מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד
Mitzvah g’dolah lihyot b'simcha tamid
"It is a great Mitzvah to be joyful always."
Rebbe Nachman of Breslov
This week’s Torah portion, Parashat Ki Tavo (Deuteronomy 26:1–29:8), is filled with profound lessons, beginning with the mitzvah of firstfruits when entering the Land of Israel,
וְהָיָה֙ כִּֽי־תָב֣וֹא אֶל־הָאָ֔רֶץ אֲשֶׁר֙ ה׳ אֱלֹקיךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה וִֽירִשְׁתָּ֖הּ וְיָשַׁ֥בְתָּ בָּֽהּ׃
“And it shall be, when you come into the land which the Lord your God is giving you as an inheritance, and you possess it and dwell in it, that you shall take some of the first (reshit) of all the produce of the ground, which you shall bring from your land that the Lord your God is giving you, and put it in a basket and go to the place where the Lord your God chooses to make His name abide." Deuteronomy 26:1-2, New King James Version
According to the Mishnah Torah, this commandment of the bikkurim (first fruits) applies to the Shiv'at HaMinim (שבעת המינים), the Seven Species, within the boundaries of Eretz Yisrael:
Wheat
Barley
Grapes
Figs
Pomegranates
Olives
Date Honey or Dates
According to Chizkuni, the word "first" (reshit) is not meant temporally but means the best in terms of quality. The Rambam says,
"You shall take of the first of all the fruit of the land... (Deuteronomy 26:2)"
“Everything that is for the sake of G‑d should be of the best and most beautiful. When one builds a house of prayer, it should be more beautiful than his own dwelling. When one feeds the hungry, he should feed him of the best and sweetest of his table. When one clothes the naked, he should clothe him with the finest of his clothes. Whenever one designates something for a holy purpose, he should sanctify the finest of his possessions, as it is written (Leviticus 3:16), “The choicest to G‑d.”
Maimonides cited at Chabad.org, Parsha In-Depth: Ki Tavo [1]
While the literal aspect of the mitzvah applies to the Seven Species, the Spirit of the Torah transcends the letter into a broader concept encompassing our time, energy, effort, resources and finances, and every aspect of our being. R' Menachem Mendel Schneerson comments,
“The rule “the choicest to G‑d,” applies in all areas of life. If the school day must include both sacred and secular studies, the former should be scheduled for the morning hours, when the mind is at its freshest and most receptive. If one’s talents are to be divided between two occupations, one whose primary function is to pay the bills and a second which benefits his fellow man, he should devote his keenest abilities to the latter. In devoting the “first-ripened fruits” of his life to G‑d, a person in effect is saying: “Here lies the focus of my existence. Quantitatively, this may represent but a small part of what I am and have; but the purpose of everything else I do and possess is to enable this percentile of spirit to rise above my matter-clogged life.”
The Lubavitcher Rebbe cited at Chabad.org, Parsha In-Depth: Ki Tavo [2]
This mitzvah of first fruits also symbolizes renewal, as Rebbe Nachman of Breslov teaches,
"Bikkurim signify the characteristic of renewal. Just as a farmer brings his first fruits to the Temple each year, so too, a person must try to renew himself each year. The mitzvah of bikkurim teaches us that no matter what troubles or difficulties we experience, we can always recall God's kindnesses and strive to renew our dedication to Him. In the Torah, the mitzvah of bikkurim is followed by the mitzvah of tithes, after which Moses states: "Today God commands you" (Deuteronomy 26:16) . Specifically, "today"—for today is a new day, a chance for renewal! " REBBE NACHMAN'S TORAH: NUMBERS - DEUTERONOMY - Breslov Insights into the Weekly Torah Reading (pp. 349-350). Breslov Research Institute. Kindle Edition.
Each morning, we recite a blessing upon waking up, offering our first words to God expressing gratitude:
מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה ,רבה אמונתך
Modeh ani lifanecha melech chai v'kayam shehechezarta bi nishmati b'chemlah, rabah emunatecha.
I offer thanks before you, living and eternal King, for You have mercifully restored my soul within me, Great is your faithfulness!
