Parshas Ki Savo- The More The Merrier

This week’s Parsha begins with the laws of bikurim. The Torah tells us that a farmer would tie a string around his budding fruits to mark the first of the crop. Upon harvest, he would bring them to the Beis Hamikdash. The owner would present them to the Kohen and make a declaration called “mikra bikurim.” He would thank Hashem for the Land of Israel and the produce he has received. The pasuk (26:11) implies that that this declaration was only made during the “time of joy.” Rashi explains that this is the time period between Shavouos and Succos. This time of the year is called “the time of joy” based on the harvest that occurs then. One who brought bikurim after Succos would omit this declaration.

Why was this thanks only declared during the joy of the harvest? Furthermore, why is this “time of joy” defined by the time of the harvest?

The second portion of the Parsha discusses “viduy maaser,” “the confession of the tithes.” At the end of every three-year period, a Jew was required to remove and deliver all tithes to their appropriate destinations. On the eve of Pesach of year four, he would proclaim this viduy. In it he would say that he has given all the tithes properly, and has not retained any of them. The confession states: “…I have done all that You have commanded me” (26:14). Rashi explains that with these words the Jew is saying that he has rejoiced personally, and has gladdened others (the recipients of the tithes).

Why is this tidbit necessary in the viduy maaser?

At the end of Parshas Re’eh, the Torah discusses the shalosh regalim of Pesach, Shavouos, and Succos. The concept of “simcha,” joy of the holiday, is clearly mentioned in the pesukim of the latter two festivals. It is omitted when discussing Pesach.

There is certainly a mitzvah to be joyful on Pesach. It is a Yomtov. Why is “simcha” omitted from the pesukim of Pesach?

The pesukim juxtapose the simcha of one’s personal family (son’s, daughter’s, male and female servants) with that of the Levite, convert, orphan and widow (16:11). The second group is generally associated with those who require support. Rashi explains that Hashem promises that if you gladden my people (the latter grouping) then I will gladden yours. This is mentioned on the festivals of Shavouos and Succos.

Why is this idea not mentioned on Pesach?

Rabbeinu Bechayeh (Re’eh 16:14,15) explains the distinction between Pesach and the latter two festivals. The primary harvest occurs between Shavouos and Succos. During this time, homeowners experience the plenty they are harvesting. The Torah then requires them to support those less fortunate. On the festival of Pesach, people are not as financially secure. The old harvest has been depleted, and the new one has not begun. The Torah understood it would be challenging for one to support others, so it does not state the requirement.

The Rambam (Mishneh Torah, Hilchos Megillah 2:17) explains the importance of matanos le’evyonim, gifts to the poor, on Purim. He says that it is more significant to increase in the gifts to the poor, than in one’s own feasting and mishloach manos. There is no greater simcha than gladdening the hearts of the downtrodden. One who does so is likened to the Shechina. Hashem raises the spirits of the lowly. One who follows suit is compared to Him.  

During the time period between Shavouos and Succos, a person is involved in the primary harvest. When one sees his storage houses filling up he develops a mindset of financial security. It is this mindset that makes one feel more generous. During this time the Torah tells us that one should share with those less fortunate. One can only experience true simcha through sharing his bounty with the needy. Thus this time period is called the “time of joy.” Through raising others one feels genuine happiness. On Pesach, the Torah understands that amidst financial strain it is difficult to help others. Thus the Torah doesn’t mention gladdening the downtrodden. It is not called a “time of joy” because one is not actively involved in raising others up.

In the viduy maaser one states that he has rejoiced and gladdened others. He is recognizing that the real simcha is only achieved in supporting those less fortunate. Without this, his personal joy is limited.

The concept of bikurim is to thank Hashem for the land and the produce that He has given us. During the “time of joy” a person is involved in helping the less fortunate. It is specifically during this time that Hashem wants to listen to mikra bikurim. As long as we are involved in helping His children, our words of thanks resonate. However, after Succos we are not as involved in helping others. Our words of thanks to Him are insignificant as we are not actively involved in helping His children. Avinu Shebashamayim appreciates gratitude when we care for His kids. Otherwise, the words are meaningless.

“The pursuit of happiness” is the American way. One may conjure up an image of living in a waterfront mansion, with an expensive car parked outside. Our great Rabbi’s suggest differently. True joy can only be achieved through helping those less fortunate. In doing so one becomes likened to Hashem. Bi’ezras Hashem, we can actively gladden the downtrodden and follow in the ways of Hashem!