“Time of Our Joy” “on one foot”:
The fall holiday of Sukkot has the nickname of “Time of our joy”. This source sheet explores some of the reasons for that name.
A Jewish Joke:
Q: When Jews visit each others’ sukkahs, why is it called “Sukkah hopping?”
A: Because Sukkot is "The Time of Our Hoppiness"!
- By: David Schwartz
וְכֵן בְּסֻכּוֹת הוּא אוֹמֵר אֶת יוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה יוֹם חַג הַסֻּכּוֹת הַזֶּה זְמַן שִׂמְחָתֵנוּ בְּאַהֲבָה וְכוּ׳...
And so too, on Sukkot, in the additional prayers [Mussaf], one says, "on this holy day, the holiday of Sukkot, the time of our joy, [God has given] with love, etc..."
Context: This is from Maimonides’ Mishneh Torah, where he tries to reorganize the rules in the Talmud so it’s easier to know what to do. This is from a section about the rules of prayers. It refers to the fact that in the Amidah (and Birkat HaMazon), there are nicknames for Passover (Time of Our Freedom), Shavuot (Time of Giving the Torah), and Sukkot (Time of our Joy).
Sukkot has a lot of potential problems — cold weather, yellow jackets, rain, pokey lulavs — why might “Time of Our Joy” still be a good nickname for it?
Reason 1: The Bible Says So
(לט) אַ֡ךְ בַּחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בְּאָסְפְּכֶם֙ אֶת־תְּבוּאַ֣ת הָאָ֔רֶץ תָּחֹ֥גּוּ אֶת־חַג־יְהוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הָֽרִאשׁוֹן֙ שַׁבָּת֔וֹן וּבַיּ֥וֹם הַשְּׁמִינִ֖י שַׁבָּתֽוֹן׃ (מ) וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהוָ֥ה אֱלֹהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃ (מא) וְחַגֹּתֶ֤ם אֹתוֹ֙ חַ֣ג לַֽיהוָ֔ה שִׁבְעַ֥ת יָמִ֖ים בַּשָּׁנָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בַּחֹ֥דֶשׁ הַשְּׁבִיעִ֖י תָּחֹ֥גּוּ אֹתֽוֹ׃ (מב) בַּסֻּכֹּ֥ת תֵּשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים כָּל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵשְׁב֖וּ בַּסֻּכֹּֽת׃ (מג) לְמַעַן֮ יֵדְע֣וּ דֹרֹֽתֵיכֶם֒ כִּ֣י בַסֻּכּ֗וֹת הוֹשַׁ֙בְתִּי֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּהוֹצִיאִ֥י אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
(39) Mark, on the fifteenth day of the seventh month, when you have gathered in the yield of your land, you shall observe the festival of the LORD [to last] seven days: a complete rest on the first day, and a complete rest on the eighth day. (40) On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the LORD your God seven days. (41) You shall observe it as a festival of the LORD for seven days in the year; you shall observe it in the seventh month as a law for all time, throughout the ages. (42) You shall live in booths seven days; all citizens in Israel shall live in booths, (43) in order that future generations may know that I made the Israelite people live in booths when I brought them out of the land of Egypt, I the LORD your God.
Context: This is from the Biblical Book of Leviticus, where it is explaining the holidays. The “seventh month” refers to the month of Tishrei, because in the Bible months start with Nisan when the Israelites left Egypt.
What is it talking about in verse 40? How about verse 42?
(יג) חַ֧ג הַסֻּכֹּ֛ת תַּעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאָ֨סְפְּךָ֔ מִֽגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ׃ (יד) וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃ (טו) שִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַיהוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהוָ֑ה כִּ֣י יְבָרֶכְךָ֞ יְהוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ׃
(13) After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths for seven days. (14) You shall rejoice in your festival, with your son and daughter, your male and female servant, the Levite, the stranger, the fatherless, and the widow in your communities. (15) You shall hold a festival for the LORD your God seven days, in the place that the LORD will choose; for the LORD your God will bless all your crops and all your undertakings, and you shall have nothing but joy.
Context: This is from the Biblical Book of Deuteronomy, where it is again going through the holidays. The threshing floor and vat refer to the grape harvest from which came wine, olive harvest from which came oil, and date harvest from which came date honey. The Levite is lumped in with the stranger, fatherless, and orphan because all of them were vulnerable in society. The Levites did not have land of their own, so they were dependent on what the people brought them (with sacrifices) in order to have food.
How do you manage to be joyous given whatever is going on in your personal, national, and global situation?
(יג) וּבַיּ֣וֹם הַשֵּׁנִ֡י נֶאֶסְפוּ֩ רָאשֵׁ֨י הָאָב֜וֹת לְכָל־הָעָ֗ם הַכֹּֽהֲנִים֙ וְהַלְוִיִּ֔ם אֶל־עֶזְרָ֖א הַסֹּפֵ֑ר וּלְהַשְׂכִּ֖יל אֶל־דִּבְרֵ֥י הַתּוֹרָֽה׃ (יד) וַֽיִּמְצְא֖וּ כָּת֣וּב בַּתּוֹרָ֑ה אֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ בְּיַד־מֹשֶׁ֔ה אֲשֶׁר֩ יֵשְׁב֨וּ בְנֵֽי־יִשְׂרָאֵ֧ל בַּסֻּכּ֛וֹת בֶּחָ֖ג בַּחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃ (טו) וַאֲשֶׁ֣ר יַשְׁמִ֗יעוּ וְיַעֲבִ֨ירוּ ק֥וֹל בְּכָל־עָרֵיהֶם֮ וּבִירוּשָׁלִַ֣ם לֵאמֹר֒ צְא֣וּ הָהָ֗ר וְהָבִ֙יאוּ֙ עֲלֵי־זַ֙יִת֙ וַעֲלֵי־עֵ֣ץ שֶׁ֔מֶן וַעֲלֵ֤י הֲדַס֙ וַעֲלֵ֣י תְמָרִ֔ים וַעֲלֵ֖י עֵ֣ץ עָבֹ֑ת לַעֲשֹׂ֥ת סֻכֹּ֖ת כַּכָּתֽוּב׃ (פ) (טז) וַיֵּצְא֣וּ הָעָם֮ וַיָּבִיאוּ֒ וַיַּעֲשׂוּ֩ לָהֶ֨ם סֻכּ֜וֹת אִ֤ישׁ עַל־גַּגּוֹ֙ וּבְחַצְרֹ֣תֵיהֶ֔ם וּבְחַצְר֖וֹת בֵּ֣ית הָאֱלֹהִ֑ים וּבִרְחוֹב֙ שַׁ֣עַר הַמַּ֔יִם וּבִרְח֖וֹב שַׁ֥עַר אֶפְרָֽיִם׃ (יז) וַיַּֽעֲשׂ֣וּ כָֽל־הַ֠קָּהָל הַשָּׁבִ֨ים מִן־הַשְּׁבִ֥י ׀ סֻכּוֹת֮ וַיֵּשְׁב֣וּ בַסֻּכּוֹת֒ כִּ֣י לֹֽא־עָשׂ֡וּ מִימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן כֵּן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֖ד הַיּ֣וֹם הַה֑וּא וַתְּהִ֥י שִׂמְחָ֖ה גְּדוֹלָ֥ה מְאֹֽד׃ (יח) וַ֠יִּקְרָא בְּסֵ֨פֶר תּוֹרַ֤ת הָאֱלֹהִים֙ י֣וֹם ׀ בְּי֔וֹם מִן־הַיּוֹם֙ הָֽרִאשׁ֔וֹן עַ֖ד הַיּ֣וֹם הָאַחֲר֑וֹן וַיַּֽעֲשׂוּ־חָג֙ שִׁבְעַ֣ת יָמִ֔ים וּבַיּ֧וֹם הַשְּׁמִינִ֛י עֲצֶ֖רֶת כַּמִּשְׁפָּֽט׃ (פ)
(13) On the second day, the heads of the clans of all the people and the priests and Levites gathered to Ezra the scribe to study the words of the Teaching. (14) They found written in the Teaching that the LORD had commanded Moses that the Israelites must dwell in booths during the festival of the seventh month, (15) and that they must announce and proclaim throughout all their towns and Jerusalem as follows, “Go out to the mountains and bring leafy branches of olive trees, pine trees, myrtles, palms and [other] leafy trees to make booths, as it is written.” (16) So the people went out and brought them, and made themselves booths on their roofs, in their courtyards, in the courtyards of the House of God, in the square of the Water Gate and in the square of the Ephraim Gate. (17) The whole community that returned from the captivity made booths and dwelt in the booths—the Israelites had not done so from the days of Joshua son of Nun to that day—and there was very great rejoicing. (18) He read from the scroll of the Teaching of God each day, from the first to the last day. They celebrated the festival seven days, and there was a solemn gathering on the eighth, as prescribed.
