The Promise of Sukkos

Sukkos is referred to, in the Torah and in our Teffila, as Zman Simchasenu. While there is a Chiyuv of Simchas Yom Tov on every one of the Shalosh Regalim, there is an additional aspect of Simcha on Sukkos. In fact when discussing Sukkos in Parshas Re’eh, the Torah refers twice to the aspect of Simcha: “V’Samachta B’Chagecha, Ata U’Bincah U’Vitecha…” and “V’Samachta B’Chagecha V’Hayisa Ach Samech.” Rashi points out that while the first instance refers to a Chiuv of Simcha, through Korbonos, the second Passuk, “V’Hayisa Ach Samech”, is a Lashon of Havtacha: the Torah tells us that if we are Misameach on Sukkos, we are promised to be happy.

How are we to understand this Passuk? If you are already happy, thereby being Mekayem the Mitzva of “V’Samachta B’Cahgecha” why do you need the Havtacha of “V’Hayisa Ach Samech?” In addition, how does this promise work? Is it a metaphysical manifestation of happiness, that if you are B’Simcha on Sukkos you will somehow become happier?

In addition, we are told by Chazal that each Regel is connected to one of the Avos Hakedoshim, and that Sukkos is the Yom Tov of Yaakov Avinu, as indicated by the Passuk in Parshas Vayishlach that tells us, following his meeting with Esav, “V’Yaakov Nasa Sukkosa.”

Now, we would likely assume that if one of the Regalim was connected to Yaakov Avinu it would be Shavuos. After all, Yaakov is the quintessential Ish Tam Yoshev Ohalim, the Amud Hatorah, surely he would be connected to the Yom Tov of Torah? What is it about Yaakov that connects him to Sukkos as implied by the Passuk?

I think that an examination of the source of Simcha of Sukkos can help us further understand the essence of the Yom Tov, its connection to Yaakov Avinu and perhaps why the Torah indeed promises us that “V’Samachta B’Chagecha V’Hayisa Ach Samech”.

There is a well known question that is asked about the placement of Sukkos in the calendar. Being that the Torah tells us that the Sukkah is meant to remind us “Ki B’Sukkos Hoshavti Es B’nei Yisroel B’Hotzei Osam M’Eretz Mitzrayim” would it not be more appropriate to celebrate this Yom Tov in Nissan, when Bnei Yisroel left Mitzrayim and received the protection of the Sukkos—be they actual Sukkos or the Ananei Hakavod? Why do we have the Yom Tov in Tishrei, which from a chronological perspective, has no relation to the Sukkos which Bnei Yisroel received in the Midbar?

There are a number of answers that are offered to this question, but I would like to suggest an answer based on a thought of the Sfas Emes.

The Passuk in Tehillim says: “U’Liyishrei Lev Simcha.” The Sfas Emes explains that people are created Yashar but our Aveiros sully our Neshamos and make us less than Yashar. However, after Yom Kippur, through the Kaparos Avonos that we receive we are restored to our status of Yashar. Therefore, says the Sfas Emes, “Achar Yimei Hatahara Morer Hasimcha: After the days of purity [the Yomim Noraim] feelings of happiness are awakened.” Once we are in the status of Yishei Lev we can truly experience the Simcha of Sukkos for we are on a level of Yishrei Lev.

Based on this thought it is understandable why Sukkos had to be in Tishrei and not in Nissan: in order for us to be in a position to properly experience Zman Simchosenu we must be on the level of Yishrei Lev, a status that we can only reasonably expect to attain through the Tahara of Yom Kippur.

The Sfas emes seems to instruct us as far as the “how” of Sukkos: without status of Yishrei Lev brought about by the Tahara of Yom Kippur we cannot properly access the Simcha of Sukkos. But why is this the case? What is it about the Simcha of V’Smachta B’Chagecha that requires a Yom Kippur? Why is Yom Kippur such an integral precursor to Sukkos?

