Why I Plan to Buy a Thank You Hashem Hoodie but Won’t Sit in the Back of the Wagon with the Baal Shem Tov

0:00 I plan on buying myself a thank you Hashem hoodie. You know one of those yellow or blue sweatshirts. Swag merch from the Thank you Hashem Nation. Have you heard of the Thank you Hashem TYH Nation? Have you acquired any of their swag? You probably have seen it around the TYH. And maybe you've been the slightest bit curious about what it represents. And I'll tell you why I plan on buying one of their hoodies. But I'm also gonna tell you why I don't plan on sitting in the back of the wagon with a Bal Shem tof.

0:48 It's all because the thank you Hashem nation, the movement, often abbreviated T Y H thank you, Hashem, it's a grassroots Jewish phenomenon that is all about spreading the gratitude to Hashem in all circumstances of life. It's in a movement that really has evolved from a small group of friends into a global ambassador and brand of spiritual positivity. The origins of the Thank You Hashem Nation goes as far back as 2018, I found in my research.

1:35 When a group of friends from the five towns, primarily associated with the Bloomstein brothers, Elie Melech, Arye, a beautiful family, I actually know one of the brothers, a superstar Torah Sage, and a crystal cleanly polished Balmidos, a holy Jew, Yitzi, who's part of the Bloomstein Brothers crew that launched the Thank you, Hashem Nation. When on a recent trip in 2018, the brothers describe when going to Erit Yisrael, they stopped in the city of Safas in Eritisrael, where they overheard, quote, a simple Jew casually saying, Thank you, Hashem.

2:30 With deep sincerity, he said it. The simplicity, the thoughtfulness, the honesty of the utterance of those three words by this unassuming Jew and Safas struck a chord in the Bloomstein brothers' hearts. The spark, the match was lit. Later, after the birth of one of the founders, one of the Bloomstein brothers, a birth of one of their children, the group, the comrades began to hum a tune, kind of make up a song to some of the holy words that Leah said after she gave birth to Yehuda.

3:22 This is when in the Torah Leah is blown away, overwhelmed with gratitude that she has given birth to four out of the how she knew twelve prophetically born tribes would be to Israel, and now she had four, a majority share. Significant part of the Shvatim. She said, This time I'll give a special thanks to Hashem. And a song and a beat. And the thank you, Hashem Nation now had an anthem. The core philosophy is radical gratitude. That no matter what happens, you thank Hashem.

4:06 Not just when things go right, but always you thank Hashem. It's about getting back to the basics, they say. Simple, basic, honest, faith, and joy. The movement that now would be accessible to all Jews on all levels. But the movement has grown. It's grown into a really recognizable brand. The TYH Nation, its impact stretches continents, most notably because of the music that this brand has come up with. It's probably been their biggest growth vehicle.

4:48 High energy tracks, popular singers, Joey Newcombe, Benny Friedman, the face of the movement, at least the musical side, the Bloomstein Brothers, Mendy Warsh, classic Jewish hits, like Thank you Hashem, the Mevaksha Hashem, New Boys Choirs, all promoting the Thank you Hashem nation. Merchandise you'll see all over yarmulkas, not just hoodies, but stickers, emblem but emblem emblemized, is that a word? Emblemed.

5:28 Emblemized. Upon all different types of merch. Thank you, Hashem Tsits, thank you, Hashem Magnets. To be a representative reminder of the gratitude that one is supposed to have. But I have something to say about the movement. A concern. A worry. And I hope that you'll hear me out until the end. When I just speak my piece, and maybe you'll agree with my conclusion or you'll disagree. While the thank you, Hashem Nation movement has been helpful for many.

6:12 Some have criticized it. Some feel that it commercialitizes, commercializes, and oversimplifies deep Torah spiritual and emotional concepts. One can't help but feel in his own heart, his heart of hearts. That true gratitude of Hashem, it's difficult, real avoda, it's real internal labor. You have to really work to recognize that you're not entitled to anything. You have to really recognize your smallness, your cottonness, and you have to really work and meditate upon the vastness, the greatness of God.

