I believe that everyone remembers their excitement and relief upon hearing the news immediately after havdalah on motzaei Shabbos Parshas Shlach, when we learned of the United States' involvement in the Israel-Iran conflict. The immediate response was “Baruch Hashem” - thank You, Hashem, for Your intervention. Right after that, I recalled the Gemara (Brachos 35b) which says that it is an added blessing “when your work is done for you by others.” Those with a more attuned halachic mind even recited the beracha upon hearing good news - Hatov v’Hametiv, that He is good and bestows goodness on others. The only debate was whether the blessing should be said with Hashem’s name or not. But all agreed - it was a moment of thanksgiving. Thank You, Hashem.
This concept is taught in Gittin (38a), where Rav Pappa says, “Ammon and Moav were purified by Sichon.” Hashem forbade (Devarim 2:9-19) the Jewish people from attacking or conquering the land of Ammon and Moav, since they were our cousins, descended from Lot, Avraham’s nephew. Yet shortly thereafter, when Bnei Yisrael asked to pass through the land of Sichon and Og, not only were they denied, but they were attacked, and Bnei Yisrael defeated them. Since Sichon and Og had previously conquered the territory of Ammon and Moav, our defeat of them enabled us to live on that land. Thus, Rav Pappa teaches that our work was done for us by others.
We see this idea in our liturgy. Every amidah begins with the blessing of Avos, in which we praise Hashem as Gomel chasadim tovim - He who bestows good kindnesses. Isn’t every kindness good? The Lubavitcher Rebbe zt”l explained that Hashem not only helps us get the job done, but His kindness is tov – good - in that He allows us to feel as though we accomplished it, even though it is really done through His help. It is truly our work being done by Others.
Similarly, in Tehillim (62:13), the verse says: “And Yours, O Lord, is kindness, for You repay each man according to his deeds.” The Alter of Kelm zt”l interpreted this to mean that Hashem rewards us based on our deeds, even though any good we achieve is only possible through His assistance.
There is no question that we are living in special times. Prime Minister Netanyahu expressed this sentiment when he thanked the United States for their assistance and concluded by acknowledging that it could not have happened without Siyata D’Shmaya - Divine assistance. Sometimes we don’t recognize Hashem’s involvement in world events until later; other times, like now, it is immediately clear.
How should we respond?
The Gemara (Shabbos 33b) tells us that after R’ Shimon bar Yochai emerged from hiding in the cave, having been saved from the Romans, he said, “Since a miracle was performed for me, I will go and remedy something for the community.” We owe Hashem a response. The Gemara discusses two or three different actions he took to benefit others after his salvation. We, too, have witnessed a miracle - perhaps not over twelve years, but over twelve days, truly a Divine wink. How should we respond?
Pirkei Avos (5:22) teaches, in the words of Ben Bag Bag, “Delve into the Torah and continue to delve into it, for everything is in it.” And indeed, the Gemara in Shabbos tells us that when the Torah says (Bereishis 33:18), “And Yaakov arrived intact,” it means that he was whole in body, in wealth, and in Torah. The verse continues, “and he encamped before the city,” which the Rabbis understand to mean that he contributed to the welfare of the community of Shechem. This ties into another teaching in Shabbos (32a), that when someone experiences a miracle, they may lose some of their merit as payment. Yaakov shows us that we must give back - responding to miracles with acts of kindness and public service.
We see this again in Shemos (17:11), “When Moshe raised his hands, Israel was stronger; when he lowered them, Amalek was stronger.” The Gemara (Rosh Hashanah 29a) asks: Did Moshe’s hands win the battle? No - the verse teaches that when the Jewish people looked upward and focused their hearts on their Father in Heaven, they prevailed. Unlike standard military strategies that require watching the enemy, here success came from looking upward - acknowledging that Hashem is, as the Shira says (Shemos 15:3), the true Master of war.
We are living in extraordinary times. Just as in the Six-Day War, we were again privileged to see miraculous military success - the destruction of the Iranian air force in half an hour, in the middle of the night. This stands in contrast to most of Jewish history, when we were pursued by our enemies. Now, we are taking the initiative.
Think about it: what do we want from Iran? Do we want their land? Do we wish to annex them? No. And yet, they seek to destroy us. Iran’s animosity is irrational. As Bereishis Rabbah (55) states: “Both love and hatred break the bounds of protocol.” I’m not a prophet, nor the son of a prophet, but I believe that when we experience such clear Divine intervention, we must respond with equally elevated behavior.
How can additional gemilus chasadim and talmud Torah not only prevent any reduction in our merits but actually generate more Divine blessings? Chazal teach that mitzvos help in the moment, but Torah study sustains for the future.
The Gemara (Megillah 13a) tells us that Achashverosh’s handing his ring to Haman did more to unify the Jewish people than all the rebuking of the Prophets. It spurred real change and repentance. May this difficult and inspiring time do the same - bring us together and strengthen our commitment to Torah and acts of kindness. Repairing a relationship, apologizing even when you’re right, or learning one extra Mishnah a day - all of these are tangible responses.
As King David says (Tehillim 122:2), “Our feet stood firm within your gates, O Jerusalem,” which the Gemara (Makkos 10a) interprets to mean that our military strength comes from Torah study in Jerusalem.
May we continue to daven and act for the safety of the hostages, our soldiers, and all of Klal Yisrael, and may we continue to hear besuros tovos, yeshuos, v’nechamos.