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<span class="Apple-style-span" style="font-size: small;">RMB</span></div><div><span class="Apple-style-span" style="font-size: small;"><br></span></div><div><span style="font-size: small; ">>></span></div><span style="font-size: small; ">Seriously, though, every time I<br>
hear of someone making a se'udas hoda'ah for this yesh'uah or that, I<br>thank HQBH for saving me from even needing a yeshu'ah. Every time my<br>child crosses the street and there were no hidden cars, I got a bigger<br>
berakhah than that of the neighbor who thanks G-d their son healed.<br></span></span><div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">>></span></font><font face="arial, sans-serif" size="6"><span style="border-collapse: collapse; font-size: 22px; "><br>
</span></font></div><div>In response I wrote, in part </div><div>>></div><div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">Logic and emotions lead us in different directions in this matter. By logic, the</span></font></div>
<div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">position RMB describes here is of course valid. Emotionally, salvation from an</span></font></div><div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">actual danger engenders in us a feeling of gratitude which is impossible</span></font></div>
<div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">to attain by contemplating a case in which "nothing bad happened".</span></font></div><div><font face="arial, sans-serif"><span style="border-collapse: collapse; "><br>
</span></font></div><div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">This is the basis of the Talmudic principle that the mitzva of haggada on leil haseder</span></font></div><div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">requires "matchil b'gnut u'mesayyem b'shvach". The "gnut" shows that the exodus was from</span></font></div>
<div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">an intolerable situation, a genuine geula. Lacking this, our emotional response </span></font></div><div><font face="arial, sans-serif"><span style="border-collapse: collapse; ">to the exodus experience would not be nearly as intense.</span></font></div>
<div>>></div><div><br></div><div>To continue this idea, I will point out that it seems to me that the Hallel at the seder </div><div>is more intense and emotion-laden than the other Hallels we say on Pesach. The Hallel</div>
<div>we say in the course of remembering and indeed reliving a personal and national salvation</div><div>is especially emotionally moving.</div><div><br></div><div>B'inyana d'yoma: On Chanukah (and Purim, of course), immediately after Modim, we say Al hanissim.</div>
<div>In the former, we thank Hashem for the daily miracles - "nisecha sheb'chol yom" - which He performs for us, which are the </div><div>basis of our very existence. On Chanuka we then especially thank Hashem for rescuing us from what would have been</div>
<div>a terrible national tragedy. Again, although intellectually the daily miracles are ultimately more significant</div><div>than the one-time ancient miracle of Chanukah, it seems to me that the gratitude expressed in Al Hanissim, in response to </div>
<div>salvation from danger, is more deeply felt.</div><div><br></div><div>Saul Mashbaum</div></span></div>