The Haggadah, most appropriately, moves us to thank Hashem on Yom Ha’atzmaut. Every commentator to the Haggadah finds the Dayeinu poem puzzling. For example, why would it be sufficient—Dayeinu—for us to leave Mitzrayim and not be saved from the Egyptians at the Yam Suf? Why would it have been sufficient for us to have drawn near to Har Sinai and not received the Torah?
The Malbim explains the Dayeinu poem in light of its context. It is recited immediately before Hallel and thus constitutes an introduction to Hallel. Dayeinu is therefore not saying it would have been sufficient if we simply left Mitzrayim and were not sustained by the manna or given the Shabbat. This is an unreasonable explanation. Rather, each of the 15 steps listed in this poem constitute Dayeinu—sufficient—reason to recite Hallel and praise Hashem. The Malbim explains the word ma’alot used in the Dayeinu poem—the 15 ma’alot—should be understood as praising.
Understood in this manner, the Dayeinu poem teaches us that Hashem giving us control of Eretz Yisrael constitutes sufficient reason for us to recite Hallel. We indeed recite at the seder:
אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל
וְלֹא בָּנָה לָנוּ אֶת בֵּית הַמִּקְדָּשׁ
דַּיֵּנוּ
This stanza from Dayeinu does not necessarily obligate us to recite Hallel with a bracha on Yom Ha’atzmaut. Indeed, a reason given for the omission of a bracha on the Hallel recited at the seder applies equally to Yom Ha’atzmaut. Rav Kook explains that a bracha is recited on Hallel mandated by the Torah or Hazal. However, on the night of the seder we feel as if we ourselves were taken from Mitzrayim. For us, the Hallel at the seder does not emerge simply because “v’tzivanu,” we were commanded to do so. Rather, it is a spontaneous burst of joy due to our current redemption from Mitzrayim. A bracha for this Hallel is unnecessary.
Similarly, on Yom Ha’atzmaut, our feelings of joy for the restoration of Jewish sovereignty in at least part of Eretz Yisrael is so joyful that we cannot restrain ourselves other than burst out in thankful song in praise of Avinu SheBashamayim, our Father in Heaven. Thus, a bracha is entirely unnecessary and superfluous. Thus, the omission of the bracha on Hallel on Yom Ha’atzmaut, in keeping with the rulings of Hacham Ovadia Yosef and Rav Soloveitchik, in no way diminishes its potency and importance. Rather, understood in light of the Hallel of the seder, it magnifies its importance.
If one is not comfortable reciting Hallel on Yom Ha’atzmaut, he should at least express thanks to Hashem on this day for the miracles He made to facilitate the creation of the State of Israel in 1947-1948. One can have in mind during Mizmor L’Todah to include deep feelings of gratitude for allowing us to have Medinat Yisrael, a place where Jews and Torah Judaism flourish with His help.
The manifold political and military miracles involved in the creation of the State of Israel are catalogued in articles I composed and published by Torah Academy of Bergen County’s Kol Torah, available at file:///C:/Users/Chaim/Downloads/5ParashatNoach%20-%20t6jz88fn3v.pdf.
“Oy l’ba’al ha’neis she’eino makir et nisso,” woe to the beneficiary of a miracle who does not recognize his miracle. Blessed is he who recognizes the miracles and takes the time to thank his Maker for all the good He has bestowed upon him.
By Rabbi Haim Jachter
Rabbi Haim Jachter is the rabbi of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck.