Context: This is from the Biblical Book of Nehemiah. Prior to this book, King Cyrus of Persia had allowed the Jews to return from the Babylonian exile, and many did. However, Judea was in a sorry state. Nehemiah was the Royal Cupbearer, and he received permission to go get things into shape, both physically and spiritually. After the walls of the city had been rebuilt and the physical needs were taken care of, Nehemiah gathered the people on Rosh Hashanah and had Ezra read to them about the day. Once they understood that holiday and undertook to observe it, then the next day Ezra told the leaders about Sukkot so that they could start getting ready for the holiday. When Sukkot came, the people observed it with great joy.
Why would connecting with a part of their heritage be a cause for celebrating with joy?
Reason 2: The Joy of Giving
(יד) וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃
(14) You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities.
Context: We’ve seen this verse before. It’s from Deuteronomy, talking about Sukkot.
Why would the vulnerable members of society be included here?
...וּכְשֶׁהוּא אוֹכֵל וְשׁוֹתֶה חַיָּב לְהַאֲכִיל לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה עִם שְׁאָר הָעֲנִיִּים הָאֻמְלָלִים. אֲבָל מִי שֶׁנּוֹעֵל דַּלְתוֹת חֲצֵרוֹ וְאוֹכֵל וְשׁוֹתֶה הוּא וּבָנָיו וְאִשְׁתּוֹ וְאֵינוֹ מַאֲכִיל וּמַשְׁקֶה לַעֲנִיִּים וּלְמָרֵי נֶפֶשׁ אֵין זוֹ שִׂמְחַת מִצְוָה אֶלָּא שִׂמְחַת כְּרֵסוֹ....
When one eats and drinks, one must feed the stranger, the orphan, and the widow, along with the rest of the poor who are in need. But one who locks the gate of their courtyard and eats and drinks with their family and doesn't provide food and drinks for the poor and for those who are despondent, this is not the joy of a mitzvah, but rather just the joy of a full belly...
Context: This is from Maimonides’ Mishneh Torah, in the section about holidays. It is preceded by talking about how it’s particularly important to be joyous on Sukkot, and being joyous includes having good meals.
Given that people may be reluctant to approach others whom they don’t know, how can we make sure to have “the joy of the mitzvah” rather than only “the joy of a full belly”?
השיר "ושמחת בחגך והיית אך שמח" על שלל ניגוניו הוא אחת התופעות המוזרות ביותר בפולקלור היהודי לדורותיו. לא זו בלבד שאין ביטוי כזה בתורה, אלא שכל משמעותו של השיר סותרת חזיתית את מה שביקשה התורה לומר. השיר לוקח את ההתחלה ואת הסוף של שני פסוקים, שהעיקר בהם הוא דווקא מה שהשיר מדלג: "וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ... כִּי יְבָרֶכְךָ ה' אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ". לאורך כל נאום המצוות בספר דברים משה מדגיש את הצורך לדאוג לשכבות החלשות, ולכך יש חשיבות מיוחדת בתקופת האסיף, שהאדם לא יתרכז בשמחתו הפרטית על היבול שאסף, אלא ישתף בשמחתו את מי שלא זכה לשמוח בעצמו בעת הזאת, וכדברי הרמב"ם: "וכשהוא אוכל ושותה חייב להאכיל לגר ליתום ולאלמנה עם שאר העניים האומללים, אבל מי שנועל דלתות חצרו ואוכל ושותה הוא ובניו ואשתו ואינו מאכיל ומשקה לעניים ולמרי נפש – אין זו שמחת מצוה אלא שמחת כריסו... ושמחה כזו קלון היא להם".
על כן, יותר מבכל מועד אחר, יש מקום להדגיש לקראת סוכות את חובת הרגישות לחלשים בחברה - אם על ידי נתינת צדקה, אם על ידי הזמנה לסעודות החג, אם בדרכים נוספות, כדי שהשמחה הפרטית תשתלב עם השמחה שבנתינה.
ואגב כך, זה המקום לעודד יוצרים לחבר ניגון חדש, שישלב בתוכו את מילות הפסוק המלאות, וממילא יחזיר את הרעיון בפסוק למקורו.
Rabbi Amnon Bazak
This song "ve-samachta be-chagecha ve-hayita ach sameach" (you shall rejoice in your festival...and you shall have nothing by joy) with its catchy jingles is one of the weirder phenomena in Jewish folklore. Not only because there is no expression like this in the Torah, but rather because the whole meaning of the song hides what the Torah is trying to say.
The song takes the beginning of one verse and the end of the next, and the the verses essence is precisely what the song skips over: "You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities. You shall hold a festival for the LORD your God seven days, in the place that the LORD will choose; for the LORD your God will bless all your crops and all your undertakings, and you shall have nothing but joy."
Throughout the whole address of the mitzvot in the book of Deuteronomy, Moses emphasizes the need to worry about the weaker classes, and therefore, there is a unique significance during the period of gathering (asif), where one does not focus on their private joy on the abundance of their yield, but rather shares that joy with those who were not able to merit such joy on their own during this time.
And as Maimonides wrote: "And when one eats and drinks, one must feed the stranger, orphan, and widow along with the rest of the poor, but one who locks their doors and eats and drinks with their children and partner and does not feed or give drink to the poor and downtrodden, this is not the joy of fulfilling of mitzvah, but rather the joy of one's stomach...and this type of joy is disgraceful.”
