The beginning of this week’s parasha, Parashat Ki Tavo, describes the mitzva of bikkurim – the obligation to bring the first of one’s fruit to Yerushalayim to be given as a gift to the kohen. The Torah enumerates an additional aspect of this commandment – an obligation to be performed immediately after this gift is given – to recite four specific verses that describe the sojourn of our forefather, Jacob, in Egypt and Hashem’s subsequent salvation of the Jewish People. Incidentally, these four verses – and their explication – also serve as the backbone of the maggid section of the Passover seder.
In his explanation of this mitzva, the author of the Sefer HaChinuch writes that by making this declaration about Hashem’s kindness to the Jewish People at this time – when he has reaped the produce of his land and Hashem has blessed him with the means to give this gift to the kohen – the farmer reinforces the idea in his own mind that his blessing is the result of Hashem’s handiwork and kindness.
The Torah concludes the description of this mitzva with the following statement: You will rejoice with all the goodness that Hashem, your G-d, has given you and your household – you and the Levite and the convert who is in your midst.
The Torah describes a four-part process for the farmer – harvest one’s produce, give the first fruits as a gift to the kohen, declare the four-verse statement acknowledging Hashem’s kindness and rejoice. Writing in a similar vein, the Rabbis in Pirke Avot, The Ethics of the Fathers, teach, “Who is rich; one who is happy in his lot.” In addition to the power of the idea that this teaching conveys, the statement has tremendous rhetorical power. One’s inclination is to believe that happiness emerges from being rich. On the contrary, say the rabbis, richness emerges from happiness in whatever one has.
Rejoicing – or happiness – emerges from feeling that one has whatever he needs. If this is the case, why does the Torah reserve the requirement to rejoice until after the farmer has given a gift and acknowledged receiving a gift? Why does the Torah not directly link the farmer’s happiness to his harvesting his produce?
Apparently, the two intervening steps – giving a gift to the kohen and acknowledging the receipt of a kindness from Hashem – are critical to the farmer’s rejoicing. I believe that the Torah is teaching us that giving and receiving kindnesses are connected to happiness. When one feels that he has enough to share, he feels happy. When one feels that others are ensuring that he has what he needs, he feels happy. Rejoicing – simcha – takes place only after these intervening kindness-related steps because they enhance the happiness that one feels in his lot. In short, giving and receiving kindness improves happiness.
What an important lesson for each of us! Be kind and reflect on the kindnesses that are done to you – you will be more happy.
In his explanation of this mitzva, the author of the Sefer HaChinuch writes that by making this declaration about Hashem’s kindness to the Jewish People at this time – when he has reaped the produce of his land and Hashem has blessed him with the means to give this gift to the kohen – the farmer reinforces the idea in his own mind that his blessing is the result of Hashem’s handiwork and kindness.
The Torah concludes the description of this mitzva with the following statement: You will rejoice with all the goodness that Hashem, your G-d, has given you and your household – you and the Levite and the convert who is in your midst.
The Torah describes a four-part process for the farmer – harvest one’s produce, give the first fruits as a gift to the kohen, declare the four-verse statement acknowledging Hashem’s kindness and rejoice. Writing in a similar vein, the Rabbis in Pirke Avot, The Ethics of the Fathers, teach, “Who is rich; one who is happy in his lot.” In addition to the power of the idea that this teaching conveys, the statement has tremendous rhetorical power. One’s inclination is to believe that happiness emerges from being rich. On the contrary, say the rabbis, richness emerges from happiness in whatever one has.
Rejoicing – or happiness – emerges from feeling that one has whatever he needs. If this is the case, why does the Torah reserve the requirement to rejoice until after the farmer has given a gift and acknowledged receiving a gift? Why does the Torah not directly link the farmer’s happiness to his harvesting his produce?
Apparently, the two intervening steps – giving a gift to the kohen and acknowledging the receipt of a kindness from Hashem – are critical to the farmer’s rejoicing. I believe that the Torah is teaching us that giving and receiving kindnesses are connected to happiness. When one feels that he has enough to share, he feels happy. When one feels that others are ensuring that he has what he needs, he feels happy. Rejoicing – simcha – takes place only after these intervening kindness-related steps because they enhance the happiness that one feels in his lot. In short, giving and receiving kindness improves happiness.
What an important lesson for each of us! Be kind and reflect on the kindnesses that are done to you – you will be more happy.
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