The truth is that there is a Remez to the inherent connection between Yom Kippur and Sukkos from the story of Yaakov’s meeting with Esav, which as noted above, is the source for the connection from Yaakov to Sukkos. The Zohar, cited in a number of later Sefarim, notes that the encounter between the two brothers took place on Yom Kippur itself, and they parted ways at Neilah. There the Torah says: “Vayashav Esav Bayom HaHu L’Darko Seirah” and then “V’Yaakov Nasa Sukkosa.” Therefore it would seem that immediately following Yom Kippur was when Yaakov traveled to Sukkos.

It would seem, however, that this Passuk is not merely reporting the chronology of the events, that Yaakov’s next destination after he left the meeting with Esav was a place called Sukkos. Perhaps there is a deeper message.

There are two Seirim, goats, which are used in the Avoda of Yom Kippur: The Seir L’Hashem, which is brought as a Korban, and the Sair Hamishtaleach which is brought to the desert and pushed off a cliff. The Gemarah tells us that the Sair Hameshtaleach was a gift to the Satan, otherwise known as the Saro Shel Esav. This is also hinted to in the fact that a Seir is used and a red string is tied onto the animal’s horns: Esav also is known as Seir and Edom highlighting his connection to this Avodah of Yom Kippur.

It can therefore be said that on Yom Kippur, as the Avodah is complete, and we have separated from Esav by pushing “his” Seir off the cliff, we can then travel to Sukkos.

But, as we mentioned, there are two Seirim used in the Avodas HaYom. Seeing as Seir is connected to Esav, why do we use another Seir in the Avodah that takes place in the Bais Hamikdash? In fact, that Seir is the Chatas Ha’Am, used to be Mechaper on the entire Klal Yisroel—certainty an integral aspect of the day. Why is a Seir, so closely tied to Esav, used for that part of the Avodah.

In order to understand this connection between Esav and Yom Kippur, and what we mean when we say that on Yom Kippur we separate from Esav and are ready to travel to Sukkos, I think we must examine an earlier portion of the interaction between the two brothers.

When Yaakov, after all his preparations finally encounters Esav in person, the Torah tells us that Esav took stock of all that Yaakov had with him, and asked him a three-word question: “Mi Ela Lach?” While Rashi explains the simple understanding of this question, the Tana Divei Eliyahu provides us with a deeper explanation.

When Yaakov and Esav were together in Rivka’s womb, they made a pact: Esav would have possession of this world, and with it all matters pertaining to our physical existence, while Yaakov would maintain the right to Olam Habaah and the spiritual realm. This agreement was solidified a number of years later when Yakkov “bought” the Bechorah from Esav for the Nezid Adashim.

When Esav encountered Yaakov, and with him a large family, multitudes of possessions, flocks and slaves, he was therefore confused: “Mi Ela Lach?” Esav was asking: “What right do you have to these physical possessions? Did we not agree that I would have control over the physical world and you over the spiritual? Esav assumed that Yaakov had reneged on their deal, focusing not on his Ruchnias pursuits, but on amassing fortunes.

Yaakov responded to Esav that these possessions were indeed his, but they were “Asher Chanan Elokim Es Avodecha” , they were given to him by Hashem to serve his purposes in this world. The Medrash concludes, saying that this answer greatly worried Esav, as he realized that Yaakov could have success in Olam Hazeh as well as Olam Habbah.

The explanation that Yaakov gave for his vast assemblage of worldly possessions, that they were given to him by Hashem to enable him to carry out his mission on this world, is quite instructional to us. Our job, as Bnei Yaakov, is not to lead lives of deprivation, spurring all physicality, but to use that which we are given by the Nosen Lechem L’Chol Bassar to help us in our Avodas Hashem. Yaakov was explaining to Esav that his material wealth did not impinge on his end of their deal—these were merely the tools he would use to attain his rightful Chelek in Olam Habaah.