The Commandment to Rejoice
As we read through the blessings and curses, the Torah makes a startling and significant statement:
“Because you did not serve the Lord your God with joy and gladness of heart, for the abundance of everything, therefore you shall serve your enemies, whom the Lord will send against you, in hunger, in thirst, in nakedness, and in need of everything; and He will put a yoke of iron on your neck until He has destroyed you." Deuteronomy 28:47-48, New King James Version
The Torah seems to say that the cause of the severe punishments in the Torah is the absence of joy in our relationship with HaShem. The Rambam says:
"Even though you served G‑d, you did not serve Him with joy - that is the source of all afflictions." Maimonides cited at Chabad.org [3]
This concept is surprising and difficult to understand. R' Ari Kahn comments,
"So much of this seems strange to us: How can the Torah command an emotion? Surely it is difficult to implement such a commandment. And yet, this emotional commandment appears three times in the parsha, and apparently the commandments are geared toward creating joy; when the commandment to rejoice is ignored, terrible things happen." R’ Ari Kahn, M’orah Ha’Aish: Ki Tavo: An Old Ode to Joy, Aish.com [4]
Even worse, Maayanah Shel Torah relates that the people rejoiced when they sinned and grumbled when they served the Lord,
"Not only did you sin, you did so “with happiness and with gladness of heart”—for this the punishment is doubly severe."
Maayanah Shel Torah cited at Chabad.org [5]
Rebbe Nachman states,
"Our Sages warn us to keep far away from any sin, even the smallest ( Avot 2:1) . They also teach us that no matter how a person acted in the past, he should never give up hope (cf. Rashi on Deuteronomy 26:16) . Be careful of sin, and renew yourself. Begin again! Begin anew! (Likutey Halakhot IV, p. 103a-206)."
REBBE NACHMAN'S TORAH: NUMBERS - DEUTERONOMY - Breslov Insights into the Weekly Torah Reading (p. 350). Breslov Research Institute. Kindle Edition.
He also discusses the section known as the "Tochecha", which means the "Rebuke,"
"This verse is part of the section of the Torah called the Tokhachah (Rebuke), whose description of punishments arouses fear of God and fear of sin. Nevertheless, this verse speaks about serving God with joy. Fear is an important element in one's devotions, but it is intended to bring a person closer to God, not to distance him (Likutey Halakhot V, p. 232a)." REBBE NACHMAN'S TORAH: NUMBERS - DEUTERONOMY - Breslov Insights into the Weekly Torah Reading (p. 362). Breslov Research Institute. Kindle Edition.
Why is joy so central to our service of God? How can we be joyous if we are sad, going through a trial or experiencing some form of hardship?
Joy vs. Melancholy
The United States has the highest rate of depression in the world. Globally, about 1 in 20 adults struggle with depression [6]. In the US, it is 1 and 6, according to MedicalNewsToday. The statistic proves that our joy is not based on our material wealth or possessions. The Rabbis say,
"Melancholy is not a sin. But the spiritual damage which melancholy can cause, the gravest of sins cannot cause."
Chassidic saying cited at Chabad.org [7]
The Alter Rebbe, R' Shneur Zalman of Liadi (1745 - 1812 CE) writes in the Tanya,
"Just as it is with a victory over a physical opponent - for instance, two people who wrestle with each other, each striving to fell the other, if one of them is lazy and sluggish, he will easily be defeated and will fall, even if he be stronger than the other - so it is with the conquest of one's evil nature: it is impossible to conquer the evil nature with laziness and sluggishness, which stem from sadness and a stone-like dullness of the heart, but rather with alacrity, which derives from joy and an open heart that is unblemished by any trace of worry and sadness in the world." Rabbi Schneur Zalman of Liadi, Tanya, Chapter 26 [8]
The Talmud also says that the Spirit of God does not rest upon someone who is depressed, idle, or lazy, but only one enveloped in the joy of a mitzvah:
"This teaches you that the Divine Presence rests upon man neither through gloom, nor through sloth, nor through frivolity, nor through levity, nor through talk, nor through idle chatter, save through a matter of joy in connection with a mitzvah."
