I
Leah said, "'This time I will thank Hashem', therefore she called his name Yehuda" (Breishis 29:35.) The matriarchs were prophetesses, and knew that twelve tribes would be born to Yaakov, and that he would marry four wives. When Levi, the third son, was born, Leah said "I have taken my full share of sons" (Rashi 29:34). When Yehuda, the fourth son, was born, she said "Because I took more than my share, now, this time, I must give thanks" (Rashi 29:35).
"From the day Hashem created His world, there was no person who thanked Hashem until Leah came and thanked Him, as it is said ‘This time I will thank Hashem'" (Brachos 7b). The Ksav Sofer (29:35) asks: didn't the patriarchs bring korbanos to thank Hashem for the miracles that He performed for them? He answers that Leah was the first person to thank Hashem for a natural event such as multiple childbirths.
Leah realized that natural blessings are also "more than my share". Indeed, "let all souls (haneshama) praise Hashem" (Tehillim 150:6) is rendered, "for each and every breath (al kol neshima) one must praise Hashem" (Breishis Raba 14:9.) This is the appropriate conclusion of Tehillim written by Dovid, a descendant of Leah.
The impetus for Leah's recognition was the birth of a fourth son, more than her share of Yaakov's sons. Emerging from a dangerous situation, such as illness, captivity, or a hazardous journey is also an impetus to thank Hashem (Brachos 54b). Why do we conclude the bracha we recite on such occasions by saying, "shegmalani kol tuv - Who has bestowed upon me every goodness" if we are thanking Hashem for a specific occurrence? Rav Soloveitchik explained that when a particular event (a "mechayev") demands that we thank Hashem, we must include all the kindnesses He bestows upon us in our bracha. On Pesach, Beis Shamai places the paragraph describing the Exodus, "B'tzeis Yisrael mimitzrayim" in the Hallel stage of the seder (Pesachim 116b) so that the praise should focus on the main reason we thank Hashem. Beis Hillel, however, places it in Magid, the story of the event that Pesach commemorates (the "mechayev"). According to Beis Hillel, Hallel is not focused on the miracles of Pesach, but rather on all the other miracles and blessings for which we must thank Hashem. Therefore "B'tzeis Yisrael mimitzrayim" should specifically not be included in Hallel, since it would incorrectly narrow the focus of our praises.
When a baby is born with a dangerous condition and is cured, we are duty-bound to thank Hashem for His kindness, which is, "more than our share". Yet we must realize that the biggest miracle is the birth of a healthy baby, and we must praise Hashem for every breath of ours and our loved ones.
II
An additional understanding of the uniqueness of Leah's thanksgiving (citing in Kaftor Vaferach, Brachos 7b, Mesivta edition) is based on a creative interpretation of the Maharam Shick. He renders Leah's words as a question, "(Only) now should I thank Hashem?" To ensure that she will constantly thank Him she called her son Yehuda, so that whenever she called or heard his name, she would remember to thank Hashem. The patriarchs brought offerings at the time of miracles, but they did not establish a permanent memorial for Hashem's kindnesses. Leah, by naming her son Yehuda, was the first to do so.
The American holiday of Thanksgiving is an annual event. For us, every day is one of thanksgiving, as we thank Hashem thrice daily in Modim for our very lives and souls. We acknowledge Hashem's miracles that are with us every day.
On the upcoming holiday of Chanukah we add Al Hanisim in Modim. In it we thank Hashem for a military victory against overwhelming odds, and refer to the candles that were subsequently lit in the Beis Hamikdash and the eight days of Chanukah. The Ramban (Shemos 13:16) writes, "from the great open miracles, one acknowledges the hidden miracles." All of our experiences, national and individual, are all miracles, ordained from Above. So, too, from the open miracle of the oil lasting eight days we recognize that the military victory was also a miracle to be commemorated (Maharal, Ner Mitzva and Shabbos 21b). Both Chanukah miracles, which are included in Modim, sensitize us to the daily miracles in our lives, and the miracle of life itself, for which we thank Hashem three times daily in Modim.
III
"Men of insight (B'nei Bina) established eight days for song and joy" (Ma'oz Tzur). Bina, insight, means to understand one thing from another (Rashi Shemos 31:3). How does this apply to Chanukah?
The Bais Yosef (Orach Chaim 470) famously asked, why do we light for eight nights? After all, there was enough oil for one day and therefore the first night was not a miracle. Rav Chanoch Karelenstein (Kuntres B'inyanei Y'mei Chanukah p. 26, 27) records the following answer given by the Alter of Kelm: Chazal instituted the first night to teach us that even nature is a miracle. "Hashem Who told oil to light will tell vinegar to light" (Ta'anis 25a), and vice versa. Thus, the fact that we celebrate eight days, and not seven, is a result of the understanding that nature itself is a miracle. Rav Shmuel Rozovsky explained "B'nei bina y'mei shmona" in this manner. Only this insight, i.e. deriving from open miracles that nature is a miracle, yielded the eighth day of Chanukah.
The Pri Chodosh answers the Bais Yosef's question as follows: the first day of Chanukah is not celebrated because of the miracle of the oil, but rather because of the military victory. As Maharal explains, the miracle of the oil taught us that the military victory was also miraculous, and this insight led to the entire holiday of Chanukah which celebrates the victory described in Al Hanisim. As such, all eight days are based on bina.
It is precisely this insight which led Leah to thank Hashem for a natural event and to appreciate that all of our G-d given gifts, including our very lives, are, "more than our share". By calling her son Yehuda, she guaranteed that she would always be reminded to thank Hashem for everything.
Sifsei Chachomim (Brachos 7b) notes that it was R' Shimon bar Yochai who taught that Leah was the first to thank Hashem when she named Yehuda, and he was also the one taught us that we are all called Yehudim, Jews, after the original Yehuda (B'reishis Raba 98:6.) He explains that Leah thanked Hashem because all of Israel will be called Yehudim, after her son Yehuda. Alternatively one can explain that we are called Yehudim as a constant reminder to thank Hashem, just as Leah called her son Yehuda to remind herself of this obligation. As Americans celebrate Thanksgiving, and Yehudim prepare for Chanukah, let us reinforce this critical and constant obligation to thank Hashem. Indeed, for us, Chanukah is celebrated for eight days, but every day is Thanksgiving.