“It is good to give thanks to God and to sing to Your Name, Most High" (Psalms 92:2). We are called to recognize the miracles and wonders that accompany us every single day. Especially in turbulent and significant times, one can clearly see the fulfillment of the verse: “You shall do to him as he plotted to do to his brother, and you shall eradicate evil from your midst" (Deuteronomy 19:19).
The Gemara explains that conspiring witnesses are punished measure for measure - even without prior warning - because they intended to harm another without warning. If this is true for individuals who plot against their fellow man, how much more so when it comes to those who seek to destroy the Jewish people entirely. Yet the Gemara adds a critical point: “As he planned, and not as he did." For the fact that evil intentions are not fully realized, we must give thanks to Hashem.
The Ibn Ezra explains that true gratitude involves both heart and expression: feeling thanks internally and giving it voice through song and speech. In the times of the Temple, this gratitude found its highest form in the thanksgiving offering, accompanied by music and song.
The Sages teach that in the future, many sacrifices will no longer be necessary, but the thanksgiving offering will remain forever. Similarly, while many prayers may fall away, expressions of gratitude will never cease. The Abarbanel explains that this does not mean the commandements will be abolished; rather, the need for sin-offerings will disappear when the evil inclination is removed. Gratitude, however, will always remain relevant.
The Torah describes the thanksgiving offering in detail (Leviticus 7:12-15). It was brought in response to a personal miracle - such as surviving a journey at sea, crossing a desert, recovering from illness, or being freed from imprisonment. These categories, mentioned in Psalms 107, represent situations of danger from which a person is saved.
A unique feature of the thanksgiving offering is the large quantity of food brought with it - forty loaves of bread, along with the meat of the sacrifice - all of which must be eaten within a short time. The Netziv explains that this requirement forces the person to invite many guests, thereby publicizing the miracle. Just as we publicize miracles on Chanukah and Purim, an individual must publicize their personal salvation.
Beyond miracles, Rabbeinu Bachya adds that the thanksgiving offering could also be brought in times of great joy, such as weddings. The Rambam notes that it is generally a voluntary offering, expressing a person’s inner desire to thank Hashem.
The offering included both leavened and unleavened bread - an unusual combination. The Shem MiShmuel explains that unleavened bread represents what is beyond time and nature - the miraculous - while leavened represents the natural world, which develops gradually. Their combination symbolizes the fusion of the spiritual and the physical: recognizing God not only in open miracles but also within everyday life.
This idea is reflected in the Second Passover, where leavened and unleavened coexist. Unlike the regular Passover, which required a total break from impurity, the Second Passover represents a second chance - the ability to elevate even the mundane and reconnect it to holiness.
Today, in the absence of the Temple, the thanksgiving offering is replaced by the blessing of HaGomel - 'He who does a kindness for the culpable'. The Sages teach that four categories of people must give thanks: those who survived sea travel, desert journeys, illness, or imprisonment. However, many authorities explain that these are examples - anyone who experiences salvation should express gratitude.
The Rosh writes that HaGomel parallels the thanksgiving offering, serving as its modern equivalent. The Tur even finds an allusion to these four categories in the verse “And all the living will thank You forever."
There is also a beautiful connection to Passover: according to the Vilna Gaon, the four cups of wine correspond to these four categories of salvation. The Exodus from Egypt itself included all forms of redemption - freedom from slavery, survival in the desert, miracles at the sea, and spiritual healing at Sinai.
The message is clear: gratitude is not limited to extraordinary miracles. It is a constant obligation and opportunity. Whether through offerings in the past or blessings and awareness today, we are called to recognize God's hand in every aspect of life.
“As in the days of your going out of Egypt, I will show you wonders" (Micah 7:15). The Malbim explains that just as Hashem redeemed us then with great miracles, so too will we witness wonders in the future. And indeed, even now, we continue to see them unfold.
May we merit to recognize these miracles, to give thanks always, and to celebrate a kosher, joyful, and peaceful Passover.
The writer is Shalom Wasserteil, chairman of the Tzifha International real estate company.