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Beit Midrash
- Shabbat and Holidays
- Jewish Holidays
- Sukkot
The Torah study is dedicatedin the memory of
Amram son of Sultana
The gemara (Sukkah 50b) brings down a discussion of Ammoraim about what to call this special simcha. One opinion says it should be called "shoevah" (drawing) because of the joy of drawing the water. Rashi (Sukkah 50b) elaborates that this simcha is specifically because of nisuch hamayim. The second name given is "chashuva" (important). Rashi (ibid.) explains that this name is also related to nisuch hamayim. The 'shitin', the channel reaching down from the altar to the depths of the earth, where the libations were poured, was so important that it was created during the six days of creation. According to this opinion, every day year-round there was joy and singing during the time of the morning wine libations, but on Sukkot there was an extra mitzva of nisuch hamayim, which added another level of joy.
The Rambam (Hilchot Lulav 8: 5,12), however, holds that on Sukkot, as compared to other festivals, there is an extra level of joy in the mikdash, independent of nisuch hamayim, as it says "you shall rejoice before Hashem your G-d" (Vayikra 23:40). The Rambam then continues to describe the simcha based on the mishna cited above. However, this connection needs to be understood better. The obligation of simcha on Sukkot appears in a different mishnah (48a). There it states that the simcha should be eight days. During the time of the Beit Hamikdash, it was accompanied by the eating of the peace offerings of joy (shalmei simcha). In contrast, Simchat Beit Hashoeva was for five or six days, and it could not be done on Shabbat or Yom Tov.
We see from the words of the Rambam that the Simchat Beit Hashoeva is not connected to nisuch hamayim. Rather, there are two different obligations of rejoicing during the festival of Sukkot. Firstly, there is the general mitzva of rejoicing on the holiday (Devarim 16:14-15). All segments of society were involved, and it was fulfilled mainly by eating the shalmei simcha, which could be done anywhere in Yerushalayim. The second type of simcha (from Vayikra 23:40) was only in the Temple through song and praises, and only great sages and the righteous were active participants in the dancing, singing and merriment (Rambam ibid.: 14).
From here we see a more spiritually lofty and public level of simcha on Sukkot. It is no wonder that the Yerushalmi explains that the word "shoeva" refers to the drawing of ruach hakodesh (Divine spirit) that was made possible through the simcha, which enables the Divine Presence to dwell among us. Let us pray that the Beit Hamikdash will be rebuilt, and we will merit to fulfill the extra level of joy of the Simchat Beit Hashoeva.
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Hosha'ana Rabba FLYDUBAI & HOSHANA RABBA- ANI VAHU HOSHIA NA- I & HIM SAVE US
"Ani vaHu Hoshia Na", "I and Him, Save Us". We don't just pray to Him, but we also pray to and for ourselves that we should emulate and educate our children to have that instinctive altruism with which He created the world. President Trump seemed amused about Yaniv Hayon, our PLUMBER who confidently worked with G-d like Superman (he learned from a pilot on a TV show!) to save 174 lives on the Dubai hijacking, but we in Israel are totally accustomed already 78 years to our plumbers, teachers, garbage-men, rabbis, farmers & doctors being Hashem's shlichim! This is what Zionism is about.
Moreshet Shaul Hashem Is your Shadow – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 420 – an address from 1941
P'ninat Mishpat A Non-Contractor in Changing Times – part I
(based on ruling 85128 of the Eretz Hemdah-Gazit Rabbinical Courts)
Moreshet Shaul Our King on Rosh Hashana, Our Father on Yom Kippur.
Based on Aroch Siach, p. 221 (Rav Shaul Yisraeli)
