The Mitzvah of Hakaras Hatov to Hashem for miracles and personal blessings

1. Hakaras Hatov to Hashem:^[1]

One is obligated to show gratitude towards G-d for all the good and benevolence that He does for a person. This is why G-d gave all His commandments specifically to the Jewish people, setting them apart from the other nations, for He took us out of Egypt and we hence owe him much gratitude and are obligated to follow His commandments. In taking us out of Egypt, He bestowed upon us a great kindness, and in gratitude, it is befitting for us to become his slaves and fulfill all of the Mitzvos of Hashem. Accordingly, Hakaras Hatov to Hashem is the foundation of all the Mitzvos.^[2]  It is also the foundation of all one’s service of G-d.[3]

Specific Mitzvos of Hakaras Hatov: The need to give Hakaras Hatov is the reason that Hashem commanded us the Mitzvah of honoring one’s parents, in order so one recognize the obligation to show gratitude to Hashem.^[4] It is also for this reason that Hashem commanded us the Mitzvah of Bikurim[5], to give gratitude to Hashem for the fruits that Hashem has blessed him with.[6] A similar Mitzvah of Neta Rivaiy is based on this concept of praising Hashem.[7]

Thanking Hashem for every breath: The Midrash^[8] states that one is obligated to give thanks to G-d for every breath that one takes, and this is the intent of the verse Kol Haneshama Tihalel Kah.

Showing gratitude to G-d for miracles that he has done:^[9] One is certainly obligated to show gratitude to G-d when He does a miracle. Furthermore, doing so hastens the coming of the Messiah, as is proven in the Talmud from the story with Chizkiyah. The Gemara^[10] states that G-d had desired to make Chizkiyah become the Messiah although the attribute of judgment said before G-d, “You have done all of these miracles for Chizkiyah, such as saving him from Sancheirev and from his lethal illness and he has yet to praise you even one time. Is this who You want to make the Messiah?” From here we understand that publicizing the miracles that G-d does for us today is relevant to the coming of the redemption.

Hakaras Hatov draws below Hashem’s continuous blessings: Lack of showing and expressing gratitude to God for the blessings that he has bestowed a person can lead heaven forbid to a decrease and diminishing of blessing to that person, heaven forbid. It is hence imperative that together with a person’s prayer to God for whatever he feels he needs and desires for that which he is lacking, a person must also show gratitude to Hashem for all the good that he has provided him, and this in itself is a receptacle for the continuous blessing.[11] This is not to say that a person may not pray and ask for more, as indeed God is the ultimate of good and kindness and is limitless in His bestowing of blessing, but rather simply that one must also show gratitude for what he has and say that while things are good, I want things to be even better.[12] Furthermore, it is ruled in the holy Zohar that when one shows sadness, it arouses, heaven forbid, even more judgment from above and in the Divine blessing, whereas when a person stands in joy and satisfaction, no matter his state, that very attitude improves the condition and brings one from good to still better.[13]

Giving thanks to Hashem during Shema Koleinu:^[14] It is forbidden to mention anything other than requests from G-d during the blessing of Shema Koleinu. While it is extremely important to express gratitude and Hakaras Hatov for requests that G-d has answered for oneself, this is not to be done during Shemoneh Esrei, and even in the blessing of Shema Koleinu it may not be done.^[15]

May one recite Hallel in thanks to Hashem for a miracle?^[16] It is forbidden to recite Hallel during the year for the sake of reading the Hallel Song, at a time that is not obligatory. This possibly applies even if one is saying it without a blessing. It is however permitted to recite the Psalms of Hallel that are contained within Tehillim, if one is not doing so for the sake of reading Hallel.^[17] [Regarding saying Hallel on the day of a miracle, such as Yom Hatzmaut, Yom Yerushalayim, or any other day in which a miracle has taken place, this matter is debated amongst the Poskim[18], and the position of Chareidi Jewry follows the opinion which prohibits saying Hallel even for such occasions, even without a blessing. Others, especially those affiliated with the religious Zionist movement, recite it with or without a blessing.]

