Sukkos We Build Come to Remind Us of How the Jews Had Them When Leaving Mitzrayim

בס”ד הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים AB MINIM ARBA SUCCAH USHPIZIN SHEMINI ATZERES OnegShabbos

SIMCHAS TORAH זמן שמחתנו Succos Edition תשע"ח 2017 Welcome Contents The intense forty day period between Elul and Yom Kippur RABBI OZER ALPORT______23, 41 is now behind us and we would be forgiven for RABBI MEYER AMAR______24 wanting to take it easy and relax. Instead, as soon as RABBI YAAKOV BENNETT______45 we have broken our fast we go outside and start to RABBI DOV BIRNBAUM______17 prepare the Succah. The days between Yom Kippur RABBI DOVID EISENBERG______28 and Succos are so hectic that Chazal even say that RABBI DANIEL FINE______6, 21, 25 we don’t even have any time to do aveiros! RABBI MORDECHAI FULDA______14 Zman Simchaseinu, (the days of Succos, Shmini Azeres and RABBI YEHONASAN GEFEN______18, 29, 31 Simchas Torah) is a Divinely mandated strategy for maintaining RABBI JONATHAN GEWIRTZ______39 that which we have achieved over the Yamim Noraim. At Neilah RABBI YOSSI GOLDBERG______47 we feverishly beg Hashem for rachamim, through invoking His RABBI AUBREY HERSH______48 thirteen middos. We ask for more time to be able to fulfil our RABBI DOVID HOFFMAN______16 potential and in His great mercy, we are invariably granted that RABBI DANNY KADA______8 wish. RABBI DANNY KIRSCH______30 Hashem then invites us to take our day to day activities and RABBI CHAIM LAIZOREK______11 live with Him in the Succah, in the shade of emunah, rejoicing RABBI BENJI LANDAU______26 in the awareness of the security of His constant protection. In RABBI BINYOMIN MARKS______33 doing so, He is waiting to see how we behave in our Succos, have RABBI BENJY MORGAN______13 we acted upon our kabbalos and resolutions for the new year, or RABBI ALEX NADLER______22 have we just returned to our old routine? Put very simply, this is RABBI ELIEZER PARKOFF______the significance of the chasimas hadin of Hoshana Rabba that 15 comes at the end of the first six days of rejoicing. RABBI SHMULI SAGAL______5, 35, 40 RABBI YITZCHOK SANDLER______Once we have achieved this final stage of theteshuva process, 10 we are ready to go back into our homes on Shmini Atzeres. We RABBI YAAKOV YOSEF SCHECHTER__37, 42 can put down our arba minim, our spiritual ‘tools’ and spend RABBI NAFTALI SCHIFF______46 time ‘alone’ rejoicing with Hashem. The association of Shmini RABBI MEIR SHINDLER______44 Atzeres with Simchas Torah teaches us the all-important RABBI ZVI TEICHMAN______3 message that the way to take the light and inspiration of the DAYAN ELIMELECH VANZETTA______19 month of Tishrei into the coming year is through Hashem’s RABBI ALAN WILKINSON______34 Torah, which we conclude and immediately begin again,

לכבוד ה’ hopefully with an enhanced appreciation and with deeper insights. Published by Jam Events www.jam-events.com On behalf of the Oneg Shabbos team, we hope that these Printed in England In conjunction with the Oneg Shabbos publication divrei Torah enhance your Yom Tov table and that your Succos Quiz Time Questions provided by Living with and homes are filled with truesimchas Yom Tov. Mitzvos www.livingwithmitzvos.com Many thanks are due to all those involved in producing Designed by Kwirkee Ltd [email protected] this publication, both the Rabbonim who have given of their Printed & distributed by Scanprint (Tzeterlech Gehungen) 07973 449 275 valuable time lezakos es harabbim and all those involved in the Bio photos by David Chesner and others technical side of the operation. May all of them be blessed with If you enjoyed this publication please help in a gmar chasima tova and may Hashem enable them to continue supporting the cost of production. their avodas hakodesh for many years to come. Bank Transfer Account name BHNY LTD Wishing you, your families and all of Klal Yisrael and Sort code 60 -14 -27 wonderful Yom Tov. Account no 565 778 34 Reference (Please use your name as reference) International payments RABBI YONASAN ROODYN Natwest Bank IBAN GB19NWBK60142756577834 Oneg Shabbos Editor in Chief BIC / SWIFT NWBKGB2L Jewish Futures Trust Cheques and vouchers made payable to BHNY Federation ShailaText and sent to: Oneg Shabbos C/O Jam Events (UK) Limited, 36-38 Waterloo Road, London NW2 7UH

For questions on Divrei Torah please contact the Editor in Chief, Rabbi Yonasan Roodyn Thank you to the Federation [email protected] for its continuing support of communal projects including this Oneg Succos Edition Overview of Succos & Shemini Atzeres

RABBI ZVI TEICHMAN SUCCOS & Congregation Ohel Moshe, Baltimore, MD The author can be contacted at [email protected] SHEMINI ATZERES

At the conclusion of Succos it is customary to wish one another a gezunter vinter, a healthy winter. Has the winter already begun? Are we simply concerned with the cold and severe weather that lays ahead that might adversely affect our health? rom the beginning of Elul service of Nisuch HaMayim, Libation was duped into eating of the we have begun an attempt of Water, from morning to morning forbidden fruit by the cunning snake. to ward off the effects of without going to sleep formally After all if he would’ve been up and sleep. Among those of and merely catching a few winks in around he might have stifled the FSephardic descent the program of the Temple, momentarily on each snake’s efforts. The Midrash reveals before daybreak Selichos takes place other’s shoulders. that ‘he was sleeping’. from the onset of Elul. For those of Why is there this recurrent theme Was Adam not entitled to a little Ashkenazic heritage it is initiated a to fend off sleep during these Days of respite from the ceaseless, action week before Rosh Hashana. Awe and Joy? packed day of man’s creation? The universal custom to blow the What deeper message lays in this When Adam is confronted by Shofar afterShacharis each day is, as calling for spiritual ‘insomnia’? Hashem as to why he ate from the the Rambam asserts, an attempt to Ironically after all these ‘sleepless’ Tree of Knowledge, he responds by ‘arouse those who are ‘sleeping’ from days it all comes crashing down as simply saying “the woman whom You their slumber’. we suddenly face the ‘long nights gave to be with me - she gave me of On Rosh Hashana we are of winter’ that beckon us to bury the tree and I ate”. encouraged not to sleep during the ourselves cosily under the covers The Talmud points out that Adam day ‘lest our mazal sleep’ as well. warding off the cold winds of winter. was faulted for this statement During the days when the Temple Truth be told on the very first as it displayed an almost cynical stood, on Yom Kippur, the Kohen historical ‘Day of Judgment’, the day ingratitude to Hashem for this Gadol would ward off sleep the entire Adam and Chava were created, when magnificent gift of a wife that night remaining vigilantly awake they were taken to task and held Hashem had so graciously given him. through the entire Yom Kippur. accountable for partaking from the What was Adam thinking? Is it On the holiday of Succos the Tree of knowledge, Adam took his possible that he was so callous in his Talmud describes how for all the first nap. response to blame Hashem for his interim days of the holiday, which at The Midrash inquires as to the own folly? Was Adam absconding times numbered six consecutive days, whereabouts of Adam when Chava from his personal responsibility in they joyously celebrated the special the matter?

CONTINUED ON PAGE 4 1. The sukkos we build come to remind us of how the Jews had them when leaving Mitzrayim. This means that really the festival of Sukkos should be celebrated in the month QUIZ ?TIME ? livingwithmitzvos.com of Nissan, the time of the exodus. Why then do we celebrate it in the month of Tishrei? 3 CONTINUED FROM PAGE 3

The Ramban here interprets Adam’s Evidently being thankful for a gift ‘Sleep’ represents a lapse of retort not as a critical one but rather doesn’t display true appreciation for consciousness. We may be walking as an innocent and sincere assertion it. Only if one ponders and delves around daily seemingly awake and by Adam of his placing his absolute into its nature, understanding the animated but we are really sleep- faith in this ‘helpmate’ that Hashem subtleties of its qualities, can one walking, plodding mindlessly through Himself had provided for him. Adam truly show gratitude. A formal ‘thank life. We give our perfunctory ‘thank honestly thought that she couldn’t you’ doesn’t cut it, one must truly yous’ along the journey without ever possibly be misleading him and he appreciate the depths of its essence truly fathoming the depths of what therefore acceded to her request to to truly become grateful for what one we have been granted. eat as well. has received. Our poor performance in carrying If this assertion is correct, then why Had Adam spent the time out the will of Hashem generally was he taken to task for being guilty curiously valuing and studying the stems from a deficient appreciation of ingratitude, au contraire, after all nature of this gift called ‘woman’, of the profundity of that relationship he had so valued this gift as to trust understanding her unique character and the deep abiding love He has for all of us. We begin the journey of ‘return’ and rectification of man’s initial flaw of ingratitude, through the marvellous experience of Elul/Tishrei. To succeed we must be alert and awake, ever- conscious of His benevolence and concern in every facet of our lives. We are now equipped to We acknowledge Hashem as a benevolent King on Rosh Hashana; remain loyal to each other as a loving and forgiving Father on Yom Kippur; as a joyous and most throughout the proverbial supportive Spouse on the days of Succos that culminate with the warm long nights of winter. embrace as Chosson and Kallah on Simchas Torah. We have hopefully bonded with Hashem in the course of these special days. We are now equipped to remain loyal to each other throughout the proverbial long nights of winter. When the music fades and the canopy her implicitly? traits that on the one hand are so is dismantled what remains is the Ask yourself the following vital in enhancing the husband/wife deep and abiding appreciation of one question: If you were given an item relationship, yet may at the same another that carries us through even that was described as the ‘ultimate time make her vulnerable to being the most difficult and dark nights. good’ by the Creator of the universe deceived, he would have remained May we never just suffice with a Himself, would you be able to go to vigilant to protect her from those simple ‘thank you’? We must remain sleep without spending every waking who might seek to take advantage of awake to the constant attention moment examining, discovering and her ‘greatness’. Hashem gives us and His absolute investigating this magnificent gift in That lapse in his valuing her concern for our welfare even when it order to comprehend it fully? properly is what led to their downfall is not visible to the eye. If we succeed Yet we are told that Adam had been and is appropriately categorized as we are assured a truly Gezunter sleeping. How was that possible? ‘ingratitude’. Vinter! 

לעילוי נשמת ז”ל Marek Ben Mordechai Halevi Marek Markiewicz 6th Shevat

2. What are the diﬀerent names of Sukkos? QUIZ ?TIME ? livingwithmitzvos.com 4 Festival of Doing

RABBI SHMULI SAGAL Director of Operations, The Evening Beis Rabbi, Sutton & District United Synagogue SUCCOS The author can be contacted at [email protected]

In the previous essays, we demonstrated how Rosh Hashanah is the Festival of Listening and Yom Kippur the Festival of Speaking. These two Yomim Noraim serve as a prelude to the third and longest festival in the month of Tishrei – Succos, The Festival of Doing.

istening is a spiritual activity. and use them in service of Hashem. Succos is also referred to as ‘Zeman It requires no physical action For one week a year, a people which Simchaseinu’, the ‘festival of our and occurs mostly in the realm prides itself on its intellectual happiness.’ In fact, the Torah of human cognition. Speaking L achievements become construction instructs no less than three times is a fusion, or bridge between the workers, albeit very amateur ones. to rejoice and be happy on Succos. spiritual and physical. By moving our On Succos, otherwise urban centric Conventional wisdom says that lips and exercising our vocal cords Jews suddenly become agriculturally happiness is not a goal or destination we grant our intangible thoughts focused with the taking of the arba but a state of being. We either and feeling expression in this world. minim. This is God-focused action in find ourselves happy or not. The Doing, by contrast, lies completely in its most fundamental form. truth, however, is that happiness is the physical realm. The festivals of something that can be taught. It can Succos is about getting back to Tishrei are therefore a progression be worked on, and is something we basics. More specifically, it’s about from spiritual to physical. As can take action to bring about. using the most basic elements of counterintuitive as this may sound, There is a charity in the UK called this world to serve Hashem. There it in fact reveals something very Action for Happiness. As its name isn’t anything more basic than water. fundamental to Jewish belief. suggests, it’s an organisation which Nonetheless, in the Beis Hamikdash Judaism is not a religion that is teaches how happiness can be over Succos water would be brought circumscribed to the spiritual realms. achieved by proactively thinking as a libation on the mizbeach, It doesn’t culminate with study, and acting in ways that promote in a special ceremony known as prayer and meditation. Hashem happiness. Thus, very fittingly, the demands action from us. He gave Simchas Beis Hashoevah. After Rosh Festival of Happiness is also the us hundreds of commandments Hashanah and Yom Kippur, days Festival of Action. Happiness cannot and customs, to turn our religious of profound spirituality, Hashem simply be found in our minds and ideology and spiritual ideals into a is saying to us, ‘it’s easy to find the souls alone. It is achieved through force for good in the world. Hashem Divine in davening and fasting, now doing. On Succos we work towards wants us to sanctify the physical; to find it in wood and nails, in plants, this by getting actively in touch with uplift the material. and even in water.’ nature and the simpler pleasures of On Succos we take basic natural There is another aspect of life, and by sharing our festivities items, specifically in their raw form, Succos being the Festival of Action. with others less fortunate.

לעלוי נשמת ר’ מאיר יהודה בן ר’ צבי הי’ד נלב''ע כ’ תמוז

3. How many walls are needed for a sukka and what is a good way QUIZ ?TIME ? livingwithmitzvos.com to remember this? 5 Quick - it’s Raining

RABBI DANIEL FINE Community Rabbi, Stanmore and Canons Park SUCCOS US and the Hasmonean Beis Programme The author can be contacted at [email protected]

A rather common occurrence in England, is that just as we have nestled into the Succah ready to start the meal, confident that the heating will last, suddenly a pitter-patter is heard through theschach and we feel a certain dampness emanating from above. “Quick, it’s raining,” someone calls, as the ladies scurry into the kitchen and the men brave the conditions and the potential torrential downpour to risk eating what they can before retiring to the house for the rest of their meal, at the same time commending their own braveness and complaining about their imminent pneumonia. et us examine the issue in full. would leave one’s house if the roof both found in the Ran, 10 as well as On any other night of Succos were leaking or if mosquitoes were in other Rishonim and Acharonim. there is no requirement to around, so too one is not expected The first is that despite the fact that eat in the Succah when it to be in the Succah under such one only needs to eat a kazayis of Lis raining. But what about the first circumstances. The question involves matzah on Pesach, on Succos one night of Succos, and the 2nd night in the first night: is it any different? must nevertheless eat a kabeitzah of chutz l’aretz - what do you do if it Does the exemption of mitzta’er bread on the first night. Given that rains? This is a good topic to take a apply on the first night too? the limmud is ‘received’ by Succos and peek into the finely-tuned workings The mishnah6 records the opinion extracted from Pesach, the content of the halachic system. We shall be of the Chachamim that the only meal of that which is learnt from Pesach is citing halachic sources and basing the one has to eat in the Succah is on adapted to fit the halachos of Succos, outcomes on the Mishnah Berurah, the first night of the festival. On the which must mean one is required to but it is always necessary to consult other days of Succos one can ‘avoid’ eat a kabeitzah. This is the opinion your local Orthodox Rabbi about the obligation to eat in the Succah by of the Rashba, and there are some what to do in such a situation.1 eating foods which do not require a variations of this understanding.11 There are two points of brachah of mezonos or hamotzi, since The second approach is that the introductory information. First, only mezonos foods and bread (and limmud from Pesach simply disables women are generally exempt from perhaps wine) technically obligate us the application of teishvu ke’ein sitting in the Succah 2 (though if to eat them in the Succah. However, taduru (henceforth TKD). TKD limits they do sit there then they receive the first night’s meal must be eaten one’s obligation to sit in the Succah some reward). Therefore, everything in the Succah.7 The gemarra8 outlines in that only certain foods require a below will refer specifically to men. the source for this halachah: there Succah - those foods one would eat Second, on Succos there is a general is a comparison (gezeirah shavah) in a fixed meal in the house, but since exemption from sitting in the Succah between the first night of Pesach the limmud from Pesach reveals that called mitzta’er.3 If one is significantly and the first night of Succos - just TKD does not apply on the first night disturbed by the wind, flies, like on the first night of Pesach one of Succos, any food which is part of mosquitoes, or other factors then one is required to eat matzah, so too on the first night’s meal now requires a is exempt from sitting in the Succah. the first night of Succos one must eat Succah. The knock-on effect of this Rain comes under this category too, 5 in the Succah. The problem is that second approach is that mitzta’er which means that if one’s food could on Pesach one is only technically would also not apply on the first be ruined somewhat by the rain, or if required to eat one kazayis of matzah, night of Succos, at least for eating one is disturbed by it, then one does 9 whereas normally double that one’s meal, 12 because mitzta’er is not need to be in the Succah at all.4 amount - a kabeitzah - of bread is a subset of TKD. According to this This exemption is learnt from the required to obligate one to eat it in second opinion, therefore, one must concept of teishvu ke’ein taduru, 5b the Succah. How does this limmud brave the conditions and eat the first which limits the obligation to sit in a (extrapolation) work, obligating us kazayis of bread in the Succah even Succah, so that it only applies if one to eat the first night’s meal in the if it is raining, presuming there are would remain in the house in similar Succah? There are two primary no significant health risks. This is circumstances. Thus, just as one understandings of this limmud, the opinion of the Rosh, as well as 6 others.13 On the other hand, according cause discomfort, dispute, or general it ebbs down from the Torah, the to the Rashba’s opinion mentioned aggravation we should not wait - this mishnah and gemara, slaloms above, TKD does apply on the first will only serve to prevent or dispel through Rishonim, and eventually night as on every other night of any simchas yom tov.21 Therefore, flows into the pools of the Shulchan Succos, which means that the Rashba one should make kiddush in the Aruch and Rema, with the rest of the would rule that one would be exempt Succah, also reciting the brachah job done by the later commentaries from eating in the Succah even on the of shehechiyanu but without the and ultimately the Mishnah Berurah first night if it were raining or if there brachah of leishev baSuccah. After and modern-day poskim. Every were any other disturbing factor. So washing and making hamotzi, one decision is based on a carefully- we have two opinions, with one major eats a kazayis (a decent-sized slice) weighted reading of the previous sopping wet practical difference of bread in the Succah, remembering authorities, starting from the Written between them: do men have to eat to have in mind that sitting in the and Oral law, and is applied accurately the firstkazayis or kabeitzah of Succah is a Torah mitzvah and it to present-day situations. It really is bread in the Succah in the rain on the commemorates the Exodus and the a masterpiece when one sees the full first night? clouds of glory. After this piece of picture. The problem is that we only So what happens practically bread, one finishes the meal in the get a glimpse of the final ruling and speaking - what is one supposed to house. However, if the rain stops, even miss out on the beauty of the entire do if it rains on the first night, and after bentching, then as long as one is process. May we merit to spend as is the second night in chutz l’aretz still awake one should return to the much time in the Succah as possible any different? We shall first cite Succah, eat a kabeitzah of bread, and this Succos, realising that every the various opinions in halachah, say the brachah of leishev baSuccah. second spent there is a mitzvah and arranged in chronological order, and However, if one went to sleep in the an opportunity to be ingrained with then move on to what one should house and happened to wake up and kedushah and a feeling of gratitude to actually do in this situation - as notice that the rain has stopped, Hashem for all His kindness.  compiled by the Mishnah Berurah. there is no need to go back into the 1 Sometimes special circumstances dictate that it is best to take 22 a lenient approach in any given topic. Only a Rov who knows The Rambam14 seems to rule that Succah to eat or to sleep . Of course you personally will be able to take these circumstances into account. one is not required to eat anything in one should not wake up anyone who 2 Shulchan Aruch Orach Chaim 640:1 has dozed off, telling them that the 3 See gemarra Succah 26a and Shulchan Aruch 640:4 the rain even on the first night, while 4 In fact, if a person continues to sit in the Succah despite the 15 rain has stopped. It is also necessary rain then in certain circumstances he receives no reward the Tur disagrees. The Shulchan whatsoever for his efforts. See Rema 639:7 and Biur Halachah Aruch16 holds that there is no need to bear in mind that if one does end ‘hedyotos’. 5 Although the petur of rain applies beyond the petur of 16 to eat in the rain, but the Rema up making kiddush in the Succah mitzta’er - it applies even if one is not discomforted by the rain, but merely if one’s food could be ruined by it (see disagrees (note that Ashkenazim when it is raining, then due to the Mishnah Berurah 639:31), there might be another inyan in the petur of rain in that it is Hashem’s message to us that He does follow the Rema). Regarding the halachah that kiddush must be in the not want us to be in the Succah - see Mishnah Succah 28b and same place as the meal, the women the Biur Halachah 639:7 ‘hedyotos’. second night in chutz l’aretz, the 5b Tosafos Succah 26a ‘holchei’ Drishah18 writes that one can rely on should either listen to kiddush from 6 Mishnah Succah 27a 7 Practically speaking, because of the quantity of bread that is the lenient opinions regarding eating the dining room in the house, or if eaten, all Yom Tov meals of the first two days must be eaten in 19 the Succah. The first night must be in the Succah even if one in the rain, but the Taz disagrees. So they cannot hear it they should do only ate a kazayis of bread. the same as the men - hear kiddush 8 Gemarra Succah 27a what are we do to - which opinions 9 In truth, the Mishnah Berurah writes in Hilchos Pesach that are we to follow? This is where one in the Succah and eat a kazayis of on seder night it is a mitzvah to eat two kezeisim of matzah. 23 10 Ran, Succah 12b in Rif ‘Rabbi Eliezer omer’ can appreciates the brilliance of bread there. That is a summary 11 The Ran cites another answer that despite the obligation being only to eat a kazayis, the fact that it is obligatory gives the Chofetz Chaim in his Mishnah of the halachah for the first night. it the added importance and kevius to require a Succah 20 just like a normal-sized bread meal. Alternatively, Tosafos Berurah, who learnt through the What about the second night in chutz 27a ‘teishvu’ cites the Talmud Yerushalmi, which seems to understand the limmud as saying that just like the central topic thoroughly, then cut out a path l’aretz? mitzvah of Pesach (matzah) is made obligatory on the first night, so too the central mitzvah of Succos (sitting in the for us to follow, deciding when to use, If it is raining on the second night Succah) is obligatory on the first night. These answers are merely nuances based on whether the limmud from Pesach when to discard, and how to balance in chutz l’aretz one makes kiddush tells us directly that one is to have the first night’s meal in the the various opinions. in the house, adding shehechiyanu Succah, or alternatively the limmud merely obligates us to eat a certain shiur achilah – and once a certain amount of As we mentioned, the Rema - the but omittingleishev baSuccah, and bread is eaten it must be done in the Succah anyway. See the Maharsha and Maharshal Succah 27a on Rashi ‘chazar chief Ashkenazi halachic authority then one eats in the house. At the bo’ on this point. Still, all of these approaches share a common strand: the limmud from Pesach merely obligates one to - holds that on the first night of end of the meal, one should eat a eat a certain amount of food in the Succah and does kazayis of bread in the Succah, but nothing to negate the concept of teishvu ke’ein taduru and Succos one must eat the firstkazayis the petur of mitzta’er. The Bach on the Tur 639:5 cites the of bread even in the rain. However, with no brachah of leishev baSuccah. Rashba, Ohr Zarua citing the Smag, and the Trumas Hadeshen who all take this approach. since there are many Rishonim who Although it is best to wait before 12 Although the Ritva cites an opinion that even sleeping in the Succah on the first night is not governed by TKD, the Ritva hold that the exemption of mitzta’er kiddush for the rain to stop, one can disagrees, and the ‘sleeping in the rain’ opinion is not brought lehalachah. applies on the first night too, certainly be lenient not to wait in 13 This opinion is shared by Tosafos in Brachos, the Rosh, and cases of potential family aggravation. the Ran - as brought by the Bach on the Tur 639:5. It also although we should make kiddush seems to be the opinion of the Ritva Succah 27a. in the Succah we should not make If the rain stops during the meal 14 Rambam Hilchos Succah 6:10 makes no distinction in this area between the first night and the other days and nights of the brachah of leishev baSuccah being eaten in the house, one should Succos. 15 Tur Orach Chaim 639:5 if it is raining, because according return to the Succah, eat a kabeitzah 16 Shulchan Aruch Orach Chaim 639:5 of bread and say a brachah of leishev 17 Rema Orach Chaim 639:5 and 640:4 to the opinions that mitzta’er does 18 Drishah on Orach Chaim 639:5 exempt us even on the first night, the baSuccah, and then smile! 19 Taz, Shulchan Aruch Orach Chaim 639:5 20 Mishnah Berurah on the Shulchan Aruch Orach Chaim 639:5 brachah would be invalid, something Those are the halachos. Hopefully 21 See the Shaarei Teshuvah 639:13, who makes this point rather sharply. His opinion is brought by the Mishnah Berurah too. we do not want to risk. The best we have managed to paint a picture 22 Even according to the opinions that there is a petur of mitzta’er on the first night of Succos, waking up and having thing to do, therefore, is to wait of the precise nature of halachah. to move one’s body and mattress into the Succah also comes for the rain to stop before making It should have become clear that under the category of mitzta’er, unless it is really easy to do so. 23 If the women can hear the kiddush from one room in the kiddush in the Succah and then Torah law is not made up of random house but not from the room that they will be eating the meal in, as long as they can at least see the place they heard start the meal. However, if this will decisions by Rabbis. On the contrary, kiddush in from the room they will eat in that is sufficient. 7 An Entire Year of Succos