7:04 So sometimes it can feel that to replace this avoda with a catchy three-word slogan slapped on hoodies can feel like a spiritual fast food or bypassing. It could feel at times that you'll hear or see a certain situation where it feels like if you simply say thank you, Hashem, then everything is fine. And you can ignore the nuances and struggles of real Amuna. It also sometimes feels weird, it's just a hunch.

7:45 The swag in merchandise, which is normally used for sports teams or tech companies. Somehow now it's also new merchandise to represent Hashem that can kind of feel like Hashem has become from the omnipresent to a mere mascot. The mascot of the sports team that we're representing. A product to be consumed rather than a creator of the world who's to be feared and loved. It can feel like a trivialization.

8:29 You say thank you, HM, for the parking spot. Thank you, HM for the cotton candy. It could feel like a sugar rush of innocent, happy, small feelings. But the seriousness, a bit of heaviness that's required for honest prayer and meditation in Avoda might be slightly lacking. It could feel like the music that they produce are mostly Western pop rock structured four by four beats with the classic major chords and the electronic disco drops that you'll hear in secular radio hits that they've merely copied and pasted biblical verses into these Western pop rock songs.

9:20 It can feel like the raves that the Thank You Hashem Nation creates have more of a rock concert feel than a humble, shuckling or even honest kumsit sing. Sometimes it feels like it misses a bit of the point. A new song about sitting in the back of the wagon with the Balshemtov has come up. Where it's kind of a slow reggae rap.

10:02 I really nice and caring Jews about how we're kinda all in the back of the wagon of this life where we're guided by divine providence, and if we stop trying to control things and stop trying to smooth the roads, but instead speed towards Meshiach, while sitting simply as a passenger, welcoming everything that comes our way with the Balshemtov, then things work out.

10:47 But the song is hard because the Balshemtov is one of the holiest Jews ever. I'd be scared to sit in the back of the wagon with the Balshemtov. I'd probably burn up from his holiness. His sanctity would probably shake the wagon in a way that would be intolerable. To sit in the back of a wagon sounds uncomfortable. But definitely the song feels like it's. Well, it wasn't composed by Moshira Benu like the song of Hazinu. It's definitely not Shir Shellyam-esque, if you feel my drift.

11:30 But then something changed, and I hope you didn't turn the podcast off 11 minutes and 38 seconds into it. Then something changed this past week. A Ramban, the very last essay from Nachmanides on Parshas Bo, that disabused me of my concerns. It did a total cognitive restructuring that made me a huge believer in the thank you, Hashem Nation, and a promoter, and maybe even a hoodie purchaser.

12:12 I've had a change of heart. And I'd like to explain to you the Ramban in all of its glory, and then draw out the one Nikudo that I want to show justifies and even advances the idea of the thank you, HM Nation, and then attach it to a couple different ideas that we should internalize before we'll hit the stop recording button. The Ramban is one that Rebulba says is you need to know it in the bones. It's one of the Rambans that you should know, every Jew should know by heart.

12:52 So I hope you own a copy of the Ramban's commentary a la Tira. The Ramban, I'll give you a short overview. But he begins by discussing the root of the mitzvah of tefillin phylacteries. The Shoresha mitzvah zos that you're to put tefillin as described in Parshas Bo. You put it on the head, between the eyes, you put it on the arm. There's two mitzvahs, there's different partios and scrolls inside of these phylacteries. There's a certain place to put them, certain kavanas to have.

13:32 The Ramban elaborates on the Kabbalistic opportunity that is rooted in the mitzvah of Tefillin. He tells us that it's to remember and to impress upon our hearts. And he gets into the building of the mind and the skull, and how the tefillin sits to the place where one's thoughts come, and between the eyes doesn't mean on the nose or on the unibrow, but exactly where the thoughts come from, and how the armed fillin is supposed to push up against the heart to help eradicate lustful tendencies.

