Extra Joy

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

During the holiday of Sukkos, there is a mitzvah to dwell inside of a sukkah. Our Sages (Sukkah 11b) tell us that this is a remembrance of the Clouds of Glory, which protected us during the forty years of wandering in the desert. The Clouds of Glory miraculously smoothed out the hills and valleys as we journeyed through the desert. They protected us from the scorching sun and the cold of the desert night, and they warded off snakes and scorpions. Moreover, the Clouds of Glory led the way on our journey, indicating where Hashem wanted us to go, or when Hashem wanted us to remain.

There were other miracles that took place regularly throughout the forty years of wandering. The mon sustenance miraculously fell from heaven on every day except Shabbos, and a double portion fell on the day before Shabbos. The miraculous Well of Miriam supplied us with water in the barren desert throughout those years. Why is there no remembrance for these?

Rav David Cohen, the Rosh Yeshiva of Yeshivas Chevron, answers that the mon and the Well of Miriam served only to provide us with what we needed in order to exist. Indeed, there were many such miracles. It is true that the Clouds of Glory also enabled us to survive in the desert, but they also bore a message: Hashem was with us. When the clouds were present, everyone knew that Hashem was also present (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. The Clouds departed after the Sin of the Golden Calf, and 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 once more. Moshe Rabbeinu devoted exceptional prayers towards his request that Hashem dwell among us once again. In response, Hashem commanded that the Mishkan be constructed, telling us that He would dwell among us when we built it. The construction of the Mishkan began on the fifteenth of Tishrei, and the Clouds of Glory returned immediately, demonstrating that Hashem was with us once more.

Rav Cohen continues that this answers another question: why Sukkos is called Zman Simchaseinu, the time of our joy? Indeed, the requirement to be joyful applies to all of the chaggim. Why is Sukkos singled out with this name?

The answer is that on Sukkos we were exceptionally happy. We possessed the knowledge that Hashem was still with us even though we had sinned. It was He Himself who was present, and not just 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 Hashem showed that He was with us after the Sin of the Golden Calf and we rejoiced, we also rejoice now.

The Siach Yitzchak writes that aside for reliving the return of Hashem’s presence to us as a nation, we should each feel that our personal connection to Hashem has grown closer on Sukkos. The holiday of Sukkos follows Rosh Hashana and Yom Kippur, when we personally worked to do teshuva and cleanse ourselves of our sins. After doing this, we should feel a greater sense of Hashem’s presence and closeness to us. Thus, Hashem commands us: “Now that you are cleansed and so close to Me, come into My house and let us get even closer!”

“Come into My house” refers to living in a sukkah for seven days. During this time, our eating, drinking, sleeping, and conversing become forms of Hashem’s service, and bring us closer to Him.

The Sages (Sukkah 2a) tell us, “Leave your permanent dwelling and go into a temporary dwelling.” The Vilna Gaon (Yonah 4:5) explains, “Do not have faith in the stability of your house and its shelter. Instead, come into a temporary dwelling, and trust that I (Hashem) will provide you with shelter.”

This lesson of bitachon, trust in Hashem, is particularly relevant during the harvest season, which is when Sukkos falls out. For those who lived in the ancient, agrarian world, there was a possibility to be deceived into thinking that one’s abundant harvest was the work of his own hands. After all, wasn’t it? He did all of the plowing, planting, watering and reaping. Thus, it was precisely at this time that going into the sukkah taught him: Leave this false perception of “My strength and the might of my hands brought me all of this wealth (Devarim 8:17).” Do not 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.

The Akeidas Yitzchak (Emor 7) notes that leaving our permanent dwelling teaches histapkus b’mu’at (making do without less material comfort than we are used to). On Sukkos, we leave behind our material aspirations, and spend a week focused only on being with Hashem. By doing so, we recognize that the pursuit of physical pleasures and comfort is not the focus of our lives. We remember that we really only desire to be close to Hashem. Even after we return to our homes, we should still be willing to make do with less, giving up financial success and material comfort to apply more time and energy into Torah and mitzvos.

The Chovos Halevovos (introduction to Shaar HaBitachon, in detail) tells us that bitachon and histapkus b’mu’at enable us to feel real joy in life. Such a person 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, he is happily occupied in his service of Hashem. (See also Orchos Tzadikim, Shaar Simcha.)

The Arizal notes that those who fulfill the mitzvah to be “only happy” (Devarim 16:15) on Sukkos will merit to feel happiness the entire year. This is not just 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 capable of rejoicing the entire year.

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

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

Yet, there is 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 plans of replacing anything.

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

May we be zocheh that the lessons of Sukkos bring us joy the entire year!