You Know It

Our lives as members of the Am Hanivchar are marked by constant Asias HaMitzvos. There are those that are done one a daily basis, which comprise the rhythm of our lives, and some that we are only Zoche to perform on a weekly, monthly or even yearly basis. No matter the Mitzvah, or how often we do it, our Kiuym HaMitzvah must go beyond rote actions—we are meant to out meaning and feeling into our actions. Because the reasons for each Mitzvah are not clear, however, this can sometimes be difficult. Our inability to connect intellectually with a Mitzvah may preclude an emotional connection as well, and we Often turn to the Divrei Chazal to help us understand the deeper meaning of the Mitzvah. In select instances, however, the Torah itself tells us the purpose of the Mitzvah, and in those cases if we understand the meaning of the Pessukim, we can certainly access the essence of the Mitzvah, elevating our Asias HaMitzvah. One such Mitzvah is the one that the next week of our lives will be focused on: Yeshivas Sukkah.

The Passuk in Parshas Emor tells us the Mitzvah of Sukkah in plain terms, “BaSukkos Teishvu Shivas Yamim”, and the immediately tells us why: “L’Maan Yedu Dorosechem Ki BaSukos Hoshavti Es Bnei Yisroel B’Hotzeisi Osam M’Eretz Mitzrayim.” This is a Passuk that seldom leaves our mind during the Yom Tov of Sukkos, and it of course adorns many a Sukkah decoration, but if we really think about its plain meaning, there are a few questions that require exploration.

First, there are many Mitzvos that we are told to do “Zecher L’Yitzias Mitzrayim”, including many of the Mitzvos that are tied to the other Moadim. We do not always find the exact nature in which they are a Zecher, but the Torah ties these Mitzvos to Yitzias Mitzrayim nonetheless. Here, however, the Torah seems to go beyond the concept of Zechira, remembering, and uses a Lashon of Yediah, knowledge. If the Torah told us to sit in Sukkos “Zecher L’Yitzias Mitzrayim “ it would be almost unremarkable, the usage of the term “L’Maan Yedu“, however, seems to go beyond mere Zechira: we sit in the Sukkah in order to “know” something, and not just to remember. What is it about the Mitzvah of Sukka that requires this higher level of consciousness?

The term “Dorosechem” is curious as well. There are other times that the Torah uses the word “L’Dorosechem”, meaning that the Mitzvah should be carried on in perpetuity, for generations to come. The Mitzvah of Achilas Matzah, for example, includes the words “V’Shamartem Es HaYom HaZeh L’Doreosechem.” The word “Dorosechem”, however, seems to refer to our actual offspring, the children of future generations. Why does the Torah use this unique terminology specifically in the case of Sukkah?

Perhaps most troubling, even the meaning of the word “Sukkos” itself, as used in this Passuk, is not immediately clear. The Gemara in Sukka tells us that there is a Machlokes about the nature of the Sukkos that Hakadosh Baruch Hu provided in the Midbar: R’ Eleizer holds that the Passuk refers to the Ananei Hakavod that surrounded us, but R’ Akiva maintains that they were “Sukkos Mamesh”, actual Sukkos.

Rashi on our Passuk takes a side in the Machlokes, telling us that when the Torah says “Ki BaSukos Hoshavti Es Bnei Yisroel” it refers to “Ananei Hakavod,” but in a way this adds confusion rather than clarity: if we sit in the Sukkah to remember or recall the Ananei Hakavod, why does the Torah call them Sukkos? This Passuk seems to leave nothing to the imagination, telling us exactly why we are doing the Mitzvah, except that the key term, “Sukkos”, is open to interpretation. If we held like R’ Akiva, that the Sukkos of the Midbar were actual physical huts, the Passuk would be exceedingly clear—but as Rashi, and many other Rishonim, learn it the word Sukkos seems to be almost misleading. Why wouldn’t the Torah be explicit in this part of the Mitzvah as well?

In order to understand the words of the Passuk, and the message the Torah wishes to send us, it may be helpful to examine a concept related to this Mitzvah

The Sukkah is referred to in many Seforim as “Tzila D’Heminusah,” literally the shade of Emunah. When we sit in the Sukka, we are treated to a Chizuk in our Emunas Hashem. There are a number of connections between the Mitzvah and this idea. For example, Tthe Orech L’Ner explains that we sit in the shade of the Schach, above us, rather the Defanos around us, to reincorce the notion that our ultimate protection comes from above. In a more general sense, some write that by leaving our Diras Keva, our permanent, comfortable dwelling, and going into the Sukka where we are at the mercy of the elements, we submit ourselves fully to the Hashgachas Hashem. Perhaps this is why of all Mitzvos, Sukka is the one most dependent on the weather, a factor far beyond our control. The entire Mitzvah is one that is focused on cementing our Emunah and Bitachon. If we consider this idea, it may be connected to the meaning of the word “Sukkos” as used in the Passuk as well.

