Smile

The Talmud learns (Chagigah 18a) that the words (Vayikra 23:4) “Eileh mo’adei Hashem – these are the appointed Festivals of Hashem” refer specifically to Chol HaMoed, the Intermediate Days of Yom Tov.

The Zohar compares the days of Chol HaMoed to the moon, which does not possess its own light. Rather, its light is derived from the reflection of the sun.

In a similar manner, Chol HaMoed does not produce its own Kedusha (holiness). It reflects the sanctity and the light of the Yom Tov by which it is surrounded. The unique Kedusha of the Yom Tov infuses each day with a special quality, and therefore we celebrate on Chol HaMoed by wearing Yom Tov clothing and refraining from certain forms of work.

In the Kiddush for Shalosh Regalim we recite – “Vatiten lanu Hashem Elokeinu b’ahava mo’adim l’simcha chagim uz’manim l’sasson – and You, Hashem, gave us with love appointed festivals for gladness, holidays and times for joy.” The Vilna Gaon comments on the difference between simcha (gladness) and sasson (joy) and their respective relationships to mo’adim and chagim uz’manim. He explains that simcha is a feeling deep inside the heart, an inner pleasure. Sasson, on the other hand, is a joy that one exhibits and is outwardly apparent.

On the mo’adim, which include the days of Rosh Hashanah and Yom Kippur, the emotion of simcha is appropriate, but not sasson, because it is not a time when we express our happiness externally. For example, Hallel is not recited on the Yomim Nora’im. Conversely, during our chagim uz’manim, it is a time of sasson, when there is a public manifestation of happiness and we proclaim our joy.

A Yid, who was advanced in years once came to R’ Avigdor Miller before the Yomim Nora’Im.

“Rabbeinu,” he asked, “what is the best way that one can prepare himself for the Yemei Hadin (Days of Judgment)?”

R’ Avigdor Miller told him, “Smile.”

Certain that the Rav must have misunderstood or not heard what he had asked, the Yid repeated his question.

“You think that because I am an older person I didn’t understand you?” asked R’ Avigdor. “I understand you very well. I have many years of experience, and I will tell you what will do the most for you on the Yom Hadin. Smile, and bring a smile to the face of others.”

“Why?” asked the Yid.

“Let me try to explain it to you,” said R’ Avigdor.

“A supermarket with many customers was very successful. One year, however, business was not so good, and the manager immediately apprised the owner of the situation.

“‘We will have to terminate some employees to reduce the work staff,’ said the owner, and, after analyzing the list of workers he determined there were some who were not essential and would be let go.

“When the manager reviewed the selected names, he stopped at one name and said, ‘No. I am pleading with you not to terminate this employee, who works in the produce department.’

“‘Why not?’ asked the owner. ‘We can have other employees restock the fruits and vegetables and get rid of any produce that is spoiled.’

“‘In fact, this employee is one of our greatest assets. True, his job is not that important, but you should know that many of our customers come in regularly just because of him. A smile lights up his face when the customer walks in. He asks them how they are, if they found everything they needed, or if they require some assistance. If you let him go, many of your loyal customers will stop coming.’

“When the owner heard this, he immediately decided to keep the worker. He even gave the worker a raise, to encourage him to continue to spread good cheer among the customers.”

R’ Avigdor Miller continued, “Hashem inspects all the deeds that one has done throughout the year, as we say in the Unesaneh Tokef prayer, ‘All mankind will pass before You like members of the flock.’

“It is possible that He may observe that the individual has been lax in his achievements in this world, causing his ‘employment’ on earth to be threatened. However, an individual who smiles, spreads joy, lifts the spirits of others, and generates positive vibes – makes the world a better place. In Shamayim it is determined that although the individual did not fulfill his mission, he is an important ‘employee’ on earth who makes a difference in the lives of others and serves as an inspiration for them to do good. That individual then earns a meritorious judgment.”

In Shaarei Teshuvah (1:18), Rabbeinu Yonah, citing Shlomo HaMelech (Mishlei 28:12), says that the tzaddikim honor and glorify people for their good traits, while the wicked people seek the faults and mistakes of others to put them down, even when they have already repented. It is possible that a Yid doesn’t come to minyan all the time, but the tzaddik looks only for the good in others, and says to him, “It’s wonderful that you wear a yarmulke,” even if it’s only on Shabbos. The tzaddik has a “good eye,” and he is written in the Book of Life. The rasha looks for shortcomings in others – he has complaints about the neighbor, his colleague at work, the boss. That person is not in a good place in Shamayim.

The Baal HaTanya writes that on Rosh Hashanah all the Heavenly Hosts sit in Shamayim and wait longingly to hear one Yid praise another. Why? Because in that moment when he does so, the angels take those good words and place them on his scale of merits.