Therefore, more than any other festival, on Sukkot we should emphasize to recall our obligations to be sensitive towards the weak in the community - whether through tzedakah, or inviting them to a holiday meal, or in other ways - in order that the privately celebrated joy become integrated with the joy of giving.
And related to this, there's room to encourage creating a new melody for this song, that will include all the words of the verses in their entirety, and this will thereby bring back the original message of verse.
Context: Rabbi Amnon Bazak (1966- ) is an Orthodox rabbi who teaches in Jerusalem.
Context: This cartoon was published by Steve Greenberg in the LA Jewish Journal in 2005.
How does the idea of “Time of Our Joy” connect with Rev. Martin Luther King Jr. quote, “No one is free until everyone is free” in the context of this cartoon?
Reason 3: The Joy of Community
דָּבָר אַחֵר, פְּרִי עֵץ הָדָר, אֵלּוּ יִשְׂרָאֵל, מָה אֶתְרוֹג זֶה יֵשׁ בּוֹ טַעַם וְיֵשׁ בּוֹ רֵיחַ, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְיֵשׁ בָּהֶם מַעֲשִׂים טוֹבִים. כַּפֹּת תְּמָרִים, אֵלּוּ יִשְׂרָאֵל, מָה הַתְּמָרָה הַזּוֹ יֵשׁ בּוֹ טַעַם וְאֵין בּוֹ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם תּוֹרָה וְאֵין בָּהֶם מַעֲשִׂים טוֹבִים. וַעֲנַף עֵץ עָבֹת, אֵלּוּ יִשְׂרָאֵל, מָה הֲדַס יֵשׁ בּוֹ רֵיחַ וְאֵין בּוֹ טַעַם, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם שֶׁיֵּשׁ בָּהֶם מַעֲשִׂים טוֹבִים וְאֵין בָּהֶם תּוֹרָה. וְעַרְבֵי נָחַל, אֵלּוּ יִשְׂרָאֵל, מָה עֲרָבָה זוֹ אֵין בָּהּ טַעַם וְאֵין בָּהּ רֵיחַ, כָּךְ הֵם יִשְׂרָאֵל יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁאֵין בָּהֶם לֹא תּוֹרָה וְלֹא מַעֲשִׂים טוֹבִים, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, לְאַבְּדָן אִי אֶפְשָׁר, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֻקְשְׁרוּ כֻלָּם אֲגֻדָּה אַחַת וְהֵן מְכַפְּרִין אֵלּוּ עַל אֵלּוּ, וְאִם עֲשִׂיתֶם כָּךְ אוֹתָהּ שָׁעָה אֲנִי מִתְעַלֶּה, הֲדָא הוּא דִכְתִיב (עמוס ט, ו): הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו, וְאֵימָתַי הוּא מִתְעֲלֶה כְּשֶׁהֵן עֲשׂוּיִין אֲגֻדָּה אַחַת, שֶׁנֶּאֱמַר (עמוס ט, ו): וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.
Another explanation: "The fruit of a beautiful tree" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. "The branches of a date palm" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have Torah but do not have good deeds. "And a branch of a braided tree (a myrtle)" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah. "And brook willows" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One, blessed be He, do to them? To destroy them is impossible, but rather the Holy One, blessed be He, said "bind them all together [into] one grouping and these will atone for those." And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), "He Who built the upper chambers in the heavens" (indicating his elevation). And when is He elevated? When they make one grouping, as it is stated (Ibid.), "and established His grouping on the earth." Hence Moshe warned Israel, "And you shall take for yourselves on the first day."
Context: This is from Leviticus Rabbah, a book of midrash interpreting the text of Leviticus. This source that we have here is one of several interpretations of Lev. 23:40, talking about the 4 Species that make up the lulav and etrog. It notes that each of the species has some combination of taste and smell associated with it, and it compares those to Jews who have some combination of good deeds and Jewish knowledge. The midrash argues that you need to combine all types of Jews to make a complete Jewish community, and that having a complete Jewish community is pleasing to G-d.
How does making everybody in the Jewish community feel included lead to an increase in joy?
Reason 4: Joy in Having Enough
(מז) תַּ֗חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־ה' אֱלֹקֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל׃
(47) Because you would not serve the LORD your God in joy and gladness over the abundance of everything,
Context: This is from the Biblical Book of Deuteronomy, from the section of curses that will befall the Jewish people and the reasons therefore.
Why would failure to have joy and appreciation for our abundance be a cause for misery to befall us?
בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
Ben Zoma says: Who is the wise one? He who learns from all men, as it says, "I have acquired understanding from all my teachers" (Psalms 119:99). Who is the mighty one? He who conquers his impulse, as it says, "slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city." (Proverbs 16:32). Who is the rich one? He who is happy with his lot, as it says, "When you eat [from] the work of your hands, you will be happy, and it will be well with you" (Psalms 128:2). "You will be happy" in this world, and "it will be well with you" in the world to come. Who is honored? He who honors the created beings, as it says, "For those who honor Me, I will honor; and those who despise Me will be held in little esteem" (I Samuel 2:30).
Context: This is from Pirkei Avot, a collection of Rabbinic life wisdom collected in a tractate of the Mishnah around the year 200 CE. Another way of looking at the part of this quote about being happy is:
Happiness = the amount you have / the amount you want
In all the different parts of your life where you have "things", which parts do you think you have enough in? Don't forget to include intangibles like health, family, friends, and career.
והיית אך שמח. אתה מוצא כתיב שלש שמחות בחג הסוכות. ושמחת בחגך. אך שמח. ושמחת לפני ה' אלהיך דכתיב בפרשת אמור אל הכהנים וגבי שבועות לא כתיב אלא חדא ושמחת לפני ה' אלהיך. וגבי פסח לא כתיב שמחה כלל לפי שבפסח עדיין לא נלקטו התבואות ולא פירות האילן. ובחג השבועות כבר נלקטו התבואות ואיכא חדא שמחה ולא יותר כי עדיין לא נלקטו פירות האילן וגם התבואות לתוך הבית אבל בחג הסוכות שלקטו התבואות ופירות האילן וגם הכל נאסף לתוך הבית אז השמחה היא שלימה לכך כתיב ביה שלש שמחות:
והיית אך שמח, “you shall have nothing but joy.” When discussing the festival of Sukkot, the Torah uses the expression שמחה, “joy,” three separate times, twice here and once in Leviticus 23,40. The word שמחה occurs only once in connection with the festival of Sh’vuot, and not at all in connection with the festival of Passover. Seeing that at Passover time no part of the harvest had been collected yet the time had not come to rejoice over the harvest. By the time of Sh’vuot the barley and wheat harvest had been collected, so that there was partial rejoicing. Sukkot signaled the end of the harvesting season, so that at that time the farmer’s heart was full of joy. This is reflected in the Torah using the word “joy” three times in connection with that festival.
Context: Daat Z’kenim is a Torah commentary compiled from the writings of the French and German rabbis in the 1100s and 1200s.
If Sukkot is the “Time of Our Joy” because of having enough food to eat, then in what ways should we act so everybody gets to have a time of joy?