Perhaps this is the message of the two Seirim on Yom Kippur.

On one hand we push the Seir, which represents Esav, off the cliff, in essence renewing our pledge to uphold our end of the deal and focus on Ruchinas rather than Gashmiyus. But on the other hand we use that exact species as a Korban, showing that material possessions are not contrary to this pledge, but rather can be an important tool to aid us in our journey. In fact, Chazal tell us that the two goats were very similar in appearance—perhaps further indication that the same monetary item can be used for the work of Esav or Yaakov.

It is with this understanding and focus that we can approach Zman Simchasenu.

If an outsider were to observe the way we celebrate Simchas Yom Tov—by enjoying meat, wine and other delicacies, they may be confused. Is this a spiritual activity? We sit in the Sukkah and enjoy each other’s company and the fine Yom Tov fare and we are Mikayem a Mitzvah D’oraysa?

After Yom Kippur, however, this is no longer difficult to understand.

We have vanquished the influence of Esav and renewed our dedication to the service of Hashem. But Sukkos is the Yom Tov of Yaakov—we can live the ideals of “Asher Chanan Elokim Es Avodecha.” We can appreciate anew the ability to use Gashmius for the service of Hashem. Yes, we enjoy a Yom Tov Seudah from a very physical perspective but if, as we do so, we recognize that we are being Mekayem a Mitzvah than our meal takes on new meaning: this is no longer a celebration of Gashmiyus, but one of Ruchnias. The Tahara that we experienced on Yom Kippur, and with it the rejection of the ideals of Esav, renew our status as Yisheri Lev, and allows us to be B’Simcha on this, the Yom Tov of Yaakov Avinu.

Maybe this is why the main aspect of Simcha in the Bais Hamikdash was at the Simchas Bais Hashoeva. We celebrate the drawing of water—harvesting, so to speak, a natural resource that is free to all. In doing so we show that it is not the value of the object that matters, but the way in which it is used. We celebrate the Simchas Bais Hashoeva with such intense Simcha that the Mishna says that one who had not seen the Simcha at that event has not witnessed true Simcha. In this way we show that though we employ the physical world in our Avodas Hashem, we are focused not on the item being used, but the purpose of its use.

This is a very befitting message for the Yom Tov of Sukkos, the Regel of Yaakov Avinu. At times we may require wealth and riches in order to fulfill our Tafkid on this world, but when the Avodas HaYom calls for something as invaluable as water we are B’Simcha as well.

This can also help explain the promise of “V’Hayisa Ach Samech”.

The Abarbanel explains that the Torah is telling us: “V’Samachta B’Chagecha” if you are happy on Sukkos “V’Hayisa Ach Sameach” you will be happy for the rest of the year! The promise of Sukkos is that one who is joyous on Sukkos will retain that Simcha for the remainder of the year.

With our new understanding of the Simcha of Sukkos, we can perhaps understand the words of the Abarbanel. If we use the Tahara of Yom Kippur, and the reignited commitment to living a life of Yaakov Avinu we will experience a Simcha on Sukkos which will help remind us of real the purpose for our worldly possessions. This renewed outlook will surely enable us to accept all that may come our way during the year with Simcha, secure in the knowledge that this is the Ratzon Hashem, and that He gives all that we need in order to properly serve us. We will look at whatever circumstances we may encounter with an attitude of Asher Chanan Elokim Es Avodecha, and this will enable us to live B’Simcha for the entire year.

This year, as we sit in the Sukkah and enjoy our Simchas HaChag, let us remember that we are enjoying the Yom Tov of Yaakov Avinu. We can enjoy the sumptuous Seudos of Yom Tov to their fullest and this itself can be Avodas Hahsem. If accomplished properly, the Simcha of Sukkos can enable us to bring the existence of Yaakov Avinu with us into the rest of the year, as we answer the question of “Mi Ela Lach” in a most befitting way.