To Be Among Those Who Acknowledge Their Miracles
Parashat Hashavua - Parashat Shlach Lecha 5785
Rabbi Eliezer Haim Shenvald
In salute to the heroism of the fallen, and in prayer for the success and protection of IDF soldiers and Mossad agents, may no harm befall them. For the healing of all the wounded and the return of the hostages. For strengthening the families of reservists and soldiers, who pray, worry, and bear the burden, especially the heroic reservists’ wives.
This past Friday, when the IDF and security forces’ operation in Iran became known, and we became aware of some of its astounding achievements, at such a great distance from our borders and with unprecedented impact in the history of the State of Israel, ּ פִינוּ מָלֵא שִׁירָה כַּיָּם וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו“…our mouth was as full of song as the sea, and our tongue with singing like the multitude of its waves…”
It was a hymn of praise for the great privilege of being part of the people of Israel, a nation with an army and security forces of phenomenal, near-fantastical capabilities. A psalm of gratitude and praise to the Holy One, blessed be He, for His miracles, kindnesses, and the Divine assistance that enabled these incredible, almost unimaginable plans to succeed.
There was also a sense of relief; we had no choice; we were forced to strike to disrupt the Iranians’ intentions to obtain nuclear weapons and threaten our very existence. There was an uplifting feeling as well, that finally the barrier of fear had been broken, and that we had shown ourselves, and the world, the tremendous capabilities of the people of Israel. We restored deterrence and Israel’s status as a superpower for generations to come.
Let us be precise: there was song and gratitude, but not euphoria. It was clear Iran would respond, and we were going to pay the price, G-d forbid.
All of these feelings intensified when, just a few hours after the first waves of the attack in Iran, the public was able to go out and shop for Shabbat, without restrictions, calmly and without fear. Many lacked sufficient information to “recognize the miracle”, to understand what a deadly and prolonged attack the Iranians had planned in case they were attacked, an attack that was prevented: hundreds of missiles and UAVs aimed at civilians and vital strategic infrastructure throughout the country. Without a doubt, we would have had to shield ourselves and take cover in bomb shelters.
The fact that the attack was thwarted, at this stage, indicates the intensity of the injury and damage caused to the Iranians, and the magnitude of the shock, silencing, and helplessness that gripped them. Without question: had it been otherwise, they would have carried out their malicious plan.
It teaches us about the great miracles that happened during those hours.
At the same time, the IDF did not relent and continued striking Iranian targets.
On Friday night and Motzaei Shabbat (Saturday night), the Iranians did respond, and even caused damage and casualties, in both lives and property. Those who know their intentions realize that the actual scope was far less than they planned and hoped for. Those unaware of this only see the current price, in body and soul, and struggle to recognize the great miracle of what was prevented.
The operation is far from over or resolved. More time will be needed, and along the way, with G-d’s help, there will be many achievements, but there may also be casualties, G-d forbid.
There are overt miracles in the world and hidden miracles, those that seem completely natural, and it is difficult to perceive G-d’s hand involved in them.
We are obligated to thank G-d for all the good He has done for us (Berachot 54b), and therefore, in our daily prayers (Amidah, Grace after Meals, etc.), we include praise. We must not be ungrateful (Sifrei Devarim 26:3).
We are also commanded to recite a blessing for the miracles He has done for the Jewish people (Berachot 54a),
אָמְרִי: אַנִּיסָּא דְרַבִּים, כּוּלֵּי עָלְמָא מִיחַיְּיבִי לְבָרוֹכֵי, אַנִּיסָּא דְיָחִיד אִיהוּ חַיָּיב לְבָרוֹכֵי
“On a miracle performed on behalf of the multitudes, everyone is obligated to recite a blessing…”
and each individual is commanded to bless the site where a personal miracle occurred if they return there after thirty days (ibid.)
כׇּל אִימַּת דְּמָטֵית לְהָתָם בָּרֵיךְ ״בָּרוּךְ שֶׁעָשָׂה לִי נֵס בַּמָּקוֹם הַזֶּה״
“Every time that you arrive there, to the site of the miracle, recite the blessing, “Blessed…Who performed a miracle for me in this place.”