Shabbat 30b [9]
Perhaps this passage in the Talmud reveals to us how to defeat depression and gloom, enabling us to unlock true joy in our lives. "According to the Hasidic rebbe, Rabbi Moshe Leib of Sassov (1745–1807), a prayer filled with joy is greater than a prayer filled with tears. Quoting the Talmudic saying, "The gates of tears are never locked," Rabbi Moshe states that for tears, the supernal gates are simply unlocked, while joy has the ability to destroy the gates completely." [10]
Joy vs. Happiness
To understand this, we must first define what joy actually is. In English, it seems to be a synonym for Happiness. However, there is a subtle but significant difference between happiness and joy. Happiness tends to be more external and circumstantial. It arises from favorable situations or outcomes, such as achieving a goal, or enjoying a pleasant experience. Happiness is often dependent on external factors, and it can be temporary and fleeting if the circumstances change.
Joy on the other hand, is more internal and spiritual. It comes from within, often connected to a more profound sense of purpose, gratitude, or meaning. It can be present even in challenging times, because it is not dependent on external circumstances but instead on a profound connection to something greater, like faith, love, or fulfillment.
As we have seen, the Torah commands us not only to serve HaShem, but to do so with joy. It teaches us that avodat HaShem (the service of God) without joy is incomplete. If we go through the motions of mitzvot, praying, or learning Torah, but our heart isn’t filled with love, gratitude, and joy, then we miss the deeper connection that HaShem desires from us. Joy in serving God is about recognizing that every mitzvah, every opportunity to connect with HaShem, is a gift. When we remember that everything comes from God, joy flows naturally. The Torah warns us that when we forget this joy, even in times of abundance, we are distancing ourselves from HaShem.
Without joy, our service can feel burdensome and eventually, it leads to spiritual disengagement. The lack of joy opens the door to spiritual exile—a life disconnected from the true Source of life. So how do we cultivate joy, especially in a world filled with so many distractions and hardships? The answer lies in gratitude and perspective.
Cultivating Joy
The first section of Ki Tavo focuses on the mitzvah of bikkurim, the offering of the first fruits. This mitzvah is all about gratitude. The Israelites would bring their first fruits to the Temple, not only to offer them to God but to express their gratitude for the land, for the harvest, and for the abundance of blessings in their lives. Rebbe Nachman explains,
"When a person cheers himself with the joy of a mitzvah—such as Torah study or the performance of good deeds—this joy is so great that it reaches down to his feet and lifts them up—i.e., he dances for joy. Similarly, one who serves God with joy can reach all the way down into the lowest levels and elevate the souls that have been trapped there due to their sins (Likutey Moharan II, 81)." REBBE NACHMAN'S TORAH: NUMBERS - DEUTERONOMY - Breslov Insights into the Weekly Torah Reading (p. 362). Breslov Research Institute. Kindle Edition.
When we recognize the blessings in our lives, from the small to the great, joy begins to well up within us. Here are 26 practical tips for cultivating joy (in no particular order):
Pray & Meditate
Smile
Practice Gratitude
Study God's Word
Give a Compliment
Breathe Deeply
Exercise
Get plenty of sleep
Practice mindful eating
Don’t compare yourself to others
Declutter
Connect with your People
Stop complaining
Get into nature
Ditch your phone
Plan your week
Give back
Do a mitzvah
Take care of your body
Let go of grudges
Take a trip
Ask for help
Use your gifts
Decide to be Joyous
Spend money on experiences
Live in the moment
Chana Weisberg says,
"Step back and prioritize—the first and best of your fruit, time, energy, and resources, must be devoted to G-d. Realize what’s important in your life and schedule that first. Recognize who you most cherish, and connect regularly with those individuals. Don’t allow your life to become so entangled with trivialities that you forget the main purpose of why you’re here."
Chana Weisberg, Shabbat deLights: Enlightening Insights on the Weekly Torah portion (p. 455). Chabad.org and EZRA. Kindle Edition.
This is the key to true simcha (joy): realizing that everything we have comes from HaShem, and that even the challenges we face are part of His Divine plan for our growth. Paul encourages to meditate on holy, pure, positive thoughts,
"Rejoice in the Lord always. Again I will say, rejoice! Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Messiah Yeshua. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you." Philippians 4:4-9, New King James Version (Modified)
Another way to cultivate joy is by surrounding ourselves with others engaged in joyful service. Joy is contagious.
