Zeman Simchasainu
Zeman Simchasainu
Every Yom Tov is a time of joy. Yet, there is something unique about the simchah of Sukkos. In fact, Sukkos is referred to as Zeman Simchaseinu — the Time of Our Rejoicing. The mitzvah of rejoicing is mentioned more in connection with Sukkos than with any other Yom Tov. The Torah tells us, “U'smachtem lifnei Hashem Elokeichem shiv'as yamim — You shall rejoice before Hashem, your G-d, for seven days."8 It also says, "Vesamachta bechagecha - You shall rejoice on your festival,"9 and concludes, "Vehayisa ach same'ach — and you shall be completely joyful."10 Here, the mitzvah of simchah is mentioned three times as opposed to the other Moadim.
Why does Sukkos have such a unique emphasis on simchah? After the soul-searching of Elul, Rosh Hashanah, and Yom Kippur, we have been given an incredible gift. We have reflected on our mistakes, asked Hashem for forgiveness, and been given the opportunity to renew our relationship with Hashem. What greater reason could there be to rejoice? That itself is a tremendous source of simchah. So, this is why Sukkos is a unique time of joy.11
There is also another dimension to the joy of Sukkos. The Chida explains that when we look at the Sukkah and recognize how temporary this world truly is, that realization itself can bring us happiness. When we stop investing all of our energy into chasing temporary things and instead turn towards what is eternal — Torah, mitzvos, and a relationship with Hashem — we discover a deeper and more lasting happiness.12
Adding to this idea, the Sfas Emes explains that the mitzvah of Sukkah teaches us bitachon — trust in Hashem. We leave our permanent dwelling and recognize that our ultimate security does not come from our homes, possessions, and wealth. It comes from Hashem alone. That is why Sukkos is Zeman Simchaseinu. There is no happiness like the happiness of someone who truly trusts in Hashem and can throw his burden upon Him.13
Our joy on Sukkos is also very much connected to when it falls out in the agricultural cycle. Sukkos is called Chag Ha'asif "The time of our gathering" since it is when the crops have been gathered. The Abarbanel explains that Sukkos comes at the time when people naturally feel joy. The crops have been gathered, the produce has been brought in, and a person sees the blessing Hashem has given him.
Naturally, there is a desire to celebrate. The Torah teaches us to take that natural happiness and elevate it. Do not simply celebrate your success for yourself. Turn that celebration into something higher. Share your joy with your family and with those around you, including those who may have less.14
When we are happy on Sukkos, it has an incredible impact on the year ahead. The Abarbanel explains this based on the words of the Torah: “And you shall rejoice on your festival, you and your son and your daughter, your male servant and your female servant, and the Levi, the convert, the orphan, and the widow who are within your cities. Seven days you shall celebrate for Hashem, your G-D, in the place that Hashem will choose, for Hashem, your G-D, will bless you in all your produce and in all the work of your hands, and you shall be only happy."
The Abarbanel points out that the final words, "Vehayisa ach same'ach" -"and you shall be only happy" - are not merely another command to rejoice. They are a promise and a guarantee of the result of the simchah of Sukkos. The Torah first tells us that Hashem will bless us in all the work of our hands, and then concludes, “Vehayisa ach same'ach" - you will be truly happy. The Abarbanel explains that this happiness can continue beyond Sukkos and accompany a person throughout the year. The joy with which we celebrate Sukkos can have an effect on the entire year that follows.
This gives us a beautiful perspective on the importance of simchah during Sukkos. The way we begin the year can have a tremendous effect on what follows. When we enter the new year with gratitude, happiness, and appreciation for the many blessings Hashem has given us, we can carry that attitude with us into the months ahead.
This is also alluded to in the words Zeman Simchaseinu. The word zeman means a designated time or period, and, as explained by the Trisker Maggid, it is connected to the concept of preparation. The simchah we experience during these seven days is therefore not simply a temporary happiness. It is a preparation for the year ahead, giving us the opportunity to enter the coming months with a greater appreciation for the blessings Hashem has given us.15
The influence of Sukkos on the year ahead is not limited to simchah. The mitzvos of these precious days also bring tremendous blessing for the coming year. Sukkos therefore gives us something to carry far beyond the festival itself: not only its joy, but also its blessing.16
This brings us to a fascinating story. A Jewish man who lived in a skyscraper in Manhattan wanted to fulfil the precious mitzvah of Sukkah. Since he did not have a suitable place to build one, he asked the owner of the building for permission to build his Sukkah on the roof. The owner agreed, but there was a catch. He demanded a hefty fee for the use of part of the roof for the week of Sukkos and insisted that a formal contract be drawn up and signed in the presence of a lawyer.
The man was surprised. Nobody even used that part of the roof, and he would only be there for a few days. Nevertheless, he was determined to fulfil the mitzvah of Sukkah, so he agreed. When he finally arrived on the roof to prepare his Sukkah, he discovered that the entire area was abandoned and filled with years of rubbish and debris. Before he could begin building, he had a great deal of cleaning to do.
As he was clearing the area, something caught his attention. He noticed something protruding from an old pipe. Curious, he took a closer look and discovered a bag hidden inside. When he opened it, he could hardly believe his eyes. Inside were what appeared to be extremely valuable diamonds.
Immediately, he contacted the police and reported what he had found so they could try to locate the rightful owner. After investigating, they discovered who the diamonds had belonged to. However, the owner had already passed away.
According to the law, because the area of the roof had been legally rented to the Jewish man, the diamonds belonged to him. The owner of the skyscraper was furious. “I own this building!” he protested. “The diamonds were found on my roof. They belong to me!" The matter eventually went to court, yet the judge ruled that because the section of the roof had been formally rented to the Jewish man, with a proper contract signed before a lawyer, the diamonds legally belonged to him.
