What is the meaning and significance of Seudat Hoda’ah
and notes for
Reb Mordechai's Heymann (Marc) Drosha at Naomi's Seudat 

Where ever Jews gather, it is incumbent upon the host to speak (or arrange a chocham (man wise in Torah) or a Rabbi) to deliver a Drosha - words of Torah - words of wisdom drawn from our sages.

So I shall start with a drosha on the subject of what a "Seudat Ha'ador" is:

What is the source of Seudat Hoda’ah is the Torah – We are commanded Parsat Emor to bring a Korban Todah to the Bais HaMikdash.

In Tehillim Kof Zayin – Chof Bet , "They should give thanks to God for His kindness, and for His wonders to mankind."

Today, we express through prayer our gratitude for being spared from tragedy. One of the ways this is done is by reciting the thanksgiving blessing, "Birchat HaGomel." after one has travelled a distance especially over seas   upon one's safe return or avoided a dangerous situation (eg surviving a car accident, etc). It is said at the Bimah in synagogue with a minyan. Another is a Seudat Hoda’ah.

Like the Korban Todah itself, the Birchat HaGomel and Seudat Hoda’ah are voluntary, in the sense that there is no sanction for not reciting it. It is recited when we feel the urge to thank God for saving us from dangerous situations. Nevertheless, there are Halachic guidelines that tell us when it should be recited

The Kesav Sofer (son of the Chasam Sofer) offers some insites in his writtings:
"A Korban Todah is exactly what the words mean -- an offering of Thanksgiving.
It involved the bring 10 loaves of bread to the Bais Ha Mikdash (the Temple in Jerusalem).

Torah discusses the Korban Todah, the Thanksgiving offering. This Korban was a sub-category of the Korban Shelamim, but differed in two significant aspects. Firstly, the Korban Shelamim could be eaten for two days, whereas the Korban Todah could only be eaten for one day. Secondly all the other korbanot did not have any Hametz (leaven) in them whereas the Todah had ten loaves of Hametz (bread) as part of it. The Netziv explains that the reason for these differences is that a Korban Todah comes when a person wishes to express his gratitude to Hashem. The Torah therefore instructs him to bring a Korban, and eat it all in one day. Obviously it is difficult for one person to do this by himself, so he will call his friends to join him. Making a seudat hoda'ah. At the seudah he serves the Hametz / bread and tells the story of his deliverance by Hashem, thereby making a Kiddush Hashem.

The Talmud tells us that even nowadays there are four categories of people who must express thanksgiving (now days through prayer).

We can understand that when someone brings a Korban Todah it might not be completely "willingly". The person may feel something less that the fullest sense of thanks. The person may perhaps think, why do I have to bring a Korban Todah for having been sick and then healed, better I should have never been sick in the first place. Given the option, wouldn't one rather never have been sick, rather than have to undergo a serious but successful operation?

Therefore the Torah tells us -- no! , the Torah tells us "lir'tzonchem" - that your desire to bring the korban must be complete. When we bring a Korban Todah -- after having undergone the circumstances that lead to a Korban Todah -- that offering must be brought with the fullest sense of thanksgiving. A person has to realize, as difficult as it may seem at the time, that those circumstances -- the sicknesses and ordeals that he had to live through -- in some way or another was what the Ribbono Shel Olam felt was best for him in the total picture. Because of that ordeal, he is now a stronger person, a wiser person, a more compassionate person. It will be a Kapara [forgiveness -- He will have to atone less in the world to come.] For some reason, in G-d's Grand Plan, it was best for him to be sick and then, later, redeemed.

Therefore the Torah says that when you offer a Korban Todah to G-d - - don't think "What did I need this for?". On the contrary, offer the Korban with the greatest expressions of willingness, in order that you should come to the recognition that all that G-d does is for the person's benefit.

My Grand father Otto Shimon ben Eliazer Heymann OBM 11th great grand son of the Maharal of Prague told me when I was 20 and despairing over something comforted me
"He who has health has everything , He who lacks health what has he – where can he go Marc he said With good health you can build a life - start again "

In Tehillim Pslam 41 Dovid Ha Melech expresses gratitude to Hashem for having cured him

It is not just the Drs that cure - they are but instruments of G-d - ALL in the world is dependant on the Ribbon ish olam (Lord of the World). As its is stated many time during Yamin Norym (the days of Awe - Rosh Hashanah & Yom Kippur) It is Hashem who decides who will be written in the Sefer Chayim (book of life) – who shall live and who shall died and how .

God will support him on the bed of illness ..." [Ps 41:4]

Rav KOOK asked "In what way does God come to the aid of the sick?
There is a clear, direct connection between the powers of the soul and the body.
At a time of illness, when the bodily forces are greatly weakened, we begin to feel that we are standing at death's doorstep. At precisely this point, our spiritual nature gains strength and renewed energy.

This strengthening of spirit is the assistance God provides to the sick. "God will support him on the bed of illness." In fact, that is the very purpose of illness! Ill health allows us to rise above our lowly desires and free ourselves from worldly distractions. When the physical realm is fragile and inadequate, when we are confronted with our own physical mortality, we are forced to re- evaluate our lives and our priorities.

In Nedarim Mem Aleph (41a)
Rabbi Alexandri in the name of Rabbi Hiyya ben Abba : "One does not recover from an illness unless he has been forgiven for all of his sins."
He goes on to say that when a person recovers they will return to the days of their youth "His flesh shall be fresher than a childs he shall return to the days of his youth"

You can all see how healthy, good, radiant and beautiful Naomi looks today

There are many people to thank for her remarkable recovery.

I won't mention all there names incase I miss some out and offend them.

It is incumbant upon people to get together groups together to say Tephilla (prayers) & Tehillim (Psalms from the book of Psalms) all with special supplications and appeals to Ribbon ish Olam to open he gates of mercy, and to give a complete Refuah (recovery from illness) to the sick person

Igros Moshe concludes, if one is asked to daven for another, he should definitely do so, even if he believes himself unworthy, since he may have a Zechus that will be helpful. In particular,

The Gemara (Bava Basra 116a) advises one with a sick family member to ask a Talmid Chochom to daven (pray) for him. Even if the Chochom approached,  is not truly a Chochom, the fact that he is held to be one is sufficient, since the Chazal is thus fulfilled.

 
In the case with Naomi many people recited prayers and Psalms 
- A  special thank to the ladies from Addas Yisroel Kehillah for their energies in conducting ongoing prayer vigilance especially Chana Kinderman 
To those who cooked meals for us, who visited Naomi, who invited us for meals esp. Shabbat, to the Doctors in the intensive care unit at the Alfred Hospital and worked the miracles and saved Naomi's life, to the councillors who offered Devorah and Marc support, to Naomi's friends who always carried Naomi in their minds and prayers

Especially to Devorah who as a 14 year old showed such strength of character, to face up to such tramua and such a terrible possibility of losing her mum. 
. . . . . . 

There is much more to this speech
But that involves private tributes and the expressions personal emotions