RABBI DANNY KADA SUCCOS S&P Sephardi Community The author can be contacted at [email protected]

Praying for a Succah during The Clouds of Glory Represent Hence, following the sin of the the Year G-d’s Presence Golden Calf, we were divested of 1 these Clouds. When we left Egypt Succos is a special time of the year. Rabbi Eliezer tells us that the there was a Divine presence; after Once a year, for eight days, we have a reason for sitting in theSuccah is to Clouds sinning the Shechinah left us and ,ענני הכבוד remind us of the .to perform מצות variety of beautiful there were therefore no more Clouds עם ישראל of Glory, that accompanied We seem however to want Succos during their travels in the wilderness. of Glory. As long as the Shechinah the entire year! Every evening of the Besides the physical benefit of resided amongst us, the clouds providing shelter and protection, accompanied us. When the Shechinah והעמידנו לחיים טובים ולשלום year, we pray .and spread these Clouds also provided an left us, so too did the Clouds leave us2‘ –ופרוש עלינו סוכת שלומך over us the Tabernacle of your peace’. important spiritual benefit, namely The Uniqueness of the manifestation of Hashem’s Why are we praying for huts on a Jewish Festivals nightly basis? What do huts have to Shechinah , Divine Presence, that These It is axiomatic that Jewish festivals .עם ישראל resided amongst do with a regular weekday evening? Clouds were responsible for elevating are not merely a commemoration In order to understand this, it is us and differentiating us from the of historical events but rather a necessary to delve into the inner other nations and from the physical chance to relive the experience of the dimension of the Succah. world itself. festival in question. It has been said that there is no word for ‘History’ in Biblical Hebrew3; the Jewish calendar does not have historical events but rather re-experiences. It follows therefore that Succos is a time of the year when one can tap in to the experience of the Clouds and consequently, the Shechinah which the Clouds represent. that רמח”לIt seems from the 4 illumination and ,הארה והשפעה the spiritual energy, of these Clouds is available to a tsaddik the entire year round; whereas for the regular Jew it is only available on Succos. Why the distinction?

גמ’ סוכה י”א: ונפסק בשו”ע סי’ תרכ”ה 1 גר”א, אדרת אליהו פרשת כי תשא פרק ל”ד,See, for example 2 !’is ‘memory זכרוןis memory which has a different connotation. Those with an etymological spin like to explain ‘history’ as ‘his story’ whereas זכרון 3 .כן נראה לי לבאר את דברי הרמח”ל בספרו דרך ה’ חלק ב’ פרק ח’ אות ב’ ד”ה ענין הסוכה, דאם לא כן דברי הרמח”ל לכוארה מוקשים אהדדי, ואשמח לקבל ביאור אחר בדבריו הקדושים 4 AM I BEING ABUSED? For information, support and advice, visit our new website www.shemakoli.org or call the Helpline 020 3670 1818

4. We refer in our teﬁllos to Sukkos as Zman Simchoseinu, the time of happiness. Each festival we are commanded to rejoice. Why then single Sukkos out for a time of rejoicing? QUIZ ?TIME ? livingwithmitzvos.com 8 CONTINUED FROM PAGE 9

It is axiomatic that Jewish festivals are not merely a commemoration of historical events but rather a chance to relive the experience of the festival in question.

The Body and Soul thus no conflict exists between the that close connection with the 5 The dichotomy of the human Body and Soul . Shechinah. On Succos therefore, composition is documented in Clouds for the Tsaddik the even the simple Jew has the ability to achieve the illumination of many sources. Man consists of two Entire Year qualitatively different parts: the the Clouds. The Clouds were in existence as a גוף soul. The ,נשמה body, and the ,גוף השכיבנו of תפילה manifestation of the Shechinah. The The gravitates towards the mundane Shechinah however, is only present This could be what we pray for in and carnal elements of this world, to awaken us הקב”ה We ask for .השכיבנו .שלוםwhen there is 6 requiring food, drink, sleep and a It is well known8 .חיים טובים ולשלום to conversely is For the one who has elevated his נשמה livelihood; the we ,חיים טובים that when we pray for inclined to the spiritual, sublime material needs to spiritual, he is in a ask for a positively physical existence; and hence has שלום and the transcendent. Life is a constant state of whereas is a spiritual life. חיים the of the הארה constant tug of war between these the ability to receive firstly הקב”ה Clouds the entire year round. Most of We therefore entreat גוף two contradictory essentials; the for the material ;חיים טובים pulling Man to the material and the us however, are unable to reach that for pulling Man up to the spiritual. state of being and do not receive the blessings we need. We then proceed נשמה perhaps understood ;שלום of the Clouds. to pray for הארה For the vast majority of us, these two elements are in combat for the There is, however, one time of the in light of the aforementioned as a duration of our lifetimes. There will year where even the simple Jew spiritual request. ‘ופרוש עלינו סוכת is שלום and The result ofגוף is victorious; can have peace between his נשמה be times when the that G-d will rest His Succah ,שלומך’ ,And that is Succos. On Succos .נשמה is. Rarely גוף other times when the peace, between even the coarsest elements of our of Peace upon us; i.e. that we will ,שלום though is there existence are elevated to spiritual merit to live a life each and every day .נשמה and גוף the however has learnt achievements. Food and sleep (and not just during the festival of צדיק The real in peace. suddenly become actions that are Succos) of an elevated existence with נשמה and גוף to live with the 7 a over . peace between our body and soul and ברכה is only exercised for spiritual worthy of reciting גוף The endeavours. Sleep, food and all the Succos, therefore, is the time where thereby being able to experience the between the Body and Divine connection (symbolised by the שלום other base drives are all used for there is eats, he is Soul and hence the ability to receive Succah) on a regular basis throughout צדיקlofty goals. When the of the Clouds, representing the year.  הארה engaging in a spiritual activity and the

מסילת ישרים פרק כ”ו ד”ה ותראה עתה ההפרש See for example 5 סוטה י”ז. איש ואשה זכו שכינה שרויה ביניהם 6 עי’ שו”ע או”ח סי’ תרל”ח סעי’ ח’ ;In practice though a blessing is not recited for sleep and certain types of food 7 מאמר החכמה להרמח”ל וסידור יעב”ץ שער הפינה לראש השנה See for example 8

נא להתפלל עבור Shira Tamar bas Shoshana Devorah - שירה תמר בת שושנה דבורה לרפואה שלמה בקרוב בתוך שאר חולי ישראל

5. What is a Simcha Beis Hashoeiva and why do it? QUIZ ?TIME ? livingwithmitzvos.com 9 THE Festival

SUCCOS RABBI YITZCHOK SANDLER The author can be contacted at [email protected]

The festival of Succos is referred to in the Torah as THE festival – apparently it epitomises all that there is to celebrate in life……how so? ell for starters, we have So counter-intuitively, whilst the decorations. It was of course, shrivelled just come out of Rosh world is striving for eternal life, and hard – but it was still intact. Would Hashana and Yom Kippur, the Jewish People teach that there any other fruit go hard and woody the Days of Awe – we are is so much more to get from a life like that? Doesn’t fruit in general rot? Wessentially an optimistic nation, and so that is transient, because in that How come the esrog stays intact? And we are meant to presume that we have we are forced to consider the bigger more than that, I noticed that whilst had a good judgement. I guess that questions. And feeling insecure and the physical essence of the esrog had alone is cause to celebrate! But there is exposed to the elements makes the shrunk, shrivelled and hardened, its much more to it than that. The festival urgency to consider the questions all scent had become stronger. And herein of Succos marks historically the time the more powerful. When we have perhaps lies the secret to the beauty of when, for 40 years, the Jewish people already seen the awe and majesty of the esrog, and why it is so appropriate lived in the desert, relying solely on the 10 days from Rosh Hashanna to for Succos – for whilst physical beauty the kindness of the Creator for their Yom Kippur, we hopefully are aware certainly is subjective, spiritual beauty sustenance and their shelter. Reliving of some of the answers to those big – the real beauty as far as people are that time is what Succos is all about – questions – Succos is the chance to live concerned – is much more objective. living in a hut, with a flimsy roof that in that reality, to recognise that life The physical beauty of the esrog is in lets in the elements, is meant to make isn’t exactly what it appears to be, and its form, just as is the physical beauty real to us the transience of life and the to choose to see a deeper truth. of people; but the ‘spiritual’ beauty of absolute necessity to trust in and rely Now it is clear how we learn the the esrog is in its scent, or reyach, just on the Al-mighty. lesson from the Succah itself – moving like the spiritual beauty of people is OK – but still, why so much joy? outdoors in the autumn to a flimsy hut in their spirit, or ruach – their virtues, Where is the big celebration in open to the elements is a fundamental qualities and character traits – and realising your transience? Surely the lesson in our transience and our it is indeed this spiritual beauty in whole world is trying to find ways to reliance on Hashem. But what about people which too remains intact – overcome transience, to discover the the arba minim? Well there are many perhaps even becomes stronger and elixir of life and live forever? Why are well-known insights as to what the more refined – even when the body we Jews meant to be so joyous at the arba minim are meant to teach, but I starts to age and shrivel. If it is true fact that life is so finite and insecure? would like to share an insight of my that this is the only fruit that acts this The answer is that, like it or not, own regarding the esrog. In discussing way when in ‘old age’, then perhaps we are all going to die – but the fact the esrog, the Torah simply tells us it is actually objectively beautiful, of that certainty brings with it a to take a ‘pri eitz hadar’, (translation: and adds to the Succos message, of necessity to seek out purpose and either a beautiful tree-fruit, or the appreciating that our physical world meaning. After all, if we would truly fruit of a beautiful tree) and Chazal is transient, ephemeral and illusory, live forever, and nothing we did would tell us that this refers to the esrog. But and not what it appears to be; but that change that, we would likely never the obvious question is: what makes our spiritual world is eternal, and far strive for anything valuable – why the esrog so beautiful? I mean I guess more real, meaningful and significant bother, it wouldn’t make a difference it’s quite nice…….but don’t we say that than what the physical has to offer. to our end either way! As Koheles tells beauty is in the eye of the beholder? In this understanding is the root of us: ‘Futility of futlities……all is futile. Can anything be objectively beautiful? true joy – for as long as we have that What profit does man have for all his What if I prefer a pineapple? Or sense of sitting in the presence of the labour which he toils….?’ And Koheles kumquat? The Torah says to take a Al-mighty, and connecting to the true concludes that in the end we need to beautiful fruit – why can’t I be the beauty of life beneath the physical seek out meaning in order to make decision maker? exterior, there can be no other joy to sense of why we are here – and when I realised a profound answer to this compare.  we do, and we connect to the Creator, question a few years ago when I found we have an opportunity for an eternal my previous years’ esrog that had relationship of real value. been packed away with the Succah 10 Joie De Vivre

RABBI CHAIM LAIZOREK The Jerusalem Kolel SUCCOS The author can be contacted at [email protected]

One of the closest disciples of the Vilna Gaon was the renown Rabbi Chaim Volozhiner zt’’l. On one occasion, during the festivity of Succos, Rav Chaim went to visit the Gaon. When he entered the Succah, he was shocked; the Gaon was dispirited, he seemed to be heartbroken. “What happened my master?” Reb Chaim asked. The Gaon replied: “My entire life I have worked on myself to not enjoy material pleasures. I reached a level where I literally do not derive physical pleasures from basic things like meat and wine. Yet, there is a special Mitzva of Simcha, of rejoicing in Succos. This Mitzva is also fulfilled through enjoying these delicacies. I have lost all desire for physical pleasures. I am not able to properly fulfil the Mitzva of being extra-happy on Succos. Maybe I made a mistake by forcing myself to stop enjoying the pleasures of life.” What are we celebrating during Succos? The consumption of meat and wine? Indulging in physical pleasures? Materialism? What is Succos all about? e find a dispute in Succos (sheds/huts) that we lived Simchaseinu, the time to rejoice, the the Gemora as to in, throughout the forty years of time to be jubilant. Out of all three why we celebrate sojourning in the desert. Let’s focus holidays, without knowing their Succos. According on the opinion of Rabbi Akiva. What themes, which one would we have Wto Rabbi Eliezer, Succos is about kind of celebration is this? That guessed to be the ‘happy holiday’? commemorating the clouds of glory we built and lived in huts? Is this a Maybe Pesach. After all, on it we that surrounded us throughout reason to celebrate?! commemorate our freedom. All the our forty years of wondering in the Succos becomes even more suffering, distress and hardship from desert. But Rabbi Akiva disagrees. enigmatic when we examine its our bondage in Egypt came to an He explains that, Succos is about essence. We know that one of end. We were transformed from a commemorating the man-made- the Shalosh Regalim is Zman

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6. What are the Ushpizin? QUIZ ?TIME ? livingwithmitzvos.com 11 CONTINUED FROM PAGE 11

nation of slaves to one of aristocrats! Hashem loves us. He created of Torah, bread and salt you shall Wouldn’t this be the ultimate source a perfect world, a world that He eat, rationed water you shall drink, for joy? If it was not Pesach then stated to be ‘Tov Meod’, it is simply on the floor you shall sleep, and if for sure Shavuot. After all, on it we magnificent. Hashem expects from us you do this, praiseworthy are you, commemorate the receiving of the to enjoy and rejoice through it. This and it is good for you.” At first glance, Torah. We entered an eternal and expectation is explicitly stated in the this seems odd. Hashem wants us everlasting covenant with Hashem Yerushalmi at the end of Maseches to suffer? Hashem created such an and His Torah! Shavuos must be Kiddushin: “In the future, a person awesome, marvellous and spectacular time for joviality, right? Either way, will be judged for everything that his world, yet He instructs us to abstain it is Shavuos or Pesach, but Succos eye saw and he did not eat.” This is from its pleasures?! The answer is for sure not! After all, for forty years a very powerful statement, Hashem simple. We are misunderstanding the we lived in small huts and shacks, expects every individual to partake in Mishna. The Mishna is teaching you without AC, that we had to build and permitted pleasures of this world! this valuable lesson. If you are not haul ourselves! Yet, to our dismay, This is what Succos is all about, able to enjoy the essentials of life, Succos is Zman Simchaseinu! What is learning to savour life. To enjoy bread, salt, water and sleeping in the going on?! what we have to a level that brings floor, you will not able to enjoy the Humanity, from time immemorial, us bona fide happiness. The only sophistication of life. The secret for a has always been chasing after and best way of doing this is by happy life is: learn to enjoy and derive happiness. What is the secret recipe learning to appreciate and treasure physical and material pleasure from for a happy life? There is a well- the simple enjoyments of life. In the simple things in life. known Mishna in Pirkei Avos that Succos, Hashem challenges us to This is what Succos is all about. Joie states: “Who is rich? The one who is be happy. He commands us to go De Vivre. The formula for happiness. happy with his portion-what he has.” out of our luxurious homes, build a Learning to enjoy life. Pesach and This Mishna is the key for the Succos temporary shack and forget about Shavuos are joyful holidays, but on conundrum. the sophistication of life. Reminisce them we celebrate the spectacular. The affluent, wealthy and powerful, about the ‘basics’ that you had in the On Succos, we prove that we can do not have a monopoly over desert, sleep on uncomfortable beds, be happy with what we have by happiness. To be joyous, to be jovial, is but learn to take pleasure in them. celebrating and making a toast for within human reach. You just have to If you pass the challenge, you will the basics of life. Hashem placed us in learn to appreciate your lot. Success is be able to value and be grateful for this material world, we might as well measured by what you can get (this is everything and anything in life. If you enjoy it, as He expects. The choice to a fallacious, sorrowful and corrupted cannot appreciate what you have, you acquire happiness by enjoying life reality); happiness is measured by will not be able to appreciate what is in your hand. Just remember one how much you enjoy what you you want to have. thing, happiness is not getting what already have. Perhaps this is what the Mishna you want, but wanting and savouring means when it says: “This is the way what you’ve already got! 

It’s time to stop telling Hashem how big our problems are and begin to tell our problems how big Hashem is.

