All the festivals in the Jewish calendar are joyous occasions. However, only one is actually described as ‘the time of our joy’ - Sukkos. Why is Sukkos associated with happiness more than any other time of year? To answer this question we must first understand why we celebrate Sukkos at all. In fact this is not as straightforward as it seems, because Sukkos is unlike Pesach and Shavuot in one significant way. On both of these two festivals major events occurred; on Pesach the Jews left Egypt and on Shavuot the Torah was given, whereas there was no single event that happened at the time of year that we celebrate Sukkos. Rather Sukkos is a remembrance of how the Jews lived in huts throughout the forty years that they were in the desert which is why we build sukkos and dwell in them for the duration of the festival. This begs the question - why is this cause for such major festivity?! Moreover, the focus of a festival is normally on Hashem’s greatness such as His power and His kindness - this is not immediately apparent in the fact that the Jewish people dwelled in huts in the desert.
To solve these problems we must first try to imagine what living in a desert must be like. The desert is an extremely inhospitable place - it is unbearably hot in the daytime and freezing in the night. There are often very strong winds which cause devastating sandstorms, and there are dangerous animals such as snakes and scorpions. With this in mind it is hard to understand how simple wooden huts could offer the Jews even the scantest protection from this hostile environment. Indeed this is the key to a genuine understanding of what Sukkot commemorates. The huts did indeed offer almost no protection of the Jews in the desert - so why were they not swiftly obliterated by the perils of the desert? The answer is that Hashem protected them - their physical shelter was a mere façade, ultimately it was very clear to them that their survival in the desert was beyond the laws of nature. We too build huts for the week of Sukkos - The halacho requires that they must be made in a temporary manner with a weak roof which does not fully shelter from the sun and rain. This is to remind us of the fact that all the security that we enjoy throughout the year in our strong homes with sturdy roofs is also really a façade. It is only Hashem that can offer true protection.
It is this awareness that we are constantly being looked after that is the cause of the joy of Sukkos. But why is this joy considered more significant to that of the other holidays to the extent that only Sukkos is called ‘the time of our joy’? It seems that there are two basic types of joy. There is the joy of a one-off event and there is the joy of a more constant kind Pesach and Shavuot represent major events that were cause of great happiness. However, the impact of such events, no matter how momentous, inevitably wears out. Whereas Sukkos represents a happiness of an ongoing kind - there was no particular event that symbolised Sukkos, rather it is a remembrance of how Hashem provided the Jews with long-lasting, consistent protection - this teaches us that He is also constantly doing the same for us. The happiness that comes from Hashem’s constant overseeing is not dependent upon any external events, rather it simply requires an internal recognition that whatever happens is under Hashem’s benevolent supervision.
A key to attaining such an awareness is realizing that whatever a person has is exactly what he needs. This is expressed in the Avos: “Who is rich? He who is happy with his portion.” Each person is allotted a ‘portion’ in life - this entails exactly what is best for him in his situation in life. And this portion is perfectly measured to enable him to achieve his fullest potential. With this recognition one is saved from the feeling that life would be so much better if he had more money, a bigger house, or a nicer car. The very fact that we do not have more, shows that Hashem has deemed that it is better for us that way. We often think that if only we were millionaires then everything in life would be rosy.
Sukkos teaches us that Hashem is constantly overseeing us and providing us with exactly what we need to live a successful life. If we can internalize this idea then we can be begin to understand how wonderful true happiness is.
Showing posts with label Sukkos. Show all posts
Showing posts with label Sukkos. Show all posts
Sunday, September 19, 2010
SUKKOS AND YAAKOV AVINU
The sefarim tell us that each of the shalosh regalim of Sukkos, Pesach and Shavuos correspond to the three forefathers (avos). Pesach corresponds to Avraham Avinu, Shavuos to Yitzchak Avinu, and Sukkos to Yaakov Avinu. The scriptural source for this is the passuk in Vayishlach, which tells us that after Yaakov's encounter with Esav, he went to a place called, 'Sukkos' and he made sukkos for his animals. This teaches us that there is some kind of connection between Yaakov and the festival of Sukkos . What is the link between the two?
