#638: Modim Derabanan (Part 8)

Citiz family inform at the end of the modem we recite during not relying on the because we don't outsource gratitude. It's something we express and articulate ourselves. And ends with we begin. We're grateful to you that you're our god. You are the god of our ancestors. You're the god of all of humanity. You're the creator of braces. That uh you sustain us. You give us life. You're going to gather the exiles. You'll bring us to your shim to observe to serve you. Where do these words come in? We already said we're here to thank you. We already said now we began with seems gratuitous. It seems redundant to add it again at the end. What are we suggesting these in his commentary in he explains is going on. In other words, the reason the merit through which you should gather us together and end this exile and bring the redemption and bring us home to you via the golan. The reason that Hashem you should do that is because we are a grateful people. We're filled with such gratitude. We're grateful to you. So is the argument all the things we just asked you to do. Why should you do it? In what merit, by what right? Where is our worthiness? Because we are grateful to you. We're a grateful people. That demonstration, that display of gratitude should bring the merit of your fulfilling your answering all those requests. However, many understand differently. Rafers writes this beautifully in his commentary on the sitter and it traces itself back all the way to the and this is one of my favorite insights. means we're grateful to you and the no one the number one thing we're grateful we're grateful that we're a grateful people. Look around the world and you see people who are so ungrateful, so egocentric, self-centered, self-absorbed, people who feel so entitled that they have trouble saying thank you. They can't identify or recognize the good, the blessing in their life. People who are so arrogant that they don't want to admit as we said the word hodah means both an admission and gratitude. People who are so arrogant they don't want to admit that they depended they needed they relied on relied on another relied on Hashem. Arrogant people struggle with saying thank you. So here we are among the things that we're grateful that we say thank you for is that we say thank you. Thank you Hashem that we're a grateful people. Thank you for giving us the opportunity, the capacity, for giving us the ability, the desire for living a life in which we say thanks. Thank you that you've made us a people of thank you. Indeed, indeed it is our very name points out that the way we're referred to Yidden Jews are Yehudim. We are Yehudim named after Yehuda. Yehudim named after Modim. Yehudim because the defining characteristic of what it means to be a Jew is to be somebody who feels gratitude. Somebody who sees and identifies, who focuses in with all else that's going on and all else that's struggling or going wrong. To find what's going right and the ability to say thank you. It's what it means to be a Jew, to be a member of the Jewish people. To be among the Yehudim is to be MO. So, what a we're so grateful. Unlike people who are so self-centered, so egotistical, so arrogant, who struggle so much with saying thank you, we're grateful and we say thank you that we're among those who say thank you. That alone is worth saying thank you for. Now, how do we end? Many don't even realize because we just say what appears in the center. We follow the bottom line. The tour quotes his father the rush. The tour says that the way to end that other as well that one ends with or shame not but we invoke God's name the way we do every other of the if is our being the for ourim while the says his then it should end with a like all the way through. So the rash and other hold that the way that ends is the nth par of other disagree and they say that the gam doesn't mention at all that gamarra that we mentioned in that quotes the range of who suggest a different text none of them included invoking god's name and therefore the ram simply ends and that is what we follow of science If alf has the that we're accustomed to that appears in our sitter kodos blessed is the god of hodos of hodos the misha quotes that the grow ended using hashem the grow wasn't afraid to invoke sham hashem and braos even when the gumar leaves it out there's another famous because I know it where's ran place where the gra invokes in using sham hashem even though arminag is not Anyone know where that is? Anyone made a bar mitzvah recently? So the says it's we just you invoke Hashem's name. Other disagree and say the Garra doesn't use Hashem's name. So we shouldn't possibly we shouldn't take the doubt of maybe using it inappropriately. The GR is not afraid and even though the Garra doesn't mention it, it doesn't mention the the Hashem the GR nevertheless endorses it. Similarly here the mish quotes says with of but again the says we don't. So all that's left one more snippet on now that we said the practice do note what is keos mean? We already mentioned in the introduction many bow at the end of modm not only at the beginning but they bow at the end as well. But what do the words mean? We'll finish up with that next