Waterway

Chazal tell us that “Kol Mi Shelo Ra’ah Simchas Bais HaShoeva Lo Ra’ah Simcha M’Yamav”, one who has not seen the the Simchas Bais HaShoeva really has no concept of what Simcha truly is. The Gemara in Sukka describes at length the Simchas Bais HaShoeva, which took place on each night of Chol HaMoed Sukkos, as the water to be used in Nisuch HaMayim was drawn, and it is apparent that this Avodah was unparalleled among the various Avodos HaMikdash. The unique nature of the Simchas Bais HaShoeva is highlighted by the fact that the actual Avodah of Nissuch HaMayim took place the next day—it was the preparation for the Avodah that was accompanied by such Simcha. Why was this the case? How can we understand the unrivaled Simcha of the Shoevas HaMayim?

In describing the process of the Simchas Bais HaShoeva, the Gemara tells us that the Leviim would stand on the fifteen steps leading up to the Heichal, playing music using “Kli Shir Ain Mispar”, an unlimited number of instruments. This was no doubt an unbelievable sight to behold, but it is notable that he the Gemara refers to the steps in an interesting way: “V’HaLeviim Al.. Chamesh Esrei Ma’alos HaYordos MEzras Yisreol L’Ezras Nashim K’Neged Chamesh Esreh SheB’Tehillim”,

We know that the fifteen Perakim of Tehillim known by their opening words “Shir HaMaalos” are K’neged the fifteen steps in the Mikdash, but the Gemara chooses to refer to the stairs in this way specifically with reference to the Simchas Bais HaShoeva. Certainly, the words “K’Neged Chamesh Esreh SheB’Tehillim” are extra here, establishing a link between this Avodah and these Perakim of Tehillim. To this day many have the Minhag of singing or reciting the Shir HaMaalos in the Sukkah on the second night of Sukkos as part of the Zecher to the “Simchas Bais HaShoeva”.

It is interesting to note that the Gemara there speaks about the origins of the Shir Hamaalos in a way that can perhaps help us understand their connection to the Simchas Bais HaShoeva. The Gemarah tells us that when Dovid Hamelech began to dig the foundations of the Bais Hamikdash, the waters of the Tahom threatened to submerge the world and Dovid stopped them from rising by throwing in a piece of Cheres etched with the Shem Hashem. As the waters receded, however, Dovid realized that their distance from the earth—sixteen-thousand Garmidim from the surface—would be damaging to our ability to grow produce. The Gemarah concludes: “Amar Chamesh Esrei Shir Hamaalos V’Askei Chamesrei Alphei Garmidi”, Dovid recited the fifteen Perakim of Shir HaMaalos and the water rose fifteen-thousand Garmidim, coming to rest one-thousand Garmidim from earth, a safe distance.

The Yerushalmi in Sukkah has a slightly different version of the same story, in which it emerges that the influence of these Peraki was incremental: as Dovid said each of the Shir HaMaalos, the water receded the corresponding amount. In either case it is clear that these Perakim of Tehillim are related to the waters of the Tehom, from which the Mayim used in Nissuch HaMayim was drawn. It is therefore perhaps understandable that the Gemara refers to the steps in the Mikdash in this way specifically with regard to the Simchas Bais HaShoeva. That said, we can also assume that besides this general link, there are lessons to be learned from the words of these Perakim which relate to this Avodah and can perhaps allow us to understand its essence.

Kapital 124, the fourth Shir HaMaalos, begins with the words “Shir HaMaalos L’Dovid”, and is one of the shorter Perakim. Sforno explains that the Perek is written as a way of giving Hoda’ah to HKBH for allowing Bnei Yisroel to survive in Galus amongst the Umos. Radak offers a more succinct approach, noting that this Mizmor is written for Bnei Yisroel to say while in Galus.

The connection between the Pessukim and Galus is overt: twice Dovid Hamelehc speaks about where we would be without Hashem using the terms “Lulei Hashem Shehaya Lanu”. Ibn Ezra notes that the term is repeated because the intervention of HKBH against our enemies happens often, “Pa’am Achar Pa’am”. As we know, were it not for Hashem, we would never survive “B’Kum Aleinu Adam”, when our enemies rise against us. Indeed “Azai Chaim B’Launu”, we would have been swallowed alive, so to speak, “B’Charos Apam Banu”, when their anger flared against us.