In order to answer this, it is instructive to examine an interesting feature of Sukkos. On Sukkos, even the most mundane activities, such as eating and sleeping, become Mitzvos. The mere act of sitting the in the Sukkah turns these activities that are normally devarim shel reshus into mitzvos, that obligate one to say the bracha of 'leysheiv basukkah'. Therefore, a person who spends most of his time in the sukkah, is constantly performing the mitzvo of living in the sukkah. In this way, Sukkos has a tremendous power in that it elevates a person's daily activities into acts of great kedusha (holiness).
This aspect of Sukkos can help understand some differences between Sukkos and the other chagim. The Kol Bo notes that one says the bracha for being in the Sukkah throughout the whole chag. In contrast, on Pesach, the Kol Bo holds there is also a mitzvo to eat Matzo for the whole 7 days, and yet we only say a bracha on the first day - why do we not say every day? He answers that when a person eats matzo on the later days of Pesach, it is not apparent that he is doing so because it is a Mitzvo. He could be eating the matzo simply because he is hungry and has no option to eat bread. In contrast, on Sukkos, there is no practical reason to eat in the sukkah, one could equally easily eat in his home. The fact that he davke eats in the sukkah indicates that he is doing so purely for the sake of the mitzvo. He can say a bracha throughout the whole of Sukkos, because he demonstrates that he is only performing the normally mundane acts in of sleeping and eating because it is a mitzvo to do so in the sukkah.
The Ben Ish Chai applies the concept that merely living in the sukkah is a mitzvo to answer a different question about Sukkos. Unlike Pesach and Shavuos, Sukkos is described as zman simchaseinu,(the time of our joy). The other chagim also represent times of great happiness, so why is Sukkos considered more joyful than them? He answers that the extra joy of Sukkos is because of the mitzvo to sit in the sukkah that applies throughout the whole festival. This constant ability to perform mitzvos for the honor of the festival arouses a great sense of joy. He writes that this on the other festivals there is no essential difference between a person's daily life from the rest of the year. Accordingly, one may not have the constant awareness of the festival that he has on Sukkos, resulting in a lower level of joy. This is the reason that Sukkos in particular is mesugal for simcha. Thus, we see that Sukkos is unique in that it elevates normally non-holy activities into mitzvos, and enables us to have a constant awareness and joy of the festival.
How is this aspect of Sukkos connected to Yaakov Avinu? Of all the avos, Yaakov Avinu was the one who was most required to be deeply involved in the daily vicissitudes of life such as dealing with dishonest people, spending long hours at work, and bringing up a large family. For many years he was forced to deal with areas of reshus, unable to devote all his time to learning and prayer. One aspect of Yaakov's greatness is that he was able to live in such an environment and elevate his daily activities into acts of holiness. This is what he declares to his brother, Esav, when he returns from his long years in exile. "I lived (garti) with Lavan". Chazal tell us that the word, garti, spells, taryag, which represents the 613 mitzvos. Yaakov was alluding to the fact that he had remained steadfast in his avodas Hashem, despite living in adverse conditions.
It seems that many aspects of Yaakov Avinu relate to the fact that he was able to elevate the mudane into kedusha. Chazal tell us that the avos desribed the Beis Hamikdosh, (and avodas Hashem by extension), in different ways. Avraham described the Beis Hamikdosh as a har (mountain), Yitzchak as a sadeh (field), and Yaakov as a bayis (house). These various descriptions represent the different ways that the avos related to avodas Hashem. Why does Yaakov describe it as a house? A house is the location of all the mundane activities that a person performs throughout his daily life, including eating, sleeping, and forms of work. Yaakov elevated all such activities because he saw them all as opportunities for holiness. Accordingly, he viewed a house as a vehicle of avodas Hashem.
