Contemplative Mussar | Gratitude (Copy)
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ShareGRATITUDE | HAKARAT HATOV | הכרת הטוב
PHRASE/SLOGAN
Life is an offering being given to you every moment
If you withhold gratitude you are a thief
The definition of a Jew is one who is grateful
Recognizing the good affirms life
Giving thanks inspires the G/giver to give
Gam zu l'tovah, this too is for the good
mother's day, grateful Mother
shavuot, giving and receiving (revelation) constantly, life itself being given, thankful when receive something, how much more so should be thankful for gift life
contentment plus
gratitude, grateful, giving thanks, appreciation,
recognize blessings, source goodness
not take for granted, take credit
entitlement
affirms life
gam zu l'tovah, this too is for the good
gift, not deserve
If you withhold gratitude you are a thief
The definition of a Jew is one who is grateful
Recognizing the good affirms life
Giving thanks inspires the G/giver to give
Gam zu l'tovah, this too is for the good
mother's day, grateful Mother
shavuot, giving and receiving (revelation) constantly, life itself being given, thankful when receive something, how much more so should be thankful for gift life
contentment plus
gratitude, grateful, giving thanks, appreciation,
recognize blessings, source goodness
not take for granted, take credit
entitlement
affirms life
gam zu l'tovah, this too is for the good
gift, not deserve
SOUL TRAIT (MIDDAH) SPECTRUM
ETYMOLOGY
Hakarat Hatov / הכרת הטוב
- recognizing the good/welfare (already and always present)
- Hakarah / הכרה, recognition, discernment
- Heker / הכר, recognition, mark, sign
- root - נכר
- to regard, recognize, was known, knew, understood, distinguished, acknowledged, approved, ascertained
- to regard as something strange, to treat or regard as a stranger; unknown, little known, foreign; hostile, detested, abhorred, alienated, estranged, did not know, was ignorant, denied; enemy, enmity, dissembled
- to confess, give thanks; to throw, hurl, cast, stretch out (perhaps enlarged from hand [יד])
- Todah / תודה, thanksgiving
- Hodaah / הודאה, admission, acknowledgement; thanksgiving; benediction of thanksgiving
- Hodaah / הודעה, announcement, communication, statement, make known
- Hodot / הודות, thanks to, owing to
- Modim / מודים, thank you
- Jew / Jewish people
TORAH
וַתַּ֨הַר ע֜וֹד וַתֵּ֣לֶד בֵּ֗ן וַתֹּ֙אמֶר֙ הַפַּ֙עַם֙ אוֹדֶ֣ה אֶת־יְהוָ֔ה עַל־כֵּ֛ן קָרְאָ֥ה שְׁמ֖וֹ יְהוּדָ֑ה וַֽתַּעֲמֹ֖ד מִלֶּֽדֶת׃
She conceived again and bore a son, and declared, “This time I will praise the LORD.” Therefore she named him Judah. Then she stopped bearing.
וְשָׂמַחְתָּ֣ בְכָל־הַטּ֗וֹב אֲשֶׁ֧ר נָֽתַן־לְךָ֛ יְהוָ֥ה אֱלֹהֶ֖יךָ וּלְבֵיתֶ֑ךָ אַתָּה֙ וְהַלֵּוִ֔י וְהַגֵּ֖ר אֲשֶׁ֥ר בְּקִרְבֶּֽךָ׃ (ס)
And you shall enjoy, together with the Levite and the stranger in your midst, all the bounty that the LORD your God has bestowed upon you and your household.
MUSSAR
Rabbi Geoffrey A. Mitelman, To Be a Jew Is To Give Thanks — By Definition (2013/14)
One hundred blessings every day, Judaism says. Each day when we wake up, we say the nisim b’chol yom, the blessings of the every day. “Thank You, God, for restoring my soul to me. Thank You for giving me another day of life. Thank You for eyes to see, for legs to walk, for clothes to wear.” Judaism is very much about seeing the holiness in this world in order to bring more holiness into this world.