14:13 And he continues and he segues and says, the ato klaw betam mitzvos rabos. I'm now gonna tell you the reason for many of the mitzvos. The Ramban explains that all the way back from the days of Enosh, people were mistaken, they fell into folly, and they made up heretical thoughts. They believe that there's no creator. People believe that there were separate gods. People believe that maybe there is a creator, but he doesn't know what's going on in the world. Or there is a creator, but he doesn't care about me.

14:55 Different madness and trave kite and lost wayward thinking, heretical, blasphemous thoughts. So the Ramban says, God made a miracle. God performed overt miracles, like it's Yasmitzraim that we're learning about in this week's parsha. He did it for one reason. The Bhairay Ilam, the omnipresent, wanted to demonstrate his existence and his power and his involvement in the world, therefore, systematically and methodically refuting all heretical ideas.

15:39 And every aspect of the story of Yitzias Mitzrayim needs to be concretely and clearly understood because it's the root of our faith. And any possible concern that you'll have in life, any misguided thought, it can all be refuted, quelled, assuaged if you study the Itsias Mitzraim. Faith is there. But God doesn't make miracles like this happen in every generation. The Ramban continues. This was a one-time occurrence. The Ramban explains why Hashem doesn't make overt miracles in every generation.

16:29 But because of the Itsias mitzraim, because of the overt, blatant miracles, God gave us mitzvos, paysach, mzazah, to fill in, to be constant personal testimonies to these foundational events that teach faith. That there to be zechirli itziyas mitzraim, so that you're going back and your faith is nursing from the very source of Amuna. That's what it means when you say zechirli itzyas mitraim. And then the Ramban says, You gotta love it when a Rishon rants.

17:09 You feel the Ramban coming through and just drops a bomb. You have to hear his golden lushin. Similar mitzvos, also. Rabos, many of them, Lietsias mitzraim, the kol Yos Lanu. They're all to be for us, Bakol Hadoros, Eidos Bimovsem. They're supposed to be testimony to these signs, so you don't forget. There should be no opening of the mouth, even thoughts of heretical thinking.

17:51 A person who buys a mezuza for one dollar, for one zuz. Now it probably costs closer to$25. The covisco and you put it on your dorm in a scaven bin and you think about what you're doing. You're doing this, you're testifying to the creator of the world and you're following his directions. You're testifying. God, I see you. I believe in you, and I'm reminding myself what this world's about. I'm reminding myself of the faith that I'm learning at yes, mitzraim, and I'm committing myself to do the mitzvos that remind me of this. I believe that you created the world. I believe that now I you know that I know about you and that you know about the world.

18:44 And you know everything about the every corner, every section, every nook and cranny of the Torah. And therefore, besides for the obvious gratitude we need to have that God took us out and He saved us from pain and suffering in the slave block. Took us out to freedom? The covet godal Zhusabu seenim a khafitim beyraso shimo. There was a teaching job that Hashem did. God wanted to show you and teach you who's in charge, who runs this world, and who can pause and change everything and make the leader of the free world run around in his pajamas like a lunatic.

19:38 Here it is. You think it's not a big deal? Be careful. Because they all testify that your followers. The orders of God. And even though some may give you more reward than the next, they all testify that you're a believer in the movement and they all are part of the great story. So don't take the small ones lightly. Shikol Sha'ah.

20:18 Every moment, Adam Mode Bohenla Elo Kov, every moment that he's involved in that mitzvah, he's testifying. He's acknowledging Hashem. And now, for the line that changes everything. Let's make sure the microphone is on. Tap, tap, tap. The kavana s kolha mitzvos. What is the point of all mitzvos? You ever heard something like that? A reshon that says what is the point of all mitzvos? The father of the Rishonim, the holy Nachmanides, is writing there, telling us what the point of Torah and Mitzvos is. The kavana skola mitzvos. Shinaamin Belokenu.

21:01 Vinoda elov shehu boronu. It is simple. The intention, the concentration of mitzvos is that you should believe in God and you should acknowledge that he created you. God, I'm doing these funny things. I'm doing these actions because I see that you created me and you asked me to do this. And this is the concentration and the intention that God had when he made the world. God had no other reason, says the Rampan, to create the world.