לעלוי נשמת לאה בת ר’ יהודה הי’ד נלב''ע כ’ תמוז

7. What happens on Hoshana Rabba, the last day of Sukkos? QUIZ ?TIME ? livingwithmitzvos.com 12 A time to celebrate

RABBI BENJY MORGAN Executive Director of JLE SUCCOS The author can be contacted at [email protected]

If there is one frustrating thing for all of us about Succos, it’s the fact that there seems to be so little time to prepare for it. Rosh Hashana and Yom Kippur have the Aseres Ymei Tshuva, and Elul. The rush to get the Arba minim and build a Succah leave very little time to really prepare physically or spiritually for the Yom Tov. hen we have the other Yiras Shomayim says Rav Kook - is celebrate. That’s a whole new level question about Succos - how Reiyas Shomayim - awareness of the of relationship. do all the different elements enormous responsibility we bear as Rosh Hashana and Yom Kippur ARE tie in together - Arba Minim, creations and emissaries of Hashem the groundwork for Succos - first we TUshpizin, Zman Simchoseinu, Simchas on this world. Torah - all the happiness - whilst The single biggest danger of sitting in a hut? What exactly are we Rosh Hashana is that we relate to celebrating and why in this way? Hashem as Melech - but like avodim There are a number of ways we hameshorsim es horav al mnas relate to Hashem. Avinu, Malkeinu lekabel pras - only because there is etc. Even those have different levels a prize at the end. In an immature of sophistication and maturity. For unsophisticated and unrefined example even Hashem as a father relationship with Hashem. We beg - relates to a two year old toddler for our life, we ask for mechila - differently to an adult grown child. but like a child who needs, fears and wants. When I was a young child, my relationship with my parents was one Similar to a child, this does provide of love, but also fear. I brushed my an intrinsic basis to understand that teeth, because I got a prize, went to we are completely reliant on Hashem bed on time because I didn’t want a for everything - however it runs the risk of being an underdeveloped punishment. However as I got older relationship. Succos is a time to step I began to understand the prize for that up. brushing my teeth was the intrinsic benefit and the prize for going to Zman Simchaseinu, A time to rejoice, to revel in all the dos and bed on time intrinsically lay in the recognise Hashem is in total control don’ts of our lives as Jews. The 613 sleep itself. – then we upgrade that relationship are not 613 obstacles to a good life to one which we celebrate and revel I heard about a young man who got - they are the good life itself. We married, and explained to his friend in. This is true simcha – to have a job immerse ourselves in the embrace and love doing it – recognising the that the amazing prize of getting of the Succah, Hashem and his married is that if he is nice to his intrinsic joy of what it means to be a Mitzvos - wave the Arba Minim - in all yid and a true eved Hashem. wife then each night she makes him directions - expressions of complete This makes the rest of the year dinner as a prize. immersion in this life – in every nook that follows so much easier to stay How sad. How tragic! But we and cranny of this world. We step up on track. Because when you love the run the risk of relating to Hashem into avodim hamesharsim shelo al hard work that you wake up each in that same way. That is a whole mnas lekabel pras. We’re not in this morning to do – it’s suddenly not that different level of relationship which for the “prize” - the intrinsic value hard at all.  is what we call Yirah Me’ahavah. of the relationship itself is what we

8. Why do we say the full Hallel on all seven days of Sukkos (while QUIZ ?TIME ? livingwithmitzvos.com on Pesach it is only said on the ﬁrst two days)? 13 Is Gashmius a part of you?

SUCCOS RABBI MORDECHAI FULDA The author can be contacted at [email protected]

There was once a man who was moving after finding a job in a small faraway city. After packing all of his belongings he went to the airport with his relative and made his way to the check in desk. As he hands his ticket to the woman behind the desk she looks at all his belongings and says “I’m sorry you are overweight.” Not having any choice he hands his excess baggage to his relative and completes his check in. As he leaves the desk an extremely large man approaches and hands his ticket to the woman to check in. The woman looks him up and down and says “I’m sorry but you are overweight.” The man pulls out his credit card and says “I’m happy to pay for two or three seats,” but the woman points to the small plane outside and says “I don’t mean to be rude but you wouldn’t even fit through the door of the plane,” and left with no choice the plane leaves without him*.

uccos is a Yom Tov where we Succah), internalising that it’s only I believe the answer is as follows; leave our houses and enter Hashem who can protect us. It’s At the end of Succos we could leave the Succah for seven days. a Yom Tov where we learn how to the Succah, lock the door, enter our By doing so we are saying S rejoice with the mitzvos of Hashem homes and forget it all. Comes along to Hashem “yes; We do enjoy our and can show Hashem that gashmius Shemini Atzeres and teaches us- luxurious houses, our comfort is not a part of us; But that’s not these lessons are wonderful, let’s not throughout the year, but it’s not a leave them all behind in the Succah. part of us, when it comes to it we where it ends. Let’s live with them day to day, let’s have the ability to leave it all behind At the end of Succos we have remember it’s only Hashem who can for you Hashem.” another Yom Tov called Shemini really protect us, let’s learn to rejoice Succos has many messages; It’s a Atseres , a day when Hashem says “it’s with all of Hashem’s commandments Yom Tov where we strengthen our too difficult for me to let you leave, and let’s not get carried away with all belief in Hashem by leaving our stay with me another day.” our gashmius.  secure homes and sitting in a flimsy Why is this Yom Tov not in the shed without much protection Succah, why do we celebrate it in *Moshul heard from Reb Yehudah Leib Witler שליט”א ?especially those who sleep in the our homes)

לעלוי נשמת חנה בת ר’ דוד ע"ה נלב''ע כ”ה תמוז

9. We say a special HoRachamon in bentching about raising up the Sukkos Dovid that fell down. What is this referring to and why mention it by Sukkos? QUIZ ?TIME ? livingwithmitzvos.com 14 An Expression of Love

RABBI ELIEZER PARKOFF Rosh Yeshiva Medrash Chaim, Yerushalayim SUCCOS The author can be contacted at [email protected]

In the future Klal Yisroel will be granted their reward in the Next World. The nations will come to Hakadosh Baruch Hu and demand that they also be given an opportunity to gain their reward. t’s not fair, they will claim, that situation where they no longer had and the Creator. This isn’t expressed the Torah was given only to any obligation, and so, they weren’t in the dry performance of mitzvos. Yisroel, and we didn’t have a given a fair chance. They never Rather it is one’s subservience and chance. Let us also perform got their opportunity to perform a humility towards his Creator. With Ithe mitzvos of the Torah. Hakadosh mitzvah. Give them another mitzvah such a humble attitude one comes Baruch Hu will agree. “I have one easy to perform and gain Olam Haba. Why to fulfill mitzvos and abide by his mitzvah – Succah. Go and perform did Hakadosh Baruch Hu only give Creator’s commands. it.” [Why is it called easy? Because it them one chance, and then make it a When a Jew is faced with the requires no expense.] They will all scorching hot day? realization that the Creator isn’t run to build a Succah on their roofs. Furthermore, they didn’t really interested in his mitzvos and sends Hakadosh Baruch Hu will then send do anything wrong. They didn’t do down a burning hot sun to force out a scorching hot summer sun. Each one will kick his Succah down and run away. [The Gemara then asks, but does Hakadosh Baruch Hu come with unreasonable claims on His Creatures? Why did he have to send out a scorching hot sun? The answer is, He wanted to show the difference between Klal Yisroel and the nations. Even Klal Yisroel sometimes experienced a very hot sun during the holiday of Succos. But did Rava any aveira. The only claim against him out of his Succah, or when he is not say that he who suffers from the them was the degrading way they faced with temptation and violates performance of the mitzva of Succah, treated the Succah when they left. the Torah by performing an aveira, is free from this obligation? Yes, but There was no aveira. It was merely an his heart breaks inside of himself. not to kick it down.] Then Hakadosh expression of a subconscious attitude. He starts examining his soul and Baruch Hu will sit and laugh. (Avodah Why should they lose Olam Haba for his actions and humbles himself Zara 3a) an attitude? even further. In that way he now The nations were given a last The answer is really simple. The merits the ability to truly perform opportunity to gain the Next World claim against them had nothing to mitzvos. The non-Jews are different. and they failed. Why? They kicked the do with the performance of mitzvos When they see that Hakadosh Succah down. The Gemara poses the or aveiros. Rather, Hakadosh Baruch Baruch Hu isn’t interested in their obvious question: when it’s that hot Hu wanted to prove to them straight performing the mitzvos, they kick it you no longer have an obligation to in their faces that they had no down and run away. They refuse to sit in the Succah! True, but look at the claim to begin with. At the time of be humiliated. They cannot humble difference. When Klal Yisroel suffer a Matan Torah, Hakadosh Baruch themselves. In this way they prove scorching hot Succos, they leave the Hu offered all the nations of the that they have no relationship to Succah humbly. They find it difficult world the opportunity to accept the the service of the Creator or the to leave and feel bad upon losing the Torah. He never prevented them performance of His mitzvos. This is mitzvah. But the goyim kick it down from performing mitzvos. It was why Heaven prevents teshuvah from and run away. their rotten attitude that prevented one who disgraces and laughs at After studying this gemara we are them from receiving it together mitzvos.  still left perplexed. The nations were with its mitzvos and Olam Haba. Adapted from Lev Sholom, by Rav Sholom given a mitzvah and then it was taken Mitzvos and Olam Haba represent Shwadron, v. I, p. 297 away from them. They were put in a the connection between a person 15 Second day of Yom Tov RABBI DOVID HOFFMAN Author of the Torah Tavlin series of books on Torah, Haggadah shel Pesach, Yamim Noraim, and other Jewish SUCCOS topics, as well as the universally acclaimed series on the Holocaust, entitled "Heroes of Spirit" and "Heroes of Faith” The author can be contacted at [email protected]

ושמחת בחגך ... והיית אך שמח וגו’ )דברים טז-טו( into the Jewish people, that even “ליל יו”ט learn that (rejoicing) that applies to the (סוכה מח.) hazal the last night of Yom Tov, is today, thousands of years later, when - אחרון” there is a unique mitzvah of simcha on Shemini Atzeres an allusion to the night of our long we remain in exile and experience which is derived from the and interminable Golus (exile). It is hardship, pain, animosity from the ,And you will dark and treacherous, and seemingly other nations, and often even death“ - “והיית אך שמח” ,Cposuk only be happy.” How do we know that never ending - and yet, a Jew must a Jew can still smile, rejoice and fulfill “עבדו :this does not refer to the mitzvah find a way to rejoice, to be “B’simcha”! the words of Dovid HaMelech .את ה’ בשמחה” of simcha for Chag HaSuccos? The How is this possible? How can one Gemara answers: “We apply (this feel joy amidst the pain and suffering The Maggid of Kozhnitz, R’ posuk) to the last night of Yom Tov of two thousand years? The answer Yisroel Hofstein zt”l once asked R’ we can always Yaakov Yitzchok of P’shischa, the - “שיש שמחה לפניו” Shemini Atzeres) since it is preceded is) and rely on the great rejoicing that came Yid Hakadosh, as follows: “I cannot - “שיש שמחה לפניו” - by rejoicing exclude the first night of Yom Tov before us - when we had a Bais understand it, but for some reason, I (Succos) which is not preceded by HaMikdash, when the Kohanim were feel a greater level of kedusha on the יום טוב שני של) rejoicing.” doing the avodah, when the sacrifices second day of Yom Tov than on the first day. Why would (גליות The Aleksander Rebbe, R’ were being brought and when Klal Yerachmiel Yisroel Dancyger zt”l Yisroel came up to Jerusalem to “be this be so? Shouldn’t the first day be ”?three times a year for greater (עולה רגל) ”Yismach Yisroel) provides a unique seen) insight based on this statement the holidays. The imprint of that The Yid Hakadosh thought for a of Chazal. The mitzvah of simcha incredible simcha was so ingrained moment and then gave a fantastic answer. “After a domestic spat, when a husband and wife finally get past their differences and make up, their love for each other is greater than Simcha was so ingrained into the it was before. Similarly, we keep the second day of Yom Tov only in Jewish people, that even today, Golus (not in Eretz Yisroel) - the exile which was entirely caused by our thousands of years later, when transgressions. And yet, when we are in this terrible exile, the Shechina is we remain in exile a Jew can always there with us, which is both our consolation - and the reason for still fulfill the words of Dovid our reconciliation. As a result, we feel a greater love of Hashem on the second day of Yom Tov.”  .“עבדו את ה’ בשמחה” :HaMelech Tiferes HaYehudi

לעלוי נשמת אסתר בת מהור”ר שמואל ע"ה נלב''ע י”ט אלול

10. How many times is Sukkos mentioned in the Torah? QUIZ ?TIME ? livingwithmitzvos.com 16 Making our Best Efforts

RABBI DOV BIRNBAUM Rabbi of The seed shul, Edgware SUCCOS The author can be contacted at [email protected]

Tech giant Google, famous for its creative office spaces is spending £1bn on its new London HQ. According to experts “office design directly affects employee health, well-being and productivity within the workforce. An integrated, well-planned office design and work space significantly affects the productivity of your employees. Important aspects, such as the architecture, lighting or furniture and also the organisation of your desktop are essential to the performance of the varying job functions that every employee carries out on a daily basis.” (CIPHR Human Resources) Succah is a unique mitzvah in should know that the Jewish people The Succah doesn’t need any as much as we are not actually lived in Succos when they left specific actions; just being in our commanded to do a specific act. Egypt.” (Vayikra 23:43) Although our temporary living quarters imbibes Rather, the Torah instructs us to urban lifestyle is a little easier than within us that just as Hashem move into a different living space. For the desert that the Jewish people provided for the Jewish people in the seven days we leave our homes (when were exposed to, the lesson remains desert; he continues to provide for weather permits!) and eat, sleep and exactly the same. Do we place our us today. drink in the Succah. trust solely in our own achievements? And the best part is that your The purpose of this mitzvah is Or do we realise that after making Succah will achieve this for far less clear “in order that all generations our best efforts, our success rests in than £1bn!  Hashem’s hands?

Friends ar medicin for wounde heart an vitamins for hopefu sou.

To find out כתיבה וחתימה טובה a קהילה Klal–Chazon wish the Klal-Chazon is a ‘chizuk kerovim’ organisation designed to respond to the challenges of our generation by strengthening more, please our connection with Yiddishkeit and each other. Working alongside our local schools and with the encouragement of the email info@ Rabbonim, we provide a wide array of innovative educational and experiential events, seminars, workshops and trips for hundreds of high school students, teachers and parents from across the Kehilla. chazon.org.uk

11. Each festival is also a time of judgement for something speciﬁc. QUIZ ?TIME ? livingwithmitzvos.com What is the judgement that takes place on Sukkos? 17 The Time of Our Joy

RABBI YEHONASAN GEFEN SUCCOS Rabbi for Keter HaTorah The author can be contacted at [email protected]

All the festivals in the Jewish calendar are joyous occasions. However, only one is actually described as ‘the time of our joy’ - Succos. Why is Succos associated with happiness more than any other time of year? o answer this question Indeed this is the key to a genuine that symbolised Succos, rather it we must first understand understanding of what Sukkot is a remembrance of how Hashem why we celebrate Succos commemorates. The huts did indeed provided the Jews with long-lasting, at all. In fact this is not as offer almost no protection of the Jews consistent protection - this teaches Tstraightforward as it seems, because in the desert - so why were they not us that He is also constantly doing Succos is unlike Pesach and Shavuos swiftly obliterated by the perils of the the same for us. The happiness that in one significant way. On both of desert? The answer is that Hashem comes from Hashem’s constant these two festivals major events protected them - their physical overseeing is not dependent upon occurred; on Pesach the Jews left shelter was a mere façade, ultimately any external events, rather it simply Egypt and on Shavuos the Torah was it was very clear to them that their requires an internal recognition that given, whereas there was no single survival in the desert was beyond whatever happens is under Hashem’s event that happened at the time of the laws of nature. We too build huts benevolent supervision. year that we celebrate Succos. Rather for the week of Succos - The halacha A key to attaining such an Succos is a remembrance of how the requires that they must be made in a awareness is realizing that whatever Jews lived in huts throughout the temporary manner with a weak roof a person has is exactly what he needs. forty years that they were in the which does not fully shelter from This is expressed in the Avos: “Who desert which is why we build Succos the sun and rain. This is to remind us is rich? He who is happy with his and dwell in them for the duration of of the fact that all the security that portion.”1 Each person is allotted a the festival. This begs the question we enjoy throughout the year in our ‘portion’ in life - this entails exactly - why is this cause for such major strong homes with sturdy roofs is what is best for him in his situation festivity?! Moreover, the focus of also really a façade. It is only Hashem in life. And this portion is perfectly a festival is normally on Hashem’s that can offer true protection. measured to enable him to achieve greatness such as His power and His It is this awareness that we are his fullest potential. With this kindness - this is not immediately constantly being looked after that recognition one is saved from the apparent in the fact that the Jewish is the cause of the joy of Succos. feeling that life would be so much people dwelled in huts in the desert. But why is this joy considered more better if he had more money, a bigger To solve these problems we must significant to that of the other house, or a nicer car. The very fact first try to imagine what living in holidays to the extent that only that we do not have more, shows that a desert must be like. The desert is Succos is called ‘the time of our joy’? Hashem has deemed that it is better an extremely inhospitable place - it It seems that there are two basic for us that way. We often think that is unbearably hot in the daytime types of joy. There is the joy of a if only we were millionaires then and freezing in the night. There one-off event and there is the joy everything in life would be rosy. are often very strong winds which of a more constant kind Pesach and Succos teaches us that Hashem cause devastating sandstorms, and Shavuot represent major events is constantly overseeing us and there are dangerous animals such as that were cause of great happiness. providing us with exactly what we snakes and scorpions. With this in However, the impact of such need to live a successful life. If we can mind it is hard to understand how events, no matter how momentous, internalise this idea then we can be simple wooden huts could offer the inevitably wears out. Whereas Succos begin to understand how wonderful Jews even the scantest protection represents a happiness of an ongoing true happiness is.  from this hostile environment. kind - there was no particular event

1 Ch.4: 1st Mishna

12. Why do we only remember the Ananei Kovoid and not also the QUIZ ?TIME ? livingwithmitzvos.com Mon and Be’er that escorted the Jews in the desert? 18 The Succah – A Fresh Breath of Emunah and Bitochon

DAYAN ELIMELECH VANZETTA Rov of Kehilas Ahavas Yisrael, Edgware THE SUCCAH The author can be contacted at [email protected]

The Zohar HaKodash calls the Succah “Tzelah deMeheim’nusah – the shadow of faith”. The entire spirit of Chag HaSuccos is to instill in us Emunah and Bitochon in the Al-mighty. We abandon the comfort of our homes and erect a simple hut, covered in foliage. Given that the Succah is a temporary dwelling we do not affix anyMezuzos to its doorposts and are reminded that this entire world is, in fact, a temporary dwelling. Every single physical pleasure is transient and all of a person’s accomplishments and failures in this world depend exclusively on the Will of the Al-mighty. If a person’s efforts and exertion are not blessed by the Creator, they will amount to nothing, if they are, the person’s efforts will give their fruits. Chag HaSuccos irradiates this very spirit of faith and trust in Hashem. young child has no worries regarding what he or she will eat, what clothes he or she will wear and who will Apay for his or her education, for they know that their parents will take care of their needs. When a parent tells a child that they will go on a trip somewhere, the child will not show any doubts regarding whether or not they will have a place to sleep, who will pay their travel expenses or what will they eat, the child knows that all of these matters will be taken care of by the parent. We are the children of the Almighty and, therefore, our approach to life should be the same, with the same level of simple and basic emunah and bitochon in our Father. We should just like we know what’s best for our He may in fact be sparing us from strive to achieve the level of sincerely young children. greater nisyonos – tests. How can believing that after an appropriate Often times one feels that one’s we be totally sure that what we are hishtadlus – the amount of effort requests are not being answered, asking for is what’s best for us? How incumbent upon us all – the end that one is not receiving what one is can we be sure it would not turn us result is really up to the Almighty’s asking from HaShem. In reality, when into arrogant beings? decision. He knows what’s best for us that happens, we should realize that

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In memory of LESLIE AND FREDA AARONSON 19 CONTINUED FROM PAGE 19

Says Shlomo HaMelech1: “Osher incident we find the following posuk who grace us with their presence shamur liba’lav lera’atoh – richness in Tehillim2: “Ashrey hagever asher during Succos. These seven guests do is kept for its owner for his bad”. sam HaShem mivtachoh – Fortunate not come to visit us during Pesach, Explaining this posuk Rashi brings is the man who places his trust Shavuos or Shabbos, they only come the example of Korach who was in HaShem…” on Succos. Why is that? Why this greatly harmed by his wealth In the Sefer Tiferes HaYahadus the predilection for Succos over any other and arrogance. Succah is compared to a human lung. time? Explains the Nesivos Sholom Regarding our hishtadlus, the Just like a human being breathes air that the truth of the matter is that amount of effort required will vary into his lungs and, through a process they are in the upper realms of lofty according to the spiritual level of known as haematosis the lungs are spiritual worlds and, as such, they different individuals. When someone able to infuse our blood with oxygen, are completely unable to descend is on a very lofty spiritual level, he which is then taken to the whole into the lowly world in which we will require less of an effort to attain body, so too during Chag HaSuccos a live, however, all of this changes on his material goals. Moreover, he is Yied is infused with a fresh breath of Succos, for the Succah itself is NOT in enjoined to worry much less about emunah and bitochon, which should this world, and is rather a portal that his own hishtadlus as his faith and continue to be felt throughout the transports us to the very realm where trust in the Creator should be his year, thanks to the Mitzvah of Succah. the aforementioned Tzadikim reside. guarantee of succeeding. In the Sefer Beis Avrohom, the It elevates us above this world and In this context we know that Yosef Rebbe of Slonim zy’’a explains that helps us transcend into the loftiest HaTzadik, given his lofty spiritual the essence of the Succah lies in the of planes. That’s the reason why they status, failed a test by overexerting fact that a Yid abandons his place of are able to visit us, in our Succah, himself in his efforts to attain residence and shelters himself in a during Chag HaSuccos for we have his freedom and was, therefore, Holy refuge in order to be alone with ascended to their level and not the punished with staying in jail for an the Creator. other way around. additional two years. Rashi explains The Sefer Nesivos Sholom further So, go into the Succah and take a to us that this happened because clarifies the concept of a Holy refuge deep breath of emunah and bitochon Yosef placed his trust in Pharaoh’s mentioned by the Beis Avrohom and in the company of the Heilige Shiv’a minister and, as such, the minister explains a very important concept Ro’im. B’ezras HaShem it should give simply forgot about Yosef until the about the seven Holy Ushpizin – us all emunah and bitochon to last, Al-mighty Himself decided that he guests (Avrohom, Yitzchok, Yaakov, at least, until LeShanah Habaah should remember him. About this Moshe, Aharon, Yosef, and Dovid) B’Yirushalayim HaB’nuyah. 

