King Solomon declared, “To everything there is a season, and a time to every purpose under the heaven; a time to be born, and a time to die… a time to love, and a time to hate; a time of war, and a time of peace.” (Ecclesiastes 3:1-8).
Publicity is no different. It has its time and place. Ostentatious exhibition of oneself is unbecoming and contrary to proper Jewish conduct.
Modesty is a virtuous trait, as it says, “What does the Lord require of you… and to walk modestly with your G-d" (Michah 6:8). Also, modesty is the partition between us and the animal kingdom (Pele Yoetz, Volume 2).
However, when it comes to thanking G-d, publicity is an indispensable component. This is true on a macro level, such as drinking the four cups on Passover and lighting candles on Chanukah to publicize and thank G-d for the miracles that occurred in those respective times. (Maggid Mishnah, Laws of
Chanukah 4:12)
It is also true on a micro level, when one realizes salvation from a constricting or perilous predicament (Brachos 54b). Such an individual is required to publicly recite a special blessing of acknowledgement and thanksgiving for G-d’s salvation (Code of Law, Orach Chaim, 219).
In this week’s portion, Rashi (Leviticus 7:12) explains that these people have the option to vow a sacrifice called The Meal Offering of Thanksgiving to the Temple.
Regarding this sacrifice the Torah (Ibid, 12-15) states,
“Then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and cakes mixed with oil, of fine flour,
fried… he shall offer for his offering leavened bread…. And the meat of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.”
Rashi (ad locum) explains that this sacrifice had four different types of bread, as is clear from the verse; ten loaves of each type, totaling forty loaves. Four loaves (one loaf from each type), in addition to the thigh and the breast of the animal were offered to the kohen. This left the owner with thirty-six loaves of bread and the rest of the meat that had to be eaten in one evening.
The Netziv (Rav Naftali Tzvi Yehuda Berlin, in Ha’emek Davar, ad locum) and Sforno raise an obvious peculiarity in the Torah’s dictum. Similar sacrifices had a two-night timetable for consumption. How can the Torah compel anyone to eat almost an entire animal and thirty-six loaves of bread in one evening?
The Netziv and Sforno explain that the Torah distinctively required the consumption of large amounts of food in a small amount of time so that this individual will be compelled to invite guests to his meal. Once a person invites people to this meal, he will be encouraged to share the reason for his sacrifice, which is the deliverance he experienced.
The sharing of this incident will inevitably lead to a public thanksgiving to G-d for his escape, because it will indeed be a thanksgiving offering that they will be eating. Therefore, when one emerges from severe travail as a survivor it is a mitzvah to make a meal of thanksgiving (Pri Megadim, Orach Chaim 452:9), invite friends and relate the story.
I recall the horrific incident of my father being hit by a car and flying through the street. With G-d’s help he fully recovered. A while later my parents made a thanksgiving meal that was like a wedding or bar mitzvah. I remember having a deep sense and awareness that we are all in G-d’s hands and under His careful watch.
