Tzav

Leviticus 6:1−8:36

The Obligation To Give Thanks

The thanksgiving offering teaches us the importance of thanking God as a communal sharing of faith and appreciation.

By Rabbi Lawrence S. Zierler, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Much can be learned, in terms of social graces and religious etiquette from the korban todah, the thanksgiving offering detailed in this week’s parshah.

Rashi, basing himself on the Talmud, lists the four who bring a todah: one who returns from travel at sea; one who returns from a journey in the wilderness; one who is released from prison; and one who recovers from an illness.

This comment of Rashi requires an explanation. We know that bringing a thanksgiving offering is not obligatory; it is a voluntary heartfelt gesture. The priests and the courts could never demand that someone bring a todah.

How can Rashi then imply that specific cases require one to offer an animal as evidence of his thanks?

Moral, Not Legal

We might better understand the korban todah as a moral requirement, not a legal one. Accordingly, the Gemara uses the term tzrichin (should), implying that one is expected to bring a todah as prescribed by the Gemara.

If the Gemara intended to obligate one to bring an offering in these four cases, it would have used the term chayavim, which indicates a halachic (Jewish legal) imperative. This distinction not withstanding, one can still claim that offering thanks is, in fact, required.

Our need to thank Hashem and be cognizant of His kindness in an actively expressive way is an ethically binding commitment. The Chovos Halevavos (Duties of the Heart by Bachya ibn Pakuda, 11th century Spain) explains that the entire foundation of our service to God flows from our recognition that we owe the A-mighty our thanks.

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