And in fact, to be a Jew is to give thanks — by definition. The Torah tells us of how Leah gave birth to several sons, and when the fourth one was born, she said, “This time, I will give thanks to Adonai,” (odeh et Adonai) [אודה את יהוה]. The root letters of odeh [אודה], “I will give thanks,” form the basis of the name that Leah chose for son: Yehudah [יהודה]. From Yehudah, we get the name “Judah.” And from “Judah” we get the word “Judaism.”
One hundred blessings every day, Judaism says. Each day when we wake up, we say the nisim b’chol yom, the blessings of the every day. “Thank You, God, for restoring my soul to me. Thank You for giving me another day of life. Thank You for eyes to see, for legs to walk, for clothes to wear.” Judaism is very much about seeing the holiness in this world in order to bring more holiness into this world.
And in fact, to be a Jew is to give thanks — by definition. The Torah tells us of how Leah gave birth to several sons, and when the fourth one was born, she said, “This time, I will give thanks to Adonai,” (odeh et Adonai) [אודה את יהוה]. The root letters of odeh [אודה], “I will give thanks,” form the basis of the name that Leah chose for son: Yehudah [יהודה]. From Yehudah, we get the name “Judah.” And from “Judah” we get the word “Judaism.”
אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ.
Who is rich? He who rejoices in his lot.
הוּא הָיָה אוֹמֵר: אוֹרֵחַ טוֹב מַהוּ אוֹמֵר? — כַּמָּה טְרָחוֹת טָרַח בַּעַל הַבַּיִת בִּשְׁבִילִי, כַּמָּה בָּשָׂר הֵבִיא לְפָנַי, כַּמָּה יַיִן הֵבִיא לְפָנַי, כַּמָּה גְּלוּסְקָאוֹת הֵבִיא לְפָנַי, וְכׇל מַה שֶּׁטָּרַח — לֹא טָרַח אֶלָּא בִּשְׁבִילִי. אֲבָל אוֹרֵחַ רַע מַהוּ אוֹמֵר? — מַה טּוֹרַח טָרַח בַּעַל הַבַּיִת זֶה? פַּת אַחַת אָכַלְתִּי, חֲתִיכָה אַחַת אָכַלְתִּי, כּוֹס אֶחָד שָׁתִיתִי, כׇּל טוֹרַח שֶׁטָּרַח בַּעַל הַבַּיִת זֶה — לֹא טָרַח אֶלָּא בִּשְׁבִיל אִשְׁתּוֹ וּבָנָיו.
Ben Zoma would say: A good guest, what does he say? How much effort did the host expend on my behalf, how much meat did the host bring before me. How much wine did he bring before me. How many loaves [geluskaot] did he bring before me. All the effort that he expended, he expended only for me. However, a bad guest, what does he say? What effort did the host expend? I ate only one piece of bread, I ate only one piece of meat and I drank only one cup of wine. All the effort that the home owner expended he only expended on behalf of his wife and children.
Rabbi Andrea C. London, in B. H. Block (Ed.), The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (2019)
“I deserve it!” is the nemesis of gratitude. . . .When we think that our good fortune is owed to us because of our hard work, we are less likely to give thanks for what we have. Such thinking is harmful to our souls and detrimental to our impulse toward generosity. Research has found that being grateful makes us happier and more resilient and improves our self-esteem. Physical benefits include better sleep, lower blood pressure, pain reduction, and a greater desire to engage in physical exercise. Interpersonally, gratitude makes us more compassionate, helpful, and kind.1 Yet because we live in a society in which many of us are blessed with plenty, we often take for granted what we have or take too much credit for acquiring it. It’s often easier to notice what we lack instead of what we have. (Ki Tavo: Hakarat HaTov—Gratitude: Acknowledging the Good)
“I deserve it!” is the nemesis of gratitude. . . .When we think that our good fortune is owed to us because of our hard work, we are less likely to give thanks for what we have. Such thinking is harmful to our souls and detrimental to our impulse toward generosity. Research has found that being grateful makes us happier and more resilient and improves our self-esteem. Physical benefits include better sleep, lower blood pressure, pain reduction, and a greater desire to engage in physical exercise. Interpersonally, gratitude makes us more compassionate, helpful, and kind.1 Yet because we live in a society in which many of us are blessed with plenty, we often take for granted what we have or take too much credit for acquiring it. It’s often easier to notice what we lack instead of what we have. (Ki Tavo: Hakarat HaTov—Gratitude: Acknowledging the Good)
Rabbi Andrea C. London, in B. H. Block (Ed.), The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (2019)
There’s a psychological phenomenon in which people attribute their success mainly to their own efforts and talents, discounting salutary effects and advantages from which they have benefited. This phenomenon is based on our inclination to ignore or discount forces or privileges that have contributed to our success, much as a cyclist impelled forward by a tailwind may feel she is benefiting primarily from her many miles of dedication and training rather than by the wind at her back.
