Influential Visitors

Throughout the seven days of Sukkos, there is a Minhag which is although almost universally practiced is not commonly understood. Each night, before eating in the Sukkah, most people have a Minhag to “invite the Ushpizen”, but for the most part we do not understand why we do so, or what it really means. The Minhag is rooted in a passage in the Zohar in Parshas Emor, which relates that the “Shivas HaRoaim” come to our Sukkah. Thus, it has become the custom to invite one of the Ro’im each day of the Yom Tov.

The fact that the Minhag is based on a Zohar likely contributes to the general lack of understanding as to exactly it means to invite one of our Avos into the Sukkah. That said, the Minhag has gained wider acceptance than many others that are come from Sifrei Kabbalah, and is quoted in many mainstream works of Halacha. For example, the Mattah Ephraim, a prime source for the Halachos and Minhagim of Chodesh Tishrei, mentions that one invites the Ushpizen upon entering the Sukkah on Leil Yom Tov. Clearly this is a Minhag with a very strong basis, and is therefore worthy of better comprehension.

Obviously, when it comes to a Minhag with these origins, there are some things to which we must stipulate regardless of our comprehension. That said, even if we accept that it is possible to the Shivas HaRoaim into our midst in some way, we must still understand why this occurs only on Sukkos. There is no mention of a Minhag to invite the Avos to our Seder on Pesach or to join any of the other Yom Tov Seudos that we have throughout the year. What is it about Sukkos that provides us the opportunity to bask in the presence of the Ushpizen? why is this Yom Tov, and the Sukkah specifically, prime for this Minhag?

In fact, there is another way that we connect to our Avos and others on Sukkos, further indicating that this is an important aspect of the Yom Tov. The Medrash in Vayikra Rabba, on the words “V’Lakachtem Lachem…Pri Etz Hadar…” tells us that each of the Arba Minim represent the one of the Avos Hakedoshim. The Esrog is Avrohom, the Lulav is Yitzchok, the Hadasim are Yaakov and the Aravos are Yosef. This formulation is relatively well know, with many approaches to understand this Medrash. Perhaps lesser known is that the Medrash offers an alternative symbolism: the Daled Minim are Keneged the Imahos. The Esrog is Sarah, the Lulav is Rivka, the Hadasim are Leah and the Aravos are Rochel.

While perhaps not as esoteric as the Ushpizen, this Medrash clearly shows that a connection to our Avos and Imahos, to those whose lives contributed so richly to our existence, is a part of the Yom Tov of Sukkos in general. With this in mind, let us perhaps try to understand why this is the case. Why is it that we find these Minhagim and Remazim specifically in connection to Sukkos?

There is a fascinating Gemara at the end of Meseches Erachin that discusses Sukka, which may begin help us understand this aspect of the Yom Tov.

The Gemara there is discussing the concepts of Kedushas Eretz Yisroel, and specifically whether Kidsha Rishona Kidsha L’Shata oh Kidsha Asid Lavo, whether the original Kedusha placed upon Eretz Yisroel, in the times of Yehoshua bin Nin, lasted forever or whether those that returned from Bavel, in the times of Ezra, had to be Mekadesh the land again. The Gemara attempts to bring a proof from a Passuk in Nechemiah that says: “VaYaas Bnei HaGolah HaShavim Min HaShevi Sukkos…Ki Lo Asu Miyimei Yeshoshua..VaTehi Simcha Gedolah.” Now, it cannot be the case, posits the Gemara, that Bnei Yisroel did not build Sukkos in the time of Dovid HaMelech, rather the Passuk must be comparing the days of Ezra to those of Yehoshua, in terms of establishing Kedushas HaAretz.

There is, however, an opinion in the Gemara that holds “Kidsha Asid Lavo”, and there was therefore no need for a new Kedusha at the time of Ezra. According to this Shita, the Passuk in Nechemiah must be explained another way. The Gemara therefore concludes: “D’Bai Rachmi Al Yetzer Harah D’Avodah Zarah U’Batlei V’Agin Zechusa Alaihu Ki Sukka.” HaSofer and his Bais Din were Mevatel the Yetzer Harah of Avodah Zarah, and this Zechus protected Klal Yisrel like a Sukkah. The Sukkos the Passuk disucsses, according to this Mehalech in the Gemara, were not Sukkos Mamesh but refer to the protection afforded by Ezra’s actions, which are discussed at length in Meseches Sanhedrin. The reason Yehoshua is mentioned in the Passuk, according to this Pshat in the Gemara, is because he too could have been Mevatel the Yetzer Harah of Avoda Zara and he didn’t.

This Gemara certainly requires explanation: what connection does the Sukkah have to the destruction of the Yetzer Hara for Avoda Zara? Besides understanding the Drasha of Chazal, however, there would seem to be a vital message about our Yom Tov. The Passuk mentions Sukkos in a way that certainly seems to refer to actual Sukkos, indicating that that Diras Arai that we move into for these seven days is very strongly connected to the protection afforded by the Bittul of that Yetzer Harah. How can we understand the “protection” of the Sukkah, and how can this affect our Avodas HaYom for this Yom Tov?

The Oneg Yom Tov, in the Hakadama to his eponymous Teshuvos, discusses this Gemara at length, and provides an eye-opening explanation, based on a Ramban in Parshas Achrei Mos.

