Sukkot carries a unique emphasis of being happy and joyous: “You should rejoice before Hashem for seven days” (Vayikra, 23:40). It’s zman simchateinu. How can one reach simcha?
The Gemara (Sukkot 2a) describes the Yom Tov of Sukkot in the following terms: “Leave your fixed dwelling, and sit in a temporary dwelling,” and Rav Yaakov Hillel says that this description is the essence of the Yom Tov.
At first glance, this would seem to oppose the objective of simcha that we’re trying to reach! Wouldn’t chilling in our cozy, well-equipped and structured house draw us closer to happiness while going into our temporary dwelling cause the opposite?
The Menorat Hama’or writes that this idea of leaving our fixed dwelling and going into our temporary dwelling is meant to teach us that a person should not place his trust in the height and might of his well-built house—even if it’s filled with all worldly goods. Nor should a person place his trust in the help of another person—even if that person may be the ruler of the land. Rather a person should place his trust in Hashem, for all abilities come only from Him and only He can protect us.
The Menorat Hama’or uses this theme to explain why the Yom Tov of Sukkot was established specifically at this time of the year in Tishrei. At this time people have already gathered their crops and they have much abundance. A person can solidify the foundations and roofing of his house to protect from the impending harsh winter weather. The result is an improved home that is stacked with all the goods! By leaving our strong houses and instead entering into the sukkah, we are inspired to place our trust in Hashem, and believe that all the good that we have received is from Hashem; that our protection is from Hashem, and thus we trust only in Him.
According to the Menorat Ha’maor, it would seem that the underlying purpose of the essence of Sukkot—to “leave your fixed dwelling, and sit in a temporary dwelling”—is meant to inspire us to lessen our bitachon in anything other than Hashem—be it the safety of our homes or the assistance of people or our own abilities—and instead enhance our bitachon in Hashem—that all comes from Him only.
On Sukkot we are to be happy. So if instilling bitachon in Hashem is the intention of Sukkot, we can suggest that through having bitachon in Hashem, one can reach a great state of happiness, far more than if one were to place his trust in nature, people or oneself.
Binyamin is a graduate of Yeshivas Rabbeinu Yitzchok Elchonon and Wurzweiler School of Social Work.