Miss Stickley stared at Elizabeth. “Elizabeth, do you know where the Pilgrims got the idea for Thanksgiving?”
“ They just thought it up, Miss Stickley,” Elizabeth said.
“ No, Elizabeth,” Miss Stickley replied. “They read in the Bible about the Jewish harvest holiday of Tabernacles.” I knew that holiday. We called it Sukkos.
Miss Stickley was still talking. “The Pilgrims got the idea for Thanksgiving from Jews like Molly and her mama.”
Cohen, Barbara. Molly’s Pilgrim. 1983
Context: Molly’s Pilgrim is about a Jewish immigrant girl, Molly, whose homework is to make a Pilgrim doll for the Thanksgiving unit. When she explains what a Pilgrim is to her mother, her mother makes a doll that looks like a woman in the early 1900s, not a woman in the 1600s.
What’s the connection between Sukkot and Thanksgiving?
Reason 5: Pretty Things Bring Joy
דְּתַנְיָא: ״זֶה אֵלִי וְאַנְוֵהוּ״, הִתְנָאֵה לְפָנָיו בְּמִצְוֹת: עֲשֵׂה לְפָנָיו סוּכָּה נָאָה, וְלוּלָב נָאֶה, וְשׁוֹפָר נָאֶה, צִיצִית נָאָה, סֵפֶר תּוֹרָה נָאֶה, וְכָתוּב בּוֹ לִשְׁמוֹ בִּדְיוֹ נָאֶה, בְּקוּלְמוֹס נָאֶה, בְּלַבְלָר אוּמָּן, וְכוֹרְכוֹ בְּשִׁירָאִין נָאִין.
What is the source for the requirement of: “This is my God and I will glorify Him”? As it was taught in a baraita with regard to the verse: “This is my God and I will glorify Him [anveihu]”... The Sages interpreted anveihu homiletically as linguistically related to noi, beauty, and interpreted the verse: Beautify yourself before Him in mitzvot. Make before God a beautiful sukka, a beautiful lulav, a beautiful shofar, beautiful ritual fringes, beautiful Torah scroll...
Context: This is from the Babylonian Talmud, Tractate Shabbat, where it is talking about performing a circumcision on Shabbat. One of the rabbis supports his position with this verse from the Song of the Sea (Ex. 15:2), and from this discussion we get the idea of “Hiddur Mitzvah”, of beautifying the commandments. For example, you can do Kiddush using any cup, but it’s better to do it with a nice Kiddush cup or wineglass.
How do Sukkah decorations add to the joy of Sukkot?
Reason 6: Full-bodied Joy
רַבִּי מָנֵי פָּתַח (תהלים לה, י): כָּל עַצְמֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ, לֹא נֶאֱמַר פָּסוּק זֶה אֶלָּא בִּשְׁבִיל לוּלָב, הַשִּׁדְרָה שֶׁל לוּלָב דּוֹמָה לַשִּׁדְרָה שֶׁל אָדָם, וְהַהֲדַס דּוֹמֶה לָעַיִן, וַעֲרָבָה דּוֹמָה לַפֶּה, וְהָאֶתְרוֹג דּוֹמֶה לַלֵּב, אָמַר דָּוִד אֵין בְּכָל הָאֵיבָרִים גָּדוֹל מֵאֵלּוּ, שֶׁהֵן שְׁקוּלִין כְּנֶגֶד כָּל הַגּוּף, הֱוֵי: כָּל עַצְמוֹתַי תֹּאמַרְנָה.
Rabbi Mani opened, "'All of my bones shall say, "Lord, who is like you"' (Psalms 35:10). This verse was only stated for the sake of the lulav (the four species). The spine of the palm branch is similar to the spine of man. And the myrtle is similar to the eye. And the willow is similar to the mouth. And the etrog (citron), is similar to the heart. David said, 'In all of the limbs, there are no greater ones than these, as they are compared to the entire body.' This is [what is meant] by 'All of my bones shall say.'"
Context: This is from the same Leviticus Rabbah, commenting on the same verse in Leviticus about the 4 Species which make up the lulav and etrog. This commentary claims that each species is like a body part, and we have to use our whole body together.
What is the connection between joy and bringing to bear your entire body?
Rabbi Alan Lew, z''l, from This is Real and You Are Completely Unprepared
“You shall dwell in booths for seven days,” the Torah enjoins us, “so that you will know with every fiber of your being that your ancestors dwelt in booths during their sojourn in the wilderness when they were leaving Egypt.” This is a commandment we fulfill not with a gesture or a word, but with our entire body. We sit in the sukkah with our entire body. Only our entire body is capable of knowing what it felt like to leave the burden of Egyptian oppression behind, to let go of it. Egypt in Hebrew is Mitzraim. The root of this word is tzar, a narrowness. Egypt was the narrow place. Only the entire body can know what it felt like to be pushed from a place of dire constriction and into a wilderness, a spacious, open world. Only the body can know what it felt like to be born. Only the body can know the fullness of joy, and this is a commandment that can only be fulfilled with joy. All the holidays and all their rituals are to be observed with joy, but there is a special joy, an extra measure of joy, connected to Sukkot. The Torah mentions this requirement three times in connection to Sukkot.
Context: This is from Rabbi Alan Lew’s 2003 book This is Real and You are Completely Unprepared. The book provides meaning for the time from Tisha B’Av through Sukkot.
Sukkot is a full-bodied holiday - you have to use more than your words to shake a lulav/etrog, to sit (or even build) a sukkah. How does that change your experience of joy?
Reason 7: It’s Good for the Afterlife
רַבִּי בְּרוֹקָא חוֹזָאָה הֲוָה שְׁכִיחַ בְּשׁוּקָא דְּבֵי לָפָט. הֲוָה שְׁכִיחַ אֵלִיָּהוּ גַּבֵּיהּ, אֲמַר לֵיהּ: אִיכָּא בְּהַאי שׁוּקָא בַּר עָלְמָא דְּאָתֵי? … אַדְּהָכִי וְהָכִי אֲתוֹ הָנָךְ תְּרֵי אַחֵי. אֲמַר לֵיהּ: הָנָךְ נָמֵי בְּנֵי עָלְמָא דְּאָתֵי נִינְהוּ. אֲזַל לְגַבַּיְיהוּ, אֲמַר לְהוּ: מַאי עוֹבָדַיְיכוּ? אֲמַרוּ לֵיהּ: אִינָשֵׁי בָּדוֹחֵי אֲנַן, מְבַדְּחִינַן עֲצִיבֵי. אִי נָמֵי, כִּי חָזֵינַן בֵּי תְרֵי דְּאִית לְהוּ תִּיגְרָא בַּהֲדַיְיהוּ, טָרְחִינַן וְעָבְדִינַן לְהוּ שְׁלָמָא.
§ Rabbi Beroka Ḥoza’a was often found in the market of Bei Lefet, and Elijah the Prophet would often appear to him. Once Rabbi Beroka said to Elijah: Of all the people who come here, is there anyone in this market worthy of the World-to-Come? ...In the meantime, two brothers came to the marketplace. Elijah said to Rabbi Beroka: These two also have a share in the World-to-Come. Rabbi Beroka went over to the men and said to them: What is your occupation? They said to him: We are jesters, and we cheer up the depressed. Alternatively, when we see two people who have a quarrel between them, we strive to make peace. It is said that for this behavior one enjoys the profits of his actions in this world, and yet his reward is not diminished in the World-to-Come.