In a similar vein, the avos represent the three daily prayers. Avraham corresponds to shacharis, Yitzchak to mincha, and Yaakov to maariv. Maariv is different from the other prayer services in that it is described as a reshus, a non-obligatory prayer. Why is Yaakov, in particular associated with an optional prayer? In light of the aforementioned explanation of Yaakov's ability to turn non-obligatory activities into mitzvos, we can also understand why maariv corresponds to Yaakov It represents the fact that a person wants to connect to Hashem even though he is not obligated to do so.
Yaakov also corresponds to the third bracha in the shemoneh esrei, that of kedusha. This also fits in with the above explanation. The Torah definition of kedusha is not merely avoiding the physical world, rather it is sanctifying it so that it too can be used a tool of avodas Hashem.
With this understanding of Yaakov and Sukkos, their connection is obvious. Both represent taking optional activities and making them holy. It is easier to feel pious when involved in obviously spiritual activities such as learning and praying. However, it is far more difficult to connect to Hashem whilst eating, sleeping and working. Sukkos is the only time of the year when such actions become mitzvos merely by doing them in the sukkah. Of course, this does not mean that we can indulge in gluttony and over-sleeping whilst being in the sukkah. Rather it obligates us to focus on the fact that our mere dwelling in the sukkah is a great opportunity to help us develop our awareness of Hashem and to be more lishma in our going about our daily lives. If we do this, then we can take the recognition that mundane acts are great opportunities for kedusha, into our daily lives even when the festival has left us.
In order to answer this, it is instructive to examine an interesting feature of Sukkos. On Sukkos, even the most mundane activities, such as eating and sleeping, become Mitzvos. The mere act of sitting the in the Sukkah turns these activities that are normally devarim shel reshus into mitzvos, that obligate one to say the bracha of 'leysheiv basukkah'. Therefore, a person who spends most of his time in the sukkah, is constantly performing the mitzvo of living in the sukkah. In this way, Sukkos has a tremendous power in that it elevates a person's daily activities into acts of great kedusha (holiness).
This aspect of Sukkos can help understand some differences between Sukkos and the other chagim. The Kol Bo notes that one says the bracha for being in the Sukkah throughout the whole chag. In contrast, on Pesach, the Kol Bo holds there is also a mitzvo to eat Matzo for the whole 7 days, and yet we only say a bracha on the first day - why do we not say every day? He answers that when a person eats matzo on the later days of Pesach, it is not apparent that he is doing so because it is a Mitzvo. He could be eating the matzo simply because he is hungry and has no option to eat bread. In contrast, on Sukkos, there is no practical reason to eat in the sukkah, one could equally easily eat in his home. The fact that he davke eats in the sukkah indicates that he is doing so purely for the sake of the mitzvo. He can say a bracha throughout the whole of Sukkos, because he demonstrates that he is only performing the normally mundane acts in of sleeping and eating because it is a mitzvo to do so in the sukkah.
The Ben Ish Chai applies the concept that merely living in the sukkah is a mitzvo to answer a different question about Sukkos. Unlike Pesach and Shavuos, Sukkos is described as zman simchaseinu,(the time of our joy). The other chagim also represent times of great happiness, so why is Sukkos considered more joyful than them? He answers that the extra joy of Sukkos is because of the mitzvo to sit in the sukkah that applies throughout the whole festival. This constant ability to perform mitzvos for the honor of the festival arouses a great sense of joy. He writes that this on the other festivals there is no essential difference between a person's daily life from the rest of the year. Accordingly, one may not have the constant awareness of the festival that he has on Sukkos, resulting in a lower level of joy. This is the reason that Sukkos in particular is mesugal for simcha. Thus, we see that Sukkos is unique in that it elevates normally non-holy activities into mitzvos, and enables us to have a constant awareness and joy of the festival.