"There is, however, another tradition regarding the word 'mitzvah' and the concepts this word represents: the word is not a derivative of the root tzav - command, but of the word tzavta, which means 'together.' As a person performs a mitzvah, their thoughts should be focused on two distinct aspects of mitzvah: I behave as I do as an expression of subjugation to the Will of God who commanded that I do so; but also, at the very moment that I perform the mitzvah, I am at one with God, in unison with God. This togetherness transforms the master/slave relationship. This additional meaning of mitzvah gives rise to the realization that the ultimate goal of the commandments is to create a relationship with God that goes beyond mindless, even grudging obedience. Observance of God's commandments without an awareness of this other level of meaning can leave some adherents feeling like slaves, which might lead to feelings of humiliation and depression. Instead, when we perform mitzvot we should feel that God is with us, that we have been given the opportunity to join in a great undertaking, to walk down the path of history in step with our Creator. This understanding must necessarily lead to feelings of elation, gratitude - and joy."
R’ Ari Kahn, M’oray Ha’Aish: An Old Ode to Joy, Aish.com [11]
In a community, we uplift each other, and our collective joy strengthens us in our journey toward serving God.
"The Torah gives us a formula to combat narcissism, hubris and the existential loneliness they cause - a recipe for happiness: Keep an eye on the past. Know that you are part of something much greater than yourself - a nation that has arisen through trials and tribulations. Remember where we come from. Bring God into the celebration of your success; celebrate in front of God and thank God for your good fortune. Share this perspective with your spouse, and with your children. Be generous; share your happiness and the gifts God has given you with those who are less fortunate: "And you shall rejoice in all the good that the Almighty God has given you and your household; you and the Levi, and the stranger in your midst. (Devarim 22:11)"
R’ Ari Kahn, M’oray Ha’Aish: Ki Tavo: A Recipe for Happiness, Aish.com [12]
Life vs. Death
The Gospel of Luke gives an account of an unusual event that Yeshua did when he encountered a funeral procession,
“It happened soon afterwards, that he went to a city called Na’im. Many of his disciples, along with a great multitude, went with him. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. When the Lord saw her, he had compassion on her, and said to her, “Don’t cry.” Luke 7:11-13, New King James Version
The Biblical scholar Craig Keener comments,
"According to custom the bereaved mother would walk in front of the bier; Jesus, approaching from the front rather than behind, meets her first. Cf. 1 Kings 17:17-24."
Keener, Craig S.. The IVP Bible Background Commentary: New Testament (IVP Bible Background Commentary Set) (p. 198). InterVarsity Press. Kindle Edition.
Imagine the shock of the people. To explain the cultural offense here, stopping and interrupting a funeral procession would appear as disrespectful as honking and pulling out in traffic in front of a hearse leading a modern funeral procession. To add insult to injury, he tells the mother, a widow, who just lost her only son not to cry! There are only two instances where stopping a funeral procession would be permitted, as the Talmud explains,
“Our Rabbis taught, “One should require a funeral procession to stop to make way for a bridal procession, and both a funeral procession and a bridal processing should stop to make way for the King of Israel.” Ketubot 17a, cited in First Fruits of Zion, Torah Club, Volume 4, pg. 529
Alfred Edersheim comments beautifully,
“We can now transport ourselves into that scene. Up from the city close by came a ‘great multitude’ that followed the dead, with lamentations, wild chants of mourning women, accompanied by flutes and the melancholy tinkle of cymbals…Amidst expressions of general sympathy. Along the road from Endor streamed the great multitude which followed the ‘Prince of Life’. Here they met: Life and Death.” Alfred Edersheim, The Life and Times of Jesus the Messiah, pg. 384, Hendrickson Publishers
Luke concludes the account,
'He came near and touched the coffin, and the bearers stood still. He said, “Young man, I tell you, arise!” He who was dead sat up, and began to speak. And he gave him to his mother. Fear took hold of all, and they glorified God, saying, “A great prophet has arisen among us!” and, “God has visited his people!”
