[Avodah] shidduch statistics

[Saul Mashbaum]

RMB

>>
Seriously, though, every time I
hear of someone making a se'udas hoda'ah for this yesh'uah or that, I
thank HQBH for saving me from even needing a yeshu'ah. Every time my
child crosses the street and there were no hidden cars, I got a bigger
berakhah than that of the neighbor who thanks G-d their son healed.
>>
In response I wrote, in part
>>
Logic and emotions lead us in different directions in this matter. By logic,
the
position RMB describes here is of course valid. Emotionally, salvation from
an
actual danger engenders in us a feeling of gratitude which is impossible
to attain by contemplating a case in which "nothing bad happened".

This is the basis of the Talmudic principle that the mitzva of haggada on
leil haseder
requires "matchil b'gnut u'mesayyem b'shvach". The "gnut" shows that the
exodus was from
an intolerable situation, a genuine geula. Lacking this, our emotional
response
to the exodus experience would not be nearly as intense.
>>

To continue this idea, I will point out that it seems to me that the Hallel
at the seder
is more intense and emotion-laden than the other Hallels we say on Pesach.
The Hallel
we say in the course of remembering and indeed reliving a personal and
national salvation
is especially emotionally moving.

B'inyana d'yoma: On Chanukah (and Purim, of course), immediately after
Modim, we say Al hanissim.
In the former, we thank Hashem for the daily miracles - "nisecha sheb'chol
yom" - which He performs for us, which are the
basis of our very existence. On Chanuka we then especially thank Hashem for
rescuing us from what would have been
a terrible national tragedy. Again, although intellectually the daily
miracles are ultimately more significant
than the one-time ancient miracle of Chanukah, it seems to me that the
gratitude expressed in Al Hanissim, in response to
salvation from danger, is more deeply felt.

Saul Mashbaum
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