1 Koheles 5:12 2 40:5

Snowﬂakes are one of nature’s most fragile things. But just look at what they can do when they stick together.

לעלוי נשמת הב' משה יוסף ז"ל בן יבלחט''א ר’ שלמה טבלי נ"י נלב''ע כ”ח אלול 20 Real Succos?

RABBI DANIEL FINE Community Rabbi, Stanmore and Canons Park US and the Hasmonean Beis Programme THE SUCCAH The author can be contacted at [email protected]

There is a debate in the gemara (Succah 11b) regarding what our Succos commemorate. Rabbi Eliezer’s opinion is that we commemorate the clouds of glory that protected Bnei Yisrael in the desert, while Rabbi Akiva understands that we are commemorating Once we are able to the fact that Bnei Yisrael actually lived in appreciate that even our Succos in the desert on very houses are cause to the way out of Egypt. abbi Eliezer’s view is easy thank Hashem, we are to understand - we are reminding ourselves of imbued with a feeling of Hashem’s protection and Rwe can develop gratitude for it, humility and gratitude to but according to Rabbi Akiva what exactly are we commemorating? Why is it significant that Bnei our Creator. Yisrael happened to live in huts in the desert? There are two approaches found in the commentaries on Vayikra 23:43. The Ramban writes that we are reminding ourselves that even Once we are able to appreciate that thank Hashem for the success of the though we lived in primitive huts in even our very houses are cause to harvest. This is why the word ezrach the desert, we still lacked nothing - thank Hashem, we are imbued with (guest) is used by the Torah (Vayikra Hashem provided us with absolutely a feeling of humility and gratitude 23:42) in reference to living in the everything we needed. The Rashbam to our Creator. This is especially apt Succah, because the Succah reminds puts another slant on it, suggesting for Succos which falls at the time of us that we are only temporary guests. that we are reminding ourselves that the harvest, because it ensures that Just like a guest who is dependent we did not always live in houses and we do not have the arrogant attitude upon his host, we can take nothing cities and did not always have a hold that “I achieved all of this without for granted and we must appreciate in the Land of Israel. needing Hashem,” and instead everything that we have. 

21 All for one and one for all

ARBA MINIM RABBI ALEX NADLER The author can be contacted at [email protected]

ולקחתם לכם ביום הראשון פרי עץ הדר כפת תמרים וענף עץ עבת וערבי נחל ושמחתם לפני ה׳ אלקיכם שבעת ימים1 quality that represents either great gevurah, tied in with all the other scholarship or character, but seems to emotions, everything is brought be lacking the entire package. But we in and is continually returned to know, that once the differences are the heart. brought together, the klal is unified as The Lubavitcher Rebbe zt”l, famed one, K’ish echad b’lev echad. We can’t for his warmth and love of every Yid, stand tall with our spines without a explained the traditional movement complete heart, without feeling and of the Arba Minim, and that the lulav emotion for others. with its sweet taste but with no smell, This imparts a critical lesson. represents the Talmud Chacham, We live in a world of difference, who is dedicated to internalising dissimilarity and contrast. Words that knowledge of the Torah’s zeiskeit pain the heart and bring tears to the but is not distinguished by his eyes. Irrespective of practice and level midos tovos. of observance, we are, regrettably, The question is asked, if the bracha not even united on philosophical over the arba minim can only be or ideological principles. This performed when all of the minim are ince Rabbi Yochanan Ben discourse is not meant to be a source present, how come the bracha only but with Rosh mentions the lulav? The Gemara in ,ח״ו Zakai legislated the enactment of tochacha to take the Arba Minim to Hashanah and Yom Kippur still Succah4 answers, because the lulav is commemorate that which ringing in our ears and reverberating the tallest of the minim, it is therefore Swas done in the Beis Hamikdash2, in our minds, we should realise when the most visible. The dominance it has we hold the lulav, shouting together of the lulav over the other species ,נענועים waving the lulav, the become one of the most beautiful ‘Hoshana’ with full concentration, implies the spiritual prominence of and mysterious mitzvos that we focusing on this mitzvah, it should Limud HaTorah, which is the engine perform. I once saw that the mitzvah be reminding us that despite the of all Jewish personal, communal and of Arba Minim was called ‘The Double infighting, partisanship and disunity national life. Take Mitzvah’, for when uninitiated that has plagued our people R”L, we However, as stated earlier, we onlookers will observe such an act, are still an indivisible unit, unified need to ensure that our Torah study they will certainly do a double-take, as one nation under the watch of stirs us to influence and transform the eyes will see and the heart will be our Creator. the world around us, with gemilas driven to investigate. chasadim, with love for our fellow, to The Torah doesn’t necessitate our Giving Direction through Limmud HaTorah not just show the love that we have complete attention to the mitzvah, for ourselves, but the love that we .have for all of Hashem’s children ברוך אתא ה׳ אלקינו מלך העולם, אשׁר קידשׁ but is trying to convey an additional Through this we can reach the upper נו במצותיו, וצונו על נטילת לולב message that can be conveyed from 3 such a perplexing tradition. According to the Arizal , the echelons of knowledge, to positively Everyone, religious or not, is six directions represent six influence the lowest levels of human somewhat knowledgeable of the emotions: kindness (chesed), experience. May Hashem bring us midrash that equates the four- discipline (gevurah), harmony together, allowing us to be Mitaken species representative of the four (tiferes), perseverance (netzach), this Olam and to bring the Bayis kinds of Yidden and the four body submission (hod), connection (yesod) Ha’Shlishi, b’ahavas chinam, bimheira parts that aid the explanations of and communication to the heart b’yomeinu.  these four people. The Lulav, and the (malchus). In short, if the right 1 Vayikra 23:40 2 Mishnah Succah, 3:11 myrtle, hadas branch, each owns one hand represents chesed and the left, 3 Siddur Al Pi Nusach Arizal – Bircas Arba Minim 4 Succah 37b

22 Different Types of Jews

RABBI OZER ALPORT Author of Parsha Potpourri and Renowned Lecturer ARBA MINIM The author can be contacted at [email protected]

ולקחתם לכם ביום הראשון פרי עץ הדר כפת תמרים וענף עץ עבת וערבי נחל ושמחתם לפני ד’ אלקיכם שבעת ימים )04:32( he Shulchan Aruch rules on Shabbos but none are in sight, just looking after oneself to do (Orach Chaim 658:2) that people will become curious about them properly. As much as we think the four species may not the omission. Hashem will be happy if we do what be taken on Shabbos. The Upon asking, they will be told that we are supposed to, we forget that TMishnah Berurah explains that the it is because of the aforementioned He doesn’t look at us as individuals Rabbis made this enactment due to fear of another Jew accidentally but as part of the collective Jewish a fear that a Jew may be unfamiliar carrying them outside. The nation. If some of His children do with the proper way to shake the questioner will wonder which His will with the greatest precision four species. To learn how to do so, uneducated Jew we could possibly while a much larger group lags sorely he may carry them to the house of a be concerned about, as anybody behind, the overall picture from His knowledgeable Rabbi, in the process who grew up with a formal Jewish perspective is grim. violating the prohibition against education will know how to shake the The Sages appreciated that as carrying in the public domain on species and will certainly know that much as Hashem would enjoy Shabbos. Although this would indeed they may not be carried outside on the taking of the four species by be a tragedy, why did our Sages see Shabbos for any reason. those who know how to do so, the fit to deny tens of thousands of Perhaps we can suggest that pain caused by those who may people this tremendous mitzvah simply because a few Jews may unintentionally carry them to a Rabbi to learn how to shake them? The Medrash notes (Vayikra Rabbah 30:12) that while the esrog has both a good taste and a pleasant smell, and Each of the species the lulav and hadas each have one of these good qualities, the aravah represents a different which we are commanded to take together with them has neither taste nor smell. Each of the species kind of Jew represents a different kind of Jew: some have both Torah and good deeds, some have one but not the other, and sadly there are Jews – like the aravah – who have neither. In a we aren’t worried that a Jew in accidentally transgress is so great beautiful lesson in the importance Jerusalem or Brooklyn would do that it outweighs the pleasure He of unity among the Jewish nation, such a thing, but there are sadly would receive. Upon understanding Hashem says that they should many Jews in Kansas City who this, the questioner will be left with all be taken together to atone for may inadvertently transgress. The a new appreciation of the sense of one another. questioner will press on, challenging responsibility which we are required The impending arrival of Succos why the tens of thousands of learned to feel toward our Jewish brethren. is heralded by streets full of Jews Jews of B’nei B’rak and Lakewood This new recognition will inspire purchasing the four species. Certainly must lose out because of a few him to a newfound commitment to when Succos arrives, everybody ignorant Jews in the Midwest. reach out to educate and draw near will be excited to bring his beautiful However, from the fact that the those unfortunate and uneducated esrog and lulav to the synagogue Rabbis nevertheless made this Midwestern Jews – of whom this to perform the mitzvah with great decree, we see that they understood author is one – in a manner which fervor. When the normal time for that there is more to mitzvos than taking the four species could never the taking of the species arrives have accomplished!  23 To feel the real connection

RABBI MEYER AMAR ARBA MINIM Hasmonean High School The author can be contacted at [email protected]

A story is told of a person who won a large sum of money in the lottery. He made a massive celebration for family and friends with no expense spared. At the party one of his friends approached him and asked him a favour, ‘I have never seen a bank statement that displays on it such a massive amount of wealth, out of curiosity please let me the see the statement that displays your new found wealth’. The lottery winner replied, ‘I don’t have one’! To which the friend asked ‘so why are you making the party if you don’t even have the money’? The winner showed him the winning ticket, here it says that I have won the money, it’s just a matter of time till I actually receive it! n the same vein, says Reb 7 Hakafos on Hoshana Rabba are all Succos was chosen for the happy Yecheskel Sarna1, are our done Zecher Lamikdosh. expression of Zecher Lamikdosh as it celebrations on Succos. Many of The question is, if all this is done is the Yomtov most associated with them are performed as a Zecher Zecher Lamikdosh why is it not a simcha, which is generated from us ILamikdosh e.g. Simchas beis Hashoeva, mentioned together with the other genuinely trying to come closer to taking and shaking the Lulav for all laws in Shulchan Aruch concerning Hashem through Teshuva, Tefilla and seven days. Even though we don’t have Zecher Lamikdosh. After Hilchos Maasim tovim. It is at this time that the Beis Hamikdosh we are celebrating Tisha B’av there are numerous laws we can perform a Zecher Lamkidosh the future of when it will be rebuilt. mentioned in connection with the that is like winning the lottery. A We trust our Chachomim that have concept of remembering the Beis celebration that says we have every promised us this will indeed be our Hamikdosh. Why are the laws of confidence that we will see the rd3 reward. Succos is the ideal time to Lulav different that they are not Beis Hamikdosh and we will be able express this happiness for the future mentioned there? to be even closer to Hashem than we just after we have completed our Rav Mattisyahu suggests that there feel now. We can smell it and taste Teshuva and have drawn closer to are two different aspects of Zecher it in the atmosphere of Succos. We Hashem, we can appreciate and taste Lamikdosh. One is of the sad type, in must not waste the opportunity to the ultimate closeness to Hashem that our daily lives, to remember that we express our desire to be even closer to accompanies the rebuilding of the are missing something, so we keep Hashem not from sadness as on Tisha Beis Hamikdosh. laws that encourage us to be lacking b’av but from joy and happiness and Let’s delve a little deeper into in material matters such as leaving trust in Hashem’s promise through understanding this type of Simcha. an undecorated piece of wall in the the Neviim that he will rebuild the The Mishna in Succa 41a says ‘in the hallway of your house. The second Beis Hamikdosh and return us to our beginning they would take the Lulav, is of a happy type, to be desiring the glory in being able to serve Hashem 7 days in the Bais Hamikdosh and closeness to Hashem as we had it then surrounded by the Shechina in the 1 day in the city. After the Churban in the 1st 2 Botei Mikdosh. binyan Bayis Hashlishi, bekorov,  Beis Hamikdosh, Reb Yochanan ben The 2 types of Zecher Lamikdosh bimheira beyomeinu, Omen. Zakai instituted that it should take are inherently different and cannot Adapted from Sefer Matnas Chayim written place in the city all 7 days as a Zecher be achieved at the same time. This is by Rebi Umoiri Horav Mattisyahu Salomon Lamikdosh. In fact the Tur Shulchan why they are separated in the Halacha Shlita2 Mashgiach Ruchani Gateshead & Aruch says the other Lulav customs sections in which they are written Lakewood Yeshivos such as doing the Hoshaanos each day, my grandfather לע”נ and also why they are performed at round a Sefer Torah followed by the different times. Meir ben Avrohom

1 Rabbi Yechezkel Sarna (1890–1969) was a disciple of Rabbi Nosson Tzvi Finkel, (known as the “Alter (elder) of Slabodka”), spiritual mentor of the Slabodka yeshiva. He was sent by the Alter to move the yeshiva from Europe to Hebron in 1925, and following the Hebron Massacre of 1929, to Jerusalem. In 1934, he assumed the position of rosh yeshiva. Over the years, he produced thousands of students, many of whom became prominent roshei yeshiva and rabbis in Israel and abroad. 2 Rav Salomon became mashgiach ruchani of Gateshead Yeshiva, a position he held for more than 30 years. He was mashgiach in Gateshead Yeshiva initially under Rabbi Moshe Schwab and then as the senior mashgiach, before moving to Lakewood in the spring of 1998. 24 All You Need Is Lulav

RABBI DANIEL FINE Community Rabbi, Stanmore and Canons Park US and the Hasmonean Beis Programme ARBA MINIM The author can be contacted at [email protected]

All You Need Is Lulav from a brachah. The second answer lulav during the day? This is an old There are four species taken on of the Mechtam is that since the lulav question which has been debated Succos: the lulav, esrog, hadas, and is the tallest of the four species, it back and forth between the poskim. aravah, yet the brachah on shaking is the most recognisable, and so all The Chazon Ish held that you have the arba minim is ‘al netilas lulav’. four species can be referred to as ‘the fulfilled your mitzvah, while the Why does the brachah only mention lulav’. The brachah of ‘al netilas lulav’ Chassam Sofer held that you have the lulav - what about the other uses the wider definition of the word not fulfilled the mitzvah. Their three species? The gemara itself asks ‘lulav’ to refer to all four species taken machlokes is based on what the Torah our question, giving a rather cryptic together. Rashi in Succah 29b ‘lulav means when it tells us ‘you shall take’ answer: “because lulav is the tallest of hagazul’ appears to take a slightly (ulekachtem lachem) in reference to the four species.” Why should the fact different approach: the three species the four species. The Chassam Sofer that lulav is the tallest mean that it in the lulav bundle can be referred to held that it means that you must takes centre-stage in the brachah and as ‘lulav’, while the esrog is exempt pick them up, in which case since you the others do not even get a mention? from a brachah because it is tafel to picked up the lulav at night, you have the other species. not performed the mitzvah. On the The Mechtam offers two answers to other hand, the Chazon Ish held that the question. First, the fact that the You’re Taking The you shall take merely means that a lulav is the tallest means that it is the Palm Branch! person must have the four species in most important (or at least the most Imagine the following case: you his hands, but does not mean that one noticeable) of the four species, and wake up in the middle of the night, must actively take the arba minim. thus it is termed the halachic ikkar pick up a lulav and its accompanying Therefore, since the four species (literally the main thing), while the three species, and hold them in were in your hands after daybreak other three species take on the status your hands until a few minutes you have in fact fulfilled the mitzvah. of being the tafel (literally ‘of lesser after daybreak. One cannot fulfill Personally, I would not wake up in the importance’). The rule is that one one’s obligation of shaking a lulav middle of the night and stand there makes a brachah on the ikkar - the at night, so in our scenario have you for a few hours with my lulav, just to lulav in our case - and exempts the fulfilled your mitzvah of shaking be on the safe side!  tafel things (the other three species) the lulav since you were holding the

לעלוי נשמת גאלדא בת ר’ אברהם אליעזר הי”ד

25 Sitting in a covered Succah – is there any point?

RABBI BENJI LANDAU SHABBOS CHOL Associate Rabbi, Edgware Yeshurun (Federation) HAMOED and Executive Director of Mesila UK The author can be contacted at [email protected]

A familiar scenario: Everyone squeezes into the Succah, the table bedecked with yom tov fare. Just as Hamotzi is being said, disappointment sets in as raindrops begin to fall… hen this happens there the heart of the matter iswhat the because of comfort related issues – are two choices (other person’s motivation is for placing why then should the very same cover than to remain in the a covering on top or underneath be acceptable when it’s there for rainy Succah!). The first the s’chach. We know that the reasons of aesthetics. Wis to leave the Succah entirely, and mishna mentions the issue of the This is one of the main reasons why the second is to cover the Succah and sun and the falling bits of s’chach, Toasfos give a different interpretation remain eating outside. The question but what exactly is it about these to the mishna’s ruling. To understand is, is anything achieved from a phenomena that compels the person it we need to give the following halachic point of view when eating in to take action? preface. The very firstmishna in the a Succah that is covered over? Rashi on the mishna gives the most masechta disqualifies aSuccah where The mishna in Gemora Succoh 10a obvious answer and says: the amount of s’chach covering the Succah is such that the area שלא יהו עלין וקיסמין נושרין על שולחנו :gives the following scenario He places the cover underneath the of the Succah which is covered by פירס עליה סדין מפני החמה או תחתיה מפני s’chach to prevent bits of the s’chach s’chach is less than the area which is הנשר ... פסולה חמתה If one spread a sheet over the from falling onto his table. uncovered. The mishna calls this .מרובה מצלתה s’chach because of the sun, or It is merely convenience that underneath the s’chach because of motivates the individual in the With this in mind, Tosafos brings falling bits of s’chach, it is invalid. Mishna. According to Rashi, we could the opinion of Rabbeinu Tam who Rashi explains that the reason the presumably say the same about the explain our mishna’s case as follows. sheet renders the Succah invalid is case of placing the cover over the We explained earlier that the crux of because a sheet is something which s’chach because of the sun. The sun is the issue is to understand what the is susceptible to contracting tumah – shining into the Succah and is making person’s motivation was in placing this is one of the main factors which it unbearably hot for its occupants. To the cover above or below the s’chach. disqualifies something for use as prevent the sun from overheating the Though it states explicitly in the s’chach. Succah, he places the sheet overhead. mishna that he did so either because The same would be true of our To put it more succinctly, we can say of the sun or because of the falling Succah covers, almost all of which that the motivating factor is one of bits of s’chach, it was Rashi who are made of plastic or some similar human comfort. said that the issue caused by the material. This seems to be an open- The only question on Rashi is sun or falling bits, were to do with and-shut case – covering over one’s a halacha given in the gemora human comfort. Succah (or even placing a separation immediately following the Tosafos explain differently. The between ourselves and the s’chach), aforementioned mishna. The gemora case at hand is one where the s’chach renders the Succah invalid. says that if one placed the sheet is very flimsy and weak. There is However, upon looking through underneath the s’chach merely for a danger that the beating sun will the rishonim in more detail it decorative purposes, the Succah is compound the problem and cause becomes apparent that this is not kosher. The glaring question is if the the s’chach to dry up and wither to quite as simple a matter as we had sheet renders the s’chach invalid in the extent that there would be more חמתה – first thought. The key question at the mishna’s case where he does it gaps than the area covered

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מוטב לפרוס סדין תחת הסכך בתוך ד’ טפחים The same can be said of We can now come back to our .מרובה מצלתה משיאכל חוץ לסוכה אבל לא יברך ע”ז לישב the case where he places the cover original question, namely, whether בסוכה underneath the s’chach. The falling covering the Succah in the bits do not merely represent an eventuality of rain, would render In extenuating circumstances annoyance, the person is concerned the Succah invalid. According to where one wouldn’t be able to that the quantity of bits falling from Rashi, covering the Succah, even eat in the Succah on account of the s’chach will lead to a situation of to prevent discomfort caused by s’chach falling into one’s food, or sun (or, presumably, rain), is invalid. rain coming into the Succah or wind !חמתה מרובה צלתה If that’s the case, then the s’chach According to Tosafos, as long as the which extinguishes the candles, in both of these cases can be viewed reason for covering the Succah is it is preferable to spread a sheet as totally inadequate – the only thing not to bolster the s’chach and is only underneath the s’chach than to that really ensures that there is a for reasons of human comfort, it go inside the house to eat, but one status of more shade than exposed is permitted. should not make the beracha of .לישב בסוכה is the The shulchan aruch in 629:19 gives ,צלתה מרובה מחמתה ,parts placement of the cover which itself two opinions on the issue. In his first The mishna berura mentions is unfit for use as s’chach by dint of ruling, he gives Rashi’s explanation, spreading a sheet under the s’chach, the fact that it is something which is and accordingly would hold that but does not mention placing ,covering the Succah even to protect the cover on top of the s’chach .מקבל טומאה According to this interpretation, from the rain renders the Succah although being that the two cases we can understand why the case invalid. In the second half he brings are comparable in the mishna, there’s of placing a cover underneath the the explanation of Tosafos. no reason to say the same wouldn’t s’chach for decorative reasons is The standard practice when the apply. According to this, if there is no permitted. The difference between shulchan aruch brings two opinions other option, then it is acceptable to the cases is that in the mishna, the is to pasken in accordance with the rely upon the opinion of Tosafos cited reason for placing the cover has first opinion cited. That would mean in the shulchan aruch, to cover up the nothing to do with human comfort that covering the Succah to protect Succah in rain and to continue one’s or luxury, it’s there to act as a device from the rain is not an acceptable meal in the Succah.  to secure the s’chach in place – that practise. However, the mishna berura Please note: this piece is intended merely to is unacceptable. However, when it 58 says as follows: raise the issue and go through some of the מ”מ בשעת הדחק שלא יכול לאכול בסוכה is placed merely to provide a more basic material. For practical halacha, please ע”י העלין הנושרין לתוך המאכל או ע”י pleasurable Succah experience, it has consult your Rav. גשמים הנוטפין או ע”י הרוח שמכבה הנרות nothing to do with the s’chach per se and is permitted. CHARITY PRAYER REPENTANCE

