sea, and the salvation of Hezekiah, who was punished for not singing a song?”
A: One must be careful of exaggerations. Hezekiah was saved from the army that threatened to destroy him, without any effort on his part. The splitting of the Red Sea was the greatest miracle that completed the Exodus from Egypt, and by means of this, God was revealed to the world through His people. But following this, there were no such great miracles. On the contrary, the main guidance of the people of Israel, residing in the Land of Israel, should be by natural means, and by way of this, complete faith is revealed, namely, that all humanity, with the nation of Israel at their center, continue God’s word and His blessing to the world (see Peninei Halakha: Faith and Its Commandments 18: 3-5).
Not only that, but such is the world’s pattern, that after revealed miracles crises occur, and the greater the miracle, the greater the crisis. Because following great miracles, people have difficulty continuing to conduct their lives with greatness, and they fall. Thus, it happened to those who left Egypt, that after all the great miracles, they sinned in the ‘Sin of the Golden Calf’ and the ‘Sin of the Spies’, and were punished to die in the wilderness.
In the Way of King David
In our generation, we must conduct ourselves in the way of King David, who never relied on miracles, only asked God to help him prepare his soldiers, and give him courage and resourcefulness to defeat his enemies. Thanks to this, he was the king who merited the greatest victories without miracles, and was the king who prayed to God most, and thanked and praised Him more than all other kings.
Our Sages said about him: “All of David’s life, he never saw a good dream” (Berakhot 55b), rather, all of his dreams were bad, about wars, destruction and desolation (Zohar Part I 200:1). However, because he had great faith, his bad dreams did not discourage him, but rather, caused him to recognize all the dangers lurking around him, and thus, he was diligent in preparing his army and was always alert, and thanks to this, he saved Israel.
We must learn from King David to always prepare for war, and to pray to God that He be our help, and to thank and sing before Him with musical instruments for every salvation, without a trace of arrogance.
However, on days when we merited to advance tangibly in fulfilling the commandment of Settling the Land, which is the essence of the Redemption, there is an obligation to establish holidays. Therefore, we celebrate on Yom Ha’atzmaut (Independence Day), and on Yom Yerushalayim (Jerusalem Day).
This article appears in the ‘Besheva’ newspaper and was translated from Hebrew.