Luke 7:14-16
The response of the people echoed that of Elijah, the Herald of the Good News, and the harbinger of the Mashiach. R' Yitzhak Ginsburgh points out that the numerical of value of Simcha (353) has a special connection,
“God’s secret is for those who fear Him” (Psalms 25:14). What is the secret that God reveals to those who fear Him? The phrase, “God’s secret is for those who fear Him” (סוֹד י-הוה לִירֵאָיו) equals 353, the numerical value of joy (שִׂמְחָה). Fear, or awe, of God is the preparatory phase for receiving the secret of happiness in service of God." Gal Einai, The Secret of Happiness [13]
One of the names for the Festival of Sukkot is Zman Simchateinu, the Time of Our Joy. There is a prayer on Simchat Torah during the circuits made around the synagogue which says,
יָבוֹא מוֹשִׁיעַ בִּמְהֵרָה. יָבוֹא נוֹרָא בְּיָמֵינוּ. יָבוֹא אֵלִיָּהוּ לְבַשְׂרֵנוּ. יָבוֹא מָשִׁיחַ צִדְקֵנוּ. בֶּן דָּוִד גּוֹאֲלֵנוּ. יוֹם גִּילָה. יוֹם רִנָּה. יוֹם דִּיצָה. יוֹם חֶדְוָה. יָבוֹא אֵלֵינוּ:
"The Savior will come quickly. The Awesome One will come in our days. Elijah will come to announce it. The righteous Messiah will come. The son of David, our redeemer. A day of joy. A day of song. A day of happiness. A day of gladness. He will come to us." Siddur Sefard, Simchat Torah, Hakafot [14]
Simcha v'Sasson
עוֹד֮ יִשָּׁמַ֣ע...
בְּעָרֵ֤י יְהוּדָה֙ וּבְחֻצ֣וֹת יְרוּשָׁלַ֔͏ִם... ק֣וֹל שָׂשׂ֞וֹן וְק֣וֹל שִׂמְחָ֗ה ק֣וֹל חָתָן֮ וְק֣וֹל כַּלָּה֒
"And it shall be heard...in the towns of Judah and the streets of Jerusalem...the sound of (sasson) joy and (simcha) gladness, the voice of the Bridegroom and the voice of the Bride." Jeremiah 33:10-11
This verse from Jeremiah 33 is sung joyously at weddings. In fact, the phrase, "the voice of joy and the voice of gladness," has the numerical value of "baseless love will bring the Mashiach," and "My sister, Bride, a locked fountain, a sealed spring" from Song of Songs 4:12, and "I will sing the words of the Dawn," among other connections:
ק֣וֹל שָׂשׂ֞וֹן וְק֣וֹל שִׂמְחָ֗ה = אהבת חינם תביא משיח = אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם = אָז יָשִׁיר אמרי שחר
= 1287
These connections may be analyzed as follows:
"The voice of joy and the voice of gladness" (קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה)— This phrase comes from Jeremiah 33:11, where it refers to the joy and celebration that will be heard in the streets of Jerusalem during the future redemption.
"Baseless love will bring the Mashiach" (אהבת חינם תביא משיח) — This is a powerful concept rooted in the teachings of Jewish sages, who contrast it with the idea that "baseless hatred" (שנאת חינם) led to the destruction of the Second Temple. The reverse—unconditional, baseless love—has the power to bring about redemption and the coming of the Messiah.
"My sister, bride, a locked fountain, a sealed spring" (אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם), Song of Songs 4:12 — This verse poetically describes a beloved that is pure and reserved. Mystically, the beloved (the bride) is often interpreted as the community of Israel, and the "locked" and "sealed" imagery symbolizes modesty, purity, or hidden spiritual potential waiting to be revealed.
"I will sing the words of the Dawn" (אָז יָשִׁיר אמרי שחר) — This seems to allude to a spiritual or messianic awakening, where the "dawn" represents the arrival of a new era, possibly the messianic age. It's often understood that dawn symbolizes the end of darkness (exile) and the beginning of light (redemption).
"Healing Light, the words of the Dawn." (אור מרפא אמרי שחר).