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RABBI DOVID EISENBERG KOHELES Rabbi of the Prestwich Hebrew Congregation The author can be contacted at [email protected]

Succos has a few names and one of them is Zman Simchaseinu, the time of our happiness.There are many reasons for this but on the simplest level we are happy to have achieved forgiveness from Hashem during the period of Rosh Hashono and Yom Kippur and we spend the days of Succos in a warm embrace with Hashem. We sit in the On his recent trip Succah which connects us on an intimate level to London, Rabbi Paysach Krohn suggested with Hashem and the entire holiday has so many that we all greet our שבת שלום .facets of happiness associated with it fellow Jew he strange thing in the houses but they too will not give us middle of all of this true contentment. What is the secret because happiness seems to be the to true happiness? you make them feel special. megilla of Koheles that we One of the ways to attain true See Tread on Shabbos Chol Hamoed. A lasting pleasure in life is to find cursory glance into the themes and meaning and to live a life of purpose. Miracles ideas of this megilla seems to show Often, living a life of meaning will In Good Shabbos a very morbid book. We speak about include working hard to achieve a the futility of life and its pursuits goal but the enjoyment of attaining Life and that all is futile in this world. something real is far greater than any Every Day People earn money and it is lost or happiness we can achieve through ends up in the hands of their enemies physical means. When walking on the street and all is for naught. Why would we It is for this reason that we read on Shabbos, say Good have such a depressing theme in the specifically the megilla of Koheles on Shabbos (or Good Yom midst of such an important time of Succos. People might err and think Tov) to all of your fellow happiness? Wouldn’t the megilla of that the way to happiness is through Shir Hashirim, which is a “love song” the physical route and short-lived brothers & sisters. between G-d and the Jewish people pleasures. We want to bring home It doesn’t matter if the be a much more appropriate choice? the importance of true meaning To answer this we most understand in life and allow for people to find recipient doesn’t respond, if that the ideas of happiness that are real happiness. This can only be you don’t like that person or in being sold to us all around us are achieved through the final sentence a rush, it doesn’t hurt false and don’t really bring true joy. of the megilla which states, “fear to greet A person can take a wonderfully G-d and keep his commandments relaxing vacation but it will not because that is the sum total of all someone. גוט שבת give him lasting happiness. We can humanity.”  buy nice cars and build comfortable

לעלוי נשמת ע''הYachid bat Dov Ber - Yetta Jaffe 15th Kislev 28 Koheles and Succos

RABBI YEHONASAN GEFEN Rabbi for Keter HaTorah KOHELES The author can be contacted at [email protected]

On a number of the chagim, there is a custom to read one of the five Megillos.1 There is always a connection between the festival and the Megilla that is read during it. On Succos we read Koheles. Koheles is written by ShlomoHaMelech . It focuses on how he experienced every possible pleasure of Olam Hazeh2 (within the context of Jewish law). Yet he discovered that it was all meaningless, in his words, hevel havalim, which literally means the ultimate of emptiness. he commentaries ask that the home for a Succah actually enables Accordingly, we can now message of Koheles seems to him to realize that the physical understand the connection between have little connection with comforts of Olam Hazeh cannot offer the joy of Succos and the seemingly Succos, indeed it seems to him true simchah4. pessimistic message of Koheles. Tcontradict the very essence of the It still needs to be explained why Shlomo HaMelech is not saying chag: Succos is described as zman one can never attain truesimchah that life is inherently meaningless, simchaseinu. This demonstrates that through this-worldly pleasures. A rather he is focusing on a life aimed it is a time of great joy, even more so fundamental tenet of Judaism is at attaining this-worldly pleasures. than the other festivals. Koheles, in that a human being is comprised We see this from the gemara’s contrast, seems to be anything but of a combination of the body and discussion of a contradiction within joyous, in its continuous stressing of soul. Both have an inherent drive for the book of Koheles. In the second the meaningless of Olam Hazeh. What satisfaction; the body attains this chapter of Koheles, Shlomo HaMelech is the connection between the two?3 through attaining physical desires writes: Simchah, what does it In order to answer this question which can only be enjoyed in Olam do?5” suggesting the futility of joy. it is necessary to first deepen our Hazeh, whereas the soul has ‘spiritual’ However, in the eighth chapter, he understanding of the fact that Succos aspirations that focus on connecting tells us, “I praised joy.6” The gemara is considered a time of such great to HaShem, whose main reward is answers that the futile type of joy joy. Rav Yaakov Neiman ztz”l, in his Olam Haba. It is possible for the soul is “simchah that is not of a Mitzvo.” sefer, Darchei Mussar, notes that one to elevate the body to the point where Whereas, the praiseworthy joy is, of the primary features of Succos is the body becomes subservient to the “simchah that is of a Mitzvo.”7 Shlomo the fact that we are commanded to soul and facilitates its connection HaMelech is telling us that forms of leave our permanent abode and live to HaShem. For example, if one says joy that are rooted in Olam hazeh are in a temporary dwelling. He asks that a blessing when he eats food he ultimately meaningless. However, this seems anything but conducive elevates this mundane physical act joy that is connected to spirituality to feeling joy; leaving one’s secure, into a spiritual one. However, if a is praiseworthy. comfortable home for a flimsy, sparse person makes his primary goal the We have seen that the lessons of Succah, would seem to bring about attainment of this-worldly pleasures, Succos and Koheles go hand in hand. a decline in one’s level of simchah. then the soul will not receive Both teach us that the only way to He answers that, in truth, a person any sense of satisfaction, since attain true simchah is by recognizing can only reach true simchah when its aspirations are being ignored. that this-worldly pleasures will never he develops a recognition that the It follows that an overly strong ultimately satisfy the soul’s yearning pleasures of Olam hazeh are illusory attachment to the physical world will to connect to HaShem. May we apply and do not provide him with a prevent a person from attaining a these lessons to our lives and merit to genuine sense of happiness and true sense of joy. tap into the simchah of Succos.  fulfillment. Therefore, leaving one’s

1 The five Megillos are: Koheles, Esther, Shir Hashirim, Ruth, Eichah. Esther is read on Purim, Shir HaShirim on Pesach, Ruth on Shavuos, Eichah on Tisha b’Av. 2 Within the context of Jewish law. 3 One approach is that they do indeed contradict each other, and Koheles is deliberately read in order to prevent the joy of Succos from breaking acceptable boundaries. A different approach will be taken in this essay. 4 Darchei Mussar, p.284. 5 Koheles, 2:2. 6 Koheles, 8:15. 7 Shabbos, 30b. 29 Connecting with our Shepherds

RABBI DANNY KIRSCH USHPIZIN Rav of JLE Shul, Federation The author can be contacted at [email protected]

Although today, we are blessed as a nation to have comfortable homes, every year on the yom tov of Succos we show our dedication and faith in Hashem by leaving that comfort and security for seven days and move into our Succah. ach night as we sit in our Aveinu, he digs those same wells, place of exile, we invite following honestly and earnestly in into our Succah one of the the ways of the previous generation. ‘Shepherds of Israel’ who in Yitzchak is the first generation after Etheir own way experienced exile. Avraham, he teaches us a corner stone In Parshas Toldos (Bereishis 26:1), of Judaism. He teaches us the concept we are told about Yitzchok, the of tradition. ushpizin for the 2nd day of Succos. As Rabbi Salamon writes “Yitzchak Just as there had been at the time of didn’t want to veer even one inch Avraham Aveinu, “There was a famine from the path trodden by his father, in the land”, so Yitzchak, the son of he dug the same wells and even gave Avraham is forced into exile. He was them the same names”. Everything From told by Hashem not to go to Egypt had to be exactly the same. but experience his exile within Eretz In addition, on a deeper level Yitzchak we Yisroel “so Isaac settled in Gerrar”. Rabbenu Bachaye explains. The The Torah describes the trials and wells are more than sources of derive the tribulations that Yitzchak endured drinking water. They are symbols for during his exile. Amongst them his accomplishment in Avodah, serving desire to (verse 18) re dig the wells Hashem. obligation to his father Avraham had dug before Yitzchak’s entire life was devoted to followed by the hateful response of Avodah, in the form established by his continue the the local population. father, which is the lesson he taught There are many lessons to learn us for all generations. To perform ways of our from the extraordinary life of Avodah exactly as our fathers did. our father Yitzchak. R’ Matisyahu Today’s Ushpizin, Yitzchak Aveinu Salamon shlit’’a draws our attention holds our hands in the Succah in 5778 forefathers. to the writings of the Rabbenu and continues to shepherd us. Bachaye who explains that from To succeed and build, we must Yitzchak we derive the obligation to connect with our glorious shepherds continue the ways of our forefathers. of the past standing upon their Yitzchak’s immediate response to shoulders and following their famine, is to do as his father had done. examples of unbending service of He was prepared to leave the Land of Hashem in the tradition of their Israel. Later he encounters the wells fathers.  of his illustrious father Avraham

30 Succos and Yaakov Avinu

RABBI YEHONASAN GEFEN Rabbi for Keter HaTorah USHPIZIN The author can be contacted at [email protected]

The Tur tells us that each of the shalosh regalim corresponds to one of the three Avos: Pesach corresponds to Avraham Avinu, Shavuos to Yitzchak Avinu, and Succos to Yaakov Avinu. 1 His source of this idea is parashas Vayishlach, which tells us that after encountering Esav, Yaakov went to a place called Succos, where he made Succos for his animals.2 This suggests some kind of connection between Yaakov and the festival of Succos. What links the two? ne interesting feature of he is hungry and forbidden to eat that on the other festivals there is Succos is that on this holiday, bread. On Succos, however, there is no no essential difference in a person’s even the most mundane practical reason to be in the Succah; daily life. Accordingly, one may not activities, such as eating and one can easily be at home. The fact have the constant awareness of the Osleeping, become mitzvos. Ordinarily, that he stays in the Succah therefore festival that he has on Succos, so his these activities are neutral, i.e., indicates that he is doing so purely joy is less. This is the reason Succos in neither mitzvos nor aveiros. The mere for the sake of the mitzvah. Thus, particular evokes simchah.6 act of sitting in the Succah, however, he may say a berachah throughout Thus, we see that Succos is turns them into mitzvos and enables Succos, for he demonstrates that he unique in that it transforms non- one to say the blessing of “leisheiv is performing the normally mundane holy activities into mitzvos and baSuccah.” Thus, Succos has the acts of sleeping and eating because it grants us constant awareness of power to elevate daily activities to is a mitzvah to do so in the Succah.5 the festival and its joy. How is this acts of great holiness. The Ben Ish Chai applies the aspect of Succos connected to Yaakov This aspect of Succos can help us concept that merely living in the Avinu? Of all the Avos, Yaakov was understand some differences between Succah is a mitzvah to answer a most deeply involved in the daily it and the other holidays: The Kol different question about Succos. vicissitudes of life, such as dealing Bo notes that one says a berachah Unlike Pesach and Shavuos, Succos with dishonest people, working whenever he fulfills the mitzvah of is described as zman simchaseinu. long hours, and bringing up a large being in the Succah. In contrast, there The other holidays are also times family. For many years he had to is a mitzvah to eat matzo throughout of great happiness, so why is only cope with the neutral realms of work Pesach,3 yet we say a berachah only Succos considered “the time of our and home, unable to devote all his on the first night.4 Why not every joy”? He answers that Succos is extra- time to learning and prayer. One day? The Kol Bo answers that when joyous, because the mitzvah of sitting aspect of Yaakov’s greatness is that a person eats matzo during the rest in the Succah applies throughout he nonetheless elevated his daily of Pesach, it is not apparent that he the festival. This constant ability activities to acts of holiness. Upon is doing so because it is a mitzvah. He to perform mitzvos in honor of the returning from his long years in exile, may be eating matzo simply because holiday arouses great joy. He writes he declares to his brother, Esav, “I

1 Tur, Orach Chaim, Simun 417. 2 Bereishis, 33:17. 3 This is the opinion of the Kol Bo and the Vilna Gaon. Others disagree. 4 Someone who lives outside Eretz Yisrael says the berachah on matzo on the second night as well. 5 Kol Bo, Hilchos Succah 71. See Ba’al HaMaor, Pesachim 26b–27a, for a different approach. 6 Yedei Chaim 643. See Peninei Moadim Al Pi HaBen Ish Chai, p. 188, for two other reasons Succos is called zman simchaseinu. Also see the next essay.

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lived (garti) with Lavan.”7 Chazal tell holiness. Accordingly, he viewed a With this understanding of Yaakov us that the letters of the wordgarti house as a vehicle of Divine service. and Succos, their connection is also spell taryag, which represents In a similar vein, the Avos obvious. Both take optional activities the 613 mitzvos. Yaakov was alluding represent the three daily prayers. and make them holy. It is easy to feel to the fact that he had remained Avraham corresponds to Shacharis, pious when involved in obviously steadfast in his service of Hashem Yitzchak to Minchah, and Yaakov spiritual activities, such as learning despite living in adverse conditions.8 to Ma’ariv.10 Unlike Shacharis and and praying. It is far more difficult It seems that many aspects of Minchah, Ma’ariv is non-obligatory.11 to connect to Hashem while eating, Yaakov Avinu relate to his ability Why is Yaakov in particular sleeping, and working. Only on to sanctify the mundane. Chazal associated with an optional prayer? Succos do such actions become tell us that the Avos described the Because of his ability to turn non- mitzvos merely by one’s doing them Beis HaMikdash (and, by extension, obligatory activities into mitzvos. in the Succah. Of course, this does avodas Hashem) in different ways. He represents a person’s desire to not mean we are allowed to overeat Avraham called it a mountain; connect to Hashem even when he is and oversleep in the Succah. Rather, Yitzchak, a field; and Yaakov, a house.9 not obligated to do so. Yaakov also we must focus on the fact that Why does Yaakov refer to it as a corresponds to the third blessing dwelling in the Succah is a great house? A house is where a person in the Shemoneh Esrei, that of opportunity to develop awareness of performs all the mundane activities kedushah. For holiness means not Hashem in our daily lives. If we seize of his daily life, including eating, merely avoiding the physical world, this opportunity, we can continue sleeping, and forms of work. Yaakov but sanctifying it, so it too can be sanctifying our mundane acts even elevated all such activities, because used to serve Hashem.12 after the festival has ended. he saw them all as opportunities for

7 Bereishis 32:5.ingalms of work and homekkahl, i.e., 8 Rashi on Bereishis 32:5. 9 Pesachim 88a. 10 Berachos 26b. 11 Needless to say, it has long been established that men must daven Ma’ariv. 12 Yaakov is also connected to Shabbos, which involves the sanctification of physical activities. See Yeshayahu 58:13–14 and Shabbos 118a–b.

here’s a person in your kehilla that walks past you on Shabbos every week with a smile and a “good Shabbos” greeting and seems like he’s got it all ﬁgured out. The reality is that he works a regular job and tries his best but this past TRosh Hashana, he and his family were eating cereal for their Yom Tov meals. A local Rabbi shared a personal story this past Shabbos. He received a call from a friend who said he was raising funds to help a common friend of theirs who was is such a dire situation that he could a ord to buy a diaper for his baby. The Rabbi said that we should be aware that there are many people in our communities that need our help but were afraid to ask. He pleaded with the community (and communities worldwide) to ﬁnd out how friends and neighbours are doing in this dicult time. The Rabbi added that many people have money in charity accounts saving it for a later time but people must be aware that there are those close to you who need it NOW.

לעלוי נשמת ר׳ יחיאל נתן בן ר׳ שמאי ז״ל

32 Hoshana Rabba: Dovid Hamelech

RABBI BINYOMIN MARKS HOSHANA RABBA Golders Green Kollel HaRabbonim The author can be contacted at [email protected] USHPIZIN

What is the connection between Dovid and Hoshana Rabba? I’ll give you a clue – Hoshana Rabba is the seventh day of Succos, we perform seven hakofos around the bima as opposed to the normal single one. Shabbos is also the seventh day of the week, and Shabbos is called ‘Shabbos Hamalka’, the Queen. Any closer? he seven Ushpizin are the has changed? Internally, nothing. The they have an effect on us. Yom Tov greatest tzaddikim and role man himself is inherently exactly the is a time when we are able to leap models of our people, and same. The only change is regarding tremendous bounds in our ruchniyus, each one was unique in his his ability to perform the mida which since the hashpaa from above affects Tparticular manner of greatness. till that time lay dormant. us and changes us, each day according Avrohom excelled in chesed, Yitzchok Says Rav Pinkus, the ability to to its mida. embodied midas hadin and so on. actualise latent potential is the The seventh day, Hoshana Rabo, Furthermore they represent the mida of Malchus. Dovid Hamelech like Shabbos, is the day of Malchus various midos, ways, in which was the first ‘proper’ King, the first – when we acquire the ability to put Hashem Yisborach runs the world, in the chain of royalty which will our potential into action. There is no the self-same seven. Thus we have remain until the coming of Moshiach, new mida here, only the actualisation the macro scale – hanhogas Hashem bimheira beyamanu. The role of of the potential which already exists. – and the micro – the midos of each the king of Yisroel is to represent Nonetheless, it is treated as a mida in individual, the two of course being the Kingship of Hashem and to itself since it brings with it a whole interdependent1. bring the people closer to Him, the new quality to all other six midos. The seventh of the midos is that King of Kings. Without a king, the Thus, the hakofos on Hashona Raba of Malchus, kingship, represented by Will of Hashem may be there, but are seven – representing the six Dovid. What is the mida of Malchus? unable (kevayochol) to manifest days which proceeded it plus the Harav Shimshom Pinkus zt”l wrote itself properly. The possuk in Divrei day itself, which are combined and a sefer called Shabbos Malchesa Hayomim says the “Veyashev Shlomo brought together through malchus. in which he discusses this mida al Kisei Hashem”, that Shlomo sat on Thus, Hoshana Raba encapsulates the at length in relation to Shabbos. the Throne of Hashem – that is to entire Succos. Shabbos is the seventh day of the say, his throne, which represents his With this idea in mind, perhaps week, and manifests the mida of power, was not inherently his own, we can understand a little the malchus. He writes the following rather, his power extended from that tremendous kedusha of the day, with wonderful insight. Each person has of Hashem. Shlomo, and all the kings its extended davening and hakofos. different traits and ideas which are of Yisroel, were supposed to manifest Furthermore, the Arizal revealed to us unique to him. In many instances the subjugation to the authority of that it is the day in which the pesak a person may have a certain trait Hashem. of Yom Kippur is irrevocably sealed, but yet be unable to utilise it and How does this relate to Succos and the last chance to make a change. manifest it due to limitations in his to us? As mentioned, on each day of This is especially understandable in circumstances. For example, a person Succos, there is a different ushpizin, the light of our explanation. Often may have the desire and will to give and correspondingly a different mida we make commitments to improve large sums of money to tzedokah, of Hashem which has influence. If ourselves and then they slip by but, if he has no money! - this trait you look at the hakofos for each day, the wayside. Hashem will view our will remain in potential and not be you will see that after the hakofos undertakings favourably if we really actualised. A king however has no have ended we add a possuk which intend to keep to them. Malchus is such limitations. If we would take is in theme with the mida of that the mida of action, the mida which this pauper, with his philanthropical day. On the first day we mention the will help us stick to our word. It’s not nature, and appoint him king, with chesed of Hashem, on the second din enough just to intend, we have to power and wealth, he would be free to and so on. These midos affect not do!  bring to fruition this potential. What just the world, but most importantly,

1 That is to say, our actions affect the hanhoga of Hashem, and His influence in turn will affect our actions. 33 Timing is everything…

RABBI ALAN WILKINSON HOSHANOS Rabbi, Great Ormond Street Hospital The author can be contacted at [email protected]

