Emunah and Gratitude to G-d Amid Trials

by R. Eliezer Simcha Weisz

Parashat Ki Tavo

At the end of Parashat Ki Tetze, the Torah commands:

זָכוֹר אֵת אֲשֶׁר עָשָׂה לְּךָ עֲמָלֵק בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם

“Remember what Amalek did to you on the way, when you came out of Egypt.” (Devarim 25:17)

Immediately afterwards, at the beginning of Parashat Ki Tavo, we are commanded regarding the first fruits:

וְלָקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ… וְהָלַכְתָּ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר ה’ אֱלֹקיךָ

“You shall take from the first of all the fruit of the ground which you bring from your land… and you shall go to the place that the Lord your G-d chooses.” (Devarim 26:2)

The Torah’s sequence is deliberate. First comes Amalek—a reminder that pain, enemies, and threats exist. Then comes Bikkurim. The Torah teaches that even after recalling Amalek—the pain, the attacks, the wars—comes the mitzvah of Bikkurim, the commandment of gratitude and joy. It is as if the Torah tells us: Yes, Amalek exists. There are those who want to prevent us from enjoying our land, who pursue us and threaten our peace. But do not let Amalek dominate your consciousness. After Amalek comes Bikkurim—to give thanks to G-D for what you do have: for the land, for the blessings, for life itself.

When bringing the fruit, the farmer also recites the Mikra Bikkurim, which recounts the history of the Jewish people—not beginning with Avraham or Yitzchak, but Yaakov:

אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה… וַיְהִי שָׁם לְגוֹי גָּדוֹל

“An Aramean (Lavan) wished to destroy my father (Yaakov), he went down to Egypt …and there became a great nation.” (Devarim 26:5)

Chazal explain this verse in a profound way: the “Aramean” is Lavan the Aramean, who sought to harm Yaakov (Rashi), and “oved” means he tried to make Yaakov lost or perish. Beyond the historical reference, it represents exile, danger, and the threats that have always faced the Jewish people. Yaakov, who experienced exile and wandering, stands at the center. The Mikra Bikkurim reminds us that our people have endured exile and persecution, yet despite everything, we reached the Land and merited to stand before G-D with our first fruit.

It emphasizes hakarat hatov—recognizing and appreciating the good. Just as Yaakov longed for a place to call home, we too are reminded to appreciate the blessings of living in our own land and to treasure the blessings of living in Eretz HaKodesh, even amid difficulties.

As the Alshich Hakadosh explains:

העולם נברא בשביל ‘ראשית’ – ישראל, תורה וביכורים

“The world was created for the sake of the ‘firsts’ – Israel, Torah, and Bikkurim” (Alshich, Parashat Ki Tavo).

The emphasis is on gratitude and acknowledgment of G-D’s gifts. Even a small expression of gratitude has tremendous power. As Chazal teach, even a single fruit can serve as Bikkurim if offered with a sincere heart. The depth of appreciation matters more than the quantity; it is not the size of the gesture but the sincerity of emunah in G-D that counts. Prayer, Torah study, helping others, or simply recognizing G-D’s protection over our lives—all are ways to connect with gratitude and strengthen faith.

Just as in the Torah, Amalek confronts us historically and spiritually. Even today, we face our “Amalek”—a war lasting nearly two years, soldiers falling, families living in grief, hostages still held captive. It is easy to let this Amalek dominate our consciousness, convincing us that there is nothing to be thankful for. But the Torah teaches a different order: Do not stop at Amalek. Do not get stuck in pain alone. After Amalek come the Bikkurim—to see the blessings that remain even amidst suffering: the gathering of exiles, the return to Zion, the flourishing of Torah in Eretz HaKodesh, the breath of freedom after two thousand years. Amalek tries to take our gratitude from us; Bikkurim commands us to give thanks to G-D.

Therefore, in our current situation, when soldiers fall, hostages remain in captivity, and Israel lives under constant threat, we must recognize the blessings we do have, remember that G-D protects us, acknowledge that we have survived the trials of Amalek and generations of enemies—and we shall continue to survive, giving thanks to G-D for every breath and every moment of life in Eretz HaKodesh. Each of us can act personally: pray with sincerity, strengthen our observance, support soldiers and their families, study Torah, and maintain faith and genuine joy in life.

The Torah teaches us that Amalek comes first, to remind us that dangers exist; Bikkurim follows, to remind us that even in the face of threats, we must give thanks to G-D. This prepares us for Rosh Hashanah—with pain, with war, with tears, but also with emunah, gratitude, and joy—sustaining the people of Israel and giving us the courage and resilience to face every challenge.

As we approach Rosh Hashanah, we turn to G-D in prayer, echoing the timeless words of our tradition:

אוֹחִילָה לָאֵל אֲחַלֶּה פָנָיו
אֶשְׁאֲלָה מִמֶּנּוּ מַעֲנֵה לָשׁוֹן
אֲשֶׁר בִּקְהַל עָם אָשִׁיר עֻזּוֹ
אַבִּיעָה רְנָנוֹת בְּעַד מִפְעָלָיו
לְאָדָם מַעַרְכֵי לֵב וּמֵה’ מַעֲנֵה לָשׁוֹן (Mishlei 16:1)
אֲדֹ-נָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ (Tehillim 51:17)

“I place my hope in G-D and turn to Him, seeking the words my heart longs to speak. In the assembly of the people, I will sing of His strength. I will lift songs of joy in praise of His deeds. To each person, G-D gives understanding of the heart, and from Him come the words we speak. O Lord, open my lips, that my mouth may declare Your praise.”