עשיתי ככל אשר צויתני
“I have done all that you commanded of me” (Devorim 26:14).
There is a three-year cycle governing the tithes that a farmer is obligated to separate from his crops. In the year following the conclusion of this cycle, a farmer has until erev Pesach to deliver his tithes to their respective destinations. On the last day of Pesach, he recites a passage affirming that he has properly observed all the laws governing the separation and distribution of the tithes.
Rashi writes that as part of his declaration that “I have acted according to everything You commanded me,” the farmer must proclaim that he has brought his tithes to the Beis HaMikdosh, where he rejoiced and used them to gladden others. Rav Yissocher Frand points out that while it is understandable to assert that he brought happiness to others with his tithes by sharing them with the Leviiyim and the poor, there is no legal requirement of simcha for the farmer himself. Why must he announce that he not only heartened the less fortunate, but that he personally exulted together with them?
Rav Frand points out that we find a similar requirement to bring joy to others in Parshas Ki Seitzei (24:5), where the Torah commands, “When a man marries a new wife, he shall not go out to the army ... He shall be free for his house for one year, ושמח – and he shall gladden – his wife whom he has married.” Curiously, the trop [cantillation] on the word ושמח is a tipcha, which is the equivalent of a comma and indicates a pause in the verse, which seems inappropriate in this context. “He shall gladden his wife whom he has married” is one connected statement. Why should there be a pause in the middle?
Rav Frand suggests that the Torah is hinting to us that to make other people happy, one must be happy himself. Depressed people cannot bring smiles to others. Thus, as a prerequisite to a husband gladdening his new wife, he must first pause and fill himself with simcha. Similarly, the halachah is (Rema Orach Chaim 128:44) that a Kohen who is not in a state of joy does not recite Birchas Kohanim, for a person cannot properly bless others when he feels dejected and lacks a generous spirit.
With this introduction, Rav Frand suggests that when Rashi writes that a farmer must proclaim that he has both rejoiced and gladdened others, he is not saying that there is a legal requirement for the farmer to exult with his tithes, but because he must share them with others and uplift them, Rashi teaches us that he must first bring himself to a state of simcha as a prerequisite to doing so.
Simchah is a shared experience. One achieves true joy when he brings joy to others. The Pele Yo’etz writes: “It is not sufficient for one to gladden only himself. He should also reach out to those who are unfortunate, troubled and depressed to the extent that he is able, so that they too should experience joy. The more he can honor and elevate them, to give them pleasure, it will be viewed as a great mitzvah on his behalf.”
Rav Nochum was the designated shliach tzibbur, chazon, in the shul in which Horav Yosef Chaim Sonnenfeld, zt”l, davened. Shortly before Rosh Hashanah, Rav Nochum took leave of this world, his neshamah, soul, returning to its holy Source. Since he had been the regular chazon for years, his passing left a void which needed to be filled very soon. Rosh Hashanah was looming closer every day, and a replacement chazon had yet to be appointed.
At the end of the shivah, seven-day mourning period, one of the shul members offered his services as chazon. He went so far as to remind Rav Yosef Chaim (who had the deciding say) that Rav Nochum’s son could not succeed his late father during the year of mourning, since a mourner does not lead the services on Shabbos and Yom Tov. Rav Yosef Chaim listened, but did not respond. When other mispallelim, members voiced their query, Rav Yosef Chaim replied, “It is not yet Rosh Hashanah. We will have a chazon in time, don’t worry.” Erev Rosh Hashanah arrived, and the feeling among the mispallelim was that Rav Yosef Chaim himself would lead the tefillos.
Yom Tov was about to be ushered in. The shul was filled to capacity, everyone waiting impatiently to see whom Rav Yosef Chaim had selected to lead the tefillos. Rav Yosef Chaim arose from his seat, walked over to Rav Shimon, Rav Nochum’s son, and motioned for him to lead the tefillos. At first, Rav Shimon said that he was an aveil, mourner. Rav Yosef Chaim stopped him and said, “Go to the amud.” Davening was beautiful, with his son vocalizing Rav Nachum’s niggunim, tunes, and unique style of chanting with passion and fervor. The baton had been passed.
Following the conclusion of davening, the heads of the congregation approached Rav Yosef Chaim, seeking an explanation for his choice of shliach tzibbur. After all, Rav Shimon was an aveil, who is normally not permitted to lead the Shabbos and Yom Tov tefillos. Rav Yosef Chaim explained the following: “The reason that halachah disapproves an aveil leading the Shabbos and Yom Tov tefillos is kavod ha’tzibbur, congregational honor. Everyone is aware that Rav Nochum’s widow would be attending the tefillos and that this would be the first time that the shliach tzibbur leading the davening would not be her husband. Imagine the emotional pain that she would experience when she hears someone else’s voice replacing her husband’s. We will have caused a widow to suffer great pain. That certainly is not kavod ha’tzibbur. By having her son succeed his father, the nachas, pleasure, that she would experience, albeit bittersweet, would supersede whatever feelings of sadness she might have.”
Rav Yosef Chaim was teaching the congregation that simchas Yom Tov, the joy one should experience on Yom Tov, can only truly be felt when everyone shares in that joy. If one’s personal joy is experienced at the expense of another person’s joy or if one person’s joy does not take into consideration the feelings of others – then this is not true joy. This is not simchah.
