Sukkos Before Everything

After Shlomo Hamelech completed the Binyan HaMikdash, he gathered all of Klal Yisroel to install the Aron Hakodesh in it’s place, and then begin the Chanukas Hamizbeach. This process, the Passuk tells us, took place “B’Yerech HaEysanim B’Chag”, in the month of Tishrei, on Chag, which is Sukkos. Perhaps unsurprisingly, the Pessukim that describe this event are read as the Haftorah for the Second Day of Sukkos. Although there is an overt connection to the Yom Tov, we often find that Chazal left us many messages through their selection of the Haftorah that can be found through careful examination of the Pessukim.

The Pessukim of the Haftorah, which are found in Sefer Melachim, speak about the process of placing the Aron in the Mikdash, and the effect that this had. The Zekenim gathered as the Kohanim lifted the Aron, and carried through the Bais Mikdash, accompanied by their fellow Kohanim and the Leviim. While this was happening, the Passuk tells us that Shlomo Hamlech, and the nation gathered with him, brought Korbanos “Asher Lo Yisafru V’Lo Yimanu Me’Rov”.

When the Kohanim reached the Kodesh HaKodashim, the Navi tells us: “Va’Yaviu HaKohanim Es Aron Bris Hashem El Mekomo…El Tachas Kanfei HaKeruvim.” The placed the Aron in the Kodesh HaKadoshim, under the wings of the Keruvim, “Ki HaKeruvim Porsim Kinafim El Mekom HaAron V’Yasoku HaKeruvim Al HaAron”. The wings of the Keruvim were spread out above the Aron, covering it. This seems to have been the final step in the building of the Mikdash, for the Passuk tells us once the Kohanim left the Kodesh, V’HaAnan Maleh Es HaBayis”, the Shechina rested in the Mikdash. It would of course then seem important to understand everything the Navi tells us about this pivotal moment.

There is one very clear question which arises from the Passuk. We are told that the Kohanim placed the Aron under the Keruvim, which would imply that the Keruvim were already in the Kodesh HaKodashim before the Aron arrived. We know, however, that when Moshe Rabbeinu built the Aron, the Keruvim were attached to the Kapores, which served as a lid for the Aron. How, then, were the Keruvim already within the Mikdash when the Aron arrived? Rashi, sensitive to this question, explains that Shlomo Hamelech made his own Keruvim, which were freestanding on the ground. It was these Keruvim that were in the Mikdash already, under which the Aron was placed.

Understanding that there was a second set of Keruvim, one might ask: why? For what purpose did Shlomo Hamelech build his own Keruvim, so to speak? Radak, however, tells us “V’Ain Lanu L’Shol Lama Asah Keruvim Acherim.” Everything that Shlomo did, he explains, including the construction of new and additional Klei Hamikdsh, was done through the Nevuah of his father, Dovid Hamelech. We must therefore take for granted that there was an important reason for the extra Keruvim.

Although we cannot question the motives of Shlomo Hamelech in building these new Keruvim, there is another question that can perhaps be asked: why were they placed in the Kodesh Hakodashim first? As the Passuk explained, the wings of these Keruvim spread out over the Aron, which meant that the Aon was slid, so to speak, under them. Why not place the Aron in its appropriate spot, and then put the Keruvim into theirs? Why did the new Kervuim proceed the Aron, so to speak?

In order to answer this question, and better understand our Passuk, it would seem appropriate to better understand what the Keruvim represented.

Although we are familiar with the Keruvim made by Moshe Rabbeinu, and placed atop the Aron in the Mishkan, the concept of Keruvim appears much earlier in the Torah.

After the Chet of Adam HaRishon, the Torah tells us: “Vayigaresh Es HaAdam VaYishkan Mikedem L’Gan Eden Es HaKeruvim…Lishmor Es Derech Etz Hachaim.” Hashem sent Adam and Chava out of Gan Eden, and installed Keruvim, bearing a “Cherev HaMishapeches”, to guard the path to the Etz HaChaim, which most Meforshim understand to mean the entrance to Gan Eden.

The Passuk tells us that these Keruvim stood “Mikedem L’Gan Eden”, and Rashi explains that this means to the east of the Gan. The Tana Divei Eliyahu, in its very first passage, takes a different approach. The words “Mikedem L’Gan Eden” teach us: “SheHakeruvim Kadmu L’Kol Ma’aseh Beraishis” That the Keruvim proceeded the creation of the world itself. Understanding the word “Mikedem” as “before”, rather than “to the east”, brings us a new understanding in the concept of the Keruvim. We must of course ask ourselves why, in fact, the Keruvim were created before anything else, and why the Torah chooses to tell us this here, right after Adam HaRishon is sent from Gan Eden?

The Tosfos Ben Yechiel, a later Pirush on Tana Divei Eliyahu, asks another question on the Medrash. The Halacha is that when we Lein, we do not begin or end and Alyiah with a negative or sad topic, a concept that extends to all areas. For example, there are many Mesechtos of Shas that end with a short Mamar Chazal so as not to finish the Mesechta on a negative note. Why then, asks the Tosfos Ben Yechiel, does the Tana D’Vei Eliyahu begin with this passage? Why not start with a section that discusses a happier, more positive topic rather than beginning with the aftermath of the Chet of Adam? Perforce, the answer must be that this passage is indeed positive, but how?

