Bar-Ilan University
Parshat Ki Tavo 5773/August 24, 2013
Parashat Hashavua Study Center
Lectures on the weekly Torah reading by the faculty of Bar-Ilan University in Ramat Gan, Israel. A
project of the Faculty of Jewish Studies, Paul and Helene Shulman Basic Jewish Studies Center, and
the Office of the Campus Rabbi. Published on the Internet under the sponsorship of Bar-Ilan
University's International Center for Jewish Identity. Prepared for Internet Publication by the
Computer Center Staff at Bar-Ilan University.
983
Parashat Ki-Tavo
"Because you would not serve the Lord your G-d in joy"
By Boaz Spiegel
In this week's reading Moses repeats the covenant, including the blessings and curses (Deut.
28:1-69) presented in Leviticus (26:3-46), but with certain changes of form and content. For
example, only in this week's reading is a specific cause of all the curses mentioned
(28:45-47): "All these curses shall befall you; they shall pursue you and overtake you, until
you are wiped out, because you did not heed the Lord…and keep the commandments…that
He enjoined upon you…Because you would not serve the Lord your G-d in joy and gladness
over the abundance of everything."
Simply put, this means that even the absence of joy in worshipping the Lord has weight in
determining the curses that are likely to befall Israel. Maimonides writes in Hilkhot Lulav

Dr. Spiegel teaches at the Center for Basic Jewish Studies.
(8.15):1 "The happiness with which a person should rejoice in fulfilling the commandments
and loving God who commanded them is a great service. Whoever holds himself back from
this rejoicing is worthy of retribution, as it is written: '...because you would not serve the
Lord your G-d in joy and gladness.'"
There are two sorts of happiness, but before considering happiness in worshipping the Lord,
we must first discuss happiness in life in general.
A Joyful Life
Happiness is a worthy and desirable trait in life, in all one's affairs and occasions.2
Maimonides instructs us: "One should neither be constantly laughing and a jester, nor sad
and depressed, but happy" (Hilkhot De'ot 2.7), as Rabbi Nahman of Breslau said in his wellknown aphorism: "It is a great mitzvah to always be happy."3 The Maggid of Mezhyrich is
cited as saying that there are several things we should learn from babies, one of them being
"always being happy,"4 and one of the great rabbis of the previous generation, Rabbi Jacob
Kamenetzky, said: "The Lord, bless His name, wants to see happy Jews."5
Indeed, the value of always being happy is stressed even in the writings of the Sages,
although this is not explicitly stated, rather implied. For example, the tannaim instructed us
(Ta`anit 4.6): "With the beginning of the month of Av rejoicings are curtailed," to which the
amoraim added (Ta`anit 29a): "With the beginning of Adar rejoicings are increased." It
follows that one should always be in a state of happiness throughout the year, but in certain
1
Similarly, Rabbenu Bahya (below); Rabbi Y. Elbo, Sefer ha-Ikarim, 3.33; Ramahal, Mesillat Yesharim,
19.
2
Note that world literature in recent times has given prominence to the importance of happiness,
optimism and a positive outlook, and the contribution these make to a good quality of life. For
example, cf. Martin Seligman, Authentic Happiness, The Free Press, New York 2002; idem, The
Optimistic Child, Houghton Mifflin, New York 2007; Price Pritchett, Hard Optimism, McGraw-Hill,
2006.
3
Likutey Moharan, Tanina 24. It also says there, "to overcome and banish sadness and depression
with all one's might. All the ailments that descend on a person come only because of happiness
deteriorating…The general rule is that one must summon all one's strength to overcome and to
always be happy."
4
Rav Yisrael Berger, Zekhut Yisrael, Eser Orot, 1.20 (Waldman ed., Jerusalem 2001, p. 38); also see Rav
Tzvi Ha-Cohen of Rimanov, Divrei Menahem, Brooklynn 1970, Behukotai, p. 109b, who cites Rabbi
Naftali of Rafschitz.
5
Rabbi Natan Kamenetzky, Rabbi Jacob (Hebrew translation), Jerusalem 2001, p, 319.
months less and other months more. Furthermore, regarding the statement in the Mishnah,
Berakhot 9.5—"A person must say a blessing over the ill that befalls him just as over the
good"—the Babylonian Talmud asks why and answers: "Raba said: what it really means is
that one must receive the ill with gladness" (Berakhot 60b).6 Clearly if bad things should be
accepted happily, then all the more so one should be happy in other circumstances of life!
Tractate Avot (4.1) teaches: "Who is rich? The person who is happy with his lot."7 From
this we see that the Sages considered happiness the key to wealth.8 Who would not want to
always have possession of such a key?
Indeed, we should remember Maimonides'
clarification: "For Drunkenness, profuse mirth, and levity are not rejoicing; they are frivolity
and foolishness. And we were not commanded to indulge in frivolity or foolishness, but
rather in rejoicing in which there is an element of service of the Creator of all Being" (Hilkhot
Yom Tov 6.20).
Indeed, when we come to discuss the basis for perpetual happiness, we shall see that it lies
mainly in trust and faith in G-d. That is to say, whoever believes in G-d and His providence
over His creatures, whoever knows that all the ways of the Lord are true and righteous, and
"whatever the All-Merciful does is for good," will naturally be happy with his lot, with all that
he has,9 for he is in "good hands," embraced by "his Heavenly Father."10 Moreover, the
more one recognizes that the kindness of the Lord accompanies one through life,11 the more
6
This is a fine quality and, as stated in the braita, Gittin 36b, of those who "rejoice in chastisement"
Scripture says, "May His friends be as the sun rising in might" (Jud. 5:31). Also see Ta`anit 8a on "he
who joyfully bears the chastisements that befall him."
7
Some view this quality as commanded and even apply it to the verse in this week's reading: "And
you shall enjoy…all the bounty that the Lord your G-d has bestowed upon you" (Deut. 26:11). See
Rabbi Judah Halevy, The Kuzari, 3.11.
8
According to them richness is not a reflection of what is in one's pocket, rather one's heart. So, if we
wish to speak highly of someone for his riches, we should not pay attention to how much money he
has, but to how great his happiness, for a person's life is not truly rich if it is not happy.
9
Cf., for example, Rabbi Shlomo Wolbe, Alei Shor, Part II, Jerusalem 1986, pp. 326-328.
10
Cf., for example, Rabbi Bahya Ibn Pekuda, Hovot ha-Levavot, Sha`ar ha-Bitahon, introduction
(Jerusalem 1992, p. 215).
11
Cf., for example, Rabbi Eliyahu de Vidas, Reishit Hokhmah, Sha`ar ha-Ahavah, beginning of chapter
10 (Jerusalem 1997, vol. 1, p. 364).
one contemplates the Lord's great love towards one at all times and in all circumstances,12
so too one cannot but be filled with joy. For anyone who has the good fortune to be a Jew, a
child of the King of Kings, it is all the more fitting that there be no end to one's happiness.13
Further, one must remember that it has been said of the Holy One, blessed be He: "Strength
and joy are in His place" (I Chron. 16:27), from which the rabbis of the Talmud deduced:
"There is no grief in the Presence of the Holy One, blessed be He" (Hagigah 5b), otherwise
formulated as, "in whose dwelling there is joy" (Ketubbot 8a). Thus we learn that the closer
a person is to G-d in thought, word, and deed, and the more one's soul—itself a part of the
Lord above—is pure and unsullied by sin, the greater one's happiness will be. In other
words, a person who has not achieved joy is apparently not yet close to the Lord; so we have
a wonderfully special gauge of the spirituality and greatness of human beings: the happiness
they find in their lives.14
Joy in Worshipping the Lord
If happiness is a supreme value in human life, then its importance and worth is especially
great when it comes to worshipping the Lord, studying Torah and observing the
commandments. It says in Psalms (100:2): "Worship the Lord in gladness." The Rabbis of
the Midrash have taught us: "When a person performs a good deed he should do it with a
cheerful heart" (Leviticus Rabbah 34.8), and they have also said, "One should do the
commandments of the Torah joyously" (Eliyahu Rabbah, 29).
12
Cf., for example, Rabbi Elimelech Shapira, Imrei Elimelech, Parashat va-Yehi, p. 43c, on the verse,
"You, O Judah, your brothers shall praise."
13
Cf., for example, Rabbi Tzadok Ha-Cohen of Lublin, Ressissei Laylah, 53[5], Makhon Har Berakhah
2008, p. 156.
14
Said in the name of Rabbi David of Lalov, who makes a play on the words of the verse, "To Machir I
assigned Gilead" (Deut. 3:15), thus: "To those who acknowledge the Lord [le-makir et H'] I have given
joy [gil] as witness [ed]. My Name, when [invoked] in joy, that joy bears witness to him that he
acknowledges the Lord." See Rabbi Jakov Chaim Zelig Goldszlag, Marom Harim, Warsaw 1892, Bekhi
harim, p. 7a. It is a matter of degree, and the greater the acknowledgement of the Lord, the greater
becomes the joy, thus testifying to this. As Rabbi Ben-Zion of Ostrava said, "quoting the pious of
blessed memory, interpreting the verse, 'To Machir I assign Gilead,' that by the degree of rejoicing
one can gauge the level that person has attained in worshipping the Lord."
Mandelkorn, Va-Yelaket Yosef, Jerusalem 1955, p. 66, par. 222.