There, the Ramban, explains that Hakadosh Baruch Hu assigned one of Tzeva Hashamayim, to each of the Umos HaOlam. That is, there is a Mazel or celestial body that protects each nation. In addition, there are Malachim or Sarim that relate to each nation, which are actually explicitly discussed in Pessukim. In this way, while we know that the Hashgachas Hashem reigns supreme, when it comes to the Umos HaOlam there are certain intermediaries or Emtzaim. When it comes to Eretz Yisroel, however, there is no Sar or Emtzai—the Hashgacha Elyona is direct and unadulterated. In Giving Eretz Yisroel to his Am Segulah, HKBH exhibited a desire to share this relationship—one that is free of intermediaries.

Sukkos, explains the Oneg Yom Tov, is a most appropriate time to exhibit the difference between Klal Yisroel and the Umos HaOlam. On this Yom Tov we bring the Shivim Parim, the seventy Korbanos which represent the Shiviim Umos HaOlam we are given the Mitzvah of Sukkos to show that while the other nations rely on, and therefore serve, the Tzeva Hashamayim, we live in the Tzel Hashecina, the protection of the Hashgachas Hashem represented by the Sukka itself.

This is the meaning of the Gemarah: the Tzel of the Sukka is similar to the destruction of the Yetzer Harah for Avodah Zara because they both relate to our complete reliance on the Hashgachas Hahsem, without the Emtzaim such as the Tzeva HaShamayim served by the Umos HaOlam.

The Yom Tov of Sukkos, then is a celebration of the reality which we enjoy: a direct connection with HKBH that does not require and Emtzaim. Perhaps this relates to the message of the Ushpizen as well.

While we know that Ain Mazal L’Yisroel, as discussed, one might assume that we have another form of Emtzaim: our Avos. We know that we rely on the Zechus Avos for so much, and there are many Chazal which speak of the Avos Hakedoshim, as well as others of the Shivas HaRo’im, interceding on our behalf in Mili D’Shmaya. This may lead us to misunderstand the role of the Avos in our lives, and therefore the status of our direct connection to HKBH.

In order to dispel these notions, we must have a better understanding of the purpose and effect of our Zechus Avos.

R’ Dessler discusses this concept in a number of places in Michtav M’Eliyahu, and based on his words we can come to a new appreciation of a familiar idea.

The Avos, through their actions and decisions, created certain realities for their children, explains R’ Dessler based on the words of R’ Chaim Volozin. For example, it was thre Mesiras Nefesh that Avrohom Avinu exerted when it came to the Asarah Nisyonos that allowed his descendants to be Moser Nefesh with unmatched dedication. In addition, Avrohom’s actions during the Rav imbued in his children the propensity to react to their own tribulations by saying “Kol Mah D’Avid Rachmana L’Tav Avid”. We see then, the Avos Hakedoshim, through their own actions, gave us the ability to lead the lives we do.

That said, the “Nekudas HaBechira”, the ability to choose upon which path we wish to tread, is left to us. The Avos gave us tools, so to speak, but it is left to us to decide whether, when and how to us them.

The same is true of the Torah Hakedosha itself. R’ Dessler cites a Pshat of the Ba’al HaTanya on the Bracha of Ahavah Rabba, which contains two requests: “B’Avur Avoseinu Shebatchu Becha…Ken Techanenu U’Selamdenu” but also “Rachem Aleinu V’Sen B’Libenu Binah L’Havin”. There is part of the Bracha that we ask for understanding in Torah in the Zechus of our Avos, but we ask for the opportunity to open our hearts to the Torah “Aleinu”, in our own Zechus. We must decide, of our own volition, to open our hearts to the Torah, and ask for Rachmei Shamayim in doing so, only then can we ask for further understanding based on Zechus Avos. Here too we see that the Zechus Avos serves a limited purpose, only once we make our own decision to follow a particular path.

With this in mind we can perhaps understand the Inyan of the Ushpizen, as well as the general focus on our relationship with the Avos that is a feature of this Yom Tov.

As we saw, the focus of the Sukka is to remind us that we dwell Tachas the Tzel Hashechina without the need for any intermediary. It is then fitting that we invite the Ushpizen to join us at that moment as well.

If we think about it, who are we to invite Avrohom Avinu, Moshe Rabbeinu, or Dovid HaMelech to join our Seudas Yom Tov? Do we feel at all worthy or deserving of their company? Maybe, though, that this the exact message of the Ushpizen.

Yes, these were giants, and we cannot even begin to fathom the Madreigos they reached, but it is on Sukkos that we reflect on the way their lives impacted ours. We are reminded that we lead lives that are directly affected by the Hashgachas Hashem, without intermediaries, thereby reminding ourselves that the Zechus Avos was but a precursor to our own decisions. We invite the Ushpizen and remember that their Zechuyos are not a level or separation between us and HKBH, but a way for us to capitalize on the direct connection to Hashem that is symbolized by the Sukkah.

Each evening we welcome one of the Ushpizen into our Sukka and we think about what they represent, the Middos that they infused into each of us. In doing so we remind ourselves that the tools to our relationship with Hashem are in our possession, and the choice to employ them is ours. When we hold the Daled Minim and think about the Avos and Imahos we can ponder the same message: their actions allow us to make the choices necessary to lead lives of uninhibited connection to the Borei Olam, to dwell in bliss Tachas Tzel HaShechina. If we do so the Avos will certainly be glad to join our tables, rejoicing as we do during the Zman Simchosienu.