Drawn from the work Torat HaAdam by Moses ben Nachman (Ramban), this discussion reflects the 12th-century scholar's teachings on the laws of life and death. Ramban’s work, highly regarded by later halachic authorities, delves into topics such as burial, mourning, and gratitude for survival from dangerous situations. One key section addresses the profound importance of public recognition and blessings after being saved from life-threatening circumstances, a teaching that is rooted in the Talmud.
There is a Talmudic discussion in Berakhot 54b that sheds light on the moments in life when individuals are required to offer gratitude to HaShem. This Gemara cites Rabbi Yehuda in the name of Rav, who explains that there are four types of people who must give thanks. These are:
1. Those who have journeyed safely across the sea.
2. Those who have traversed the wilderness.
3. One who has been ill and has recovered.
4. Someone who was imprisoned and then freed.
The common thread among these individuals is that they have all survived life-threatening situations. Their escape from harm or death is seen as an act of Divine intervention, deserving of public recognition through a blessing.
Rabbi Yehuda explains that the specific blessing they recite is: "Blessed is the One who bestows kindness upon those who are undeserving." The language here is significant—acknowledging that we often fall short of being deserving of the kindness that HaShem bestows. Abaye adds that this blessing should be recited in the presence of ten people, as it says, "Let them exalt Him in the assembly of the people" (Psalms 107:32). Additionally, two of the ten should be Torah scholars, highlighting the importance of the blessing within a community that values Torah.
The blessing is a form of public acknowledgment. By expressing gratitude in a communal setting, the individual connects their personal experience of salvation to the broader community, emphasizing the idea that life and health are gifts from HaShem, not to be taken for granted.
One specific type of gratitude is for healing from illness. Rabbi Yehuda himself experienced illness, and when he recovered, his colleagues—Rabbi Hanina of Baghdad and other sages—visited him. They blessed HaShem for restoring Rabbi Yehuda to them, rather than allowing him to return to the earth. Rabbi Yehuda acknowledged their blessing but remarked that he still needed to formally recite the blessing of gratitude.
This discussion underscores the gravity of recovery. It is not merely a return to normalcy but a moment to recognize that the body, like the soul, is in the hands of HaShem. Illness and health are often seen as metaphors for the soul's journey through life. Just as the body can fall ill, so too can the spirit, and just as healing is possible for the body, the soul can also find healing through teshuvah (repentance) and Divine mercy.
The halachic discussion that follows delves into the technicalities of blessings, particularly the requirement to include both HaShem’s name and acknowledgment of His kingship. According to Rabbi Yochanan, any blessing that does not contain the phrase "Baruch Atah HaShem Elokeinu Melech HaOlam" (Blessed are You, HaShem, our God, King of the Universe) is not considered a proper blessing. This rule applies even to blessings of praise and thanksgiving, such as those recited upon seeing the ocean or witnessing a miracle.
This requirement elevates the act of blessing from mere words of gratitude to a formal recognition of HaShem’s sovereignty over all aspects of existence. Whether it is witnessing the vastness of the sea, a miracle, or personal salvation from illness or danger, each event is a reminder of HaShem’s kingship and the intricate ways His presence is woven into the fabric of life.
In a broader sense, illness, especially one that brings a person to the brink of death, is compared to standing before a judge awaiting a verdict. The sick individual is like one who has been sentenced to death but is then granted a reprieve through the mercy of HaShem. Just as a person who is spared from execution would feel immense relief and gratitude, so too must the one who recovers from illness.
This metaphor serves to remind us that life is fragile, and the boundary between life and death is narrow. Each moment of healing is an opportunity to recognize the compassion of HaShem, who intervenes on our behalf, allowing us to continue our journey in this world.
Ultimately, whether one is recovering from illness, returning from a dangerous journey, or experiencing any other form of deliverance, the key message is one of gratitude. By giving thanks, we acknowledge that our lives are not solely the result of our own efforts but are deeply intertwined with the will of HaShem.
The act of healing—both physical and spiritual—invites us to reflect on the broader themes of mortality, Divine mercy, and our place within the grand tapestry of creation. It is a call to remember that every breath, every step, and every heartbeat is a gift. And for that, we must always be grateful.
In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.
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