In his diary for 14th October 1663 the famous diarist, Samuel Pepys, reported on his visit to a synagogue writing: ‘’to see the disorder, laughing, sporting, and no attention, but confusion in all their service, more like brutes than people knowing the true G-d, would make a man forswear ever seeing them more and indeed I never did see so much, or could have imagined there had been any religion in the whole world so absurdly performed as this.’’ e, of course, attended on In the Hoshanos we recite almost allude to a very significant concept Simchas Torah. If he had every kind of a request for good that is derived from two Scriptural turned up one morning, tidings and good fortune for the pesukim one that begins with the a few days earler, during upcoming year. Why and how can word Ani and the other that begins HSuccos he would also have seen we do this? Over the course of the with Vehu. The First possuk is where people circulating the shul but with a Asseres Yemei Teshuvah we have it states in Yechezkel (1:1) ‘VaAni Be very different atmosphere. come to a level of closeness to soch Hagolah’. The Second possuk is One of the highlights of the Hashem that we do not normally from Yirmiyahu (40:1) where it states daily prayers during Succos is enjoy during the course of the ‘Ve hu Assur Bazikim’. The concept the Hoshanah Service. The word year, we use this impetus to bring that is derived from these pesukim is Hoshanah is comprised of two words ourselves even closer to Hashem that Hashem promises that He will Hoshah Nah, which means Please through the joy of the festival of accompany us in our exile and that save! In the Ashkenazic version of Succos. This level of joy in our Avodas when we will finally emerge from our Hoshanos, there are different sets of Hashem elevates the level of our exile He will emerge with us too. Hoshanah prayers for each day. The Teshuvah from Teshuvah MiYirah to The simple understanding of this order of the Hoshanos recited each a level of Teshuvah Me Ahavah. We concept is that even when we do not day of Succos according to the custom cultivate this special closeness with follow the Torah and are deserving of of Sephardim is completely different Hashem now by putting our full faith being exiled from our land, Hashem than the order of the Hoshanos and trust in Him alone to the point never abandons us and He waits with recited by Ashkenazim described that we recognize Him as our sole us until we are ready to be released in the previous lesson. Each day of provider of all that we need in life. from the exile and once again follow Hoshanos follows a particular format Only because of our total devotion His Torah and behave again as is consisting of Hoshanah prayers and commitment to Avodas Hashem befitting for the Am Hashem. It is for that follow the order of the Alef Beis do we allow ourselves to ask Hashem this reason that we choose the two that begins with the same standard for all kinds of requests. words Ani Vaho Hoshiah Nah as the four Hoshanos that are recited by We recite the phrase Ani Vaho plea to be saved from our current Ashkenazim as well. The rest of the Hoshiah Nah after completing the exile, as this alludes to G-d Himself Hoshanah prayers are different than specificHoshanah of each day. These emerging with us out of the exile. those recited by Ashkenazim. two words are part of a Kabbalistic Whilst these two reasons for For Ashkenazim each set of prayers interpretation of three consecutive reciting Ani Vaho or Ani Ve Hu follows a specific theme upon which pesukim used by the Torah in are independent of each other, we focus our Hoshanah Prayers. describing Krias Yam Suf during according to Sefer Bikurei Yaakov There is also a very specific order to Yetzias Mitzrayim. Simon 660:3 this explanation these sets as to which day we recite Rashi in Mesechta Succah explains ties them together and explains them depending on when Yom Tov how these three pesukim combine why we recite Kehoshata Eilim begins. The first day’s Hoshanah, to give us the Great Name of G-d of immediately afterwards. for example, is about the honour seventy two and how we arrive with Although minhogim differ Hilchos of Hashem’s Divine Presence. The the name of Ani Vaho. Ani Vaho are Chag Be’Chag 11:11, according to second day’s Hoshanah refers to just two of the seventy-two names Bikurei Yaakov 660:3 says that it is either the redemption of the Beis that evolve from these pesukim. The proper to recite the phrase Ani Va’ho Hamikdash or to the redemption of reason that these two were chosen Hoshi’ah Nah while one is still doing the city of Jerusalem. from all the rest is because they the Hakafos around the Bimah.  34 The Last Day of Rulership

RABBI SHMULI SAGAL Director of Operations, The Evening Beis Rabbi, Sutton & District United Synagogue HOSHANA RABBA The author can be contacted at [email protected]

When the shofar rings out at the end of Yom Kippur, an almost palpable wave of relief washes over the shul. At last, the weeks of intensity give way to a time of joy and celebration. Yet, after only six days ofSuccos , the kittel comes back out and the seriousness of the yemei hadin once again descends upon us. n Hoshanah Rabbah we find it. But again, Hashem made it the our King. For the nations who have ourselves caught between exclusive preserve of Klal Yisrael. His sovereignty thrust upon them, two seemingly opposing For this reason, on Rosh Hashanah Hashem is ‘only’ a ruler. Moshel not emotions – the unbridled we include the theme of yetzias melech. But this distinction is only Ohappiness of zeman simchaseinu and miztrayim, the event that created temporary. Once Mashiach comes, the trepidation of chasimas hadin. Jewish particularity and this festival “Hashem will be King over all the Despite it being the culmination of as our heritage alone. world” as we conclude Aleinu. But the festival of Succos, Hoshanah In truth, Rosh Hashanah and for that widespread kingship to Rabbah undoubtedly belongs in Shabbos are not identical in this come there must first be the “the part to the family of the Yomim regard. If a non-Jew keeps Shabbos judgement of Har Eisav,” since as long Noraim. Indeed, Hoshanah Rabbah they are chayav misah, whereas on Eisav and Amalek exist there will together with Shemini Atzeres is Rosh Hashanah they are included in never be full acceptance of Hashem’s the culmination of a process which the din. The passuk in Tehillim (81:4-5) malchus (Gra). begins on Rosh Hashanah. It is not tells us, “Blow the Shofar on the new There is a fascinating glimpse into by chance that Shemini Atzeres falls moon, at the time appointed for our future times brought in Gemara on the same day of the week as Rosh festive day.” Why? Because “chok Pesachim (119b). We are told that Hashanah, as if to show that only l’yisrael hu, mishpat l’elokei Yaakov”. Hashem will make a feast for then does the journey begun on Rosh The Gemoro (RH 8b) asks, if Rosh the righteous on the day He does Hashanah arrive at its destination. Hashanah is ‘chok l’yisrael’, celebrated kindness (she’yi’gamel chessed) The Shibolei Haleket asks why exclusively by Klal Yisrael, what does with the children of Yitzchak. At we mention yetzias mitzrayim in ‘mishpat l’elokei Yaakov’ come to add? the conclusion of this feast Hashem davening and benching on Rosh The answer is that Rosh Hashanah will ask Dovid Hamelech to lead the Hashanah. Unlike Shabbos and the is in fact a day of judgement for all benching which he will accept, saying other yomim tovim, yetzias mitzrayim mankind. It’s just that Klal Yisrael go that it is appropriate for him to do neither was a catalyst for, nor has a first, in the same way a king precedes so. Why the ‘children of Yitzchak’? connection with, Rosh Hashanah. the people. On a deeper level, the And why will Dovid be eager to play a The Aruch Hashulchan and Netziv gemoro is teaching us that on Rosh starring role? point out that strictly speaking, Hashanah the Jewish People serve During Beis Hamikdash times, non-Jews should have been included the rest of humanity like a King who the last of the 70 bulls brought on in the mitzvah of Shabbos. After is responsible for his subjects. On Succos were offered up on Hoshanah all, it marks the creation of a world this day of crowning Hashem as King Rabbah. These sacrifices were that they equally inhabit. They too of the World, we are an apotrapus, a brought on behalf of the nations ought to be welcome to this ‘house- legal guardian, accepting Hashem on of the world. On the very next day, warming’ party that Hashem puts on behalf of the rest of humanity. Shemini Atzeres, only one animal for His world. However, the reality Albeit that on Rosh Hashanah was brought, enough for the small is that Hashem made it a private we accept Hashem as King over and intimate feast for Hashem and affair, exclusively for His people ourselves and the rest of the world, His chosen people Klal Yisrael. In Klal Yisrael. This same logic applies there remains a significant difference the future, says the Maharsha, it will to Rosh Hashanah. Rav Shlomo between the relationship we have be different. In a time when all the Fisher highlights the fact that Rosh with Him in comparison with the nations of the world will recognise Hashanah is hayom haras olam, the other nations. In return for accepting Hashem’s sovereignty, the feast of anniversary of creation, and thus in Him willingly and fully, Hashem is theory all creations should observe CONTINUED ON PAGE 36 35 CONTINUED FROM PAGE 35

Shemini Atzeres will not only be for Hamikdash. With this epic battle over, Rosh Hoshanah and Hoshanah Klal Yisrael, but rather for all the on the next day - Shemini Atzeres - we Rabbah share a deep bond. On both children of Yitzchak. This will be a will be able to have the great feast, these days, we confront the reality of feast for all the nations on earth, to celebrate the new and improved the lacking in Hashem’s undisputed except for Eisav. Chazal allude to this malchus Hashem in the world malchus. On Rosh Hashanah, we may exclusion of Eisav by reference to (Rokeach). In fact, in chassidus an accept His sovereignty on behalf the ‘children Yitzchak’ from whose extra ushpizin is added. The ushpizin of the nations of the world. But lineage Eisav became detached. of Shlomo on Shemini Atzeres. ultimately its limitation as a rulership Our tradition teaches that the On Hoshanah Rabbah Hashem is leads to the war of Gog u’Magog, war to end all wars, milchemes Gog still a moshel, forcibly ruling over the which will forcibly ensure Hashem’s u’Magog, will take place on Hoshanah world, just like Dovid imposed his true malchus. Perhaps due to the Rabbah. It will occur on the day on power on his enemies. Come Shemini inherit lacking on both these days, which Dovid is ushpizin, as he was Atzeres, however, the malchus of they are accompanied by a sense of the king who was victorious in the Hashem bursts forth, mirroring the trepidation. By comparison, Shemini wars which brought about the peace marvel of the entire world at the Atzeres is a time when this malchus that set the stage during which his splendour of Shlomo’s kingship. is fully realised and is therefore son Shlomo could build the Beis once again an unbridled zeman simchaseinu. 

לעלוי נשמת Leah Yardena bat L’Bct Mordechai Meir Halevi ע''ה Leah Yardena (Leilai) Markiewicz 6th Tishrei 36 The Gratitude Attitude

RABBI YAAKOV YOSEF SCHECHTER Author of Seforim, Parshah Pshetl SHEMINI ATZERES The author can be contacted at [email protected]

BAMIDBAR 23:36 “There was an opportune day when first person to make barns?Yaakov he (Yosef) entered the house to do his was a Makir Tov. Yaakov realized that “שבעת ימים תקריבו אשה לד’, ביום השמיני work.” Yosef had intended to sin with he was not self-sufficient.Hakodosh מקרא קדש יהיה לכם” “For a seven day period you shall the wife of Potifar. Gemara in Sotah Boruch Hu created a world in which -no individual is completely self “דמות offer a fire-offering Hashemto , on 37 that says that Yosef saw the the image of his father, sufficient. If someone receives a ,דיוקנו של אביו” the eighth day there shall be a holy convocation for you.” There is the and that helped him withstand the favour from someone, he is supposed Yom Tov of Succos for seven days, Nisoyon and not sin with the wife to show his gratitude. Moshe which is followed by another Yom Tov of Potifar. Rabbeinu didn’t want to hit the water called Shemini Atzeres. We go straight BEREISHIS 39:9 (to initiate some of the Makkos that (Hashem inflicted on the Egyptians “ואיך אעשה הרעה הגדולה הזאת וחטאתי from the Yom Tov of Succos, into the .because the water had saved him לאלקים” Yom Tov of Shemini Atzeres. What is the connection between the two “How can I perpetrate this great The water doesn’t feel pain. How Yomim Tovim? Part of the Yom Tov of evil (against your husand who was was Moshe showing Hakoras Hatov Shemini Atzeres is Simchas Torah. If so good to me) and have sinned when the water was not receiving we already have Shavuos, the day we against Hashem?” Yosef told the wife any benefit? The answer is that the received the Torah Hakdosha, then of Potifar that he cannot sin with Midah of Hakoras Hatov is for the why is it necessary to have another her because her husband was always benefit of the one who has to show Yom Tov to celebrate the Torah? good to him, and because it is an Hakoras Hatov. The recipient is THE TUR IN ORACH CHAIM 417 SAYS, Aveirah against G-d. not the sole beneficiary ofHakoras Hatov. A person needs to show 33:17 “סוכות כנגד יעקב, דכתיב )בראשית ל”ג:י”ז( .himself that he is not self-sufficient “ולמקנהו עשה סוכות” ולמקנהו עשה סוכות” “The Yom Tov of Succos is K’neged Yaakov built Succos (huts) for his Not hitting the water was showing Yaakov Avinu, as it says in the cattle, and because of that, he called Moshe that he was the beneficiary of Posuk , ‘For his livestock he made the name of the place “Succos.” the favor. Hakodosh Boruch Hu told shelters’.” The three Avos represent Moshe Rabbeinu to go fightMidyan, and Moshe sent Pinchos. If Hashem Pesach, Shavuos, and Succos – but hat was so monumental told Moshe to do it, how could he who represents the Yom Tov of about building these send Pinchos? AfterMoshe killed Shemini Atzeres? huts that the place the Mitzri, Midyan kept him safe. THE OHR GEDALYAHU SAYS should have the name Moshe knew that Hashem wanted W“Succos?” Yaakov was the first to “כמו הג’ רגלים הם כנגד הג’ אבות, שמיני him to have Hakoras Hatov, and he .build huts, “Succos”, for animals עצרת הוא כוחו של יוסף הצדיק” obviously couldn’t go fight himself, so “The Sholosh Regalim are K’neged Until this point, animals were always he sent someone in his stead. Yaakov the Shlosha Avos, and Shemini kept outside without any protection. called the place “Succos”. He wanted Atzeres is from the Koach of Yaakov invented barns for animals; his children to know how important Yosef Hatzaddik. therefore he called the place “Succos.” the Midah of Hakoras Hatov is. He (אור החיים) BEREISHIS 39:11 – רש”י got rich from the animals. Of course What are we supposed to learn “ויהי כהיום הזה ויבא הביתה לעשות from the holy Yaakov Avinu being the מלאכתו” CONTINUED ON PAGE 38

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1. What lies behind the name “Shemini Atzeres” – Shemini, the QUIZ ?TIME ? livingwithmitzvos.com number eight, and Atzeres meaning stop and gathering? 37 CONTINUED FROM PAGE 37

it wasn’t the animals that made him Klal Yisroel could not have survived value, and now wanted to have a and water. However, the gala affair to celebrate the treasure מן rich, rather it was Hakodosh Boruch without Hu. This was just a reminder. Ananei Hakovod was “extra”, not that he understood he had gotten. Perhaps with this understanding necessary, and therefore we have a With this Moshol we can understand we can explain why Yosef Hatzaddik Yom Tov to thank Hakodosh Boruch the difference betweenShavuos and Simchas Torah. Shavuos is the (מביט) .seeing the image of his father helped Hu for it him withstand his Nisoyon. Yosef saw The Dubno Maggid explains in day that Klal Yisroel were Zoche to the “Demus Deyukno” of his father. his Sefer Ohel Yaakov why Simchas receive the Torah Hakdosha. They The Midah of his father is Emes – Torah is not on the Yom Tov of did not know the treasure that they truth. What comes along with the Kabbalas Hatorah – the Yom Tov were blessed with. Months later, after Midah of Emes is Hakoras Hatov. of Shavuos. He gives a Moshol recognizing the greatness and infinite Yaakov taught his children that they to explain. There was king who treasure of the Torah Hakdosha, there is Simchas Torah. must always show Hakoras Hatov. wanted to marry off his daughter. Yosef told the wife of Potifar that However, he did not allow any of Now we can understand why he was not able to sin because that the prospective suitors to meet his Shemini Atzeres follows Succos. would be showing a lack of Hakoras daughter, the princess, before they Yaakov Avinu represents the Yom Hatov. Certainly Yosef did not want would be married. The king found a Tov of Succos. Yaakov Avinu had the Midah of Hakoras Hatov. On Succos, to sin against the Ribbono Shel Olam, prince willing to marry his daughter we must have Hakoras Hatov to the Ribbono Shel Olam for taking us out of Mitzrayim, en-route to giving us the Torah Hakdosha. Not only did He provide us with basic necessities, He went above and beyond and provided us with the Ananei Hakovod. For this If someone receives a we must demonstrate Hakoras Hatov. The Yom Tov of Shemini Atzeres favor from someone, he follows, and continues, the Yom Tov of Succos. Yosef Hatzaddik represents is supposed to show his the Yom Tov of Shemini Atzeres. Yosef took the Midah of Hakoras Hatov and gratitude. used it to overcome his Nisoyon. The Yom Tov of Simchas Torah/Shemini Atzeres, is a Yom Tov when we express our Hakoras Hatov to the Ribbono Shel Olam for the greatest treasure in the world, the Torah Hakdosha. While on Shavuos we received the Torah, but what the wife of Potifar should with this condition. The prince came Simchas Torah is a time when we easily understand is that he was not to the wedding, and met his wife for must appreciate the Torah. The more able to do something which would go the first time at the wedding. A few one learns the Torah Hakdosha, the against his Hakoras Hatov. months later the prince requested more he realizes the great treasure BAMIDBAR 23:36 of the king to make him and his that the Torah is, and therefore he wife a grand gala affair. The prince can achieve a greater level of Hakoras “שבעת ימים תקריבו אשה לד’, ביום השמיני explained that although when he Hatov. Every year we must try to מקרא קדש יהיה לכם” The Yom Tov of Succos is to married the princess there was a accomplish more in our toiling of commemorate the Ananei Hakovod great feast, he did not know her the Torah Hakdosha. This way, each which protected Klal Yisroel in the then. He did not appreciate her, and year on Simchas Torah, we will have Midbar. Why don’t we have a Yom Tov was not cognizant of the treasure a higher level of Hakoras Hatov for and water he was blessed with. After spending it. May we be Zoche to have a true מן to commemorate the which Klal Yisroel had in the Midbar? time with his wife, he realized her Kinyan in the Torah Hakdosha! 

לעלוי נשמת ר’ אברהם בן ר’ שלמה טבלי הי’ד נלב''ע ב’ סיון

קרבנות Why is the source for Shemini Atzeres not clearly listed in the Torah (except for its .2 והיית אך שמח in P’ Pinchos) but is learnt out from a deduction of the possuk by Sukkos of QUIZ ?לרבות ליל יו”ט אחרון של חג TIME ? livingwithmitzvos.com? 38 Support, Learn & Rejoice

RABBI JONATHAN GEWIRTZ Author The Observant Jew, Migdal Ohr SHEMINI ATZERES The author can be contacted at [email protected]

“And of Zevulun [Moshe] said: Rejoice Zevulun when you go out, and Yissachar in your tents.” (Deut. 33:18). At the end of the Torah, Moshe blesses and foretells the future of the various tribes. Zevulun and Yissachar made a deal. The tribe of Zevulun would engage in maritime commerce and support the tribe of Yissachar so they could study Torah without the worry of earning a livelihood. Because Yissachar’s Torah was made possible by Zevulun, Zevulun was listed first even though Yissachar was older. ashi explains the word, The Torah instead is teaching us boys. His counselor was unable to “Rejoice” to mean, “Be the true meaning of success. When get him to sit down and learn. “What successful in your going Zevulun left for his trips, whether would your father say if he knew you out,” and for Yissachar, “Be he was successful financially or not, weren’t learning?” he asked the boy. Rsuccessful in your studies.” In fact, he could already be pleased with his The cheeky boy replied, “I’m a the tribe of Yissachar would have success. The fact that he set out to Schwartzman*. We don’t learn Torah, 200 members of the Sanhedrin who earn money not just for himself, but we support it!” would rule in the complex matters to support his brother and enable On the words, “The bounty of the of calendric math, establishing leap him to learn Torah, means that sea will nourish him,” Rashi offers months and years. even his going out was already a two comments. First: This applies to Why, though, did the Torah use successful undertaking. He went out Yissachar and Zevulun; they will have the word “rejoice” to convey success for a mitzvah, with generous intent, the freedom and time to learn. The here? While one can understand and a realization of what money is second: This applies to Zevulun and that Yissachar should rejoice in his for. THAT is the Torah’s definition Yissachar; they will be wealthy from successful mastery of Torah, can the of success. the riches of the sea. same be said of Zevulun’s business? When one acts, he must make sure We learn that despite their “deal,” Of course, he could be happy with his that he is doing something that he Zevulun must still find time to learn financial success, but that does not fit can be proud and happy of, no matter himself, and also, he must make sure with the wording here which applies how it turns out. that Yissachar not only subsists, but this blessing to the BEGINNING of A boy from a wealthy, philanthropic enjoys financial peace-of-mind as the trip. Were it to mean success in family was participating in a well.  business, it should have said, “Rejoice Shabbaton for middle school-aged upon your return [from the sea.]”

are not people who never fail, WINNERS but people who never quit

3. The three festivals parallel the three Avos. If Shemini Atzeres is QUIZ ?TIME ? livingwithmitzvos.com another festival, who does it parallel? 39 Festival of Being

RABBI SHMULI SAGAL Director of Operations, The Evening Beis SHEMINI ATZERES Rabbi, Sutton & District United Synagogue The author can be contacted at [email protected]

For many people, three yomim tovim in one month is more than enough. After Rosh Hashanah, Yom Kippur and Succos all in quick succession, one cannot be blamed for thinking that Hashem would want to save some festivals for other times in the year. But, as we know, there is in fact a fourth yom tov in Tishrei – Shemini Atzeres (together with Simchas Torah). he Gemoro (Succah 47b-48a) in the Succah and taking the arba accompanied the preceding festivals teaches that we recite minim, we are kept more than busy. as it is a time of being with Hashem shehechiyanu when it comes In Beis Hamikdash times there was rather than doing for Hashem. Just to Shemini Atzeres as it the added activity of the many festive as Shabbos is about being after six Tis considered a yom tov in its own korbanos and the all night Simchas days of doing, so too Shemini Atzeres right. The Gemoro continues by Beis Hashoevah ceremonies. All this is a day of being after the sevendoing demonstrating how this yom tov is activity comes to a screeching halt on days of Succos. distinct from Succos, which it directly Shemini Atzeres when the Festival As Rashi profoundly points out, One of Doing gives way to the Festival Shemini Atzeres is the festival .פז”ר קש”ב – follows, in six ways of these is that it is called a new of Being. of moving back home. It’s the Surely, this is Over the seven days of Succos, bringing home of all the messages .רגל בפני עצמו ,festival just semantics. It cannot be that a seventy bulls were offered up in the and achievements of the previous mere change of name amounts to a Beis Hamikdash corresponding to festivals, and making them part of new festival? Rashi explains that the the seventy nations of the world. By our regular lives. On Shemini Atzeres, reason Shemini Atzeres is called a contrast, on Shemini Atzeres only and on Simchas Torah when we different festival is because ‘we don’t one bull was offered, representing rejoice over the Torah, we can focus sit in the Succah.’ This is even more the singularity of the Jewish People on just being, on simply appreciating puzzling. It’s hardly an accolade for in the eyes of Hashem. As we prepare the wonderful mesorah we possess. a festival to be defined by what we to take leave after nearly a month of As important as the shofar, fasting, don’t do. Moving back into the house being ‘in the presence of Hashem’, Succah and arba minim may be, they after spending a week in the ‘spiritual He says to us, “your departure pains are one-off inspirations and one-off shade’ of the Succah is not much of a me, stay one more day.” After all the acts. The finalyom tov before the reason to celebrate! festive activity of the Yomim Noraim long winter ahead is instead about In the previous chapter we defined and Succos, Hashem so to speak cultivating our very being and Succos as the Festival of Doing. It wants some quiet time alone with His inculcating the great Torah tradition is seven days packed with religious beloved people. On Shemini Atzeres we are fortunate to have.  activity. Between spending time we cease doing all the mitzvos that

Shemini Atzeres is the festival of moving back home.

