Night Vision

Kapital 134 begins with the words “Shir HaMaalos Hinei Baruchu Es Hashem Kol Avdei Hashem…”, and is the last of the fifteen Shir HaMaalos. Radak explains that the words “Kol Avdei Hashem” are inclusive: this Mizmor is written to encourage each person, on their own level, to sing the praise of Hashem: “Hinei Baruchu Es Hashem Kol Avdei Hashem”. The next Passuk also includes an exhortation to sing the Shevach of Hashem: “Seu Yedechem Kodesh U’Borchu Es Hashem”, further indicating that the overall theme of the Perek is to encourage each person to say Shevach to HKBH.

With this overall theme in mind, we must understand the last words of the opening Passuk: “HaOmdim B’Bais Hashem Baleylos”. If the words “Kol Avdei Hashem” are indeed inclusive of all Ovdei Hahsem, what do these words, “HaOmdim B’Bais Hashem Baleylos”, add? Who are the “HaOmdim B’Bais Hashem Baleylos” and why are they specifically encouraged to be Mevorech Hashem, outside of the general “Kol Ovdei Hashem”?

This question seems even more pressing if we recognize that the “Bais Hashem” generally refers to the Mikdash, as Metzudos notes. The Avodas Hamikdash, however, took place almost exclusively during the day: no Korbanos were brought following the Tamid Shel Bein HaArbaim, and only Hekter Evarim V’Chalavim, the burning of the Emurim, were allowed after nightfall. If so, who were the “HaOmdim B’Bais Hashem Baleylos?” Who was Oved Hashem at night in the Mikdash.

A possible answer to this question is directly related to the Yom Tov of Sukkos: the Simchas Bais HaShoeva too place at night, and was one of the only times that masses gathered in the Mikdash at night. It is then, on the nights of Sukkos, that there are Omdim B’Bais Hashem Baleylos—perhaps this Passuk refers to them.

This would seem to be particularly appropriate as these words were part of the Avodah of the Simchas Bais HaShoeva itself.

The Gemara in Sukkah describes the Simchas Bais HaShoeva in detail, telling 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, notably, 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 to sing or recite the Shir HaMaalos in the Sukkah on the second night of Sukkos as part of the Zecher to the “Simchas Bais HaShoeva.”

It emerges that the words “Hinei Baruchu Es Hashem Kol Avdei Hashem HaOmdim B’Bais Hashem Baleylos” were not only sung during the Simchas Bais HaShoeva, but appear to have been a central part of the Avodah.

How can we understand this? What is the connection between the Perakim of Shir HaMaalos and the Simchas Bais HaShoeva? Why were these Perakim such an essential part of the Avodah on those nights? In addition, we must understand why the aspect of “HaOmdim B’Bais Hashem Baleylos” is highlighted—what is the significance of this part of the Avodah of the Simchas Bais HaShoeva. In fact, one wonders why this Avodah took place at night in the first place—why was this most essential part of the Yom Tov done at night, unlike any other major Avodah in the Mikdash?

We may be able to answer these questions based on the origin of these particular Mizmorim.

The Torah tells us at the beginning of Parshas VaYetzei that Yaakov traveled toward Charan and along the way reached the Makom Hamikdash, stopping to rest there: “Vayishkav Bamakom HaHu”. Rashi, there, notes that the word “HaHu” is Lashon Miyut: “B’Oso Makom Shachav”, Yaakov rested at that spot, but for the fourteen years he that he was in the home of Eiver, “Lo Shachav BaLayla SheHaya Osek BaTorah.” This is a relatively well-known Rashi, which seems to speak to the Mesiras Nefesh of Yaakov Avinu for Limud HaTorah: so involved was the Ish Tam Yosehv Ohalim in his learning, that he did not sleep for fourteen years.

These words of Rashi are based on a Medrash in Beraishis Rabba, which speaks about Yaakov’s sleep habits. There, Chazal tell us that Yaakov avoided sleep during the time that he was in Yeshivas Shem V’Ever, as we know from Rashi, but adds that this was the case for the twenty years that he was in the Bais Lavan as well. The Medrash then asks a question about this astounding accomplishment: “Mah Haya Omer?” What did Yaakov say all night as he stayed awake? R’ Yehoshua Ben Levi answers: “Amar Chamesh Esrei Shir HaMaalos SheBiSefer Tehillim”.

Based on this, we can understand the connection between these Kapitlach and the Simchas Bais HaShoeva.

The Tur, in Hilchos Rosh Chodesh, tells us that each of the Shalosh Regalim corresponds to one of the Avos HaKedoshim: Pesach to Avrohom Avinu, Shavuos to Yitzchok Avinu, and Sukkos to Yaakov Avinu, about whom the Passuk says “U’Limiknehu Asah Sukkos.”

Maybe this is why the Mishna specifically mentions that the Shir HaMaalos were said during the Simchas Bais HaShoeva and why these Perakim are a central part of the celebration: they share a connection to Yaakov Avinu with the Yom Tov itself. If Sukkos has a unique link to Yaakov Avinu, it is understandable that the Perakim he composed are a focal point of the Avodah of the Yom Tov.