The Sfas Emes, in his earlier years, wrote a Pirush on some sections of the Tana Divei Eliyahu, which have recently been published.

To start, the Sfas Emes asks a number of questions on this Medrash. If the Keruvim were placed on the Drech Etz Chaim after Adam was expelled from Gan Eden, would it not be true that the Gan came before the Keruvim? Also, Chazal tell us that the Malachim were created on Yom Sheni—how then can this Medrash imply that the Keruvim were created “Kodem Ma’aseh Beraishis”? Even the Lashon of the Medrash is itself curious: why does it say “Kadmu L’Kol Ma’aseh Beraishis” and not “Nivru Kodem L’Maseh Beraishis?” Perhaps most importantly, the Sfas Emes wonders why the Torah tells us this at all: “Mah Limud Hu Zeh L’Adam”? What are we to learn from this Passuk according to the Medrash?

To answer all these questions, the Sfas Emes redefines the term “Kodem”.

We know, he explains, that the entire Briah was intended for mankind, and specifically for Klal Yisroel. Gan Eden itself was created for the purposes of Klal Yisroel to be close to Hashem—as was prior to the Chet of Adam. Malachim, however, are different. Each Malach is created to serve its own specific, and static, purpose in the service of Hashem, and not man.

The term Kodem, then, can be understood not in the temporal sense, but in terms of Chashivus. When something has more Chashivus, it is said to be “Kodem”. Gan Eden was created prior to the Malachim, because its purpose was to serve Klal Yisroel, who are “Ikur Kavanas HaBriah”. After the Chet, however, this was no longer possible, and so the Malachim, with their purpose of serving Hashem, were Kodem not only to the Gan but the entire creation. Once the ultimate level of closeness to HKBH was no longer possible, the Briah lost a step, so to speak, causing the Malachim to achieve a level of “Kodem”. The Keruvim were indeed created on Yom Sheini, with the other Malachim, but their purpose was now Kodem.

This, explains the Sfas Emes, is the Limud for us. When we are Choteh, we are removed from our ultimate purpose: Kirva to HKBH. As the Medrash in Vayikra Rabba tells us: “Zacha Adam…Atah Kidamta L’Kol Ma’aseh Beraishis V’Im Lav Omrim Lo Yitush Kadmach.” If a person is Zoche, if he achieves Kirva to Hashem through Torah and Ma’asim Tovim, he is Kodem to all of Ma’aseh Beraishis, but if not, even a mosquito is Kodem to him. Our value, our Chashivus, is without end, but it is entirely dependent on our ability to attain—and maintain—a close connection to the Borei Olam.

We now understand the meaning of the Medrash, and why it is a “Davar Tov” appropriate for opening the Tana Divei Eliyahu. By telling us that the Chet caused the KEruvim to be “Kodem”, we understand out value as members of Klal Yisroel. We are the ultimate purpose of all of creation, and our foibles reduce us from that role. By understanding what happens when we falter, we can understand how elevated we are to begin with. “Zacha Adam…Atah Kidamta L’Kol Ma’aseh Beraishis”.

When the Kohanim brought the Aron to the Kodesh Hakadoshim, they were completing the process of Binyan Hamikdash, and creating the ability for Hashra’as HaShechina in Klal Yisroel—the ultimate Kirvas Elokim. When they arrived, however, the Keruvim were there. Perhaps this was to serve as a reminder of what could happen if they do not maintain that level of Kirvah. The Bais Hamikdash was a place for Klal Yisroel to be in the Mechitza of HKBH, the closest to a level of Gan Eden possible, and our charge was not to let the Malachim become Kodem ever again. Through hard work we could keep our close connection to HKBH and be “Kodem L’kol Ma’aseh Beraishis”.

It seems that this is a most appropriate message for Chag HaSukkos as well.

R’ Dovid Kohen Shlit”a, Rosh Yeshivas Chevron, in his sefer Zman Simchosenu, explains that the Simcha of Sukkos is related to the Kaparah of Yom Kippur. When we enter the Sukkah, the Tzel of Hashem, we experience of Kirva that is possible only because of the Kapparah we achieved just a few days ago. The realization that HKBH has given us Kaparah, and wishes to dwell amongst us through the Sukkah, brings us to the level of Zman Simchosenu.

The Keruvim, which themselves were Sochachim, are a most important reminder at this time as well. We have gained so much in the days leading to Sukkos, and will gain even more as we transverse the days of Teshuva M’Ahava—that challenge is not to lose it. The Keruvim that we read about in the Haftorah remind us that we can be “Kodem L’Kol Maseh Beraishis”, including Malachim, if we maintain a close connection to Hashem. The Simcha of Sukkos should propel us into the remainder of the year, secure in our appreciation of our true value, and our ability to rest B’Tzila D’heminusa.