Context: This text comes from the Babylonian Talmud, Tractate Ta’anit, which is about fasts. Ta’anit says that localized fasts should be declared in the face of impending disasters (disease, locusts, etc. which are in nearby towns), because the merit of the fast might save the locality from the disaster. While the Gemara is talking about disasters, it goes on to tell stories about disasters that befell one part of a town, but not the part where a great rabbi lived. Everybody thought it was because of the great rabbi that the section was spared, but each time this happened a dream revealed that it was because of an ordinary person’s good deeds that that part of town was not affected. The Gemara then goes on to talk about other meritorious ordinary people, and that brings us to our text.
How does bringing joy to people provide “profits of the action” in this world?
מִצְוָה גְּדוֹלָה לִהְיוֹת בְּשִׂמְחָה תָּמִיד, וּלְהִתְגַּבֵּר לְהַרְחִיק הָעַצְבוּת וְהַמָּרָה שְׁחֹרָה בְּכָל כֹּחוֹ.
It is a great mitzvah to always be happy, and to make every effort to determinedly keep depression and gloom at bay.
Context: The Likutei Moharan was written by Rabbi Nachman of Bratslav around 1810 in Ukraine. This excerpt is from a whole section about joy. The first 5 words have been set to music.
Sukkot comes as Seasonal Affective Disorder starts to kick in with the waning sunlight hours. What are ways to “keep depression and gloom at bay”, particularly in times when the news makes us anxious?
Reason 8: Joy Helps You Serve G-d
עִבְדוּ אֶת יְהוָה בְּשִׂמְחָה
Serve Hashem with joy
Context: This comes from the Biblical Book of Psalms.
How can you serve G-d with joy?
(כ) כְּשֶׁאָדָם אוֹכֵל וְשׁוֹתֶה וְשָׂמֵחַ בָּרֶגֶל לֹא יִמָּשֵׁךְ בְּיַיִן וּבִשְׂחוֹק וְקַלּוּת רֹאשׁ וְיֹאמַר שֶׁכָּל מִי שֶׁיּוֹסִיף בָּזֶה יַרְבֶּה בְּמִצְוַת שִׂמְחָה. שֶׁהַשִּׁכְרוּת וְהַשְּׂחוֹק הָרַבָּה וְקַלּוּת הָרֹאשׁ אֵינָהּ שִׂמְחָה אֶלָּא הוֹלְלוּת וְסִכְלוּת וְלֹא נִצְטַוֵּינוּ עַל הַהוֹלְלוּת וְהַסִּכְלוּת אֶלָּא עַל הַשִּׂמְחָה שֶׁיֵּשׁ בָּהּ עֲבוֹדַת יוֹצֵר הַכּל שֶׁנֶּאֱמַר (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כּל". הָא לָמַדְתָּ שֶׁהָעֲבוֹדָה בְּשִׂמְחָה. וְאִי אֶפְשָׁר לַעֲבֹד אֶת הַשֵּׁם לֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ שִׁכְרוּת:
(20) When a person eats, drinks, and celebrates on a festival, he should not let himself become overly drawn to drinking wine, mirth, and light-headedness, saying, "whoever indulges in these activities more is increasing [his observance of] the mitzvah of rejoicing." For drunkenness, profuse mirth, and light-headedness are not rejoicing; they are wildness and foolishness.
And we were not commanded to indulge in wildness or foolishness, but rather in rejoicing that involves the service of the Creator of all existence. As it is stated, "Because you did not serve God, Your Lord, with happiness and a glad heart from an abundance of prosperity." (Deuteronomy 28:47) This teaches us that service [of God] involves joy. But it is impossible to serve God while in the midst of levity, light-headedness, or drunkenness.
Context: This is from Maimonides’ Mishneh Torah, a bit further on from the part about how not including the vulnerable in your holidays celebration is a “rejoicing of the belly”.
If not enough joy isn’t good, and too much joy isn’t good, how do you find “the golden mean”?
(טו) הַשִּׂמְחָה שֶׁיִּשְׂמַח אָדָם בַּעֲשִׂיַּת הַמִּצְוָה וּבְאַהֲבַת הָאֵל שֶׁצִּוָּה בָּהֶן. עֲבוֹדָה גְּדוֹלָה הִיא. וְכָל הַמּוֹנֵעַ עַצְמוֹ מִשִּׂמְחָה זוֹ רָאוּי לְהִפָּרַע מִמֶּנּוּ שֶׁנֶּאֱמַר (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב". וְכָל הַמֵּגִיס דַּעְתּוֹ וְחוֹלֵק כָּבוֹד לְעַצְמוֹ וּמִתְכַּבֵּד בְּעֵינָיו בִּמְקוֹמוֹת אֵלּוּ חוֹטֵא וְשׁוֹטֶה. וְעַל זֶה הִזְהִיר שְׁלֹמֹה וְאָמַר (משלי כה ו) "אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ". וְכָל הַמַּשְׁפִּיל עַצְמוֹ וּמֵקֵל גּוּפוֹ בִּמְקוֹמוֹת אֵלּוּ הוּא הַגָּדוֹל הַמְכֻבָּד הָעוֹבֵד מֵאַהֲבָה. וְכֵן דָּוִד מֶלֶךְ יִשְׂרָאֵל אָמַר (שמואל ב ו כב) "וּנְקַלֹּתִי עוֹד מִזֹּאת וְהָיִיתִי שָׁפָל בְּעֵינָי". וְאֵין הַגְּדֻלָּה וְהַכָּבוֹד אֶלָּא לִשְׂמֹחַ לִפְנֵי ה' שֶׁנֶּאֱמַר (שמואל ב ו טז) "וְהַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי ה'": סָלִיק הִלְכוֹת שׁוֹפָּר סֻכָּה וְלוּלָב
(15) The joy which a person derives from doing good deeds and from loving God, who has commanded us to practise good deeds, is a supreme form of divine worship. Anyone who holds themself back from this rejoicing deserves punishment, as it is written: "Because you have not served the Lord your God with joy and with a glad heart" (Deuteronomy 28:47). Anyone who is arrogant and insists on self-glory on such occasions is both a sinner and a fool. King Solomon had this in mind when he said: "Do not glorify yourself in the presence of the King" (Proverbs 25:6). On the other hand, anyone who thinks lightly of himself on such occasions is indeed great and honored, for he serves the Lord out of love. David, King of Israel, expressed this thought when he said: "I will hold myself even more lightly esteemed than this, humbling myself in my own eyes" (II Samuel 6:22). True greatness and honor are attained only by rejoicing before the Lord, as it is written: "King David was leaping and dancing before the Lord" (II Samuel 6:16).
Context: This is from Maimonides’ Mishneh Torah, this time from the part about Rosh Hashanah and Sukkot specifically.
What’s the connection between the joy from doing good deeds and worshipping G-d?