The so-called American dream is based on the deeply ingrained notion that people in the United States can pull themselves up by their own bootstraps if they work hard enough. By extension, the inverse is presumably also the case: that failure to succeed is a mark of one’s own shortcomings or indolence. What this myth of upward mobility fails to take into account is that many of us benefit from advantages such as wealth, access to good schools, safe neighborhoods, good health care, powerful social connections, or a myriad of other factors that make success far more attainable—in effect, a wind at one’s back.
Hakarat hatov is a spiritual practice that opens our minds and hearts to notice the forces that propel us forward. Hakarat hatov can help us to perceive in a radically different light those around us who have fared less well and to acknowledge that the tailwinds from which we have benefited may have manifested as headwinds for others. When we acknowledge our blessings and recognize the Source of Blessing, we become more grateful and develop greater kindness and empathy toward others. (Ki Tavo: Hakarat HaTov—Gratitude: Acknowledging the Good)
There’s a psychological phenomenon in which people attribute their success mainly to their own efforts and talents, discounting salutary effects and advantages from which they have benefited. This phenomenon is based on our inclination to ignore or discount forces or privileges that have contributed to our success, much as a cyclist impelled forward by a tailwind may feel she is benefiting primarily from her many miles of dedication and training rather than by the wind at her back.
The so-called American dream is based on the deeply ingrained notion that people in the United States can pull themselves up by their own bootstraps if they work hard enough. By extension, the inverse is presumably also the case: that failure to succeed is a mark of one’s own shortcomings or indolence. What this myth of upward mobility fails to take into account is that many of us benefit from advantages such as wealth, access to good schools, safe neighborhoods, good health care, powerful social connections, or a myriad of other factors that make success far more attainable—in effect, a wind at one’s back.
Hakarat hatov is a spiritual practice that opens our minds and hearts to notice the forces that propel us forward. Hakarat hatov can help us to perceive in a radically different light those around us who have fared less well and to acknowledge that the tailwinds from which we have benefited may have manifested as headwinds for others. When we acknowledge our blessings and recognize the Source of Blessing, we become more grateful and develop greater kindness and empathy toward others. (Ki Tavo: Hakarat HaTov—Gratitude: Acknowledging the Good)
Rabbi Andrea C. London, in B. H. Block (Ed.), The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (2019)
Hakarat hatov can also help us to focus more on what we have than on what we lack. Scarcity is not objectively measurable; it is defined by our own perception. Practicing hakarat hatov can shift our perspective from one of lack to one of abundance. (Ki Tavo: Hakarat HaTov—Gratitude: Acknowledging the Good)
Hakarat hatov can also help us to focus more on what we have than on what we lack. Scarcity is not objectively measurable; it is defined by our own perception. Practicing hakarat hatov can shift our perspective from one of lack to one of abundance. (Ki Tavo: Hakarat HaTov—Gratitude: Acknowledging the Good)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
The soul-trait of gratitude holds the key to opening the heart. It is an elevated soul-trait, and a fine orientation to the inanimate, human, and divine dimensions of the world. The refined soul is a grateful soul. (Chp. 9: Gratitude)
The soul-trait of gratitude holds the key to opening the heart. It is an elevated soul-trait, and a fine orientation to the inanimate, human, and divine dimensions of the world. The refined soul is a grateful soul. (Chp. 9: Gratitude)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Many people find it easier to thank God than to acknowledge the gifts received from other people. . . . This can make it so much harder to feel grateful for their gifts or to thank them. (Chp. 9: Gratitude)
Many people find it easier to thank God than to acknowledge the gifts received from other people. . . . This can make it so much harder to feel grateful for their gifts or to thank them. (Chp. 9: Gratitude)
Rabbi Yerucham Levovitz (1873-1936), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
Gratitude is not just a nice gesture or a worthy personal quality. It is a real obligation like any other in the code of law. If you withhold it, you are a thief! (Week 27, Day 7)
Gratitude is not just a nice gesture or a worthy personal quality. It is a real obligation like any other in the code of law. If you withhold it, you are a thief! (Week 27, Day 7)
ברכת הגומל: בָּרוּךְ אַתָּה ה' אֱלהֵינוּ מֶלֶךְ הָעולָם. הַגּומֵל לְחַיָּבִים טובות. שֶׁגְּמָלַנִי כָּל טוב: הקהל עונה אמן. ואומרים:
מִי שֶׁגְּמָלְךָ טוב. הוּא יִגְמָלְךָ כָּל טוב סֶלָה:
מִי שֶׁגְּמָלְךָ טוב. הוּא יִגְמָלְךָ כָּל טוב סֶלָה:
Blessed are You, Lord our God, King of the Universe, who rewards the undeserving with goodness, and who has rewarded me with goodness.
