Rabbi's Blog

Blessings here blessings there, blessings are just about everywhere! For the observant Orthodox Jew, the day is filled and almost pre-occupied with the reciting of Brachos - blessings. Whether it is an average day or holiday, we are mandated to recite one hundred blessings a day. On holidays, when there are other commandments and mitzvos, we recite blessings prior to their performance. The notion of having to say blessings throughout the day is by no means random, but rather by Rabbinic designed to think and to mention God throughout the day. As we conclude Sefer Bereishis, the book of the Forefathers, we read and learn how frequently the concept of blessings are mentioned and see their significance, purpose and meaning.

One of the highlights of Simchas Torah is Kol Hanearim, where all the children gather together on the Bimah under the 'Chuppah' tallis to recite the Birkas HaTorah, the blessings over the Torah. This is led by a man who either buys this honor for himself or bestows it upon someone else. There are many 'Segulos' (good signs) that the individual and his family receive for this honor. At the conclusion of the second Bracha, led by the Oleh, the congregation sings the words from this week's Parsha Vayechi, HaMalach HaGoel.

The Shoresh/root of the word Bracha evolves from Berech- a knee and a Breicha - a pool or a spring. With either root we understand that we want a blessing to be full and flowing, like a spring. We also have a tradition to bow and bend our knees when blessing in order to remember and realize that we must be humble and modest when it comes to blessings. Have we ever asked ourselves, "Who or what is it that is actually going do in order to fulfill the blessings? Is it the person who says the bracha, the name of someone else, or does it all come from the Olne above - HaKadosh Baruch Hu?"

In Bereishis 48:16 the Torah states: "HaMalach HaGoel Osi Mikal Rah, Y'Varech Es HaNearim V'Yikarei Bahem Shmi V'Shem Avosai Avraham V'Yitzchak V'Yidgu Larov B'Kerev HaAretz". "The Angel who has redeemed me from all evil, should bless the lads; and let my name be named in them, and the name of my fathers Avraham and Yitzchak; and let them grow into a multitude in the midst of the earth". Interestingly, in the previous verse Yaakov blesses Yosaif by saying the 'God who walked before my fathers Avraham and Yitzchak, the Elokim who shepherded me until this very day'. It appears as in passuk 15 that the emphasis of Hashem is fulfilling the blessing and in the next verse it appears that it's through an angel that the blessing will come through.

A commentary in the Chumash '26 perushim' an understanding of Hashem in this world id explained. The activity, behavior or the manner that Hashem conducts Himself in this world is multifaceted. In this particular case of Blessings, Hashem acts through two ways. The first is through acts of miracles, situations that are not the 'natural' course of life. For example, the Haggada of Pesach describes Hashem taking us out of Egypt; it was not done through an angel or through any other source. The second is a more natural way which can be effected through an angel or even other messengers such as human beings.

In Yaakov's case, most of his life and direction was from a natural set of circumstances and occurrences. Therefore Yaakov mentions that the Bracha is coming from the angel - the very same angel who blessed, protected and supplied the blessing should do so for Yosaif's children Ephraim and Menashe. This is why in the passuk Yakov says it should be called in 'my' name, meaning the same natural manner as I was blessed, so, too, it should be for you. The end of the passuk mentions Avraham and Yitzchak, who walked with Hashem and whose blessing is supernatural. Yakov is giving the second half, or a second blessing, that will come from Hashem himself. Just as He did for Avraham and Yitzchak, so too He will do for you. God's brachos to the fathers were done in miraculous, open fashion; it should be to you as well.

We today don't have the ability to determine how a Bracha is going to be fulfilled. The Rabbis teach us that we are not supposed to rely on miracles. Therefore the open type of blessings that we absolutely pray and bless for can nevertheless not be relied upon. The alternative are the blessings that will come through natural means, and we must therefore make the situations as ripe as possible for the blessings to come to fruition. To illustrate this point, take the blessing of good health. I receive a Bracha from someone that I should be healthy and live a long life. That is a wonderful and meaningful Bracha, but how is it going to happen? Am I able to live any lifestyle, eat unhealthy, not exercise, take health risks by smoking and drinking, and automatically expect Hashem to perform an open miracle/blessing for me? Rather, we live and count on blessings that come the natural way by making an effort and creating a situation whereby a natural miracle can be fulfilled. If I eat properly and lead a healthy lifestyle, there may be a better chance that the blessing can take effect, albeit I deserve it and Hashem wills it to happen.

Brachos come in a variety shapes and sizes but are categorized either physically or spiritually. It has been my experience that people who give the blessings or invoke them tend to set up a good result when it comes to the physical blessings but not necessarily when it comes to the spiritual desires. If we want to see the outcome and success of a blessing, we must do everything within our power and ability to make the situation the best possible for that blessing to come out right. More care, effort, and consideration must be given to our spiritual needs in order for the blessing to come true. A blessing alone without effort and guidance will end up being an empty blessing. Parents don't expect their children to attain great wisdom without providing their children with a good education. So, too, in the realm of spirituality we can't just hope and pray; action is also needed to make it happen.

HaLevai we should merit to be blessed openly like Avraham and Yitzchak. In the meantime we need to act like Yakov who received his blessings through nature, figuring out ways both physically and spiritually to be blessed from the beginning to end.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky