Frequently Asked Questions
Q: What does it mean to 'rejoice in every good thing' in Deuteronomy 26:11?
A: The verse teaches us to actively recognize and celebrate the blessings Hashem gives us—whether material or spiritual. Rashi explains that this rejoicing is specifically connected to bringing the first fruits (Bikkurim) to the Temple, expressing gratitude for the Land of Israel's produce. The Rambam (Hilchot Bikkurim 3:12) emphasizes that true joy comes from sharing our blessings with others, including the Levite and stranger.
Q: Why does the verse include 'the Levite and the stranger' in the rejoicing?
A: The Torah repeatedly commands us to include those without land inheritance (Levites) and vulnerable populations (gerim/strangers) in our celebrations (Devarim 14:29). The Sifrei notes that this teaches that our joy is incomplete unless we uplift others. The Levite served spiritual roles, and the ger often lacked social support—sharing with them fulfills the mitzvah of 'v'ahavta l'reyacha kamocha' (loving your neighbor).
Q: How can we apply Deuteronomy 26:11 today without the Temple?
A: The Sefer HaChinuch (Mitzvah 606) explains that the principle remains: when we experience joy (e.g., holidays, meals, or personal milestones), we must include those in need. Practically, this means inviting guests for Shabbat meals (hachnasat orchim), giving tzedakah, or supporting communal institutions. The Talmud (Pesachim 109a) derives from this verse that we are obligated to bring joy to family and community during festivals.
Q: What's the deeper meaning behind 'rejoicing in every good thing'?
A: The Meshech Chochmah teaches that true simcha (joy) comes from recognizing that everything—even challenges—are gifts from Hashem for our growth. The phrase 'every good thing' implies gratitude for both obvious blessings and hidden ones. This aligns with the Talmudic principle (Berachot 54a) that one must recite blessings for 'bad' events too, trusting they are ultimately for our benefit (gam zu l'tovah).
Q: Why does the verse mention 'your house' before the Levite and stranger?
A: The Kli Yakar explains the order: first, one must ensure their own household has basic needs met ('your house'), then extend outward to spiritual leaders ('the Levite'), and finally to broader society ('the stranger'). This mirrors Avraham's model (Bereishit 18) of caring for family, students (Eliezer), and then guests. However, the Ramban warns that prioritizing oneself must never lead to neglecting others—balance is key.
Rejoicing in Divine Blessings
The verse (Devarim 26:11) commands us to rejoice in the goodness that Hashem has bestowed upon us, extending this joy to our household, the Levite, and the stranger. Rashi explains that this rejoicing is specifically tied to the mitzvah of bikkurim (first fruits), where one expresses gratitude for the land's produce. The Rambam (Hilchos Bikkurim 4:1) emphasizes that this joy must be accompanied by recognition of Hashem's kindness.
Inclusivity in Celebration
The Torah specifies three groups who must partake in this rejoicing:
The Nature of True Simcha
The Sforno explains that this rejoicing isn't mere physical pleasure, but rather simcha shel mitzvah - joy rooted in fulfilling Hashem's will. The Talmud (Pesachim 109a) derives from this verse that one must include the less fortunate in celebrations, as true joy comes from sharing with others.
Contemporary Application
The Kli Yakar teaches that this commandment applies to all forms of Divine blessing, not just agricultural ones. Whenever we experience goodness, we must: