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Rabbi Shmuel Rabinowitz, Rabbi of the Western Wall and Holy Sites
Parshat Ki Tavo concludes Moses’ lengthy address to the children of Israel on the eve of his departure from the world and their entry into the Land of Israel. In this parasha, there is a special emphasis on the joy one should feel in fulfilling commandments and living according to the Torah.
The parasha begins with the happiness of a person who plants trees and is privileged to see fruit growing in his orchard. This person brings the first fruits to the Temple in Jerusalem and expresses gratitude to G-d for the abundance and goodness he has received, recognizing that it is not natural for him to be residing in the Land of Israel and enjoying its fruits. The description of bringing the first fruits to the Temple concludes as follows:
“And you shall rejoice with all the good that the Lord your G–d has given to you and to your house… you and the Levite and the stranger who is among you.”
(Deuteronomy 26, 11)
Immediately afterward, we read about the commandment of “Maaser Ani,” instructing to give a tenth of the produce to the poor every third year. Rabbi Jacob ben Asher (Baal HaTurim, 13th century, Germany-Spain) explains the connection between joy and giving. When a person gives to others, they experience a sense of satisfaction and self-worth that leads to happiness.
Many people, especially in our times, are tempted to believe happiness is achieved through consumption and acquisitions. However, reality proves otherwise. Happiness doesn’t truly penetrate the heart when one accumulates wealth or acquires specific products. Instead, it comes from giving to others. This is the natural inclination that the Creator instilled within humans: giving begets love and joy.
Even in the sections dealing with the punishments that the children of Israel will face if they stray from the path of Torah and commandments, we are surprised to find the reasoning behind these punishments described in the following verse:
“Because you did not serve the Lord your G-d with joy and gladness of heart.” (Deuteronomy 28, 47)
This verse has taught Jewish thinkers throughout the generations that joy is not only a result of moral behavior but is also a requirement. Maimonides, for example, writes:
“The joy experienced in the performance of a commandment and the love of G–d Who commanded them is of itself a great commandment, and anyone who deprives himself of this joy is punishable, as it is said, ‘Because you did not serve the Lord your G–d with joy.'”
(Mishneh Torah, Laws of Lulav, Chapter 8)
Another commentator, Rabbi Yosef Ibn Asher (Rabeinu BeChayei, 13th century, Spain), adds:
“The joy of fulfilling a commandment is a commandment in itself, apart from the reward for the commandment itself; there is a reward for the joy… Therefore, a person should perform the commandments with joy and wholehearted intent.”
(Rabbeinu Bechaye on Deuteronomy)
This perspective is surprising. When a person performs a commandment—puts on tefillin, sanctifies the Sabbath, prays, and the like—they are required to do so with joy. This joy is a commandment in and of itself, and they receive reward for it. Joy expresses the impact of the action on the soul’s experience. When a person fulfills a commandment, they are called upon to truly appreciate their actions.
The more value we attribute to our actions, the happier we are when performing them. This is because fulfilling the commandments grants us a sense of satisfaction and gratitude for the privilege of living a life that is morally, ethically, and spiritually meaningful.