4. The Maharsha (Bechoros 8) brings that the 22 days of mourning of the three weeks parallel the 22 days of tikun from Rosh Hashana until Shemini Atzeres. This means that QUIZ ?TIME ? livingwithmitzvos.com Shemini Atzeres parallels and comes to rectify Tisha BeAv. How is this seen? 40 משיב הרוח ומוריד הגשם

RABBI OZER ALPORT Author of Parsha Potpourri and Renowned Lecturer GESHEM The author can be contacted at [email protected]

The Gemora in Taanis (4b) rules that although Succos corresponds to the time when we begin to need rain for the success of the crops, we don’t begin to pray for rain on Succos itself because rain on the holiday is considered a curse. We must wait an additional two weeks after the end of Succos to allow sufficient time for those who ascended to the Temple for Succos to return home without getting wet. ccording to this logic, we Rav Shlomo Zalman Auerbach should similarly stop praying zt’’l explains the difference with a for rain two weeks before practical observation. When people Pesach to allow people to go to the Temple for Succos, they Aascend in dry travel conditions. Why haven’t yet taken out their winter do we continue praying for rain up wardrobes and travel in clothes which until Pesach, praying for something are ill-suited to protect them from which if answered would significantly the rains on their return journey, so impede the ability of people to ascend we must give them sufficient time to to the Beis HaMikdash with their return home before we begin to ask Pesach sacrifices? for rain. On the other hand, when Rav Yosef Shalom Elyashiv zt’’l people ascend to Yerushalayim for suggests that this is due to the power Pesach, they are properly outfitted in of inertia. The issue of those traveling their winter gear which will be able to Yerushalayim is one which must to stand up to any inclement weather be taken into account, but it is not they encounter, and we are therefore compelling. Therefore, when Succos permitted to continue our prayers great as to allow him to overcome the comes at the end of the summer, for rain. greatest of hurdles and to travel in when we haven’t been praying for Finally, Rav Chaim Kanievsky even the most inclement weather. As rain, this consideration is sufficient shlit’’a posits that the answer lies in a a result, we are permitted to continue to delay the change in our prayers to psychological difference. The verse in praying for rain in the weeks before Pesach because those ascending בבית אלקים נהלך begin petitioning Hashem for rain. Tehillim (55:15) states in the House of Hashem (the to Yerushalayim won’t be deterred – ברגש On the other hand, when Pesach arrives at the end of the winter, when Temple) we will walk with feeling. by the rains. After Succos, on the we are currently asking for rain, this It is pointed out that the letters in other hand, people are returning to their homes without the emotional ברד, רוח, are short for ברגש argument isn’t strong enough to the word hail, wind, rain, and snow. charge and would find the rains – גשם, שלג cause us to alter the status quo and cease our prayers prematurely. This hints that when one merits tremendously burdensome, so we traveling to the Beis HaMikdash, his have no choice but to delay our excitement and enthusiasm is so petitions! 

לעלוי נשמת ר’ יעקב בן ר’ יוסף ז"ל נלב''ע כ”ה אלול

5. What lies behind the diﬀerent customs about whether or not to QUIZ ?TIME ? livingwithmitzvos.com sit inside the Sukka on Shemini Atzeres? 41 Bavel: A Home Away From Home

LEAVING THE RABBI YAAKOV YOSEF SCHECHTER Author of Seforim, Parshah Pshetl SUCCAH The author can be contacted at [email protected]

כשנכנס לסוכה - “יהי רצון מלפניך, ד’ אלקי ואלקי אבותי, שתשרה שכינתך בינינו ותפרוש עלינו סכת שלומך בזכות מצות סכה שאנו מקימין...ובזכות צאתי מביתי החוצה ודרך מצותיך ארוצה – יחשב לי בזאת כאלו הרחקתי נדוד” “May it be Your will, Hashem, my G-d and the G-d of my forefathers, that You cause Your Presence to reside among us; that You spread over us the Succah of Your peace – in the merit of the Mitzvah of Succah that we are fulfilling…And in the merit of my leaving my house to go out – and I will enthusiastically pursue the path of Your commandments – may this be reckoned for me as if I have wandered far.” pon entering the Succah, there The Yad Yosef explains that this and that is that in addition to said that discusses Medrash is not explaining the reason remembering what Hakodosh יהי רצון is a the Mitzvah of Succos, and for the Mitzvah of Succah, for the Boruch Hu did for us then, it also what we want to accomplish. Torah explicitly says in Vayikra 23:43 acts to serve as Golus so that we can U“May this be reckoned for me as if that the reason to dwell in Succos is attain atonement. I have wandered far” – what are we so that your generations shall know Rav Tzadok Hakohen says that speaking about when we request of that I (Hakodosh Boruch Hu) sat when Hakodosh Boruch Hu sent Klal Hakodosh Boruch Hu that our living B’nei Yisroel in Succos when I took Yisroel to Golus Bavel, while it was in the Succah should be reckoned for them out of the land of Mitzrayim. exile, the purpose of the exile was us as if we have wandered far? (There is a Machlokes between to bestow much good upon them. “Why do we make Succos after Yom Rebbe Eliezer and Rebbe Akiva as When Klal Yisroel descended to Hakippurim?” On Rosh Hashanah, to if the Posuk refers to the Ananei Bavel, Klal Yisroel were distraught, Hakodosh Boruch Hu sits in Hakovod or to actual huts – but they yet the Navi, Yechezkel was happy. judgment on everyone in the world, all agree that the Mitzvah of Succah He foresaw how Torah would thrive and on Yom Hakippurim, He seals commemorates that time when Klal in Bavel, and the entire Klal Yisroel the judgment. Perhaps the judgment Yisroel were protected by Hakodosh would bathe in the light of its Torah. upon Klal Yisroel is that they must go Boruch Hu). The Medrash is only The great light of the Talmud Bavli to Golus. Therefore, Klal Yisroel made coming to explain why the Mitzvah of came from Golus Bavel. The Holy Succos, and by our going out into our Succah is in the month of Tishrei, and Torah was lifted to great heights, Succah – being exiled into our Succah, not the month of Nisan – when Klal even greater and brighter than it Hakodosh Boruch Hu considers it Yisroel were taken out of Mitzrayim. was in the Land of Eretz Yisroel. The The Medrash explains that there root of Torah Shebal Peh came from פסיקתא) .as if we were exiled to Bavel is something else to be gained by that Golus – Golus Bavel. The Anshei (דרבי כהנה having Succos after Yom Hakippurim, Kneses Hagdolah in Bavel enacted

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6. Why do we daven for rain, Teﬁllas Geshem, on Shemini Atzeres? QUIZ ?TIME ? livingwithmitzvos.com 42 CONTINUED FROM PAGE 43 Bavel: A Home Away From Home

many Takanos to enhance Klal Yisroel’s Kedusha and to help bring them closer to Hakodosh Boruch Hu through careful fulfillment of the Mitzvos. In the days of Achashveirosh, during Golus Bavel, Klal Yisroel did Teshuva for their sins, and re-accepted Torah Shebal Peh – this time out of love. The Golus was the cause of the flowering of Torah, and their love for the Torah – to want to be Mekabel it again. Succah 20a – When the Torah was forgotten in the Land of Eretz Yisroel, Ezra came up from Bavel and re-established it. When it was forgotten again, Hillel the Bavli arose and re-established it. When it was forgotten again, Rebbe Chiya and his sons, from Bavel, came and Hakodosh Boruch Hu. In turn, He in mind that he is entering into the re-established it. The Torah was sends His loving Hand down to caress Reshus Hayachid, the private domain, so great in Bavel, to the point that us, and brings us even closer under of Hakodosh Boruch Hu. One should Rebbe Yehudah made a Takanah and His care, so that no evil can ever seek to think about matters of prohibited leaving the land of Bavel – reach us. Ruchniyos in the Succah, and how he even to go to Eretz Yisroel. Hakodosh “A Succah atones just as Golus can further his Avodas Hashem, and באר) .Boruch Hu created the Yetzer Hara, atones.” Why is the Mitzvah of be completely connected to Him (מים חיים and the antidote to it is the Torah. dwelling in a Succah right after Yom Succah 52a – In Bavel, because the Hakippurim? On Yom Hakippurim, We must see the Succah as a Torah became so strong, we were all do Teshuva from Yirah – fear. remembrance of Hakodosh Boruch redeemed from the Yetzer Hara, the When one does Teshuva from fear, Hu taking us out of Mitzrayim – the greatest enemy of all. Klal Yisroel it turns all of his intentional sins Succos, the Ananei Hakovod, as well received priceless benefits from Bavel into non-intentional sins. Golus as Golus. We are already in Golus, – due to the great Torah that came atones for unintentional sins. We and are not Zoche to have a Bais from there. therefore are exiled from our homes Hamikdash, a place where we can This is the meaning of the Posuk into the Succah to atone for the come close to Hakodosh Boruch in Michah – through Bavel – through unintentional sins we still have with Hu. We must remember the Succos when we left Mitzrayim, and that (מראה יחזקאל) .the Torah, Hakodosh Boruch Hu us shall redeem Klal Yisroel from all of The Guf of the Succah, with its will help us understand Golus. While their enemies. Through the Torah walls and covering, are the Guf of Golus seems to be a harsh and great of Bavel, Klal Yisroel can unite itself the Mitzvah. However, that is not the punishment, in fact, it is what we under Hakodosh Boruch Hu, with a Ikar of the Mitzvah, rather the Ikar need to come closer to Hashem. The single heart and lofty purpose. Just of the Mitzvah is the Neshama of Medrash specifically says, “a Golus as Golus Bavel magnified the Torah the Mitzvah – that is that when the like Bavel.” It was in Golus Bavel that and Kedusha in Klal Yisroel and person enters the Succah with his it was clear to all, that it was very brought them closer to our Father in entire body – enters into the shade beneficial to Klal Yisroel and their Shomayim, the Mitzvah of Succah of the Succah, which is the Shem of relationship with Hakodosh Boruch can cause similar results. After Havayah and Adnus of Hakodosh Hu. It was through Golus Bavel that doing Teshuva during Aseres Yemei Boruch Hu. The person does not the primacy of Torah was brought Teshuva, and through the holy day want to be under any other shade, back to Klal Yisroel – not as an of Yom Hakippurim, we are cleansed only under the shade of Hakodosh academic study, but as a way of life – of our sins – to the point that we Boruch Hu, where he accepts the a way of coming closer to Hakodosh are as innocent as a newborn child. Oneness of Hakodosh Boruch Hu, Boruch Hu. May we be Zoche to We leave our homes and enter the with complete Emunah. In truth, all utilize the Succah, as a tool, through Succah, to absorb even more Kedusha Mitzvos of the Torah are supposed to the Torah Hakdosha, to come closer and purity, and to be surrounded. bring one to recognize the Oneness to Hakodosh Boruch Hu – and when Hashem’s protection envelopes of Hakodosh Boruch Hu. When one we do it properly, be Zoche to see the us in the Succah, and affords us enters the Succah, he should have rebuilding of the Bais Hamikdash,  !במהרה בימינו אמן the opportunity to come close to

43 Spirituality in the Circle

RABBI MEIR SHINDLER SIMCHAS TORAH Rabbi of Richmond United Synagogue The author can be contacted at [email protected]

In biology, circular cycles represent the endless continuity in life. The Water Cycle perpetuates the existence of water on earth. The Carbon cycle does similarly for organic matter. The Kreb’s cycle perpetuates our respiratory system. n Judaism too we encounter Simchas Torah is the ‘grand finale’ many instances where a circle of the High Holy Days. On Rosh plays a significant role. At a Hashanah and Yom Kippur we re- Jewish wedding we dance establish our profound relationship Iaround in a circle with the bride or with G-d. On Succos we expose groom in the centre. On the festival ourselves to the elements in the of Succos, we encircle the Bima in the Succah, we begin to pray for rain centre. We each have different shul with Lulav and Esrog in hand. implied by taking the Arba Minim, personalities, character traits and On the Bima, a Sefer Torah is held and acknowledging that G-d is the One talents, but all with the potential to that becomes the centre of the circle. who sustains the world. On Shemini connect to G-d. This is what the circle, On further observation there is a Atzeres we begin formally praying at all joyous occasions represents clear common denominator between for rain. Finally, on Simchas Torah to us. the two. When we dance around we complete the annual reading of This dance on Simchas Torah is the bride or groom it is because the entire Torah and begin it anew. reminiscent of a dance mentioned we acknowledge that they are the We celebrate our unique relationship explicitly in the Gemara. centrepiece of the day. They are like with G-d. We take the Torah off the We are told that ‘In the future, the King and the Queen and we are Bima, leaving only (metaphorically Hakadosh Baruch Hu will make celebrating together with them. speaking) Hashem Himself in the a circular dance (machol) for the Likewise, on Succos we affirm that centre. We thereby acknowledge righteous. He will sit in the centre the most important Figure in how we that everything in our lives revolves in Gan Eden and each one will be live our lives is Hashem and His Torah around Him. He is the fulcrum. He pointing their finger saying ‘Behold value system. He is the only One who guides our footsteps and shapes our this is our G-d for Whom we have can sustain us, the only One who can decisions. Every action we perform waited, that He may save us, this is comfort us and the only One who can and every decision we make should our G-d for Whom we have waited, bring us salvation. Hence we encircle be prefaced with the question: we will be glad and rejoice in His the Torah on the Bima and pray ‘Ana ‘Will this bring me closer to G-d or salvation’ (Taanis 31a). May we merit Hashem Hoshiah Na’ - ‘Hashem, distance me from Him?’ And we do so that not only do we dance around the please save us!’ clutching the one tool that He gave us Divine Presence this Simchas Torah Then, on Simchas Torah, we do in order to achieve this, the Torah. with true joy in being His servants, something startling. We take the In a true circle there are an but that we are also able see His

Sifrei Torah in our arms, along with infinite number of points on the providence and His actions with such flags, children (and treats!), and circumference, but they are all clarity so that we too can point to parade in a circle around the now equidistant to the centre. Each of the centre and say: “this is our G-d empty Bima. What is the significance us has a place on the circumference for Whom we have waited, we will be of this? of the circle in which G-d is at the glad and rejoice in His salvation”. 

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RABBI YAAKOV BENNETT Hasmonean High School SIMCHAS TORAH The author can be contacted at [email protected]

Noted teacher and lecturer Rabbi Dovid Orlofsky once shared an anecdote with us during a daily Mussar shiur I attended in Yeshiva. A popular singer on the Jewish result of a siyum, for a Yom Tov then a mood of simcha. In the More music scene was coming to there is a reason for the celebration, Nevuchim the Rambam notes (Vol. Yerushalayim to perform a grand but outside of this or another II, Chapter 36), the reason prophecy concert and wanted to receive a defined reason the Rov struggled ceased shortly after the destruction bracha from various Rabbonim to to understand the need for such of the First Temple is that the ensure the success of the event. The a concert. difficulties of the exile prevented Rov approached, questioned the At the end of the serious and awe our people from experiencing the petitioner on behalf of the singer inspiring days of the Yemei Selichos genuine happiness necessary to be fit and asked “what is the purpose and Yomin Noraim we arrive at day recipients of the prophetic spirit. of this concert?” Perplexed, the where to an outside onlooker the So perhaps the most apt question representative said “it didn’t have a shackles have been thrown off and we should ask ourselves during specific cause or reason other than it’s now time to party. However this the celebrations and festivities of simcha, surely that is enough of a could not be further from the truth, Simchas Torah is – “Simcha Shel Ma?” reason to put on a concert?” To which the simcha of Simchas Torah is not What is this day really all about? the Rov replied “Simcha Shel Ma? – the unburdening of seriousness The Gemoro in Shabbos (30b) tells What is this Simcha for?” The Rov descending into frivolity, but a us that a true spiritual inspiration explained if this was a concert as a natural expression at the joy achieved only comes in one way “through through the cleansing process of Rosh Simcha Shel Mitzvah” When we stop Hashono, Yom Kippur and Succos. to realise that through our thoughts, The Hakofos are moments of ecstatic words and actions we are connecting happiness whilst simultaneously being moments of serious avodah. to the Creator of the universe and Hence intermingled into the singing brining His presence into the world, and dancing are heart pulling cries of then that is a real cause of joy. “Anna Hashem Hoshia Na”. As we dance around the Torah Unlike other cultures and belief again on Simchas Torah it is worth systems the Torah maintains that reminding ourselves all of this joy, in order to properly achieve a celebration and happiness, “Simcha relationship with the creator one Shel Ma?” what is it all for? We should must be in a state of Simcha. As answer that we a celebrating the noted by Rashi in Sefer Bereishis, greatest gift all, that Hashem has while Yosef was missing, Yaakov had separated us from the world and lost his access to Ruach HaKodesh given us His Torah of truth. (As an (Rashi 45:27) The Rambam famously aside for those of you wondering, describes that a Navi would only the concert did go ahead but was receive a Nevua in a state of Simcha, postponed until Chol HaMoed went hence the Neviim would have in and enhanced the Simchas Yom musicians play music to help enter Tov of all attendees). Have you written a sefer? Publish it through Adir Press and Feldheim email: [email protected] or visit www.AdirPress.com” 45 True Happiness

RABBI NAFTALI SCHIFF SIMCHAS TORAH Chief Executive of the Jewish Futures Trust The author can be contacted at [email protected]

Everyone wants to be happy, yet happiness seems to be elusive for so many people. The Rambam at the conclusion of Hilchos Lulav explains that simcha shel mitzvah, the happiness with which a person should rejoice in the fulfillment of the mitzvos and the love of Hashem who commanded them is an avodah gedolah, a great service. He takes this so seriously that he holds that whoever holds himself back from this rejoicing is worthy of retribution, as [Devarim 28:47] states: “...because you did not serve Hashem, your G-d, with happiness and a glad heart.” he Maggid Mishneh (R’ he does that which he was created able to smile through their challenges, Vidal of Tolosa, mid-late for he will rejoice, because all other not because they are insensitive or 14th Century) explains forms of happiness are dependent on numb to their own pain, but because the Rambam in the most worthless things that do not endure. they live with an inner sense of Tbeautiful fashion. However the simcha that comes from contentment and tranquillity, secure performing mitzvos and learning in the knowledge that there in a "ועיקר הדבר הוא שאין ראוי לו לאדם Torah wisdom is true simcha…” Higher Power who is in control of לעשות המצות מצד שהן חובה עליו והוא .It is no coincidence that the most their circumstances מוכרח ואנוס בעשייתן אלא חייב לעשותן serious and intense period of the The ‘take home message’ of the והוא שמח בעשייתן ויעשה הטוב מצד year comes to a close with Succos, the Yamim Noraim is as we say in slichos שהוא טוב ויבחר באמת מצד שהוא אמת when all is said ,אין שיור רק התורה הזאת Yom Tov of simcha, and Succos itself ויקל בעיניו טרחן ויבין כי לכך נוצר לשמש concludes with a day of unbridled and done, the only thing that lasts את קונו וכשהוא עושה מה שנברא בשבילו rejoicing, Simchas Torah. The message and endures is the Torah. Perhaps ישמח ויגיל לפי ששמחת שאר דברים תלוים here is incredibly profound. There this is the reason why the 613th בדברים בטלים שאינן קיימים אבל השמחה is a world of difference between mitzvah is to write a Sefer Torah, happiness being defined as being בעשיית המצות ובלמידת התורה והחכמה so that this truth remains with what we have, rather than what we היא השמחה האמיתית..." us constantly. “The main thing is that it is not are. The famous Mishna in Pirkei fitting for a person to perform the Avos 4:1 defines wealth, strength, Many religions and cultures have mitzvos because they are a duty upon happiness and honour not as being holy books, but to the best of my him and he is compelled and forced to comparative to others rather as knowledge there is only one nation do them. Rather a person is obligated something real and internal. who actually dances with them! The perform them and rejoice in doing so, True simcha is not dependant on Simcha of Torah is a palpable sense and do that which is good because it ‘things’, having more ‘toys’ regardless of joy of living with and for the truth. let us אשרינו מה טוב חלקינו is good and choose the truth because of their price tags, does not keep us As we sing it is true. In this way the effort happy for long. Rather, those who focus on the words, we are the most expended in doing the mitzvos will are happy are the people who have fortunate people in the world, let’s appear easy and he will understand an inner sense of contentment, of sing it from the rooftops and allow that the reason why he was created knowing that they are doing the right that joy to carry us through the was to serve his Creator, and when thing in life. Truly happy people are coming year. 