Reason 9: Party Time in the Temple
(יב) אַף עַל פִּי שֶׁכָּל הַמּוֹעֲדוֹת מִצְוָה לִשְׂמֹחַ בָּהֶן. בְּחַג הַסֻּכּוֹת הָיְתָה בַּמִּקְדָּשׁ יוֹם שִׂמְחָה יְתֵרָה שֶׁנֶּאֱמַר (ויקרא כג מ) "וּשְׂמַחְתֶּם לִפְנֵי ה' אֱלֹהֵיכֶם שִׁבְעַת יָמִים"...
(12) Although we are required to rejoice on all festivals, there was special rejoicing in the Temple during the Sukkoth festival, as it is written: "You shall rejoice before the Lord your God seven days" (Leviticus 23:40)...
Context: This is from Maimonides' Mishneh Torah, in the section about Sukkot.
If you were charged with infusing joy into the Temple's Sukkot celebration, how might you do it?
(א) הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו:
(ב) בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, יָרְדוּ לְעֶזְרַת נָשִׁים, וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם, וְאַרְבָּעָה סְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן, וְאַרְבָּעָה סֻלָּמוֹת לְכָל אֶחָד וְאֶחָד, וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהֻנָּה וּבִידֵיהֶם כַּדִּים שֶׁל שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לֹג, שֶׁהֵן מַטִּילִין לְכָל סֵפֶל וָסֵפֶל:
(ג) מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָנֵיהֶן מֵהֶן הָיוּ מַפְקִיעִין, וּבָהֶן הָיוּ מַדְלִיקִין, וְלֹא הָיְתָה חָצֵר בִּירוּשָׁלַיִם שֶׁאֵינָהּ מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה:
(ד) חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ:
(1) The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.
(2) At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.
(3) From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.
(4) Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the rooster crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’ (Ezek. 8:16), but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”
תַּנְיָא: אָמְרוּ עָלָיו עַל רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, כְּשֶׁהָיָה שָׂמֵחַ שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, הָיָה נוֹטֵל שְׁמֹנֶה אֲבוּקוֹת שֶׁל אוֹר, וְזוֹרֵק אַחַת וְנוֹטֵל אַחַת וְאֵין נוֹגְעוֹת זוֹ בָּזוֹ. וּכְשֶׁהוּא מִשְׁתַּחֲוֶה, נוֹעֵץ שְׁנֵי גּוּדָלָיו בָּאָרֶץ וְשׁוֹחֶה וְנוֹשֵׁק אֶת הָרִצְפָּה וְזוֹקֵף, וְאֵין כׇּל בְּרִיָּה יְכוֹלָה לַעֲשׂוֹת כֵּן, וְזוֹ הִיא קִידָּה.
§ It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved. And this was the form of bowing called kidda performed by the High Priest.
Context: This is from the Mishnah, Tractate Sukkah, which is, logically enough, about Sukkot. There was a large celebration on the Intermediate Days (Chol HaMoed) of Sukkot, called "Simchat Beit HaShoeivah", "The Rejoicing of the House of Water-Drawing". This describes it.
Because Sukkot comes right before the rainy season starts (on the 8th day of Sukkot - Shmini Atzeret), the “water-drawing” was a symbolic way of starting the rainy season. Water would be drawn from a spring and poured on the alter.
A “log” is a Biblical measurement of liquid. 10 logs = 3.05 liters
The quote at the end about ancestors worshipping the sun comes from Ezekiel 8:16 - one of the abominations leading to the destruction of the First Temple.
The bonus text is from the Gemara on this section of the Mishnah.
If the "Simchat Beit HaSho-eivah" was an implementation of the verse from Psalms, “Serve the Lord with joy” (Ps. 100:2), what could a modern implementation be?
Reason 10: The Joy of Drinking Refreshing Water
(ו) כָּל שִׁבְעַת יְמֵי הֶחָג מְנַסְּכִין אֶת הַמַּיִם עַל גַּבֵּי הַמִּזְבֵּחַ. וְדָבָר זֶה הֲלָכָה לְמשֶׁה מִסִּינַי. וְעִם נִסּוּךְ הַיַּיִן שֶׁל תָּמִיד שֶׁל שַׁחַר הָיָה מְנַסֵּךְ הַמַּיִם לְבַדּוֹ:
(6) All seven days of the festival, water is poured on the altar. This matter is a Halacha LeMoshe MiSinai. Along with the wine libation that accompanied the daily Tamid sacrifice in the morning, the water libation was performed separately.
(ט) נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן:
(9) How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log [a measurement of liquid] he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.
Context: The first text is from Maimonides’ Mishneh Torah, this time from the section about the sacrifices that were offered in the Temple. A “Halacha L’Moshe MiSinai” is “Law [Given] to Moses on [Mt.] Sinai”, basically - something that isn’t in the Torah but we’re going to claim is as authoritative as if it were.
The second text is the Mishnah, Tractate Sukkah. Based on this mishnah, Maimonides writes that on Sukkot there was a water libation (liquid offering) every day of Sukkot. While this isn’t actually in the Torah, the ancient rabbis worked very hard to prove that it was somehow alluded to there (https://www.thetorah.com/article/water-libation-a-sukkot-rain-making-ritual). Relatedly, the species in the lulav and etrog are all water-intensive plants.
Given that the rainy season in Israel began on the 8th day of Sukkot (Shmini Atzeret), why would there be an emphasis on water during Sukkot?
Context: The first text is from Maimonides’ Mishneh Torah, this time from the section about the sacrifices that were offered in the Temple. The second text is the Mishnah, Tractate Sukkah. Based on this mishnah, Maimonides writes that on Sukkot there was a water libation (liquid offering) every day of Sukkot. While this isn’t actually in the Torah, the ancient rabbis worked very hard to prove that it was somehow alluded to there (https://www.thetorah.com/article/water-libation-a-sukkot-rain-making-ritual). Relatedly, the species in the lulav and etrog are all water-intensive plants.Given that the rainy season in Israel began on the 8th day of Sukkot (Shmini Atzeret), why would there be an emphasis on water during Sukkot?
(ח) ... הַשּׁוֹתֶה מַיִם לִצְמָאוֹ, אוֹמֵר שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ. רַבִּי טַרְפוֹן אוֹמֵר, בּוֹרֵא נְפָשׁוֹת רַבּוֹת:
(8) ... If one drinks water to quench his thirst, he says “By Whose word all things exist.” Rabbi Tarfon says: “Who creates many living things and their requirements.”
Context: This is from the Mishnah, Tractate Brachot, which is about Blessings. Actually, most of the tractate is about prayers (the entire Mishnah, which starts with this tractate, kicks off with discussing when exactly you can say the Shema in the evening), but Chapter 6 really is about blessings, specifically for food.
Why would Judaism want to inculcate an attitude of gratitude every time somebody quenches their thirst?
“That’s it, of course. That’s it at last! ‘Delicious is a drink of cool water when you’re very, very thirsty.’ “
Babbitt, Natalie. The Search for Delicious. 1969.