Congregation responds "amen" and says:
May He who rewarded you with goodness reward you with all goodness forever.
מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר נֽוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ עַל־חַיֵּֽינוּ הַמְּ֒סוּרִים בְּיָדֶֽךָ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּ֒קוּדוֹת לָךְ וְעַל נִסֶּֽיךָ שֶׁבְּכָל יוֹם עִמָּֽנוּ וְעַל נִפְלְ֒אוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּ֒כָל עֵת עֶֽרֶב וָבֹֽקֶר וְצָהֳרָֽיִם הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶֽיךָ וְהַמְ֒רַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ מֵעוֹלָם קִוִּֽינוּ לָךְ:
At the words, We are thankful, bend forward; at Adonoy return to an upright position.
We are thankful to You that You Adonoy are our God and the God of our fathers forever; Rock of our lives, You are the Shield of our deliverance in every generation. We will give thanks to You and recount Your praise, for our lives which are committed into Your hand, and for our souls which are entrusted to You, and for Your miracles of every day with us, and for Your wonders and benefactions at all times— evening, morning and noon. (You are) The Beneficent One— for Your compassion is never withheld; And (You are) the Merciful One— for Your kindliness never ceases; we have always placed our hope in You.
Rabbi Avraham Yehoshua Heschel of Apt (1755-1825), in M. A. Braun, The Heschel Tradition: The Life and Teachings of Rabbi Abraham Joshua Heschel of Apt (1997)
d
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בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְמַן הַזֶּה:
Blessed are You, Lord our God, King of the Universe, who has granted us life, sustained us, and enabled us to reach this day.
אָמַר רַב יְהוּדָה אָמַר רַב: אַרְבָּעָה צְרִיכִין לְהוֹדוֹת: יוֹרְדֵי הַיָּם, הוֹלְכֵי מִדְבָּרוֹת, וּמִי שֶׁהָיָה חוֹלֶה וְנִתְרַפֵּא, וּמִי שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִים וְיָצָא.
Rav Yehuda said that Rav said: Four must offer thanks to God with a thanks-offering and a special blessing. They are: Seafarers, those who walk in the desert, and one who was ill and recovered, and one who was incarcerated in prison and went out. All of these appear in the verses of a psalm (Psalms 107).
יוֹרְדֵי הַיָּם מְנָלַן? — דִּכְתִיב: ״יוֹרְדֵי הַיָּם בָּאֳנִיּוֹת וְגוֹ׳ הֵמָּה רָאוּ מַעֲשֵׂי ה׳״. וְאוֹמֵר: ״וַיַּעֲמֵד רוּחַ סְעָרָה יַעֲלוּ שָׁמַיִם יֵרְדוּ תְהוֹמוֹת״, וְאוֹמֵר: ״יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר״, וְאוֹמֵר: ״וַיִּצְעֲקוּ אֶל ה׳ בַּצַּר לָהֶם וּמִמְּצוּקֹתֵיהֶם יוֹצִיאֵם״, וְאוֹמֵר: ״יָקֵם סְעָרָה לִדְמָמָה״, וְאוֹמֵר: ״וַיִּשְׂמְחוּ כִי יִשְׁתֹּקוּ״, וְאוֹמֵר: ״יוֹדוּ לַה׳ חַסְדּוֹ וְנִפְלְאוֹתָיו לִבְנֵי אָדָם״.
