The Yom Tov of Succos is uniquely described as zman simchaseinu – the time of our joy – when we celebrate the abundance of our crops and harvest, as it says (Devarim 16:13-14), “… When you gather in from your threshing floor and from your wine cellar … you shall rejoice on your festival ….” Yet, there are aspects of the chag that could possibly diminish one’s degree of happiness. We are commanded to leave our “permanent” homes and spend seven days in temporary structures. We also read Koheles on Shabbos Chol HaMoed, which is somber as it highlights the futility of mundane pursuits and pleasures in this world. What could be the purpose of tempering our joy with discouragement?
Our sages teach us that the two main mitzvos of Succos are (Vayikra 23:42), “For a seven-day period you shall live Succos,” and (Vayikra 23:40), “And you shall take for yourselves … [the Four Species].” Is there, in fact, any connection between these two mitzvos?
Yeshaya HaNavi says (61:10), “I will rejoice intensely with Hashem, my soul will exult with my G-d, for He has dressed me with garments of salvation … like a bridegroom who dons garments of glory, and like a bride who bedecks herself with jewelry.”
R’ Asher Druck offers an interesting insight. Certainly, a chosson and kallah are very joyful to be dressed in beautiful clothing, but how unfortunate it would be if their joy was solely because of their garments. The true joy of the occasion is that they merited each other and they will build a life of Torah together.
The Navi is saying that his source of joy is not the clothing themselves; rather, he will rejoice with Hashem because it is He gave him those clothing.
That is the essence of the Yom Tov of Succos. It is especially at the time of harvest, when we celebrate the abundance of our crops, that the Torah instructs us to leave our secure homes and go into the succah. The succah commemorates the Clouds of Glory, and alludes to the Divine Providence that enveloped the Jewish Nation in the Midbar.
None of the Four Species can grow without water, nor can the world exist without water. Many make the blessing on the lulav and esrog in the succah to underscore our dependence on Hashem’s protection – for only He can make it rain. Thus as we rejoice with the ingathering of the harvest we simultaneously recognize that all our material gain is from Hashem, and we exult in the knowledge that it is Hashem who grants us our sustenance.
The reading of Koheles gives us the opportunity to contemplate the reason we are here in this world. It reminds us not to become steeped in our pursuit of materialism and to always remember the merciful kindness of Hashem.
The Rambam in Hilchos Lulav (8:16) writes that it is a mitzvah to maximize our joy in the celebration of the Yom Tov. Rejoicing in the fulfillment of the mitzvos and one’s love for Hashem is a great service. Our joy should be further compounded by the fact that we have surely been cleansed of all our sins on Yom Kippur. We are promised in Tehillim (97:11), “Those who are upright in heart in their performance of the mitzvos will experience great happiness and delight.”
The Kapishnitzer Rebbe, who lived in New York, was dedicated in his service of Hashem and well known for his exceptional righteousness.
Once, the Kapishnitzer became ill before Succos. Concerned about the Rebbe’s health, the gabbaim and family members discussed the advisability of allowing him to sleep in the succah as was his custom. To be sure, the Shulchan Aruch speaks of an ill person or one experiencing pain being exempt from sleeping in the succah. However, when they broached the subject to the Kapishnitzer he refused to agree to forego sleeping in the succah. He insisted that his illness did not excuse him from the mitzvah, and its fulfillment was simply too precious for him to give up.
When the family realized what they were up against, they appealed to the eminent Satmar Rav, the VaYoel Moshe, who was a close friend of the Kapishnitzer, to dissuade the Kapishnitzer from sleeping in the succah that year.
The Satmar Rav said that it was not a conversation to be had over the phone, and he would come in person to speak the Kapishnitzer. During their visit, the Satmar Rav brought up the matter of sleeping in the succah. He suggested that it would perhaps be more prudent for the Kapishnitzer to guard his health and not sleep in the succah. The Kapishnitzer did not respond, and they continued to talk about other matters.
When the Satmar Rav was ready to leave, the Kapishnitzer whispered into his ear, “If you were in my situation, would you forego sleeping in the succah?”
The Satmar Rav smiled, but did not answer.
That Succos the Kapishnitzer Rebbe slept in the succah every night. Not only did his health not deteriorate, but by the end of Succos he was completely better. Such was the mesiras nefesh of the Kapishnitzer for the mitzvah of succah.