Context: In The Search for Delicious, by Natalie Babbitt, the Prime Minister is writing a dictionary with examples for each word. Nobody can agree on the best example for “Delicious”, so the Prime Minister’s son is sent to take a poll of the kingdom. Meanwhile, Hemlock dams up the only source of water in an effort to blackmail the people into killing the king and making him king.
If water brings joy, how can we make sure more people have access to water?
Reason 11: The Joy of Sharing with Others
To Heal A Fractured World, Rabbi Sacks, page 5
The ethical life is a form of celebration. Doing good is not painful, a matter of our duty and a chastising conscience. The key term here is simcha, usually translated as ‘joy’. What it really means is the happiness we share, or better still, the happiness we make by sharing.
Rabbi Sacks, Collective Joy 5779
...share your happiness with others, and, in the midst of that collective, national celebration, serve God. Blessings are not measured by how much we own or earn or spend or possess but by how much we share. Simcha is the mark of a sacred society. It is a place of collective joy.
Context: Lord Rabbi Jonathan Sacks was the chief rabbi of Great Britain (or at least the Orthodox congregations therein) from 1991 to 2013. These selections are from some of his prolific writings.
In this day and age, how can you safely share your abundance with others?
יוֹמָא קַדְמָאָה אַבְרָהָם, דְּדַרְגֵּיהּ חֶסֶד...יוֹמָא תִּנְיָינָא יִצְחָק, דְּדַרְגֵּיהּ גְּבוּרָה...
On the first day, we invite Abraham, who represents lovingkindness...on the second day, we invite Isaac, who represents strength...
Context: This is from the Zohar, a mystical text attributed to Rabbi Shimon bar Yochai (100s CE), but probably written by Moses de Leon (1200s). I have no idea what the context is for this specific selection. Ushpizin are virtual guests that we invite into our sukkah to celebrate Sukkot with us.
How can you invite people to celebrate Sukkot virtually with you?
Ushpizin
A custom originating with Kabbalah is to recite the ushpizin prayer to "invite" one of seven "exalted guests" into the sukkah. These ushpizin (אושפיזין 'guests'), represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson which teaches the parallels of the spiritual focus of the day on which they visit.
Some streams of Judaism also recognize the Ushpizot, or female shepherds of Israel, coidentified with the seven female prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Hulda and Esther.
Sarah (earlier known in the Bible as Sarai) is Abraham's wife, with whom she journeyed from Ur to Canaan to Egypt and back. Sarah's barrenness jeopardizes the covenant God made with her and Abraham to make their progeny numerous and give them the land of Israel. When God promises Sarah that in her old age she will have a son, she laughs at the prospect. Later, her son, Isaac, is named in tribute to her laughter (Isaac means laughter).
Miriam first appears in the Torah as the unnamed sister of baby Moses. She saves him from drowning by convincing the daughter of Pharaoh to adopt him and raise him as her own son. In her next appearance in the narrative, she is identified as "Miriam the Prophet" who leads the Israelite women in song and dance after the crossing of the Sea of Reeds.
Deborah is the Bible's only female judge and the only judge to be called a prophet. As the ruler of the Israelites, she plays a critical role in the Israelites' victory over the Caananites led by King Jabin and his general, Sisera. Deborah is judgment.
Hannah is one of the two wives of Elkanah. In despair over being childless, Hannah goes with her husband to the temple at Shiloh and makes a private plea to become pregnant with a son. God hears Hannah's words, and she becomes pregnant and gives birth to a son, Samuel. In her joy, Hannah sings a triumphant song that proclaims her success over her adversaries and the ultimate power of God.
Avigail's story begins with a description of the wealth of Nabal, her husband. The soon-to-be King David, traveling in the area, asks Nabal for hospitality. Nabal refuses, and David, angered, prepares to attack him. Avigail brings David gifts of food and drink and asks him to spare her husband.
Huldah is a prophet who validates a scroll found in the temple during the time of King Josiah. Josiah sends his ministers to ask Huldah if the scroll is authentic. It appears from this scene that prophecy was a role that was open to women in biblical times. Huldah's prophetic statements have a historic impact, as they legitimize the text of the Bible.
Esther is introduced as one of the young virgins taken into the Persian King Ahasuerus's harem as possible replacements for Vashti, the king's banished wife. Esther is chosen to become queen but does not make her Jewish identity known to the king or his court until it becomes necessary for her to reveal herself to save her people.
From Ritualwell.org
Context: This is from RitualWell.com, which reimagines Jewish ritual to be meaningful to Jews for whom traditional rituals don't work.
Although there are traditional guests for each night, one could also invite other "imaginary guests". Who from your personal or historical past would you want to invite to share Sukkot dinner with you at some point?
Reason 12: The Joy of That Which is Fleeting
(י) וְכֹל֙ אֲשֶׁ֣ר שָֽׁאֲל֣וּ עֵינַ֔י לֹ֥א אָצַ֖לְתִּי מֵהֶ֑ם לֹֽא־מָנַ֨עְתִּי אֶת־לִבִּ֜י מִכָּל־שִׂמְחָ֗ה כִּֽי־לִבִּ֤י שָׂמֵ֙חַ֙ מִכָּל־עֲמָלִ֔י וְזֶֽה־הָיָ֥ה חֶלְקִ֖י מִכָּל־עֲמָלִֽי׃ (יא) וּפָנִ֣יתִֽי אֲנִ֗י בְּכָל־מַעֲשַׂי֙ שֶֽׁעָשׂ֣וּ יָדַ֔י וּבֶֽעָמָ֖ל שֶׁעָמַ֣לְתִּי לַעֲשׂ֑וֹת וְהִנֵּ֨ה הַכֹּ֥ל הֶ֙בֶל֙ וּרְע֣וּת ר֔וּחַ וְאֵ֥ין יִתְר֖וֹן תַּ֥חַת הַשָּֽׁמֶשׁ׃
(10) I withheld from my eyes nothing they asked for, and denied myself no enjoyment; rather, I got enjoyment out of all my wealth. And that was all I got out of my wealth. (11) Then my thoughts turned to all the fortune my hands had built up, to the wealth I had acquired and won—and oh, it was all futile and pursuit of wind; there was no real value under the sun!
Context: This is from the Biblical Book of Ecclesiastes, known as Kohelet in Hebrew. Kohelet is traditionally read on Sukkot, possibly to keep people from getting too exuberant when celebrating the harvest. It is ascribed to Solomon (900s BCE), but scholars think it was probably written much later (450-180 BCE).
Why would it make you happier, knowing that your time for enjoying your abundance is limited?
One day Solomon decided to humble Benaiah Ben Yehoyada, his most trusted minister.
He said to him, "Benaiah, there is a certain ring that I want you to bring to me. I wish to wear it for Sukkot which gives you six months to find it."
"If it exists anywhere on earth, your majesty," replied Benaiah, "I will find it and bring it to you, but what makes the ring so special?"
"It has magic powers," answered the king. "If a happy man looks at it, he becomes sad, and if a sad man looks at it, he becomes happy."
