5787/2026
The festival of Sukkot is the epitome of pure happiness. Days and nights filled with celebration and an abundance of Mitzvot pertaining to these days.
The Chag of Sukkot, in Galut, is celebrated over the course of nine days. The last two are Shemini Atzeret and Simchat Torah. The main aspects and ideas are Simchat and Ahavat HaTorah, which are expressed in each of the three, as well as a special connection with HaKadosh Baruch Hu that is engendered in these auspicious days.
Coming on the backs of the awe inspiring Yomim Noraim, these holidays focus on a different aspect of Judaism: Simchah. The Pasuk in Re’eh says “VeSamachta BeChagechah” “and you shall rejoice in the holiday” (16:14). The main focus of the day is jubilance. The Rambam codifies this in his Magnum Opus, the Mishneh Torah, yet he also makes the claim that we eat and drink and rejoice, but we also spend time in the Beit Midrash (Hilchot Shvitat Yom Tov 6:17-18). This idea is illustrated in the following Tannaic dichotomy in the Gemara (Pesachim 68b) between Rabbi Eliezer and Rabbi Yehoshua. R. Eliezer is of the opinion that the sacred time of Yom Tov is either to be used absolutely for eating and drinking, satiating the physicality of man kind, or learning Torah, satiating the spiritual side of a Jew. R. Yehoshua takes a middle ground approach; part of the day should be used for eating and drinking, and the other part spent in the Beit Midrash, absorbed in Talmud Torah. This is the essence of Judaism, using our food to give us energy for our Limmud. Yet, Sukkot also has a special nature. Eating and drinking is done in a Mitzvah fashion. The Mechaber writes (Orach Chaim 639:1) that the Mitzvah of Sukkah is that one eats and drinks in the Sukkah, and, quoting the Tur, sleeps and lounges in the Sukkah. The Simchah of food during Yom Tov is transformed into a mitzvah in every sense: turning the Gashmiyut into Ruchniyut.
Sukkot is not just a day of loving Hashem and his Torah, but also knowing the Gadlut of Bnei Yisrael. This is especially important during the happiest of moments: the Chagim themselves. During the periods of the Batei Hamikdash the Simchat Beit HaSho’evah was the epitome of Simchah. Talked about in length in the 5th perek of Masechet Sukkah, Chazal teach that one who never saw the Simchat Beit HaSho’evah has never seen true Simchah (51b). Later, the Gemara recounts in length some of the spectacles that took place, one such being that Rabban Shimon Ben Gamliel would juggle eight torches! In line with R. Yehoshua’s opinion, we should use the Gashmiyut to enhance the Ruchniyut. Juggling torches is a physical way of bringing pleasure and happiness, and this enhances a sense of Simchah in the Ruchniyut sense, since it is all done purely LeSheim Shamayim.
The festival of Sukkot provides an opportunity to reflect on the Gadlut of Man, and Bnei Yisrael in particular. We are the Am HaNivchar. We say in every Shemoneh Esrei over the Regalim that Hashem chose us and exalted us in the Brachah of Ata VeChartanu. The Gemara (Sukkah 53a) relates that Hillel HaZakein would say “אִם אֲנִי כָּאן הַכֹּל כָּאן, וְאִם אֵינִי כָּאן מִי כָּאן”. Rashi (ad loc) writes that Hillel HaZakein is referring to Hashem. When Hashem is present, when there is true Gilui Shechina, everything that is needed is right there, yet when Hashem isn’t there, then it’s like there’s nothing there. We have to be worthy of Hashem’s Gilui Shechinah, and as the Am HaNivchar we have the capabilities to be worthy. In a different sense, Tosafot (ad loc) quote a Yerushalmi that explains that Hillel HaZakein was referring to himself (within the community). This understanding touches on the idea of knowing Gadlut HaAdam, as we must recognize our own worth. It is not Anavah for a Gadol BaTorah to shy away from teaching or paskening Halacha, rather it is just shirking responsibility. Thus, Hillel HaZakein is acknowledging that Gedolim have great responsibilities. This attitude, though, applies to everyone, as we must recognize our strengths, and know when to emulate the Lulav, to stand strong and proud, and when to sway and dance out of Ahava for Hashem.
Similarly, Rashi (Emor 23:36) says that the day of Shemini Atzeret is a special one. It is a day that was created out of genuine Ahavat Hashem for us. The analogy Rashi uses is that of a King, Who invited his children for a banquet, and when it was time for them to leave, the King said, "קָשָׁה עָלַי פְּרֵדַתְכֶם" It is difficult for me that you are leaving. Please stay with me for another day. The extra special day to spend in the King's presence, a special day just to be with Hashem, is Shemini Atzeret.
The Simchah continues as it is so profoundly expressed on Simchat Torah in our celebration of the Torah . We are like the Lulav. When the Lulav is shaken it looks as if it is dancing. This is a Mashal for us, we dance round and round with the Torah clutched so close, which expresses our absolute resolve and love for the Torah. This scene brings to mind the song composed and sung by Abie Rotenberg, The Man From Vilna. The story is of a Holocaust Survivor’s Simchat Torah after the War. It is saddening, beautiful and arresting all in one: “We danced round and round in circles as if the world had done no wrong from evening until morning, filling up the Shul with song. Though we had no Sifrei Torah to gather in our arms in their place we held those children, the Jewish people would live on.” Simchat Torah is the day when we affirm our love of the Torah, and the Simchah we get from it and from learning it.
Sukkot is a special time, a time for family as every Chag is, a time for pure Simchah, in the presence of Hashem, and a time of knowing our Kochot, and knowing who we are. We are the Am HaNivchar; we are the Children that are asked to stay another day, because we are the special loved ones of our creator. If we are forced to spend another Sukkot in Galut, then when we celebrate our own Simchat Beit HaSho’evah we must remember the beauty and absolute Simchah that was abundant at the Simchat Beit HaSho’evot in the Beit Hamikdash. May this Sukkot, and all the rest for eternity be spent under the shade and protection of Hashem, in Yerushalayim, celebrated in the Beit Hamikdash. BeKarov Be’Yameinu.