The Rebbes Opinion – Be Thankful, Lack thereof can lose G-d’s blessing

Letter #1:^[19]

And from what you said “that you have no satisfaction from your work, and the toil is hard, etc.,” behold this is illogical. Indeed there are many people who think that there is no need to show a smiling countenance and satisfaction with the manner in which the Blessed Holy One directs the world in general and their affairs in particular. For indeed it is possible that this might be understood above in Heaven to mean they are content with what they have—and however good that may be, it could yet be even better. Therefore, they mistakenly state, that one must stand in constant complaint to Hashem over the hardship and in bitterness at every step and matter. 

And behold, it is clear that this is the opposite of what our holy Torah has taught us—and all the more so our Rabbis of blessed memory on the verse “Let every soul praise the Lord,” which teaches that on each and every breath one must offer praise. All the more so must one praise G-d when one sees success in ones work—by reaping materialities and perceiving spiritualities. Furthermore, it is ruled in the holy Zohar that when one shows a saddened visage it arouses, heaven forbid, even more judgment from above and in the Divine influx. Whereas when a person stands in joy and satisfaction, no matter his state, that very attitude improves the condition and brings one from good to still better. This is seen in Zohar Chadash 154b. 

And I do not wish to prolong, for I doubt whether this will alter your habitual conduct—though I hope it has not yet become second nature in you—and especially since these lines suffice to clarify the situation as it is. May the Blessed Holy One grant you to merit to see your good fortune, to which they have raised him on a pinnacle of light; and one must give thanks and praise for the success achieved in no longer clinging to materialities and in perceiving spiritualities through one’s efforts hitherto—and likewise in all future effort in the manner described above.

Letter #2:^[20]

“Understandably, one must pray to the Blessed Name that it should be better and ever better—after all, He is the very Source and Essence of all goodness to make things good. Yet we must also not ignore the kindnesses of the Blessed Name that we have already witnessed, especially since, as you write, we have seen revealed kindnesses and open miracles.”

Letter #3:^[21]

“Peace and blessing in response to his letter. In response to your letter in which you write of your current condition now, and that throughout all your life he has not seen goodness and asks to be mentioned, and likewise his wife and children, for blessing. Evidently you do not perceive the contradiction in your own letter, for a man whom the Creator gave him a wife and blessed him with children, may they live long, to say that he has never seen goodness in his days—truly he is ungrateful to a terrifying degree.”

And certainly—G-d forbid— may this attitude not diminish the blessings of the Blessed Holy One that He has poured out for them until now. But the continuation of that bestowal of these blessings, and the increase in them need not be a reason to remain ungrateful. For hundreds and thousands of human beings pray day after day to be blessed with the fruit of the womb, and would give all they have for a single son or a single daughter—and yet have not merited it. [May the Blessed Name soon grant them the fulfillment of their hearts’ desires for good.] And he who received this blessing—and apparently without extra prayer for it—does not reflect on the abundance and joy inherent in it, and in his letter he doubles down as described above. He even concludes that he does not believe, G-d forbid, that help will come to him from on high—for help, G-d forbid, as he believes that it was decreed upon him that he should be poor and downtrodden all his days.

It is understood that I do not mean to say that one’s livelihood must be constricted, or one’s health weakened, and so on; rather, I came to awaken the idea that perhaps this is the reason for the weakness of health and the lack of widening in livelihood—because he does not at all recognize the Blessed Holy One’s blessing in a matter that is even more fundamental than complete health and expanded sustenance, namely the blessing of children who walk in the way of the Lord. And when one fails to acknowledge the goodness that is evident and the gift bestowed from above, and particularly when non-recognition is in such a terrifying manner that it comes out in the harsh expressions of his letter—what wonder if from above they do not continue the blessing in the other matters? My hope is that these few lines in quantity will suffice to illumine your eyes to see the situation as it is; and when he begins to serve the Blessed Name out of true, inner joy, certainly the blessing of the Blessed Name will also be added with regard to health and livelihood; and of course from what is written in several places, among them in the Zohar, Part II, chapter 154b.”