Solomon knew that no such ring existed in the world, but he wished to give his minister a little taste of humility. Spring passed and then summer, and still Benaiah had no idea where he could find the ring. On the night before Sukkot, he decided to take a walk in one of the poorest quarters of Jerusalem. He passed by a merchant who had begun to set out the day's wares on a shabby carpet.
"Have you by any chance heard of a magic ring that makes the happy wearer forget his joy and the broken-hearted wearer forget his sorrows?" asked Benaiah.
He watched the grandfather take a plain gold ring from his carpet and engrave something on it. When Benaiah read the words on the ring, his face broke out in a wide smile. That night the entire city welcomed in the holiday of Sukkot with great festivity.
"Well, my friend," said Solomon, "have you found what I sent you after?" All the ministers laughed and Solomon himself smiled. To everyone's surprise, Benaiah held up a small gold ring and declared, "Here it is, your majesty!"
As soon as Solomon read the inscription, the smile vanished from his face. The jeweler had written three Hebrew letters on the gold band: gimel, zayin, yud, which began the words "Gam zeh ya'avor" "This too shall pass."
At that moment Solomon realized that all his wisdom and fabulous wealth and tremendous power were but fleeting things, for one day he would be nothing but dust.
~ Jewish folklore
Context: This is a Jewish folktale, a Midrash of sorts. Although it draws on Biblical characters, the story is not in the Bible.
There is an alternate version in which the magic ring makes happy people happier (with the same inscription). Why would the phrase “This too shall pass” intensify one’s happiness?
The Rap on Happiness by Amy Bloom, New York Times Book Review, Jan 20, 2010
We could canvass Gore, Rubin, Gilbert, the Dalai Lama [writers of books on happiness] and the many authors on the happier.com Web site and produce the Fundamentally Sound, Sure-Fire Top Five Components of Happiness: (1) Be in possession of the basics — food, shelter, good health, safety. (2) Get enough sleep. (3) Have relationships that matter to you. (4) Take compassionate care of others and of yourself. (5) Have work or an interest that engages you.
I don’t see how even the most high-minded, cynical or curmudgeonly person could argue with that.
The real problem with happiness is neither its pursuers nor their books; it’s happiness itself. Happiness is like beauty: part of its glory lies in its transience. It is deep but often brief (as Frost would have it), and much great prose and poetry make note of this. Frank Kermode wrote, “It seems there is a sort of calamity built into the texture of life.” To hold happiness is to hold the understanding that the world passes away from us, that the petals fall and the beloved dies. No amount of mockery, no amount of fashionable scowling will keep any of us from knowing and savoring the pleasure of the sun on our faces or save us from the adult understanding that it cannot last forever.
Context: This is from The New York Times Review of Books, specifically Amy Bloom’s review of several books about happiness. (https://www.nytimes.com/2010/01/31/books/review/Bloom-t.html).
Do you agree with her conclusions?
Reason 13: Joy Because G-d is Happy
(ד) ימי הסוכות שנקראו זמן שמחתינו כי השי"ת זיכה אותנו לישב בצלו. והיא מעין בחינת גן עדן דכתיב "וישם שם כו' האדם." ועיקר הבריאה הי' להיות דירת האדם שם. ושם הי' השמחה כמ"ש "כשמחך יצירך בגן עדן." והגם שכ' "ויגרש את האדם." אעפ"כ יש זמנים שמתנוצץ קצת הארה מבחינת גן עדן. והשי"ת הכניסנו לדירה זו שחל עלי' שם שמים כדאיתא בגמ' "והשמחה במעונו." לכן דירה זו מביאה השמחה.
ובוודאי ע"י טהרתן של ישראל ביוכ"פ יש שמחה לפניו במרום. לכן יש לנו לשמוח בשמחת הבורא ית'. וז"ש לפני ה' תטהרו. ומלבד שזכינו לטהרה יש לנו להתענג בשמחת השי"ת בנו:
(4) The days of Sukkot are called "seasons of our joy," because God has privileged us to dwell in God's shade. The sukkah is something like the Garden of Eden, where it says: "He placed there the person who God had made: (Gen. 2:8). The true intent of Creation was that humans dwell there, in that place of joy, of which we say [in the wedding blessings]: "...as You gave joy to Your creature in Eden of old." Even though we are also told that "God expelled the human" (Gen. 3:24), there are times when some bit of Eden still glows. God has brought us into this dwelling that belongs to the ream of heaven, as the Talmud says [prescribing the grace after a wedding-banquet]: "There is joy in God's dwelling place." That is why being in this place bring us joy.
God above is surely happy because Israel have purified themselves before God on Yom Kippur. We now partake of God's joy. Of this, Scripture says: "Before the Lord [or 'for the Lord's sake'] you will be purified" (Lev. 16:30). We rejoice not only at our purification but also in the joy God takes in us.
Context: This S’fat Emet is a Chassidic Torah commentary published around 1905. It was written by Rabbi Yehudah Leib Alter of Gur. There’s a debate in the Talmud (Sukkah 11b) over whether the “sukkahs” in the Torah were actual booths (per Rabbi Akiba) or “the clouds of glory” with which G-d protected the Israelites during their wandering (per Rabbi Eliezer). The S’fat Emet seems to allude to both of these.
Have you felt G-d’s presence before, and if so, how?
With appreciation to: Sefaria Education, Rabbi Yoni Regev, Marc Soloway, Adam Starr, Yaakov Lasson, Dovid Birk, Hadassah Silberstein, Gabriel Katz, David Fainsilber, Ori Bergman, Paula Winnig, Rabbi Benjamin Barer, Tamar Fox, and Rabbi Alan Lew.
Appendix: General Background on How the Festivals Developed
During the Babylonian Exile, in Babylonia the people had become accustomed to rest from work on the Sabbath, and on such holidays as Passover, Sukkot, and Shavuot. In Judea they had refrained from working on these days because their religion forbade them. In Babylonia, many of them supposed that they no longer needed to observe their religion. Nevertheless, most of them continued to rest on such occasions. They probably argued that they were doing this in memory of the old days when their nation was free and independent. Besides the feasts and the days of rest, they also began to observe days of fasting. All of them mourned on the anniversary of the day when the walls of Jerusalem began to crumble under the attacks of the Babylonians, and on the day when the city fell. For these reasons, the 10th of Tevet, the 17th of Tammuz, and the 9th of Av were observed as fast days. Such days of rejoicing and of mourning were almost enough to keep the Jews separate from the Babylonians, and to unit them in common memories.
The Jews lived in groups. It was therefore natural for those living near one another to meet on the days when they decided not to do any work in their fields or in their shops. On Sabbaths, feast days, and fast days they would gather together and recall the glories of the past. They could not perform the sacrifices which the priests used to offer up on such occasions, but they could sing the songs which accompanied the sacrifices, and which the scribes had succeeded in collecting. It was most likely on such occasions that the prophets addressed the people and told them not to give up hope, and taught them how much worthier the God of Israel was than the gods whom the Babylonians worshipped. A prophet or scribe who was present read to the assembly a portion of the Torah or the written work of a prophet who had lived long before and who had urged the Judeans or the Israelites to be a godly people. These meetings thus provided the real means for the preservation of the Jews.
- A History of the Jews, by Solomon Grayzel, p. 32-33