The Gemara elaborates: From where do we derive that seafarers are required to thank God?
As it is written: “They who go down to the sea in ships, who do business in great waters; they see the works of the Lord” (Psalms 107:23–24).
And it says: “For He commands and raises the stormy wind which lifts up the waves thereof.
They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble” (Psalms 107:25–26).
And it says: “They reel to and fro, and stagger like a drunken man, and are at their wits’ end.”
And it says immediately thereafter: “Then they cry unto the Lord in their trouble, and He brings them out of their distress” (Psalms 107:28).
And it says: “He makes the storm calm, so the waves thereof are still” (Psalms 107:29),
and it says: “Then are they glad because they be quiet; so He brings them unto their desired haven” (Psalms 107:30),
and it says: “They are grateful to God for His loving-kindness and His wonders for mankind” (Psalms 107:31).
As it is written: “They who go down to the sea in ships, who do business in great waters; they see the works of the Lord” (Psalms 107:23–24).
And it says: “For He commands and raises the stormy wind which lifts up the waves thereof.
They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble” (Psalms 107:25–26).
And it says: “They reel to and fro, and stagger like a drunken man, and are at their wits’ end.”
And it says immediately thereafter: “Then they cry unto the Lord in their trouble, and He brings them out of their distress” (Psalms 107:28).
And it says: “He makes the storm calm, so the waves thereof are still” (Psalms 107:29),
and it says: “Then are they glad because they be quiet; so He brings them unto their desired haven” (Psalms 107:30),
and it says: “They are grateful to God for His loving-kindness and His wonders for mankind” (Psalms 107:31).
הוֹלְכֵי מִדְבָּרוֹת מְנָלַן? דִּכְתִיב: ״תָּעוּ בַמִּדְבָּר בִּישִׁימוֹן דָּרֶךְ עִיר מוֹשָׁב לֹא מָצָאוּ … וַיִּצְעֲקוּ אֶל ה׳ … וַיַּדְרִיכֵם בְּדֶרֶךְ יְשָׁרָה … יוֹדוּ לַה׳ חַסְדּוֹ״.
The Gemara asks: From where do we derive that those who walk in the desert are required to thank God? The Gemara answers:
As it is written in the same psalm:
“They wandered in the wilderness in a solitary way; they found no city in which to dwell” (Psalms 107:4),
“And then they cried unto the Lord in their trouble, and He delivered them out of their distresses.
And He led them forth by the right way” (Psalms 107:6–7).
After God guides them on the right way, it is said: “They are grateful to God for His goodness” (Psalms 107:8).
As it is written in the same psalm:
“They wandered in the wilderness in a solitary way; they found no city in which to dwell” (Psalms 107:4),
“And then they cried unto the Lord in their trouble, and He delivered them out of their distresses.
And He led them forth by the right way” (Psalms 107:6–7).
After God guides them on the right way, it is said: “They are grateful to God for His goodness” (Psalms 107:8).
מִי שֶׁחָלָה וְנִתְרַפֵּא, דִּכְתִיב: ״אֱוִילִים מִדֶּרֶךְ פִּשְׁעָם וּמֵעֲוֹנֹתֵיהֶם יִתְעַנּוּ. כׇּל אֹכֶל תְּתַעֵב נַפְשָׁם וְגוֹ׳ וַיִּזְעֲקוּ אֶל ה׳ בַּצַּר לָהֶם וְגוֹ׳ יִשְׁלַח דְּבָרוֹ וְיִרְפָּאֵם וְגוֹ׳ יוֹדוּ לַה׳ חַסְדּוֹ״.
That one who was ill and recovered must offer thanks is derived, as it is written:
“Fools, because of their transgression and because of their iniquities, are afflicted.
