One of the mitzvos associated with the chag of Sukkos is “v’samachta b’chagecha,” which is interpreted as a mitzvah to be happy on Yom Tov. However, it is unclear from the pasuk what the definition of simcha in this context is and how one can accomplish it. There are many commodities, actions, and people that seemingly bring one to happiness, which leaves significant intrigue into what the mitzvah of “v’samachta b’chagecha,” is, as described by Sukkos.
The mefarshim bring several explanations for how one can understand this mitzvah and the correct method of attaining happiness. The Sforno gives one explanation based upon the inclusion in the pasuk of the “ger,” “yasom” and “almanah” in the mitzvah of “v’samachta b’chagecha.” He asserts that simcha is obtained by sharing the newly collected grains and produce with those who are less fortunate. This transaction will surely bring simcha to both the giver and the receiver who now has what to eat for Yom Tov. This is similar to the Rambam’s emphasis on the mitzvah of “matanos l’evyonim” as the main mitzvah of Purim, for the best form of happiness is achieved by making others happy.
Rabbeinu Bachya offers a different approach that the simcha on Sukkos is meant to be solely focused on the joy attained from Yom Tov, as opposed to the simcha one gets from his relationship with his wife. The simcha on Sukkos should be one achieved from ruchnius and not one focused on other gashmiyus pleasures.
Through all these interpretations of the mitzvah of “v’smachta b’chagecha,” one can still ask the persistent question of what is the relevance of this mitzvah specifically by Sukkos? The Daas Zekeinim explains that the “simcha shleimah” attained by Sukkos comes from the culmination of the farming season; when after a long and strenuous process, the grains and fruits are finally gathered into the home to enjoy. This is a simcha not present on the other of the shalosh regalim, as there are still remaining steps left to take in the farming process. On Sukkos, one can finally have peace of mind and be able to completely direct his attention to the Yom Tov.
The Rambam, in his Sefer Hamitzvos, explains that the mitzvah of “v’smachta b’chagecha” by Sukkos is accomplished through the joyous playing of instruments and cheerful dancing performed during the simchas beis hashoeva in the Bais Hamikdash throughout the Yom Tov of Sukkos. The Rambam in Hilchos Lulav further elaborates on this ceremony and states that while everyone has the mitzvah of “v’smachta b’chagecha,” the playing of instruments and the dancing done during the simchas beis hashoeva are exclusively to be done by the gedolei Yisroel and the average person must watch from the sides instead. The Emes L’Yaakov asks that if we have this great mitzvah by Sukkos of “v’smachta b’chagecha” that is accomplished through playing music and dancing, shouldn’t everyone have a chance to participate and not just the gedolei Yisroel?
The Gemara in Maseches Pesachim 49a discusses the many horrors that will befall the family of a talmid chacham who exclusively increases his feasts. His home will be destroyed, his learning will be forgotten, he will become involved in conflict, be michalel shem shamayim, as well as the name of his father and cause infinite harm for all future generations to come from him. The Gemara asks what exactly it means for him to be “marbeh” his seudos that it is the cause of this severe punishment? Rava answers that it means he was a “tavern dancer,” which Rashi interpets to mean his behavior is like that of a clown whose goal at a wedding is to cause excessive laughter among the attendees by intoxicating them with alcoholic beverages. This behavior is clearly disgusting and inappropriate and is a major chillul Hashem. The Emes L’Yaakov explains that if the average person is allowed to participate in the festivities of the simchas beis hashoeva, it will lead to promiscuous, improper conduct and become a massive chillul Hashem in the Bais Hamikdash. However, with regards to the gedolei Yisroel, there is no doubt they will perform the mitzvah of “v’smachta b’chagecha” properly and bring simcha for the kavod of Hashem.
Nevertheless, the Rambam still points out that although most of Bnai Yisroel are prohibited from actively participating in the mitzvah, they still have a chelek in it which is achieved by coming to view and hear the mitzvah being observed in its proper manner. It is integral that the mitzvah of simchas Yom Tov be accomplished properly and appropriately and must not be a simcha brought upon by materialism and improper conduct, but rather one brought through the true revelry of the Yom Tov.
Basil Edelstein is a senior at YUHSB/MTA and a ba’al koreh in Teaneck.
