Chag Sukkos 5784

Sukkos Extra Level of Joy

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

During the Holiday of Sukkos, we have a mitzvah to dwell inside the sukka, as a remembrance of the Clouds of Glory, which protected us during the 40 years of wandering in the desert (Sukka 11b). The Clouds of Glory miraculously smoothed out all the hills and valleys as we journeyed through the unchartered terrain of the Sinai, they protected us from the scorching sun and the cold of the desert night, and warded off snakes and scorpions. Moreover, the Clouds of Glory were what led the way on our journeys, indicating where Hashem wanted us to go or to remain.

However, there were other miracles that took place regularly throughout the 40 years of wandering. What about the manna — sustenance that fell miraculously from heaven, every day except Shabbos, and with a double portion on Friday and erev chag? What about the miraculous well of Miriam, which supplied us with water in the barren desert throughout those years? Why is there no remembrance for them, and only for the Clouds of Glory?

Rav David Cohen answers that while the manna and the Well of Miriam were great miracles, they served only to provide us with what we needed in order to exist, and there were many such miracles. The Clouds of Glory also enabled us to survive in the desert, but they bore with them a message — that Hashem was with us. When the clouds were present, everyone knew that Hashem was present, too (see Shemos 16:10; 34:5; Vayikra 16:2; Bamidbar 11:25 and many more examples where Hashem is described as appearing within a cloud).

Rav Cohen bases this on the Vilna Gaon (Shir Hashirim 1:4), who writes that Sukkos is a celebration of the return of the Clouds of Glory, which departed after the Sin of the Golden Calf. Even after Moshe’s fervent prayers gained us Hashem’s forgiveness for that sin, there was no guarantee that He would allow His Shechina to dwell among us. He may have sent an angel to guide us instead.

Moshe Rabbeinu therefore made exceptional efforts in prayer to see to it that Hashem once again dwell among us. Hashem then commanded the construction of the Mishkan, stating that when we would build it, He would dwell among His nation. As construction of the Mishkan began, on the 15th of Tishrei, the Clouds of Glory returned, showing all that Hashem was with us once again.

Rav Cohen continues that this can answer another question: Why is Sukkos called Zman Simchaseinu, our Time of Joy? There is a mitzvah to be in a state of joy for all the chagim. Why is Sukkos singled out as the time of our joy? Moreover, the Rambam states (Laws of Lulav 8:12) that in the Beis Hamikdash, an extra level of joy was felt on Sukkos, even more than the other chagim. Why?

The answer is that on Sukkos we were exceptionally happy, knowing that that even though we had sinned, Hashem was still with us — He Himself and not an angel. We relive this experience every year, celebrating our special relationship with Hashem, that He is with us, dwelling among us and watching over us. Just as after the Sin of the Golden Calf, Hashem showed that He was with us and we rejoiced, so too we rejoice now.

Siach Yitzchak adds that besides reliving the return of Hashem’s presence to us as a nation, each Jew should feel that his personal connection to Hashem has grown closer on Sukkos. The holiday of Sukkos follows Rosh Hashana and Yom Kippur, when we worked to do teshuva and became cleansed of our sins. After doing this, we should feel a new level of Hashem’s presence and closeness to us. Hashem now commands us: Since you are cleansed and so close to Me, come into My house and let’s get even closer!

“Come into My house” means living in a sukka for seven days. During this time, our very eating, drinking, sleeping, conversing — all become forms of avodas Hashem, and bring us closer to Him.

Also, the Sages (Sukka 2a) say about going into the sukka: “Leave your permanent dwelling and go into a temporary dwelling.” The Vilna Gaon (Yonah 4,5) explains that this means: “Don’t have bitachon in your house and its ability to provide you with shelter. Come instead into a temporary dwelling and have bitachon that I will provide you with shelter.”

This lesson of bitachon is particularly relevant in the harvest season when Sukkos falls. For those who lived in the ancient, agrarian world, this was the time to be deceived into thinking that one’s abundant harvest was the work of his own hands. After all, wasn’t it? Hadn’t he done all the plowing, planting, watering and reaping? Precisely at this time, going into the sukka taught: Go out of this false perception of “My strength and the might of my hands brought me all of this wealth (Devarim 8:17).” Don’t put your trust in your house, your wealth or your labor. Learn to trust in Hashem, and this will help bring you closer to him.

Akeidas Yitzchak (Emor 7) adds that leaving our permanent dwelling helps us get closer to Hashem in a different way. It teaches us histapkus b’mu’at (making do without the material comfort we are used to). On Sukkos, we leave behind our material aspirations and spend a week focused only on being with Hashem. Through this, we recognize that pursuit of physical pleasures and comfort is not the focus of our lives, rather closeness to Hashem is. Even after we return to our homes, we should still be willing to make do with less, giving up even financial success and material comfort and put most of our time and energy into Torah and mitzvos.

Bitachon and histapkus b’mu’at enable us to feel real joy in life. The Chovos Halevavos explains this in detail (introduction to Shaar Habitachon). A baal bitachon  who is mistapek b’mu’at lives a life free of the worries that plague those who rely on their wealth and physical circumstances. He is not encumbered with work, but rather happily occupied in avodas Hashem. (See also Orchos Tzadikim Shaar Simcha.)

The Ari Zal notes that if we fulfill the mitzvah of being “only happy” on Sukkos (Devarim 16:15), we will merit to feel happiness the entire year. This is not only a segula based on the secrets of the Torah; Rav Cohen explains that if we truly internalize Sukkos’ messages of bitachon and histapkus, we will tap into the key to happiness and be able to rejoice the entire year.

In many ways, Rebbetzin Bas Sheva Kanievsky taught these principles. Her trademark advice for people was to “daven and have bitachon.” Sometimes, she even told people: “You’ve been to enough doctors already. From now on, just pour your heart out to Hashem in prayer.”

The Kanievsky home was noted for its utter simplicity. Once, a grandchild complained that when his family visits there, “I always get the rickety seat.” His older brother chuckled and put him at ease: “All the furniture here is like that.”

And yet, there was an ever-present sense of serenity and happiness in the home. Rebbetzin Kanievsky always said that she was perfectly happy with what she had, and had no plan of replacing anything.

When asked if she ever went on vacation, Rebbetzin Kanievsky would wave off the very notion. “Everything is perfect right here. Why should I go somewhere else?” Only once or twice, when her husband, Harav Chaim , was completing a sefer and needed absolute quiet, did she consent to spend a few days in Tzefat.

May the lessons of Sukkos bring us joy the entire year!

STILL HOT OFF THE PRESS!
Rabbi Krieger’s “Gedolei Yisroel on the Parashah & Yamim Tovim” is now available from the Yeshiva office, Jewish bookstores worldwide and can be ordered online at https://www.feldheim.com/gedolei-yisroel-on-Parashah-yamim-tovim-2.