2019/5780
After Ya’akov Avinu’s encounter with Eisav, the Pasuk tells us that Ya’akov travels and settles in a place called Sukkotah. Rav Meir Goldwicht, in his Seifer Mei’ir Panim, quotes Peri Yitzhak who says that Rav Tzadok HaCohen explains that the first time we encounter a word in the Torah its meaning sheds light and serves as the root and basis for what the word means. It is interesting to note that the place Sukkot comes up another time in Chumash. In Parashat Masei (BeMidbar 33:5), the Torah records all the different locations the Jews encamp after they leave Egypt. The first place the Torah mentions is a place called Sukkot. The question begs itself to be answered; why does the place that the Jews encounter after these two challenges have the same name? If we look at the context of what is happening in both events, we find a similar theme. In Parashat VaYishlach, it is only now that Yaakov feels a sense of peace and tranquility. Until this point, Ya’akov was in great fear of his brother, Eisav. However, only now after they make their agreement, does Ya’akov begin to settle into a normal life. The place Sukkot has tremendous meaning, it represents the fact that Ya’akov finally feels a sense of protection. With this understanding, it makes perfect sense that after the Jews experienced great slavery in Egypt, the place they first encounter is Sukkot, since ultimately this place of Sukkot symbolizes protection. This is really what one of the messages of the holiday of Sukkot is all about. We have just gone through an intense period of judgement and we finally reach the holiday of Sukkot, where we go outside to our Sukkah. One of the reasons explained as to why we observe the Sukkot is to remember the Annanei HaKavod, which protected the Jews throughout the desert. We remember the protection Hashem showered over us and we ask Hashem that he continue to provide that protection.
It is interesting to note that there are numerous connections when it comes to the Mitzvah of Lulav and the Mitzvah of Tefillin. The Shulchan Aruch (Orach Chayim 651:3) has a discussion about which hand a lefty should use to hold their Lulav. Mishnah Berurah explains this debate is dependent on whether we make a connection to Tefillin or not. Do we follow the rules of a lefty with Tefillin, that just like a lefty puts his Tefillin on his weak hand, or is Tefillin the exception to the rule? Another connection to Lulav and Tefillin is how to put away the Lulav and Etrog. Magein Avraham (Orach Chayim 4,251:8) writes that a person should first put away the Lulav and then the Etrog, since it parallels the Halachot of Tefillin. The obvious question arises, what does the Mitzvah of Lulav have to do with the Mitzvah of Tefillin? Perhaps we can suggest that the Mitzvah of Lulav and the Mitzvah of Tefillin both represent Hashem’s protection over us. The Gemara in Berachot (23a-b) has a discussion about what a person is permitted to take into the bathroom. The Gemara writes very clearly that a person cannot take Sifra De’Agadata into the bathroom since it contains Torah thoughts; however, the Gemara proceeds to explain that a person can take Tefillin into the bathroom. Rashi explains the reason for this is because Tefillin is a form of protection. What emerges from this Gemara is that the Tefillin serve as a type of protection. With this context, we can very much explain why Lulav and Tefillin are connected. Lulav, which is part of the holiday of Sukkot, represents the protection Hashem had for the Jewish nation and will continue to do and provide. The same is true with Tefillin, which serves as a protection for us. Each day we have the opportunity to remember this point when we put on our Tefillin. We need to remember that just like Ya’akov Avinu had this sense of protection after he deals with Eisav, Hashem is protecting us and we should continue to pray for that protection.