Dovid writes specific words of thanks to HKBH for His intervention in these instances, “Baruch Hashem Shelo Nasnu Teref L’Shinehem”. Instead of being consumed by our enemies, Hashem allowed us to escape, “K’Tzipor Nimlita M’Pach Yokshim”. The word Pach refers to a trap, set by the Yokshim, the fowlers. In the end, “HaPach Nishbar V’Anachnu Nimlatu”, the trap was broken but we remain, saved “BShem Hashem Osei Shamayim V’Aretz”.

The comparison to a bird is not the only type of allegory used in this Perek. The term Mayim is used twice as well: “Azai Hamayim Shetafunu Nachla Avar Al Nafshenu” and “Azai Avar Al Nafshenu HaMayim HaZedonim”. Radak explains that Mayim is a Mashal to Tzaros, and Rashi notes that the word Nachal refers to Choli. The upshot is clear: in both these Pessukim we compare water to the troubles we find, and admit that we would drown were it not for the intervention of HKBH.

This would not seem to be the only place that Mayim is used in this context.

The Mechilta in Parshas Beshalach tells a well-known story: when Bnei Yisroel reached the shores of the Yam Suf, they were unsure how to proceed—to enter or not—until Nachshon ben Aminadav took the initiave and entered the waters. The Medrash tells us that Nachshon waded into the Yam Suf until he could no longer walk and then cried out “Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh”.

These words, “Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh”, appear in Tehillim, in a Kapital that begins with the words “Lamenatzeach Al Shoshanim L’Dovid”. Rashi there explains that the Shoshanim are Klal Yisroel, and Metzudos there explains that Dovid Hamelech uses the word “Mayim” to symbolize Tzoros in general.

It is clear that Mayim is used to refer to Tzaros, which calls to mind a question: why is the greatest Simcha celebrated in the Mikdash connected to water? How can we explain that the Avodah which causes unrivaled happiness is related to Mayim, which is used to symbolize Tzaros? The question can be asked in the opposite way as well: why does Dovid Hamelech use water, which causes so much Simcha as a Mashal for Tzaros?

Perhaps we can answer this question based on a Meshech Chachama in Parshas Re’eh.

The Pessukim in Parshas Re’eh speak about the Shalosh Regalim, twice describing the Mikdash as the “Makom Asher Yivchar L’Shaken Shemo Sham”. When it comes to Sukkos, however, this term is not used, setting it aside from both Pesach and Shavuos. R’ Meir Simcha explains that the purpose of Avodah Zara is to take the alleged Hashpaos of the Kochavim or whichever deity and bring them to the world. The the words “Asher Yivchar L’Shaken Shemo Sham”, then, are meant to exclude this idea, and tell us that the Mikdash is limited to the Hashpaos of HKBH. This message, explains the Meshech Chachma, applies to the other Regalim, but not Sukkos.

To explain why this is true, R’ Meir Simcha brings a Yerushalmi in Avodah Zara which states that even those who rely on Avodah Zara undeersand that it has no Shlita the water, only on dry land. This, explains, is why Kishuf is tested using water—because Kochos Chitonim have no control in water.

On Pesach and Shavos, when there is Din on produce and fruie, respectively, there may be an urge to mix in outside influences, and so the words “Yivchar L’Shaken Shemo Sham” are used. On Sukkos, however, when the Din is on Geshamim, there would be no thought of mixing Avoda Zara with our Avoda, because Koschos Chitzonios have no control over water.

It emerges that the Mayim of Sukkos, the one that is celebrated with such Simcha, is an expression of the complete Hashgachas Hashem, which extends beyond the water’s edge to the entire world. While there are those that mistakenly think it is limited, we know that in fact every inch art of the world continues to exist only because of Hashgachas Hashem.

With this in mind, perhaps we can understand the words of the Passuk here. The Tzaros are Nimshal to Mayim because we must remember that they too are part of Hashgachas Hashem. When we encounter Tzaros we must remember that they come from HKBH and only Him, they are like Mayim: the realm of HKBH and only Him.

Perhaps this explains the great Simcha of the Simchas Bais HaShoeva as well. As we contemplate the Avodah of Nisuch HaMayim we are reminded that even the Tzaros we experience are Mayim, the result of Hasghacha Elyona. What greater Simcha can we experience than the knowledge that all we undergo throughout the year is from HKBH alone—the ups and downs, the happy times and the times of Tzar are all part of His plan, and like the Mayim, completely under the uncontested Hashgachas Hahsem.

As we sit in the Tzila Dehemenus, on the Yom Tov of Emunah, we can reflect on this ideas and feel a sense of Simcha. Recalling that the Tzaros are Mayim, we can find comfort even as we wait for the day in which the streets of Yerushalayim are once again lit by the torches of the Simchas Bais HaShoeva