The Joy of Removing Doubts

A wise man once said, “the greatest joy comes from the resolution of doubts. The difference between an exile and Redemption mindset is the degree to which we harbor no doubts about our role in this world.

A Joyous Expression

This week’s parsha begins with the Mitzvah of bringing Bikkurim, one’s first fruits, to the Holy Temple in Jerusalem. After one would offer it to G-d, it would be given to the Kohanim, the priests. It was not enough to bring and offer these fruits, one must also make a joyous recitation of gratitude to G-d for G-d’s gifts to us.

To introduce this Mitzvah, the Torah uses the word “V’haya”—which means And it will come to pass.”

Our Sages inform us that whenever the Torah uses this word it is an expression of joy.

The reason the word/expression “V’haya” symbolizes joy is because it is phrased in the future. A person who looks forward to the future and is not mired in the past is generally a happy person.

The question arises, why is there a focus on joy in the opening word of this week’s parsha, specifically in this week’s parsha that deals with the Mitzvah of bringing one’s first fruits to the Temple in Jerusalem? What, we may ask, is the connection between bringing one’s first fruits and the feeling of joy?

Getting Rid of Amalek and Rejoicing

There is another matter that needs some clarification. The opening word of this week’s parsha follows the commandment in last week’s parsha to destroy the wicked nation Amalek, the nation that sought to totally annihilate the Jewish people. The question is: why is this expression of joy mentioned immediately after the statement that we are to destroy Amalek?

It would seem that the answer to the second question is obvious. When we no longer have to contend with an evil enemy that seeks the elimination of the Jewish people, it is certainly a cause for celebration.

However, the question can now be reversed. Why is it necessary to highlight the joy that follows the destruction of the evil Amalek? We don’t need to be told to be happy when our lives are spared. It is natural that we should be overjoyed when a threat to our very existence is removed.

Self-Doubting

In truth, if Amalek was only a nation that was unmistakably wicked, the Torah would not have to tell us how to deal with it. And how to feel once the threat is removed.

Amalek, our Sages tell us, uses all sorts of deception and subterfuge, so that we harbor doubts whether it really wants to destroy us and whether we should confront it.

Furthermore, the very word Amalek, we are told, has the same numerical value as the word safek, which means doubt. In other words, Amalek is not only a real terrorist entity that directs its evil against their Jewish people, it is also a mindset that creates confusion and doubt about our own right to defend ourselves and indeed about our own right to exist.

Amalek is the sense of self-doubt that some experience. Are we really the chosen people? Is our Torah—that was given to us by G-d at Sinai—relevant today? Do we really have a right to the Land of Israel, or are we as our enemies contend—occupiers?

And when one is consumed with these doubts, one cannot be happy, no matter how much good they are beneficiaries of.

After we eliminate these doubts, and we experience the feeling of joy—intimated by the word(s): “V’hayah” (And it will come to pass) the Torah continues to describe the way we bring our first fruits to the Temple. By doing so, the Torah wishes to demonstrate the characteristics of a truly happy person; one who is filled with faith, hope, trust and conviction.

Two Expressions of Happiness

There are actually, at least, two important features of this Mitzvah that are expressions of happiness.

First, bringing our first fruits and giving it to G-d, as it were, is to express our gratitude. People who show gratitude to G-d and others are happy people. They appreciate everything that is given to them and acknowledge it by saying and meaning “thank-you.”

A person who is plagued with self-doubt will rarely feel good about himself, and the good he receives from others.

Second. A person who has no self-doubt is always happy to give.

Three Levels of Giving

In fact, there are three levels of giving; the highest embodied within the Mitzvah of giving Bikkurim:

One can give reluctantly. This approach to giving was at the root of G-d not accepting Cain’s offering. He gave begrudgingly as opposed to Abel who gave willingly.

One can give willingly, but they will not give away their choice or first possessions. This too was part of Cain’s sin. He brought the most meager of his crops, whereas Abel brought the best of his sheep.

The third level is where one is excited to give their first and choicest to others.

The Mitzvah of bringing first-fruits is an expression of joy that comes from the conviction that our heritage is true, our cause is just and our appreciation for G-d’s gift to us—the Land of Israel—is complete. Hence, we enjoy giving away our first fruits, for which we worked so hard.

Lesson of Bikkurim

The lesson of Bikkurim is that we must remove all of the self-doubting that exists in our lives and look forward to the future coming of Moshiach.

This optimistic attitude engenders joy, which translates itself into profound gratitude to G-d for all of the good He has given us—even as we use our chutzpah to “demand” of G-d to bring an end to the suffering of the Jewish people. In addition, this removal of self-doubt and optimism is translated into actions that involve giving our best talents to helping the Jewish people.

Amalek and the Bais Hamikdash

Our Sages also connect the destruction of Amalek with the building of the Bais Hamikdash-the Holy Temple.

Why is the removal of the evil of Amalek singled out as the only evil whose elimination is a prerequisite for building the Bais Hamikdash? Aren’t there other nations who harbor ill will to the Jewish people?

The answer lies in the abovementioned connection Amalek has with doubts. As long as we are not confident with our special status, G-d, as it were, is not comfortable dwelling among us. While G-d can “handle” negativity He cannot tolerate when we have internalized the insidious doubts of Amalek.

The Bais Hamikdash is a place whereupon entering we come face to face with naked, unfiltered truth. One cannot enter a place of truth when one is in doubt about the truth.

Hence, the great joy of having G-d dwell in our midst through the construction of the Bais Hamikdash depends on us removing the scourge of our internal Amalek.

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