R’ Eliezer holds that the Sukkos spoken of are actually the Ananei Hakavod, the clouds which protected us B’Derech Nes, during our time in the Midbar. The Ramban explains the use of the word Sukkos by saying that Hashem made his Ananim into Sukkos. Perhaps this means that while the existence of the Ananim were in fact a Nes, they really were no different than a regular physical Sukkah. A true Ma’amin knows that there really is no difference between Teva and Nes, they are one and the same. It is just as easy for Hashem to perform a Nes, Kaviyachol, as it is for him to affect a Hanhaga of Teva. This too is an important aspect of Sukkah related to the Tzila D’Heminusah: we are reminded that the Ananim and the Sukka are really one and the same—an expression of the protection afforded us by the Shechina Hekdosha.

Perhaps this is the promise of “L’Maan Yedu.”

We all wish for our children and offspring to be true Ma’aminim in Hashem, we wish for them to feel His presence in their lives, to be sensitive to the Yad Hashem that exists in every part of this world. How can we accomplish this, how can we ensure that this will be the case? “BaSukkos Teishvu Shivas Yamim.” The Torah tells us to sit in the Sukka for seven days, to spend this Yom Tov in the Tzilah D’Hemenusah, basking in the warmth provided by our perception of the Hashgachas Hashem. If we do this properly, if our time in the Sukkah has an effect on our lives, we are given a promise.

“L’Maan Yedu Dorosechem Ki BaSukos Hoshavti Es Bnei Yisroel B’Hotzeisi Osam M’Eretz Mitzrayim” Our children will know that Hashem protected us when we left Mitzrayim, and they will understand that though the protection may have been B’Derech Nes, it was no different than a physical Sukkah as both are truly provided by the One Above.

But the promise goes one step further.

As we noted, the Torah chooses a unique terminology here, that of Yediah, knowing, rather than Zechira, remembering. We know there are a variety of words in Lashon Hakodesh that reference knowledge, for example, Chachama, Binah and Sechel for example. Obviously, however, if the Torah chose the word “Yedu” instead of “Yavinu” or “Yaskilu”, there was a reason for it and the Torah wishes to communicate a lesson to us with this word.

In his Sefer “Iyun Teffilah”, R’ Shimon Schwab explains the Bracha of Chonen HaDaas that we say in Shmonah Esrei each day. He notes that while we ask for Chachma and Binah, we also ask for Da’as, and in fact that seems to be the highlight of the Bracha, which of course ends with “Chonen HaDaas.” He also points out that while Da’as means “knowledge”, it also has a connotation of Chibur, connection, as in “V’HaAdam Yada Es Chava Ishto.” The relationship between these two meanings, he explains, is as follows: Chachma refers to the intellectual understanding of a given fact or topic, and Binah to self-exploration and inference, when we combine these two aspects of knowledge, we use the power of Da’as. Thus Da’as connects the concepts of Chachma and Binah—and in that way is elevated above them. While Chachma and Binah are intellectual terms, then, Da’as is more instinctive.

A similar concept is noted by the Shem M’Shmuel in Parshas Veyera, where he explains that Chachama and Binah are limited by one’s intellectual capabilities, while Da’as is not. Rather, when a certain concept or idea goes beyond the scope of ones intellect, his Da’as can still grasp it.

This idea is also seen in the term “Yedias Hashem”, which is very loosely translated as the knowledge of Hashem’s existence. While we cannot really understand Hashem on an intellectual plane, as His presence and powers are beyond our comprehension, we can still have a level of Da’as, instinctive knowledge and understanding of the role and presence of Hashem in the world and in our lives.

By using the words “L’Maan Yedu Dorosechem”, then, the Torah is telling us that our Doros, those who come after us will achieve a level of Da’as, beyond that of Binah or Chachma, with regard to the reality of “Ki BaSukos Hoshavti Es Bnei Yisroel B’Hotzeisi Osam M’Eretz Mitzrayim.” So strong will their perception of the Hashgachas HaBorei be, that they will achive a level of Yediah, knowing beyond their intellectual capacity, that it is He who protects us all.

Taken together, the Passuk is teaching us a vital lesson: the purpose of these next seven days is to be Mechazek our own Emunah and Bitachon, enjoying the Yom Tov while reaffirming our total reliance on the Hashgachas Hashem. If we can do so, we will pass this important lesson on to our children and all future Doros who will be gifted an innate understanding of the role of Hakadosh Baruch Hu in our lives, ensuring that we all lead lives in which we recognize that we are permanently ensconced in the Sukkas Rachamim V’Chaim V’Shalom.