The first words we are taught to say each morning, immediately on waking, are
Modeh/modah ani , “I give thanks.” We thank before we think .
Note that the normal word order is inverted:
Modeh ani , not ani modeh , so that in Hebrew the “thanks” comes before the “I.” Judaism is “gratitude with attitude.”
The source of the command to give thanks is to be found in this week’s parsha. Among the sacrifices it itemises is the korban todah, the thanksgiving offering:
It is written:
“If he offers it ( the sacrifice) as a thanksgiving offering, then along with this thanksgiving offering he is to offer unleavened loaves mixed with oil, unleavened wafers spread with oil, and loaves of fine flour well-kneaded and mixed with oil” (Lev. 7:12 ).
Though we have been without sacrifices for almost two thousand years, a trace of the thanksgiving offering survives to this day, in the form of the blessing
Hagomel : “Who bestows good things on the unworthy”, said in the Synagogue, at the time of reading of the Torah, by one who has survived a hazardous situation.
This is defined by the sages (on the basis of Psalm 107 ), as one who has survived a sea-crossing, or travelled across a desert, or recovered from serious illness, or been released from captivity.
For me, the almost universal instinct to give thanks is one of the signals of transcendence in the human condition.
- not just the pilot we want to thank when we land safely after a hazardous flight,
- not just the surgeon when we survive an operation,
- not just the judge or politician when we are released from prison or captivity.
It is as if some larger force was operative, as if the hand that moves the pieces on the human chessboard were thinking of us; as if Heaven itself had reached down and come to our aid.
Insurance companies sometimes describe natural catastrophes as “acts of G-d”. Human emotion tends to do the opposite.
- G-d is in the good news,
- the miraculous deliverance,
- the escape from catastrophe.
That instinct, to offer thanks to a force, a presence, over and above natural circumstances and human intervention, is itself a signal of transcendence.
Our bodies may be products of nature (“dust you are, and to dust you will return”) , but there is something within us that reaches out to Someone beyond us:
- the soul of the universe, the Divine “You” to whom we offer our thanks.
That is what was once expressed in the thanksgiving offering, and still is, in the Hagomel prayer.
- An attitude of gratitude improves physical health and is an immunity against disease.
Grateful people are more likely to take regular exercise and go for regular medical check-ups.
- Thankfulness reduces toxic emotions such as resentment, frustration and regret and makes depression less likely.
- It helps people avoid over-reacting to negative experiences by seeking revenge.
- It even tends to make people sleep better.
- It enhances self-respect, making it less likely that you will envy others for their
achievements or success.
Grateful people tend to have better relationships. Saying “thank you” enhances friendships and elicits better performance from employees.
It is also a major factor in strengthening resilience.
Jewish prayer is an ongoing seminar in gratitude.
Birkot ha-Shachar , ‘the Dawn Blessings’ said at the start of morning prayers each day, are a litany of thanksgiving for life itself:
- the human body,
- the physical world,
- land to stand on and
- eyes to see with.
Gratitude also lies behind a fascinating feature of the Amidah.
When the leader of prayer repeats the Amidah aloud, we are silent other than for the responses of Kedushah , and saying Amen after each blessing, with one exception.
When the leader says the words:
Modim anachnu lakh , “We give thanks to You,”
the congregation says the a parallel passage known as Modim de-Rabbanan .
For every other blessing of the Amidah, it is sufficient to assent to the words of the leader by saying Amen. The one exception is Modim , “We give thanks.”
When it comes to saying thank you ,
we cannot delegate this away to someone else to do it on our behalf. Thanks has to come directly from us .
Giving thanks is beneficial to the body and the soul.
It contributes to both happiness and health.
It is also a self-fulfilling attitude:
the more we celebrate the good, the more good we discover that is worthy of celebration.
This is neither easy nor natural. We are genetically predisposed to pay more attention to the bad than the good.
For sound biological reasons, we are hyper-alert to potential threats and dangers.
It takes focussed attention to become aware of how much we have to be grateful for.
That, in different ways, is
- the logic of prayer,
- of making blessings,
- of Shabbat, and many other elements of Jewish life.
It is also embedded in our collective name.
The word Modeh , “I give thanks,” comes from the same root as Yehudi , meaning “Jew.”
We acquired this name from Jacob’s fourth son, named by his mother Leah who, at his birth said, “This time I will thank G-d” (Gen. 29:35).
Jewishness is thankfulness