"The words of the Dawn: Baruch HaShem for his wondrous mercy to me." (אמרי שחר בָּרוּךְ יְהֹוָה כִּי הִפְלִיא חַסְדּוֹ לִי)
It is well known that the era of Mashiach will be one of unbounded joy. Mashiach will bring a world where divine light is fully revealed, where every heart knows that it is beloved by God, and where joy will flow from every mitzvah and every encounter with holiness. The Targum says,
בְּעִדָנָא הַהוּא יְהֵי מְשִׁיחָא דַייָ לְחֶדְוָה וְלִיקָר וְעָבְדֵי אוֹרַיְתָא לִרְבוּ וּלְתוּשְׁבְּחָא לְשֵׁיזְבַת יִשְׂרָאֵל:
"At that time shall the Messiah of the Lord be for joy and for glory to those that are escaped, and those that keep the law shall be for greatness and for praise." Targum Yonatan on Isaiah 4:2, Sefaria.org [15]
Psalm 147 proclaims,
מִ֥י יִתֵּ֣ן מִצִּיּוֹן֮ יְשׁוּעַת יִשְׂרָ֫אֵ֥ל בְּשׁ֣וּב ה׳ שְׁב֣וּת עַמּ֑וֹ יָגֵ֥ל יַ֝עֲקֹ֗ב יִשְׂמַ֥ח יִשְׂרָאֵֽל׃
"O that salvation of Israel will come from Zion! When HaShem returns the captives of His people, Jacob will exult, Israel will rejoice (yismach)."
Psalm 14:7
The words Yismach (Will be Joyous) and Mashiach (Messiah) have the same letters, as the Baal HaTurim, R' Jacob ben Asher (1270 - 1340 CE), points out:
ישמח - משיח
"The letters of yismach ישמח are the same as those of Mashiach משיח . For [Jacob] will rejoice [at Israel’s redemption] at the time of Mashiach."
Baal HaTurim on Numbers 25:13, Mesorah Publishing, ltd., pg. 1675
Note that joy in Psalm 14 is connected with the word yeshuah, salvation, as Isaiah 12:3 says,
וּשְׁאַבְתֶּם־מַ֖יִם בְּשָׂשׂ֑וֹן מִמַּעַיְנֵ֖י הַיְשׁוּעָֽה
Ushavtem mayim b'sasson mi'ma'anei ha'yeshuah
You shall draw water with joy (sasson) from the wells of salvation.
Isaiah 12:3
It is important to realize that Isaiah 7 through 12 are chapters replete with Messianic expectations and that Isaiah 12:3 uses the word yeshuah and sasson in this verse. Avot d'Rabbi Natan 34:10 highlights ten different words for joy in Hebrew:
עשרה שמות נקרא שמחה. אלו הן ששון. שמחה. גילה. רינה. דיצה. צהלה. עליזה. חדוה תפארת. עליצה:
"There are ten words for Happiness. And they are: sasson (joy), simcha (happiness), gila (rejoicing), rina (songfulness), ditza (amusement), tzahala (exuberance), aliza (felicity), hedva (delight), tiferet (splendor), alitza (cheer)." Avot deRabbi Natan 34, The William Davidson Talmud, David Kasher, 2019, Sefaria.org [16]
R' Getzel Davis elucidates these ten names [17], and he explains Simcha and Sasson as follows,
"Simchah - The generic word for joy. In particular it describes a joy that is continual, not related to passing experiences. Its opposite is melancholy."
"Sasson - Joy that comes from action, effort, or pain. It is often associated with circumcision and Moshiach Ben Yosef. It's a fast-burning candle of joy. Sasson’s antonym is aveilut (mourning), or sighing, both outward expressions of loss."
Kol HaTor, written by R' Hillel Shklover, encapsulates the Vilna Gaon's teachings regarding Mashiach ben Yosef. It comments on Simcha and Sasson:
ששון ושמחה – בפסוק: ופדויי ה׳ ישובון וכו׳ ששון ושמחה ישיגו (ישעיהו ל״ה:י׳). ששון ושמחה הם ב׳ המשיחין ועיקרו של ששון הוא משיח בן יוסף
“Joy and gladness” - as in the verse, (Isa. 35:10) “then the ransomed of the Lord will return,” etc., “they will attain joy and gladness.” - Joy and gladness refer to the two meshichim. Joy refers to Mashiach ben Yosef..." Kol HaTor 2:147, Sefaria.org [18]
While this statement is stunning, Kol HaTor goes further and explains,
כנודע שכל לשון ישועה בתכונתו של משיב״י
"As is known, wherever the term “salvation” appears, it connotes that characteristic of Mashiach ben Yosef." Kol HaTor 2:2, Sefaria.org [19]
According to the Gra, the mission of Mashiach ben Yosef is connected to the word "yeshuah." The angel Gabriel told Miriam of Nazareth,
וְקָרָאתָ אֶת־שְׁמוֹ יֵשׁוּעַ כִּי הוּא יוֹשִׁיעַ אֶת־עַמּוֹ מֵחַטֹּאתֵיהֶם
"And you shall call his name Yeshua, for he shall yoshiah (save) his people from their sins."