This may also help us understand why the Simchas Bais HaShoeva, central to the Avodah of Sukkos, took place at night: of all the Avos, it is Yaakov who is most directly related to this part of the day. As the Gemara in Brachos teaches us, Yaakov Tiken Teffilas Arvis, it was Yaakov who established a Teffilah said at night. In addition, we find that HKBH appeared to Yaakov at night specifically—in Parshas VaYetzie as well as much later, in Parshas VaYigash, where we are told: “Vayomer Elokim L’Yisroel B’Maaros HaLayla”. Even Yaakov’s defining battle, against Saro Shel Esav, took place overnight.

If Yaakov Avinu is indeed connected to the hours of the night, it is befitting that an essential Avodah of the Regel most closely associated with him, the Simchas Bais HaShoevah of Sukkos, take place at night.

With that said, we must of course ask the next logical question: what is the Middah of Yaakov Avinu that is related to Layla, and how does this relate specifically to the Yom Tov of Sukkos and the Simchas Bais HaShoeva?

We may be able to answer these questions based on another part of the Avodah done on those nights.

The Mishna in Sukka describes the procession that took place as the water of Bais HaShoeva was carried into the Mikdash in detail. Among the various steps, the Mishna says that when the bearers of the water reached the Sha’ar HaMizrach, they would turn to face west and say, “Avoseinu SheHayu B’makom HaZeh…Mishtachavim Kedma L’Shemesh”, recalling that our ancestors bowed to the sun and then contrasting that with our approach: “V’Anu L’Kah V’Eneinu L’Kah”, we look towards HKBH for salvation.

What does this mean? Why is it here that we recall that our ancestors were “Mishtachavim Kedma L’Shemesh” while we are turned to HKBH?

The Mahar”itz Dushinsky, in a Drasha for Shabbos HaGadol, cites the Gemara in Bava Basra, which says “Shechina B’Maariv”, and explains that the Maariv represents “Emunah B’Hashem V’Hashgachso”, while Mizrach represents the opposite. This is why the Gemara in Brachos tells us that the Malchei Umos HaOlam place their crowns upon their heads and bow to the sun—the consummate disciples of the Kochi V’otzem Yadi approach display their willful disregard of Hashgachas Hashem by bowing opposite the Shechina.

The Mahari”tz explains that this was the significance of the words “Avoseinu SheHayu B’makom HaZeh…Mishtachavim Kedma L’Shemesh V’Anu L’Kah V’Eneinu L’Kah”. The Simchas Bais Hashoeva is closely related to the idea of B’Chag Nidonim Al HaMayim, as the all-important rainy season approaches. It is during this time—as the night full of celebrations ebbs and the sun begins to rise—that we must remind ourselves that we rely only “Al Hashem V’Hashgachso”. It is then that we spurn any thoughts of “Kochi V’otzem Yadi”, turning away from the Mizrach and bowing only to the Maariv.

Based on this, we can understand the Koach of Yaakov represented by the nighttime: complete “Emunah B’Hashem V’Hashgachso”. Yaakov was Miskaen the Teffilah of Maariv, said at night when the sun is nowhere to be found—when our illusions of grandeur are null and void. It was Yaakov that received Nevuah “B’Maaros HaLayla” and defeated Saro Shel Esav right before Alos HaShachar, because this was when his Middah of Emunah Sheliema is most prevelant.

The Sukka is Tzila D’Heminusah, it represents our Emunah in Hashem as we sit outside, exposed to the elements. It is, therefore, most fitting that this Mitzva is done on the Yom Tov connected to Yaakov Avinu who embodied the concept of “Emunascha Baleilos”, shining specifically when the sun does not. The Mitzvah of Yeshivas Sukka is one that can be done while one is sleeping, further highlighting its special relationship to the nighttime hours, the realm of Yaakov Avinu.

We now understand why Yaakov Avinu, while he sat awake in Bais Lavan, said the words “Hinei Baruchu Es Hashem Kol Avdei Hashem HaOmdim B’Bais Hashem Baleylos”. These words embolize the Middas HaEMunah of Yaakov Avinu—the Shevach of one who has complete and total Emunah B’Hashem V’Hashgachso. Those who follow the path of Yaakov Avinu, the Omdim B’Bais Hashem Baleylos, are particularly equipped to be Mevarech Hashem, as they are not blinded by the sun—they have the clarity of vision to perceive the Yad Hashem where others might not, understanding the true, boundless, scope of Hashgachas Hashem.

As we sit in the Sukkah, basking in the Tzila D’Heminusah, enjoying the ethereal warmth that the Sukkah provides, we reaffirm our place among the ranks of the Omdim B’Bais Hashem Baleylos. We reconnect to the Middos of Yaakov Avinu, and can experience the Emunah of those who declare “V’Anu L’Kah V’Eneinu L’Kah”. As we enjoy the Yom Tov, we can take advantage of these influences, emerging from the Sukkah with a renewed vision to recognize the Hashgachas Hashem, allowing us in turn to be Zoche to the final Bracha sung by the Leviim who stood on the Ma’alos HaMikdash: “Yivarechecha Hashem M’Tzion Shochen Yerushalayim Hallelukah.”