This blessing is said over an open and known miracle נֵס גָּלוּי, and there is an opinion that one must bless even for a miracle that occurred through natural means but with extraordinary timing (Shulchan Aruch 218:9; both views and Bi’ur Halacha there).
With covert miracles, נֵס נִסְתָּר those that appear as natural events, there is a fundamental problem: often, "בעל הנס אינו מכיר בניסו" “the one who experienced the miracle does not recognize it.” They do not identify the event as a miracle.
דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אוֹדְךָ ה׳ כִּי אָנַפְתָּ בִּי יָשׁוֹב אַפְּךָ וּתְנַחֲמֵנִי בַּמֶּה הַכָּתוּב מְדַבֵּר. בִּשְׁנֵי בְּנֵי אָדָם שֶׁיָּצְאוּ לִסְחוֹרָה יָשַׁב לוֹ קוֹץ לְאֶחָד מֵהֶן הִתְחִיל מְחָרֵף וּמְגַדֵּף לְיָמִים שָׁמַע שֶׁטָּבְעָה סְפִינָתוֹ שֶׁל חֲבֵירוֹ בַּיָּם הִתְחִיל מוֹדֶה וּמְשַׁבֵּחַ לְכָךְ נֶאֱמַר יָשׁוֹב אַפְּךָ וּתְנַחֲמֵנִי.
"Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Hashem, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? Concerning what matter is the verse speaking?
It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After some time, he heard that the other person's ship had sunk in the sea, and realized that the thorn had saved his life. He then started thanking G-d and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Hashem, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”
והיינו דאמר ר' אלעזר: מאי דכתיב עוֹשֶׂה נִפְלָאוֹת (גְּדוֹלוֹת) לְבַדּוֹ וּבָרוּךְ שֵׁם כְּבוֹדוֹ לְעוֹלָם אֲפִילּוּ בַּעַל הַנֵּס אֵינוֹ מַכִּיר בְּנִסּוֹ (נידה לא א).
“And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be Hashem, the G-d of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that G-d “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him”. (Niddah 31a)
When a miracle involves human action, and especially when it is the result of extensive, professional, and long-term human processes, it becomes harder to see the hand of G-d within it:
דהנה הניסים הגדולים הנפלאים הניכרים וידועים כקריעת ים סוף והדומה ניכר לכל אך ניסים נסתרים שאין בעל הנס מכיר בהם כגון הריגת ושתי אין ספק שבעולם שהי' זה הכנה לכל מה שנולד אחריו...
"Indeed, the great and clear miracles like the splitting of the Red Sea are obvious to all. But hidden miracles, which the recipient does not recognize, like the killing of Vashti, undoubtedly were preparation for all that followed..." (Chatam Sofer, Torat Moshe, Vayikra 23)
This is also the case when the miracle occurred during an event that included painful losses, but the miracle made them lower than expected.
Sometimes it’s hard to grasp the miracle as it unfolds, and only in hindsight, through perspective, can one discern the miracle and Divine supervision. Like the Talmudic story above, only after his friend’s ship sank did the man realize that his injury had saved him.
The same happened with the miracle of Chanukah, during the battles and victories, people did not recognize them as miraculous:
“Rabbi Yitzchak Zev Soloveitchik (the Brisker Rav) said that only after a year had passed did they recognize how great G-d’s kindness had been, and only then did they establish the holiday with Hallel and thanksgiving. But at the time, it was not apparent, because ‘the recipient of the miracle does not recognize it.’”
In our Parasha (Shlach Lecha), G-d diverts the attention of Hebron’s inhabitants from the spies by bringing a plague that caused many deaths. But the spies do not recognize the miracle, and instead interpret it as a defect in the land:
אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ “A land that eats up its inhabitants” (Bamidbar 13:32)
In light of the astonishing events we have recently experienced, achieved through immense human effort, with Divine help, and at a heavy cost, we must consider what might have happened had the miracle not occurred.
We must be part of those who experience miracles and recognize them.