#639: Modim Derabanan (Part 9 of 9)

This snippet series is sponsored by the Saka family and by for the long awaited conclusion to mod and modu. We made our way through the whole thing and we end with and the have a debate we mentioned last time between the rush and other quote who say you end with shame versus the raam the nth of other say no you don't mention hashem's name at all and that indeed is what we follow we conclude as we said many bow and say that is in fact The opinion of Zof without the name of Hashem. Although the GR mentions the GR was not afraid to include the name of Hashem and did so say. What does Kodos mean? What do these words mean? We end bar blessed Kodos of we just finished saying all of Minim. We just expressed all of our gratitude. So how are we concluding? How are we bringing it home? What's that last message we take with us from this bar? We described God as the God who is kale. He's barak blessed be the God who's kale of hodos of hodos. What does that even mean? So the maf of the mafim thank you on the sitter tet they explain it as follows that you are the god and the source of all gratitude. What does that mean? You are the source of all gratitude. It means this is how they explain it. Anything for which one feels gratitude, he is the source or should be the target of that gratitude. That means to say when someone does something for you, you say thank you to them. You should have in mind I'm not only saying thank you to you, but what gave you the power, the resources, the energy, the ability, the capacity to do the thing I'm grateful for. The source of everything is Hashem. Hashem is the source of the whole universe. He's a to miv. He's the one who does good and benevolent to all of us. So, whatever we're grateful for, when you say thank you to the flight attendant, I think that's what we call him now. You're saying thank you to Hashem for the service. Thank you to the pilot you're getting off the plane. Thank you, Hashem, that the plane flew, the pilot had the skill set to do it. If you're going in and out of Newark, you definitely should say thank you in between the other things that you have to say. So, there's a lot to be grateful for. You're at a restaurant and the server, I think that's what you call it now, gives you your food. So, you say thank you. Should be polite. make but you say I'm not only thanking you and the cook and the I'm thanking Hashem who provided the food provided the capacity to be here provided the capacity to eat to chew to digest to eliminate that kale hodos you are the god to whom all gratitude is owed that doesn't mean that one should be rude and ungrateful to others so someone does something nice and you say I don't say thank you to you because it's god it's not you it's all from Hashem of course we have to express and should express gratitude ude to those who deserve it. But in addition, not instead. Not instead. In addition to the gratitude to those who do kindness for us is the implicit recognition that the source of all kindness and all goodness that we benefit from is Hashem. So that's what blessed are you God to whom all thanks are due. You are the God defined by the gratitude we should feel towards you. I feel like you are the source of them all. So yes, we're grateful to others, but we're also grateful to you. So we end with the sort of umbrella generic largecale expression of gratitude that even the people, the things, the others I'm grateful, they're not to the exclusion of you, God. I recognize and I know, I concede and I admit that you are the source of all that we have to be grateful for. And in fact, you are the kale. One of your names, one of the ways we know you is you are kale odos. You are the god to whom all gratitude is due. Now we just end we're not going to get into alanim snippets committee of one has made the decision that we're going to go right to. We're not going to go into we didn't yanim. I don't know in 300 years we'll get up to that in snippets. But I'll just say that is the continuation of because it continues the same theme. We say inm for the daily miracles that we have breathe, we walk, we speak. The daily miracles that are all around us that we should never take for granted. So much so that in fact some have the gear of is with that is the continuation of the and so on and so forth. And it works with the Ramban famous describes that we spoke about this and explanation of it. But the Ramban tells us there's no such thing as nature. Everything is a miracle. There's the revealed miracle and then there's the hidden miracle that we take for granted that we call nature but it's no less miraculous. So that would explain the backtoback into the are the hidden miracles. No one would say it's a miracle that you got up this morning, you got out of bed, your feet worked, your eyes worked until they stopped working. Then you remember it was a miracle when they did work. But we think it's a hidden miracle. And then is the revealed miracle. And the Ramban says to Moshe, to really be a believing and a living Jew, to be a Yid who subscribes to the Torah Moshe, you have to know that there's no difference between them. The revealed miracle, the splitting of the sea, the 10 plagues, the miracles that have happened in Israel is no different than the miracle that the roof is over our head. The miracle the car drives safely. The miracle that your eyes are working and your ears and your feet and your hands are working. So that's the theme of modm. Hashem kell grateful to you. The hidden, the revealed, the what we take for granted that which is ordinary and extraordinary. You are deserving of all our gratitude. You are the kale. You are the source of that all. With all that modem and we move on to the next bar of the Amida.