See Rabbi Yosef
There are two facets to worshipping the Lord joyously: one, for the very privilege of doing
the Lord's will,15 as we say in the blessing over the new moon, "They rejoice and are glad to
do the will of their Creator" (Sanhedrin 42a); the other, for the pleasure and spiritual
satisfaction of performing the commandments in general and of learning Torah in particular,
as David said in Psalms: "The precepts of the Lord are just, rejoicing the heart" (19:9). In
this regard we cite Rabbi Avbraham Bronstein, the Admor of Sokhatshov, from the
introduction to his book, Eglei Tal: "The main part of the commandment to study the Torah
is to rejoice and take pleasure in one's studies," although the Rishonim and Aharonim
(earlier and later rabbinic authorities) anticipated his idea. Rabbi Abraham of Montpellier
said, "The main part of the commandment is the pleasure and enjoyment from what one
grasps and learns in one's studies."16 Rabbi Shmuel di Ozeida, author of Midrash Shmuel,
said: "The Torah and happiness go hand in hand, never to be parted, for the precepts of the
Lord are just, rejoicing the heart" (Avot 6.7, in his comments about clinging to life).
Many sources attest to great Jews throughout the generations who have been noted for
their joyous worship of the Lord. For example, Eliyahu Rabba (ch. 16) says: "How was Isaiah
ben Amotz different from other prophets…because he accepted the rule of Heaven
joyously." The rejoicing of tannaim and amoraim in the Torah and its commandments is
mentioned in several sources,17 and the Ari tells of himself:18
All his achievements, that the gates of wisdom and holy inspiration opened
before him, were by virtue of his taking immeasurably great joy in
performing every commandment; and he said thus it is written: "Because
you would not serve the Lord your G-d in joy and gladness, over the
abundance of everything"—"over the abundance of everything" means
15
E.g., Messilat Yesharim, loc. cit.; Rabbi Jonathan Eibshutz, Ye`arot Devash, Part I, commentary 11,
Jerusalem 1988, p. 214; Rabbi Eliezer Papo, Pele Yoetz, under "simhah" (Jerusalem 1987, Part II, pp.
563-564).
16
Perush Rabbeinu Avraham min Ha-Har (Abraham of Montpellier) on Tractate Nedarim, Rabbi
Moshe Yehudah Ha-Cohen Blau ed., New York 1962, p. 98.
17
E.g., Berakhot 9b (Rav Berona); loc. cit. 30b (Abaye and Rabbi Jeremiah); Jerusalem Talmud,
Hagigah 5.1 (Rabbi Eliezer and Rabbi Joshua); Jerusalem Talmud, Pesahim 10.1 (Rabbi Judah and
Rabbi Abahu).
18
Rabbi Elazar Ezkari, Sefer Haredim (The Book of the Pious), Hakdamah la-Mitzvot, 4, Ha-Tnai ha-
Revi`I (Jerusalem 1990, p. 16); Mishnah Berurah, Orah Hayyim 669.11, mentioning the Ari's rejoicing
in the commandments and the Vilna Gaon rejoicing in the Torah.
more than all the pleasures of the world, than all the gold, jewels and
precious stones.
In other words, the pleasure in worshipping the Lord should be greater than that taken from
any material things of this world. The trouble is that when dealing with the commandments
not everyone is filled with joy and gladness, and therefore we find ways to increase our
rejoicing:19
1) Rabbah's suggestion. Tractate Shabbat 30b recounts: "Even as Rabbah before he
commenced [his discourse] before the scholars used to say something humorous, and the
scholars were cheered; after that he sat in awe and began the discourse." For various
reasons these humorous, amusing words have not been preserved, so it is up to the creative
talent of teachers in every generation to find their own.
2) King David's advice. It says in Psalms, "I rejoice over your words as one who obtains
great spoil" (119:162). Rabbi Hayyim Vital explains the scope of such rejoicing (in his
introduction to Sha`ar ha-Mitzvot):
The foundation on which it all rests is that in performing the commandment
one should not think it a burden…but imagine that in doing that
commandment it were as if one were to earn thousands of gold coins; then
one will be happy beyond bounds in doing that commandment…as if in
actual fact one received thousands of gold coins for performing it.
We must teach ourselves to feel as if we are raking in millions for every single
commandment. But even those who find these means difficult should remember the
general guidelines, "Taste and see how good the Lord is" (Ps. 34:9); as one occupies oneself
with Torah and commandments, they gradually illumine the human soul and make one
glad,20 until one reaches the degree mentioned in this week's reading—"And you shall
enjoy…all the bounty that the Lord your G-d has bestowed upon you and your household"
(Deut. 26:11)—as Rabbi Hayyim ben Atar explains in his commentary, Or Ha-Hayyim (26:8):
19
Various suggestions are also given for increasing one's happiness in life. For example, Rabbi Chaim
Kramer, Crossing the Narrow Bridge, Breslov Research Institute, 1989, (pp. 20-22 in the Hebrew). For
advice on life and worshipping the Lord, see Sefer ha-Simhah (anonymous), Jerusalem 2005, pp. 93181.