Matthew 1:21
׳
We may derive the following hints:
Sasson = Mashiach ben Yosef
Simcha = Mashiach ben David
Yeshuah = Mashiach ben Yosef, Yeshua of Nazareth
Likutei Tefilot says,
וְתַמְשִׁיךְ עָלֵינוּ הֶאָרָה נִפְלָאָה מֵהַתּוֹרָה אֲשֶׁר אַתָּה עָתִיד לְגַלּוֹת עַל־יְדֵי מְשִׁיחַ צִדְקֵנוּ, כְּמוֹ שֶׁכָּתוּב, וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה. וְתַרְגּוּמוֹ, וּתְקַבְּלוּן אוּלְפַן חֲדָת:
"Draw upon us a wondrous illumination from the Torah that You will reveal to the entire world in the future through our righteous Mashiach. As the verse states, “You will draw water with joy from the wellsprings of salvation” — which the Aramaic translation renders as, “You will receive new instruction. . . Master of the world, send abundant salvation at every moment from the holy wellsprings of salvation that never cease flowing. The true Tzaddikim joyfully draw from the waters of the Torah, which are the wellsprings of salvation." Likutey Tefilot, Volume 1:95:11, The Fiftieth Gate, Breslov Research Institute, Sefaria.org [20]
On Hoshanah Rabbah, on the most joyous day of the festival of Sukkot, Yeshua proclaimed,
"On the last day, that great day of the feast, Yeshua stood and cried out, saying, “If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water.” But this He spoke concerning the Spirit..." John 7:37-39
The Joy of God
When we serve God with joy today, we bring the spirit of Mashiach into our current reality, preparing the world for the ultimate redemption. R' Nachman says that "joy is the key to enduring and eventually leaving the exile" [21]. Joy, then, is not just a feeling, but a foretaste of the world to come.
In fact, the Chassidic masters teach that joy has the power to break all boundaries. When we serve HaShem with joy, we transcend the limitations of this world. Joy can transform sadness, exile, and darkness into light. This is why joy is not merely an emotional response; it is an act of faith. It is an expression of our belief in HaShem’s goodness and His plan for the world.
Returning to the mitzvah, we know that Yeshua is the first fruits,
“But now Messiah has been raised from the dead. He became the first fruits of those who are asleep.”
1 Corinthians 15:20
This means that HaShem Himself gave us His "first fruits":
“For God so loved the world that He gave His only-begotten Son, that whoever believes in Him should not perish but have everlasting life.” John 3:16
Yanki Tauber writes,
“In our own lives, the "choice first fruits" represents our soul, and the "basket" in which they are placed represents the soul's receptacle - our body and physical life. The goal of our lives - the purpose to which the choice fruit is placed in the basket - is that the soul be transported and elevated to become a "gift to the kohen" in the Holy Temple, representing the lofty heights a soul attains through a life of service to G-d.”
R' Yanki Tauber, The Case of the Basket, Chabad.org [22]
Paul reveals to us what the higher dimensional first fruits are,
"...the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control." Galatians 5:22, New King James Version
As Yeshua prayed, "Not my will, but your will be done," perhaps on some level we can pray, "Not my joy, but Your joy be realized." The Chassidim teach,
"But this joy must not be the goal toward which you strive. It will be vouchsafed you if you strive to “give joy to God.” Your personal joy will rise up when you want nothing but the joy of God—nothing but joy in itself." Martin Buber, Tales of the Hasidim (p. 3). Knopf Doubleday Publishing Group. Kindle Edition.