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[1] Shita Mekibetzes Bava Kama 92b

[2] See Rashi and Even Ezra and Ramban on Yisro 20:2; Chovos Halevavos Shaar Avodas Haelokim 6

[3] Chovos Halevavos ibid

[4] Chinuch Mitzvah 33 “ When a person has this form of recognition and gratefulness to his parents, it will lead for him to also develop this recognition and gratefulness towards G-d who is the cause of the existence of his parents, up until the first man and is the one responsible for bringing him into the world and giving him all his needs, and health and sanity, of which without it he would be like a horse and mule who have no knowledge. A person will then conclude from this how much he must be careful in the service of G-d.”

[5] Devarim 26:3

[6] Sifri Ki Savo 3, brought in Rashi ibid, that one should not be Kefuiy Tova

[7] See Likkutei Torah Parshas Kedoshim

[8] Shelah Shaar Haosiyos p. 65 in name of Bereishis Raba

[9] See Toras Menachem 5752 1:408; Likkutei Sichos 23 Maasei 2 by end of Sicha

[10] Sanhedrin 94a

[11] Igros Kodesh 12:271

[12] Igros Kodesh 18:137

[13] Igros Kodesh 11:321

[14] See Admur 117:5; 114:6; 119:1; M”A 117:6; Tur and Beis Yosef 114; Talmidei Rabbeinu Yonah Brachos 29a; Tosafus Brachos 29a

[15] Explanation: Although there are no restrictions regarding what one can request during the blessing of Shema Koleinu, this is specifically regarding requests from G-d, however any other matter is forbidden to be mentioned during Shema Koleinu due to it being an interval in Shemoneh Esrei. Thus, we find that the Poskim prohibit the making up of Mashiv Haruach Umorid Hageshem within Shema Koleinu, and rather require one who skipped it [and did not say Morid Hatal] to return to the beginning of the prayer, even though regarding Vesein Tal Umatar Levracha they rule that one can make it up in Shema Koleinu. The reason for this differentiation is because Mashiv Haruach is a mere statement of praise and not a request, and therefore may not be said in Shema Koleinu, as opposed to Visein Tal Umatar which is a request and may be said at that point.

[16] M”A 422:5; Admur in Kuntres Acharon 296:3

[17] See Admur 584:1; M”A 584:1 regarding reciting the Psalms of Tehillim of Hallel on Rosh Hashanah that only those that say Tehillim on a daily basis and have reached the psalms of Hallel on a day that Hallel is not recited [as part of their regular cycle] are permitted to recite these psalms as usual. [However, those who are not saying the Tehillim as part of any cycle may not specifically recite the psalms of Hallel in Tehillim.] Thus, the difference between Rosh Hashanah and a regular day is that on a regular day one may always choose to say the Psalms of Hallel for the sake of Tehillim, while on Rosh Hashanah even this is forbidden and it may only be said as part of one’s daily cycle.

[18] Poskim who prohibit Hallel on days of miracle unless miracle was done for the entire Jewish people: Rabbeinu Yona Brachos 2 in name of Rabbeinu Tam and on Braisa Taanis 28b; See Tosafus Sukkah 44b; Chaim Sheol 2:11

Poskim who permit Hallel without a blessing on days of miracle even if miracle was done to individual or community: Meiri Pesachim 117a; See Kol Mevaser 21; Encyclopedia Talmudit Vol. 9 Erech Hallel p. 395

[19] Igros Kodesh 11:321

[20] Igros Kodesh 18:137

[21] Igros Kodesh 12:271