Their soul abhors all manner of food and they draw near unto the gates of death” (Psalms 107:17–18),
and: “Then they cry unto the Lord in their trouble, and He saves them from their distress” (Psalms 107:19),
and then: “He sent His word and healed them, and delivered them from their destructions” (Psalms 107:20).
After they are healed: “They are grateful to God for His goodness” (Psalms 107:21).
“Fools, because of their transgression and because of their iniquities, are afflicted.
Their soul abhors all manner of food and they draw near unto the gates of death” (Psalms 107:17–18),
and: “Then they cry unto the Lord in their trouble, and He saves them from their distress” (Psalms 107:19),
and then: “He sent His word and healed them, and delivered them from their destructions” (Psalms 107:20).
After they are healed: “They are grateful to God for His goodness” (Psalms 107:21).
מִי שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין מְנָלַן? — דִּכְתִיב: ״יֹשְׁבֵי חֹשֶׁךְ וְצַלְמָוֶת וְגוֹ׳ כִּי הִמְרוּ אִמְרֵי אֵל וְגוֹ׳״. וְאוֹמֵר: ״וַיַּכְנַע בֶּעָמָל לִבָּם וְגוֹ׳״, וְאוֹמֵר: ״וַיִּזְעֲקוּ אֶל ה׳ בַּצַּר לָהֶם״, וְאוֹמֵר: ״יוֹצִיאֵם מֵחֹשֶׁךְ וְצַלְמָוֶת וְגוֹ׳״, וְאוֹמֵר: ״יוֹדוּ לַה׳ חַסְדּוֹ״.
From where do we derive that one who was incarcerated in prison must offer thanks?
As it is written: “Such as sit in darkness and in the shadow of death, bound in affliction and iron.
Because they rebelled against the words of God and scorned the counsel of the most High” (Psalms 107:10–11).
And it says: “Therefore He brought down their heart with labor; they fell down, and there was none to help” (Psalms 107:12),
and it says: “Then they cried unto the Lord in their trouble, and He saved them from their distresses” (Psalms 107:13),
and it says: “He brought them out of darkness and the shadow of death,
and broke their shackles” (Psalms 107:14).
And after God takes them out from that darkness and shadow of death, it says: “They are grateful to God for His goodness.”
As it is written: “Such as sit in darkness and in the shadow of death, bound in affliction and iron.
Because they rebelled against the words of God and scorned the counsel of the most High” (Psalms 107:10–11).
And it says: “Therefore He brought down their heart with labor; they fell down, and there was none to help” (Psalms 107:12),
and it says: “Then they cried unto the Lord in their trouble, and He saved them from their distresses” (Psalms 107:13),
and it says: “He brought them out of darkness and the shadow of death,
and broke their shackles” (Psalms 107:14).
And after God takes them out from that darkness and shadow of death, it says: “They are grateful to God for His goodness.”
מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה: ״בָּרוּךְ גּוֹמֵל חֲסָדִים טוֹבִים״. אַבָּיֵי אָמַר: וְצָרִיךְ לְאוֹדוֹיֵי קַמֵּי עַשְׂרָה, דִּכְתִיב: ״וִירוֹמְמוּהוּ בִּקְהַל עָם וְגוֹ׳״. מָר זוּטְרָא אָמַר: וּתְרֵין מִינַּיְיהוּ רַבָּנַן, שֶׁנֶּאֱמַר: ״וּבְמוֹשַׁב זְקֵנִים יְהַלְלוּהוּ״.
The Gemara asks: What blessing does he recite? Rav Yehuda said: Blessed is…Who bestows acts of loving-kindness. Abaye said: And he must offer thanks before ten people, as it is written in the same chapter: “Let them exalt Him also in the congregation of the people and praise Him in the assembly of the elders” (Psalms 107:32), and congregation indicates a group of at least ten. Mar Zutra said: Two of them must be Sages, as it is stated there: “And praise Him in the assembly of elders.” These elders are the Sages, and the use of the plural indicates a minimum of two.
כִּ֤י אֵ֣ין בַּמָּ֣וֶת זִכְרֶ֑ךָ בִּ֝שְׁא֗וֹל מִ֣י יֽוֹדֶה־לָּֽךְ׃
For there is no praise of You among the dead; in Sheol, who can acclaim You?