As we enter this season of reflection and preparation for the High Holy Days, Ki Tavo reminds us of the power of joy in our relationship with HaShem. Serving God with joy is not an added bonus—it is the essence of what it means to live a life connected to the Divine. And through this joy, we become partners with HaShem in bringing the world closer to the time of Mashiach, when joy will no longer be a choice but the natural state of every soul.
Through our joy, may we merit to see the coming of Mashiach, speedily in our days, as Yeshua commands,
"Just as the Father has loved Me, I also have loved you, remain in My love. If you keep My commandments, you will remain in My love, just as I have kept My Father’s commandments and remain in His love. These things I have spoken to you so that My joy may be in you, and that your joy may be made full."
John 15:9-11
References
Parsha In-Depth: Ki Tavo, Chabad.org
Ibid.
Ibid.
R’ Ari Kahn, M’oray Ha’Aish: Ki Tavo: An Old Ode to Joy, Aish.com
Parsha In-Depth: Ki Tavo, Chabad.org
Essential Depression Facts to Know, MedicalNewsToday.com
Parsha In-Depth: Ki Tavo, Chabad.org
Rabbi Schneur Zalman of Liadi, Tanya, Chapter 26, Chabad.org
Happiness in Judaism, Wikipedia.org
R’ Ari Kahn, M’oray Ha’Aish: Ki Tavo: An Old Ode to Joy, Aish.com
R’ Ari Kahn, M’oray Ha’Aish: Ki Tavo: A Recipe for Happiness, Aish.com
The Secret of Happiness, Gal Einai
Siddur Sefard, Simchat Torah, Hakafot
Targum Yonatan on Isaiah 4:2, Sefaria.org
Avot deRabbi Natan 34:10, The William Davidson Talmud, David Kasher, 2019, Sefaria.org
R' Getzel Davis in How many words are there for Joy, elucidates the ten terms as follows:
Simchah - The generic word for joy. In particular it describes a joy that is continual, not related to passing experiences. It’s opposite is melancholy.
Sasson - Joy that comes from action, effort, or pain. It is often associated with circumcision and Moshiach Ben Yosef. It's a fast-burning candle of joy. Sasson’s antonym is aveilut (mourning), or sighing, both outward expressions of loss.
Gilah - The joy of revealing (hitgalut) something new. Often associated with revelation, Moshiach Ben David, the birth of a child, harvest. The word wave (gal) might be related.
Rinah - The joy of bringing something from potential to actual. Gilah and Rinah are a pair that complete each other. While gilah is the joy of revelation, rinah is the joy of expressing this newness to others. It is often associated with song and prayer. The opposite of rinah is numbed silence.
Chedvah - The relief, joy, and enlivening experience of unification. It is a quiet, deep, and constant joy of inner connection and oneness. The opposite of chedvah is detachment and depersonalization.
Ditzah - Spontaneous ecstatic joy. It is related by some to the dancing and leaping at a wedding. Others relate it to how a fish briefly jumps out of the water and flies through the air. In these unplanned, irrational moment, separations, habituations fall away. This is also the joy of eating the scary leviathan in the Messianic era. Ditzah’s opposite is fear.
Tzohalah - Intentionally cultivated joy. Tzohalah is an onomatopoeia for the sound a horse makes when it whinnies. It is a joy that communicates something, often to project confidence.
Pitzcha - The joy of spontaneous cracking open. This joy, often accompanied by singing, often marks a new beginning.
Alisah / Alitzah - The joy of giving joy. This can sometimes be used in a sexual connotation. Some connect it with 'holy clowning’
Hara’ah - The awe-filled joy of being small in the face of the other. Biblical usage is usually associated with coronation. One can find this joy in monotony or newness, in success or defeat. The joy of service and doing our part.
Likutey Tefilot, Volume 1:95:11, The Fiftieth Gate, Breslov Research Institute, Sefaria.org
Likutey Halakhot II, p. 161a-322-163a) cited at REBBE NACHMAN'S TORAH: EXODUS-LEVITICUS - Breslov Insights into the Weekly Torah Reading (Kindle Location 557). Breslov Research Institute. Kindle Edition.
R' Yanki Tauber, The Case of the Basket, Chabad.org,
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