Thanks, Hashem!

The depth of happiness in our lives is in direct proportion with the depth of giving to others. The Messianic Age will feature the purist and most intense form of joy.

Multifaceted Kindness

Helping others is certainly one of the central tenets of Judaism. But, what is most striking about Judaism’s obsession with helping others, is the variety of ways one could express their concern for others. There is a mitzvah to give tzedakah, to lend money, to give one’s produce to the Kohain and the poor etc.

This week’s parsha deals with three forms of sharing our bounty with others, particularly those who are less fortunate than ourselves:

The first is Bikkurim, or the first fruits, that one would have to bring to the Temple and give them to the Kohain.

The second category includes the gleanings of one’s field that one would be required to leave for the poor.

The third are the tithes, or percentages of one’s produce, that one is required to give to the Kohain and the Levi.

Three Forms of Giving

These three forms of giving are actually three distinct categories. The Bikkurim are designated even before they are picked off the tree. At that time they are already designated as holy. The gleanings are left for the poor at the time they are picked. And the tithes do not have to be given to the Kohain until they are brought into the home.

These three categories of giving reflect three different forms of giving. The common denominator in all these forms of giving is that G-d is the real recipient. Even when one gave to the Kohain, G-d’s special servant, or to the poor and needy, it is as if they gave it to G-d. Since G-d does not really need anything, He allows us to give it to Him vicariously by giving it to the Kohian, Levi and the poor.

But, there is also a fundamental difference between these three forms of giving. As was noted, the Bikkurim are designated as G-d’s fruits even before their owner had an opportunity to develop a “relationship” with them.

This can be compared to the recitation of Modeh Ani in the morning. According to Jewish law, the first thing a Jew must do upon awakening is to recite the Modeh Ani, which reads in translation: “I gratefully acknowledge you, the living and eternal King, for having restored unto me my soul with mercy. Great is Your faithfulness.“ At that point, one has not developed a relationship with any aspect of life. Before going to work, before getting dressed, and even before getting out of bed, one expresses one’s utter dependence on and gratitude to G-d.

Stage two in the daily cycle is getting out of bed, literally and figuratively. One must get dressed and get ready to tackle the world around. At this point, one must still acknowledge that G-d is the one who is responsible for one‘s ability to function.

To express this sentiment, one recites all the morning blessings, and the Shacharit service, in which one thanks G- d for all of the bodily functions and opportunities one is given and prays for success in the activities one will engage in as the day progresses.

This can be likened to the gleanings that one gives to the poor at the time one cuts the produce and is about ready to make use of them in one’s home. At this point, one acknowledges G-d’s role in his/her life, but is also conscious of one’s own capabilities.

The third stage in one’s day is when one actually engages the world and asserts one’s own dominion over it. This is analogous to the process of taking the produce into one’s home, where one enjoys complete autonomy and exercise exclusive control over his/her own life. Even then one must give some measure of acknowledgment that G-d is in control.

This can be likened to the tithes that are given to the Kohain and Levi after the produce is introduced into one’s home, the symbol of one’s autonomous existence. Even then one must recognize that G-d is in control.

Bikkurim: Most Profound form of Giving

Of all these forms of acknowledgment, the most profound one is the first, the Bikkurim or Modeh Ani, because it is the simplest and purest form of acknowledgment. Before we have a chance to develop our faculties, we express our gut feelings of dependence on G-d.

This, our Chassidic sages tell us, is the expression of the core of our soul, known as the Yechidah of the soul. The Yechidah can only be expressed when we are not distracted by all the other aspects of life and before we have a chance to assert our own identities.

Modeh Ani is recited before washing of our hands. This indicates that the Modeh Ani and Yechidah of a Jew cannot be sullied; it is always pure. Hence Bikkurim are the purist form of giving.

The Joy of Bikkurim

We can now understand why Bikkurim, as opposed to other forms of giving, are associated with tremendous joy.

True joy is an expression of one’s innermost identity. When we touch our inner self it leads to happiness. Only when our identities and self-awareness is clouded does our temperament also become clouded and depressed. In such situations, one must look for external stimuli to bring joy.

Only joy that comes from our essence, the Yechidah, is unadulterated and can break through all the boundaries and stifling aspects of one’s life.

Messianic Joy

This explains why the Psalm refers to the future Messianic Age as the time when our mouths will be filled with laughter. Indeed, the very letters of the word Moshiach, rearranged spells yismach-he shall rejoice, or yisamach-he will cause others to rejoice.

Why is Moshiach related to joy?

The simple answer is that he will bring an end to pain and suffering and usher in an age of universal peace with all of our material and spiritual needs taken care of.

However, the underlying reason for the joy of Moshiach, is that Moshiach’s soul, we are taught, is the ultimate expression of the Yechidah dynamic. And his role is to reveal the spark of Yechidah within each and every one of us.

Once the Yechidah, or the Bikkurim dimension, of our soul is revealed, unmitigated joy ensues.

Moreover, in the Messianic Age, the Bikkurim-Modeh Ani- Yechidah aspect of our personalities will be expressed not only when we awaken in the morning and recite the Modeh Ani, but it will be evident throughout the day. Then the innermost core of our soul will permeate every fiber of our being.

All the ups and downs we will experience will manifest themselves in terms of more and more joy.

From the book Light from the Future: Parshas Ki Savo by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.