How is this aspect of Sukkos connected to Yaakov Avinu? Of all the avos, Yaakov Avinu was the one who was most required to be deeply involved in the daily vicissitudes of life such as dealing with dishonest people, spending long hours at work, and bringing up a large family. For many years he was forced to deal with areas of reshus, unable to devote all his time to learning and prayer. One aspect of Yaakov's greatness is that he was able to live in such an environment and elevate his daily activities into acts of holiness. This is what he declares to his brother, Esav, when he returns from his long years in exile. "I lived (garti) with Lavan". Chazal tell us that the word, garti, spells, taryag, which represents the 613 mitzvos. Yaakov was alluding to the fact that he had remained steadfast in his avodas Hashem, despite living in adverse conditions.
It seems that many aspects of Yaakov Avinu relate to the fact that he was able to elevate the mudane into kedusha. Chazal tell us that the avos desribed the Beis Hamikdosh, (and avodas Hashem by extension), in different ways. Avraham described the Beis Hamikdosh as a har (mountain), Yitzchak as a sadeh (field), and Yaakov as a bayis (house). These various descriptions represent the different ways that the avos related to avodas Hashem. Why does Yaakov describe it as a house? A house is the location of all the mundane activities that a person performs throughout his daily life, including eating, sleeping, and forms of work. Yaakov elevated all such activities because he saw them all as opportunities for holiness. Accordingly, he viewed a house as a vehicle of avodas Hashem.
In a similar vein, the avos represent the three daily prayers. Avraham corresponds to shacharis, Yitzchak to mincha, and Yaakov to maariv. Maariv is different from the other prayer services in that it is described as a reshus, a non-obligatory prayer. Why is Yaakov, in particular associated with an optional prayer? In light of the aforementioned explanation of Yaakov's ability to turn non-obligatory activities into mitzvos, we can also understand why maariv corresponds to Yaakov It represents the fact that a person wants to connect to Hashem even though he is not obligated to do so.
Yaakov also corresponds to the third bracha in the shemoneh esrei, that of kedusha. This also fits in with the above explanation. The Torah definition of kedusha is not merely avoiding the physical world, rather it is sanctifying it so that it too can be used a tool of avodas Hashem.
With this understanding of Yaakov and Sukkos, their connection is obvious. Both represent taking optional activities and making them holy. It is easier to feel pious when involved in obviously spiritual activities such as learning and praying. However, it is far more difficult to connect to Hashem whilst eating, sleeping and working. Sukkos is the only time of the year when such actions become mitzvos merely by doing them in the sukkah. Of course, this does not mean that we can indulge in gluttony and over-sleeping whilst being in the sukkah. Rather it obligates us to focus on the fact that our mere dwelling in the sukkah is a great opportunity to help us develop our awareness of Hashem and to be more lishma in our going about our daily lives. If we do this, then we can take the recognition that mundane acts are great opportunities for kedusha, into our daily lives even when the festival has left us.
KOHELES AND SUKKOS
On many holidays, it is customary to read one of the five megillos. There is always a connection between the festival and its megillah. On Sukkos we read Koheles. This megillah was written by Shlomo HaMelech and focuses on how he experienced every pleasure in this world (within the parameters of Jewish law) but discovered that it was all hevel havalim, the ultimate emptiness.
The commentaries observe that the message of Koheles seems to contradict the very essence of Sukkos. This holiday is described as zman simchaseinu, even more joyous than the other festivals. Koheles, in contrast, seems anything but joyous in its stress on the meaningless of this world. What connects Sukkos and Koheles?
In Darchei Mussar, Rav Yaakov Neiman, ztz”l, notes that a primary feature of Sukkos is the command to leave our permanent abode and live in a temporary dwelling. He points out that this move hardly seems conducive to joy. Leaving one’s secure, comfortable home for a flimsy, sparse sukkah sounds downright depressing. Rav Neiman explains, however, that a person can reach true happiness only when he recognizes that the pleasures of this world are illusory and provide no genuine joy or fulfillment. Exchanging the comforts of home for a sukkah facilitates this recognition.