20
Ressisei Laylah (note 13, above), 53d, pp. 155-156. Also cf. Rabbi Eliyahu Ha-Cohen, Shevet Mussar,
beginning of chapter 11.
The words all the bounty allude to the Torah, as the Sages said, "Bounty is
none other than Torah" (Berakhot 5.1), for if people sensed the sweet savor
of the Torah they would be crazy about it and a world full of gold would be
as naught in their eyes, for in the Torah there are all the good things of the
world.
More on the Virtues of Rejoicing and its Rewards
Here we should cite Rabbenu Bahya's remarks on the verse in this week's reading, "Because
you would not serve the Lord your G-d in joy":
Scripture would accuse us of worshipping the Holy One, blessed be He, but
not doing so joyfully, insofar as when performing commandments, rejoicing
is obligatory, and this rejoicing as one performs a commandment is in itself
a commandment; aside from the reward for observing a commandment,
there is reward for rejoicing. Therefore, here punishment is given those
who observe the commandments but do not do them joyfully. Thus, one
must perform the commandments joyfully and with complete devotion.
Rabbenu Bahya wrote further in Kad ha-Kemah (under "rejoicing"): "Such rejoicing is
commanded of us by the Torah, because consummate worship of the Lord is more
important than the commandment."
We learn from this three things: 1) that rejoicing in worship of the Lord is a commandment;
2) that the rejoicing itself is separately and specially rewarded (cf. Avot 4.2, "the reward for a
commandment is a commandment"); and 3) that rejoicing in a commandment is more
important to Heaven than the commandment itself.
Some say the reward for such rejoicing is even greater than the reward for the
commandment,21 and others note the magnitude of the reward. For example, the author of
Orhot Tzadikim (Sha`ar ha-Simhah) writes: "Whoever performs a commandment joyously
receives a thousand times greater reward than one who finds the commandments a
burden." Sefer Haredim says, "The reward increases in proportion to one's joyousness." It
has also been said that although the "reward for performing a commandment is not given in
21
Hida [Hayyim Yosef David Azoulay], Avodat ha-Kodesh, Tziporen Shamir 10, 161 (Bnai Brak 1986, p.
121); Rav Moshe Sofer (Hatam Sofer), Torah Moshe ha-Shalem, Numbers, Jerusalem 1995, Pinhas, on
the verse, "On the eighth day," pp. 132-133.
this world" (Kiddushin 39b), nevertheless joyousness is rewarded in this world.22 Most of all
we learn from Hassidism: "The greatest satisfaction before the Lord, blessed be He, is
when Israel, studying the Torah or praying, raise their voices in joy and happiness."23
Therefore it should come as no surprise that, as the Day of Judgment approaches, the
advocates of mussar recommend that we take strength in performing the commandments
joyously. Especially, Hassidism has taught us that "you shall leave [the Babylonian exile] in
joy" (Isa. 55:12), for joy is the best guarantee of getting out of exile and extricating oneself
from all hardships and troubles.24
Translated by Rachel Rowen
22
Such as Rabbi Elimelech of Lizhensk, Noam Elimelech, Parashat Va-Yeshev, s.v. "O yomar va-yeshev
Yaakov"; Pele Yo`etz (note 15, above), loc. cit.
23
Rabbi Kolonimus Kalman Halevi Epstein, Ma'or ve-Shemesh, Parashat Shemot, Jerusalem 2005, pp.
203-204.
24
On getting out of exile, see: Rav Moshe Chaim Efraim of Sudilkov, Degel Mahaneh Efraim, collected
sayings; Likutei Moharan, tanina 10. On extrication from troubles, see: Rabbi Moshe Ha-Cohen,
Nehmad mi-Zahav, Pietrkov 1909, p. 38d, citing Rabbi Yehezkel of Kazmir; Rabbi Yisrael Artan, Emet
ve-Emunah, Jerusalem 1969, p. 8, citing Rabbi Menahem Mendel of Kotzk; Torat Avot, Jerusalem
1973, Part II, p. 169, citing Rabbi M. of Lakhovitz. Also cf. Rabbi Jonatn Eivshitz, Ya`arot Devash, Part
II, derosh 5, Jerusalem 1988, p. 79, who cites the Ari: "Most of the Exile was because of not
performing the commandments joyously, as it is written, 'Because you would not serve the Lord your
G-d in joy.'"