RABBI YOSSI GOLDBERG Speeches by Design SIMCHAS TORAH The author can be contacted at [email protected]

“נגיל ונשיש בזאת התורה כי היא לנו עז ואורה” “Let us exalt and rejoice with this Torah because for us it is strength and light.” hat is the meaning of a Jewish soldier enter the room. “I ran back to my post as quick as Surprisingly, the Rebbe stopped I could and to my relief I found that - עז ואורה ,these words strength and light? and stood up to his full height out my fellow soldier was still sleeping. Rav Tzodok Hakohen of respect for him. Of course, all his I woke him up and threatened to tell Wexplains, refers to the strength that Chassidim followed suit and soon the commander that he had fallen עז the Torah gives a person to fight his everyone in the room was standing asleep on duty. Of course he begged Yetzer Hara. As we know the Gemara up for this soldier who was now me not to and I agreed.” tells us, “I created the Yetzer Hara, I looking very bewildered. He was The soldier concluded, “this is my created Torah as its cure.” about to run out of the room in story - my Mesirus Nefesh of sitting embarrassment when the Rebbe in a Succah.” called him over. The Slonimer Rebbe responded, “Tell me my child,” the Rebbe said “It’s a wonderful story and you did a to him warmly. “What special good very special mitzvah. But I sense that deed have you done recently? I can this is not the reason why your face see that your face is shining with a is shining - there is more to the story. special light!” Please tell it to me.” The soldier tried to shrug the Rebbe Now the soldier was truly reluctant off and not answer him but the Rebbe but after encouragement from the insisted on hearing. Eventually, the Rebbe he continued to whisper in the soldier said he agreed to whisper his Rebbe’s ear. story into the Rebbe’s ear. There was “After I finished my guard duty, I silence at the Tisch as the soldier was so overcome with Simcha that whispered the following story into when no one was looking I did a little the Rebbe’s ear. dance around my barracks. I danced “I was in the Army over Succos and with such joy that I was able to do I really wanted to fulfil the Mitzvah of the Mitzvah.” eating in a Succah. I requested leave The Rebbe smiled. “This is the so that I can go to a Succah but was reason for the special light emanating refused permission.” from your face.” however refers to a special אורה “My commander was so determined Indeed - let us rejoice over our light which the Torah shines onto to make it hard for me that he gave Torah and may we be zoche to its light a person and helps his see the true me guard duty on the night of Succos and strength!  path. The Yetzer Hara is very good so that I would not be free to try at misrepresenting the truth and and go to a Succah. Not only that, causing a person to think that he is he posted another guard there - just doing something good when in truth to watch that I don’t escape for a Rabbi Goldberg can be contacted at he is not. By connecting to the Torah, few hours.” [email protected] a person merits that the light of the “I was really desperate to find a way To receive his weekly Dvar Torah shines the way for him. to leave and find a Succah. After a torah email ‘subscribe’ to When we rejoice on Simchas Torah, while I noticed that the soldier had [email protected]. we feel privileged and happy to have fallen asleep. Very quietly I left my The complete “a vort and a story” post and ran to a nearby Jewish home עז our Torah which is for us our booklet on the Moadim is now where I managed to fulfil the mitzvah .אורה and available in bookstores The Alter Slonimor Rebbe was once of eating in the Succah.” conducting a Tisch and he noticed 47 HaRav Dovid RABBI AUBREY HERSH Oppenheim Lecturer, Historian & European Tour Provider The author can be contacted at [email protected] HISTORY 1664 1736

Yaakov), both of whom were Dayanim He was also asked to weigh on one The Bodleian Library in Oxford is home to one in Prague. of the most heated debates of the of the most important collections of Jewish His eldest daughter Sarah was very time (in which a number of poskim knowledgeable and wrote a copy of were involved - most significantly manuscripts and books in the world – especially Megillas Esther (and in his responsa the Chacham Zvi and Rav Yonason he deals with the ability of women to Eybeschutz) about a chicken that of early printed works – and it often possesses be scribes to write megillos). was shechted and was seen not to the only surviving copy of a particular sefer. Questions were addressed to him have had a heart – whether this was from across Europe, including kehillos a treifa? A signiﬁcant portion of the collection was with very different backgrounds Amongst his Responsa we also such as the Venice rabbinate, who find many shiurim delivered to originally owned by Rav Dovid Oppenheim (also wrote to him on both procedural and his talmidim. referred to as Rav Oppenheimer) and the story financial matters. A number of his teshuvos relate to One of his teshuvos concerns an Tishrei. In Prague the custom had of how his library ended up in Oxford in the issue which was a great concern to been not to make use of any golden traders of the day: Yayin Stam (wine ornaments in the shuls on Yom early 19th century (a city with no Jews), is a saga that has been touched or used by Kippur, especially those that were that involves the Church, the Jewish community a non-Jew). A merchant travelled used on a sefer torah such as the Yad with a shipment of kosher wine and, or the Rimonim (bells). of 18th century Jerusalem and one of the Central having been informed that a band of He proves conclusively that the A Paroches with an inscription which robbers were in the neighbourhood, custom only applies to a person mentions that it was donated by Rav An 18th century copper engraving of Rav Europe’s most prominent rabbonim. stopped for a little while in the village wearing items made of gold, rather Oppenheim and his wife Gnendel. It is still Oppenheim, based on a portrait on display in Prague today. rabbinical positions of the time. still refugees from that city (and of Sitzendorf in Austria. While he than to any ornaments in general use. It was a post previously held by signed themselves Megurshei Veena). was having his lunch the non-Jewish And that in fact certain vessels used av Oppenheim was born prominent talmidei chachomim such He lived in Nikolsburg until 1702, driver went off alone with the wine. by the Kohen Gadol on Yom Kippur brothers concurrently nor a father/ He is found again and the question during the avoda (e.g. the firepan) in Worms – Germany in as the Maharal and Rabbi Yom Tov after which he was elected as the Rov grandfather and direct offspring, the arises: is the wine still kosher, or must were specifically created of gold, 1664, but beyond vague Lipmann Heller (Tosfos Yomtov) and of Prague (the letter of appointment maths would not allow them to call we assume that the non-Jew had and the people who had produced details, little is known of his which would be occupied in later was found in a volume of gemorah at up enough people for all the aliyos ! Rchildhood. In his teens he was taught tampered with it? Rav Oppenheim them were praised for doing so. Rav Oppenheim responds firstly years by Rav Samson Refael Hirsch. the Bodleian, dated 26 Iyar 1702). He decides that the wine is kosher. Nonetheless he ends off by writing by Rav Gershon Ashkenazi who was This period, was a time of great remained there until his death in 1736. that grandsons are not included in In a lengthy teshuva printed in that since the current custom in in turn a talmid of the Bach (Rav difficulty for the Jews in Austria- In 1718 he also became the Chief Rabbi the prohibition. Then he adds that הנך להם שכבר ,the Chavos Yair, he was asked about Prague is not to do so Yoel Sirkes), and who occupied the Hungary. The Jews of Vienna had of Bohemia. since they only have one Sefer Torah, they should be allowed to they would have to roll it between the , נהגו ככה a shul that had been abandoned Rabbinates of Nikolsburg, Vienna and been expelled in 1670 by Emperor In addition to his rabbinic duties, and in order to renovate it they had continue the practice. main reading and the Maftir, which Metz (where he died in 1693). He also Leopold I, and expulsions continued Rav Oppenheim maintained a dug foundations 2 meters deep. He was also asked about a village constitutes enough of a gap to be studied with Rav Yaakov Ashkenazi – in other parts of the empire. Bands of yeshivah in both Nikolsburg In the course of these works they which ordinarily did not contain able to call two blood relatives one the father of the Chacham Zvi. militia were also at large all over the and Prague. uncovered a number of bones , yet a minyan of Jews, but which had after the other. And that they should He wrote a haskomo to his rebbe’s country, making the life of travellers, He married his first wife Gnendel, in famous sefer Avodas Hagershuni the area had never been known to be assembled together ten Jews for call up the Maftir for the Aliya but and especially of Jews, very unsafe. 1681 and they had four daughters and a beis hakvoros. The question deals Rosh Hashana & Yom Kippur and in 1699 and mentions that when his without saying his name – as is the The questions addressed to him often one son. She died on the 9th of Sivan both with the possibility of Tumah obtained a Sefer Torah. The issue teacher died, the Rabbis of the time custom in Ashkenaz. contain detailed descriptions of the 1712 in Hanover and he subsequently and of being forbidden to have any they had was how to apportion the ordered that during the whole year of Rav Oppenheim was famous for hardships that Jews had to suffer in married Shifra Spira, who was the benefit from a cemetery even if it can aliyos, given that of the ten people, six mourning , no songs should be sung his involvement in printing and the those days. daughter of Rav Binyomin Wolf Spira, be proven to now be empty of any were father, son and grandsons, and nor music be permitted at any Jewish acquisition of seforim, much of which Nikolsburg became a city of refuge, the Chief Rabbi of Bohemia. His two graves. He paskens that with certain two of the remaining strangers were gathering . would lead to heartache and clashes and even though Rav Oppenheim brothers-in-law were Rav Eliyahu conditions they may use the space as a kohen and a levi. The questioner with the church, especially over In 1689 he became the Chief Rabbi arrived there 6 years after the Jews Shapira (the author of Elya Rabba) a shul - as it once had been. He does wrote that since there would be censorship.  of Nikolsburg and of surrounding from Vienna had been permitted to and Rav Yaakov Reischer (author rule however that particular areas a Shabbos during this period, Moravia; one of the most important return, many of his congregants were of the Shvus Yaakov and Chok within, be prohibited to kohanim. and since one cannot call up two To be continued in the Shabbos Beraishis Edition

48 HaRav Dovid RABBI AUBREY HERSH Oppenheim Lecturer, Historian & European Tour Provider The author can be contacted at [email protected] HISTORY 1664 1736

Yaakov), both of whom were Dayanim He was also asked to weigh on one The Bodleian Library in Oxford is home to one in Prague. of the most heated debates of the of the most important collections of Jewish His eldest daughter Sarah was very time (in which a number of poskim knowledgeable and wrote a copy of were involved - most significantly manuscripts and books in the world – especially Megillas Esther (and in his responsa the Chacham Zvi and Rav Yonason he deals with the ability of women to Eybeschutz) about a chicken that of early printed works – and it often possesses be scribes to write megillos). was shechted and was seen not to the only surviving copy of a particular sefer. Questions were addressed to him have had a heart – whether this was from across Europe, including kehillos a treifa? A signiﬁcant portion of the collection was with very different backgrounds Amongst his Responsa we also such as the Venice rabbinate, who find many shiurim delivered to originally owned by Rav Dovid Oppenheim (also wrote to him on both procedural and his talmidim. referred to as Rav Oppenheimer) and the story financial matters. A number of his teshuvos relate to One of his teshuvos concerns an Tishrei. In Prague the custom had of how his library ended up in Oxford in the issue which was a great concern to been not to make use of any golden traders of the day: Yayin Stam (wine ornaments in the shuls on Yom early 19th century (a city with no Jews), is a saga that has been touched or used by Kippur, especially those that were that involves the Church, the Jewish community a non-Jew). A merchant travelled used on a sefer torah such as the Yad with a shipment of kosher wine and, or the Rimonim (bells). of 18th century Jerusalem and one of the Central having been informed that a band of He proves conclusively that the A Paroches with an inscription which robbers were in the neighbourhood, custom only applies to a person mentions that it was donated by Rav An 18th century copper engraving of Rav Europe’s most prominent rabbonim. stopped for a little while in the village wearing items made of gold, rather Oppenheim and his wife Gnendel. It is still Oppenheim, based on a portrait on display in Prague today. rabbinical positions of the time. still refugees from that city (and of Sitzendorf in Austria. While he than to any ornaments in general use. It was a post previously held by signed themselves Megurshei Veena). was having his lunch the non-Jewish And that in fact certain vessels used av Oppenheim was born prominent talmidei chachomim such He lived in Nikolsburg until 1702, driver went off alone with the wine. by the Kohen Gadol on Yom Kippur brothers concurrently nor a father/ He is found again and the question during the avoda (e.g. the firepan) in Worms – Germany in as the Maharal and Rabbi Yom Tov after which he was elected as the Rov grandfather and direct offspring, the arises: is the wine still kosher, or must were specifically created of gold, 1664, but beyond vague Lipmann Heller (Tosfos Yomtov) and of Prague (the letter of appointment maths would not allow them to call we assume that the non-Jew had and the people who had produced up enough people for all the aliyos ! details, little is known of his which would be occupied in later was found in a volume of gemorah at Rchildhood. In his teens he was taught tampered with it? Rav Oppenheim them were praised for doing so. Rav Oppenheim responds firstly years by Rav Samson Refael Hirsch. the Bodleian, dated 26 Iyar 1702). He decides that the wine is kosher. Nonetheless he ends off by writing by Rav Gershon Ashkenazi who was This period, was a time of great remained there until his death in 1736. that grandsons are not included in In a lengthy teshuva printed in that since the current custom in in turn a talmid of the Bach (Rav difficulty for the Jews in Austria- In 1718 he also became the Chief Rabbi the prohibition. Then he adds that הנך להם שכבר ,the Chavos Yair, he was asked about Prague is not to do so Yoel Sirkes), and who occupied the Hungary. The Jews of Vienna had of Bohemia. since they only have one Sefer Torah, they should be allowed to they would have to roll it between the , נהגו ככה a shul that had been abandoned Rabbinates of Nikolsburg, Vienna and been expelled in 1670 by Emperor In addition to his rabbinic duties, and in order to renovate it they had continue the practice. main reading and the Maftir, which Metz (where he died in 1693). He also Leopold I, and expulsions continued Rav Oppenheim maintained a dug foundations 2 meters deep. He was also asked about a village constitutes enough of a gap to be studied with Rav Yaakov Ashkenazi – in other parts of the empire. Bands of yeshivah in both Nikolsburg In the course of these works they which ordinarily did not contain able to call two blood relatives one the father of the Chacham Zvi. militia were also at large all over the and Prague. uncovered a number of bones , yet a minyan of Jews, but which had after the other. And that they should He wrote a haskomo to his rebbe’s country, making the life of travellers, He married his first wife Gnendel, in famous sefer Avodas Hagershuni the area had never been known to be assembled together ten Jews for call up the Maftir for the Aliya but and especially of Jews, very unsafe. 1681 and they had four daughters and a beis hakvoros. The question deals Rosh Hashana & Yom Kippur and in 1699 and mentions that when his without saying his name – as is the The questions addressed to him often one son. She died on the 9th of Sivan both with the possibility of Tumah obtained a Sefer Torah. The issue teacher died, the Rabbis of the time custom in Ashkenaz. contain detailed descriptions of the 1712 in Hanover and he subsequently and of being forbidden to have any they had was how to apportion the ordered that during the whole year of Rav Oppenheim was famous for hardships that Jews had to suffer in married Shifra Spira, who was the benefit from a cemetery even if it can aliyos, given that of the ten people, six mourning , no songs should be sung his involvement in printing and the those days. daughter of Rav Binyomin Wolf Spira, be proven to now be empty of any were father, son and grandsons, and nor music be permitted at any Jewish acquisition of seforim, much of which Nikolsburg became a city of refuge, the Chief Rabbi of Bohemia. His two graves. He paskens that with certain two of the remaining strangers were gathering . would lead to heartache and clashes and even though Rav Oppenheim brothers-in-law were Rav Eliyahu a kohen and a levi. The questioner conditions they may use the space as with the church, especially over In 1689 he became the Chief Rabbi arrived there 6 years after the Jews Shapira (the author of Elya Rabba) a shul - as it once had been. He does wrote that since there would be censorship.  of Nikolsburg and of surrounding from Vienna had been permitted to and Rav Yaakov Reischer (author rule however that particular areas a Shabbos during this period, Moravia; one of the most important return, many of his congregants were of the Shvus Yaakov and Chok within, be prohibited to kohanim. and since one cannot call up two To be continued in the Shabbos Beraishis Edition

49 בס''ד FIRST TIME IN THE UK

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Shema Koli supports survivors of abuse and educates the community about staying safe ANSWERS SUKKOS ANSWERS

1. The Tur answers that we move the festival of Succos to the are: Avrohom, Yitzchok, Yakov, Yosef, Moshe, Aaron and Dovid. month of Tishrei that is the beginning of the rainy season to There is a kabbalistic order that moves Yosef before Dovid. show how we are willing to do whatever Hashem commands us 7. Hoshana Rabba is the seventh day and final day of Succos to even if it is not easy. and means the day of great supplication. It is the final stage 2. Besides for the name Succos, after the building of the booths, it in judgment when the Angels are sent to carry out the decrees. is also called Chag HaOsif. This means the time of the gathering 8. Since we have different amount of sacrifices each day of Succos in of the produce into the houses at the end of the harvest and (as opposed to by Pesach) this warrants a full hallel each day. agricultural year. It is also called Chag Hashem (Emor, 23:39). 9. The Succos Dovid refers to the Beis Hamikdosh that was 3. It can have four, three and even two and a bit walls. The Vilna prepared to be set up by Dovid and was done in practice by his Gaon amazing points out that this is seen in the letters for the son King Shlomo. Succos is the time when the Ananei Hakovoid The Samech has four sides, the chof has returned and this expresses Shechina. The rebuilding of the .סכה – word Sukka three sides and the Hei has two and a bit! Beis Hamikdosh that was instigated by Dovid is expressed during Succos at a time where naturally the Shechina is present. 4. Succos was when the farmer gathered in all his produce after 10. The discussion of Succos takes place five times in the Torah his months of labour and therefore people naturally felt happy. – 1) Mishpotim (Shemos 23:16); 2) Ki Sisa (Shemos 34:22); 3) Also, Succos follows on from Yom Kippur when we were Emor (Vayikra 23:34); 4) Pinchos (Bamidbar 29:12); 5) Re’eh forgiven for our sins. This adds renewed happiness in addition (Devorim 16:13) to the usual happiness by each festival. 11. The Mishna in Rosh Hashana 16a brings that on Succos the 5. During the days of Chol Hamoed the celebration of the drawing world is judged on the amount of water it will receive. of water for the nisuch hamayim, water libation, brought on the mizbayach during the times of the Beis Hamikdosh took place. 12. According to the Vilna Gaon (Shir Hashirim 1:4) that these are new Ananei Kovoid that returned after atonement for the sin of It was accompanied with music and dancing. We remember it the egel therefore we are not making a reference to any of those nowadays by celebrating with music and dancing at night. three things. Perhaps another answer is that the mon and be’er 6. Ushpizin means guests alluding to seven shepherds of the came with people complaining about them while the Ananei Jews who come to visit the Sukka. In chronological order they Kovoid we do not find any complaints about. SHEMINI ATZERES ANSWERS

1. Perhaps the idea is like the Maharal explains the difference are subjugated and tormented. Shemini Atzeres and Simchas between the number seven and eight. Seven alludes to teva, Torah is when the Jews are alone with Hashem, without the nature, while eight alludes to the miraculous realm. The seven other nations, as seen in the sacrifices (see Answer 1). This is days of Succos see the Jews within the framework of the natural therefore a rectification from being so distanced and in golus to world alongside the other nations as seen in the sacrifices. becoming so close to Hashem and not subjugated to the other Atzeres means to stop. This means that on the eighth day of nations. Shemini Atzeres we leave the realm of nature and enter the 5. The reason to sit inside the sukka on Shemini Azteres is because realm of the miraculous as seen in the sacrifices of the day – for the Jews outside of Eretz Yisroel the eighth day of Shemini only for the Jews and not the other nations. Atzeres is really the seventh day when counting the second day of Yom Tuv as the first day. If this is so then we really should 2. Perhaps since it is so spiritual, it cannot be fully put into sit in the sukka. (Gemora Sukka 47a) Others do not sit in the physical words and therefore is only seen in a deduction from sukka (except for making kiddush in it by day) because we are words. really saying that it is Shemini Azteres and sitting in the sukka 3. The Sfas Emes brings that Shemini Atzeres is in the merit of is a contradiction to this. Moshe Rabbeinu. 6. Rain on Succos is not a good sign and therefore we say it on the 4. Tisha BeAv is when the Jews were left to the natural world first opportunity after the end of Succos to say it. This ends up due to their sins. In this natural world of enemies the Jews being Shemini Atzeres (for the Jews in Eretz Yisroel).

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SIMCHAS TORAH זמן שמחתנו Succos Edition תשע"ח 2017