21:44 The whole entire point of the creation of the world was for no other reason. And God wants nothing else from those little earthlings that live on this planet except for one thing. Milvad. That he should know God and he should thank Hashem that you created me. It is all so that a person should be Yeda Ha Adam vehed. It's only that a person should know and acknowledge and thank God.

22:29 That's the entire thing that God wants, and it's the concentration and intention behind every mitzvah that you say. I see you, God. I believe in you, God. God doesn't need us to do anything. It has to be, the Ramban continues, that this is the point of the world. It's for us to come back to provide something to God of recognition of all that God did. God wants us to turn towards him with gratitude and say, thank you, Hashem. God wants you the Yeda Haadam veyoda laylo kovshabaru.

23:14 He wants you to say, I see you, God. I thank you, Hashem. Maybe you even say Ty H. I don't know if that's a fulfillment of Yeida Haadam Veyoda Lailo Kav Shabaru. But that's what God wanted when He made the world. That you should put a mitzvah on your arm, on your doorpost, and then you should say, God I see you. And thank you for bringing me into the world. And I acknowledge that it's you.

23:57 You're the reason. You are everything. It doesn't stop there, the thank you, Hashem Nation, and the Ramban explaining as to why this is really the point of everything. Why do you go to shoal? Why do you go to shool three times a day? Why do you hear the song of prayer? Why do people congregate in the sanctuary in Bote Kinesios? And what is the haramim? Why do we have ye yulabine other mukum yescabsuvi?

24:38 Why do you have all of these gatherings in Tvila? These gatherings of prayer. It is all the Fars Muzev Young Lafunov that we stand together publicly and declare Briosecha Anachnu. We are your creations. We see you, God. Thank you, Hashem. God, that's why God created the world. That's why God gave us mitzvos. That's why God gave you a life so that you can turn to Him and say, Thank you, Hashem.

25:23 That's why you go to Davin, so you can join together and together in a loud voice. Bikul bitzivtsuf pepsuviyoidu laquel. You can recognize and thank Hashem. And you can promulgate it and propulgate it and speak it out loud in the world and scream it from the rooftops. But we're gonna leave that for next year.

26:04 But for our sake, for this conversation, Dramban has told us. The way we're at least interpretating what these words mean in a basic and loose translation. The Bloomstein's brothers created a movement. Well, they just re-sparked a movement that really began thousands of years ago when God created the world. The thank you, Hashem Nation is to be Claudius Rel. The Hakara and the Hashkafa and the Mahshava is MS.

26:47 Now I'm still pretty sure that I wouldn't sit in the back of the wagon with the Balshemtov. Because that would be a frightening experience. He's too holy to get that close to him. And I definitely wouldn't want him to hear that song because it does have kind of a non-Jewish twang to it, which isn't my favorite kind of music. But I feel like that would be if we tank the whole movement because the songs are too rowdy and don't feel as old European Jewish style as we're used to, well, it feels like we're missing the forest for the trees. Because the movement itself is beautiful.

27:29 The ideas behind it. Imperative. So I'll get a sweatshirt. I'll get a hoodie. I'll support the movement. God's not a mascot. And it's not just a swag merch brand about some sports team or concept. But it seems to be really touching at the heart of our avoidas at Kodesh. So let's let the music roll on. Maybe a little less rap. Let's let Joey Newcomb continue to strum and guide the people to the promised land.

28:12 Let's let Benny Friedman sing with his beautiful voice. Guiding people in Amuna. And hopefully maybe a little less raving. With a little bit more thought. You know, everyone has their own taste in music. But definitely internalize the words and the hashkafa of what we're trying and what the Bloomstein brothers were trying to get at. When they sparked that movement back when they went to Tswas and heard the honest Jew say thank you, Hashem. Because that is our job in life. To live a life that's thank you, Hashem.

28:54 To recognize that Hashem created the world, and he created the world for no other reason, other than that we should baru. That we should know God. That a person should know God. He should acknowledge God. And he should say, Thank you, Hashem.