Yet why can one never attain true happiness through this-worldly pleasures? A fundamental tenet of Judaism is that a human being is composed of body and soul. Both demand satisfaction: The body seeks the physical delights of this world, whereas the soul aspires to connect to Hashem, which is possible mainly in the next world. The soul can elevate the body to the point that the body becomes subservient to the soul and facilitates its connection to Hashem. For example, if one says a blessing when he eats, he elevates this mundane, physical act to a spiritual one. However, if a person focuses on this-worldly pleasures, his soul receives no satisfaction, since its aspirations are being ignored. It follows that over- attachment to the physical world excludes the soul and therefore precludes true joy.
We can now understand the connection between the joy of Sukkos and the apparent pessimism of Koheles. Shlomo HaMelech is saying that life is meaningless only when aimed at this-worldly pleasures. We see this idea in the Gemara’s discussion of a contradiction within Koheles. In the second chapter, Shlomo writes, “Joy, what does it do?” suggesting the futility of happiness. However, in the eighth chapter, he tells us, “I praised joy.” The Gemara explains that joy is praiseworthy when it involves a mitzvah and futile when it does not. In other words, happiness rooted in this world is meaningless, but the joy of spirituality is to be praised.
Accordingly, Sukkos and Koheles go hand in hand. Both teach us that the only way to attain true happiness is by recognizing that this-worldly pleasures will never satisfy the soul’s yearning for Hashem. May we apply these lessons to our lives and experience the joy of Sukkos.
The commentaries observe that the message of Koheles seems to contradict the very essence of Sukkos. This holiday is described as zman simchaseinu, even more joyous than the other festivals. Koheles, in contrast, seems anything but joyous in its stress on the meaningless of this world. What connects Sukkos and Koheles?
In Darchei Mussar, Rav Yaakov Neiman, ztz”l, notes that a primary feature of Sukkos is the command to leave our permanent abode and live in a temporary dwelling. He points out that this move hardly seems conducive to joy. Leaving one’s secure, comfortable home for a flimsy, sparse sukkah sounds downright depressing. Rav Neiman explains, however, that a person can reach true happiness only when he recognizes that the pleasures of this world are illusory and provide no genuine joy or fulfillment. Exchanging the comforts of home for a sukkah facilitates this recognition.
Yet why can one never attain true happiness through this-worldly pleasures? A fundamental tenet of Judaism is that a human being is composed of body and soul. Both demand satisfaction: The body seeks the physical delights of this world, whereas the soul aspires to connect to Hashem, which is possible mainly in the next world. The soul can elevate the body to the point that the body becomes subservient to the soul and facilitates its connection to Hashem. For example, if one says a blessing when he eats, he elevates this mundane, physical act to a spiritual one. However, if a person focuses on this-worldly pleasures, his soul receives no satisfaction, since its aspirations are being ignored. It follows that over- attachment to the physical world excludes the soul and therefore precludes true joy.
We can now understand the connection between the joy of Sukkos and the apparent pessimism of Koheles. Shlomo HaMelech is saying that life is meaningless only when aimed at this-worldly pleasures. We see this idea in the Gemara’s discussion of a contradiction within Koheles. In the second chapter, Shlomo writes, “Joy, what does it do?” suggesting the futility of happiness. However, in the eighth chapter, he tells us, “I praised joy.” The Gemara explains that joy is praiseworthy when it involves a mitzvah and futile when it does not. In other words, happiness rooted in this world is meaningless, but the joy of spirituality is to be praised.
Accordingly, Sukkos and Koheles go hand in hand. Both teach us that the only way to attain true happiness is by recognizing that this-worldly pleasures will never satisfy the soul’s yearning for Hashem. May we apply these lessons to our lives and experience the joy of Sukkos.
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