What is the essence of each Festival?
(טז) שָׁל֣וֹשׁ פְּעָמִ֣ים ׀ בַּשָּׁנָ֡ה יֵרָאֶ֨ה כׇל־זְכוּרְךָ֜ אֶת־פְּנֵ֣י ׀ ה' אֱלֹקֶ֗יךָ בַּמָּקוֹם֙ אֲשֶׁ֣ר יִבְחָ֔ר בְּחַ֧ג הַמַּצּ֛וֹת וּבְחַ֥ג הַשָּׁבֻע֖וֹת וּבְחַ֣ג הַסֻּכּ֑וֹת וְלֹ֧א יֵרָאֶ֛ה אֶת־פְּנֵ֥י ה' רֵיקָֽם׃
(16) Three times a year—on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths—all your males shall appear before your God ה' in the place that [God] will choose. They shall not appear before ה' empty-handed,
For every one of the three Pilgrimage Festivals, there is a special quality, which provides illuminates the entire year for a person, which is the essence of the festival. And one can learn this topic of Sukkot, which is Z'man Simchateinu / the Season of our Joy, as the Rabbis established its quality in the formulation of our prayers: "And grant us Eternal One, our God, with love...," (see below for the full citation) meaning that this is the essence of the festival, and likewise Pesach is Z'man Heiruteinu / the Season of our Freedom, and Shavuot is Z'man Matan Torateinu / the Season of the Giving of our Torah - each is the essence of that Festival.Likewise, Sukkot is Z'man Simchateinu / the Season of our Joy.
One must explain why it is the Season of our Joy. Furthermore, because the commandment of Rejoicing on the Festivals is observed on every Pilgrimage Festivals, why is Sukkot singled out specifically to be called the Season of our Joy?
One must explain why it is the Season of our Joy. Furthermore, because the commandment of Rejoicing on the Festivals is observed on every Pilgrimage Festivals, why is Sukkot singled out specifically to be called the Season of our Joy?
וַתִּתֶּן לָנוּ ה' אֱלקֵינוּ בְּאַהֲבָה מועֲדִים לְשמְחָה חַגִּים וּזְמַנִּים לְששון אֶת יום חַג הַסֻּכּות הַזֶּה זְמַן שמְחָתֵנוּ:
And grant us Eternal One our God in love, gathering times for joy, festivals and seasons for gladness, the Festival of Sukkot, the Season of our Joy...
It's about the Water Libation / Nisuch HaMayim
Specifically, one must understand the matter of the great joy of the commandment of Nisuch HaMayim / The Water Libation, which is a commandment unique to the Festival of Sukkot.
Specifically, one must understand the matter of the great joy of the commandment of Nisuch HaMayim / The Water Libation, which is a commandment unique to the Festival of Sukkot.
מַתְנִי׳ מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו.
MISHNA: One who did not see the Celebration of the Place of the Drawing of the Water never saw celebration in his days.
משנה: הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶה חָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה שֶׁאֵינָהּ דּוֹחָה לֹא שַׁבָּת וְלֹא יוֹם טוֹב. אָֽמְרוּ כָּל־מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה לֹא רָאָה שִׂמְחָה מִיָּמָיו: הלכה: הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה כול׳. הָא שֶׁלְקָרְבָּן דוֹחֶה. מַתְנִיתָא דְרִבִּי יוֹסֵה בֵּירִבִּי יוּדָה. דְּתַנֵּי. חָלִיל שֶׁלְקָרְבָּן דּוֹחֶה אֶת הַשַּׁבָּת. דִּבְרֵי רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. אֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. תַּמָּן תַּנִּינָן. בִּשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ. בִּשְׁחִיטַת הַפֶּסַח הָרִאשׁוֹן. בִּשְׁחִיטַת הַפֶּסַח הַשֵּׁינִי וּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁלְפֶּסַח. וּבְיוֹם הָעֲצֶרֶת. וּבִשְׁמוֹנַת יְמֵי הֶחָג. וְיֵשׁ שְׁמוֹנֶה בְלֹא שַׁבָּת. רִבִּי יוֹסֵי אָמַר לָהּ סְתָם. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי יוֹסֵה בֵּירִבִּי יְהוּדָה הִיא. עַל דַּעְתְּהוֹן דְּאִילֵּין רַבָּנִן. לָמָּה אֵינוּ דוֹחֶה. מִשֵּׁם שֶׁאֵינוֹ מְחוּוָר. וְהָא כְתִיב וְהָעָם֙ מְחַלְּלִ֣ים בַּֽחֲלִילִ֔ים. בְּשִׂמְחַת שְׁלֹמֹה הַכָּתוּב מְדַבֵּר. רִבִּי יוֹנָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. וְשִׂמְחַ֣ת לֵבָ֗ב כַּֽהוֹלֵךְ֙ בֶּֽחָלִ֔יל. כָּל־זְמַן שֶׁהֶחָלִיל נוֹהֵג הַהַלֵּל נוֹהֵג. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי בָּא בַּר מָמָל. לָמָּה קוֹרִין אֶת הַהַלֵּל כָּל־שִׁבְעַת יְמֵי הֶחָג. כְּנֶגֶד הַלּוּלָב שֶׁהוּא מִתְחַדֵּשׁ כָּל־שִׁבְעָה. וְלָמָּה מִן כָּל־אִילֵּין מִילַּייָא חָלִיל. תַּנִּינָן. שֶׁזֶּה לְקִיצִּים וְזֶה לְקִיצִּין וְזֶה חָבִיב וְזֶה חָבִיב. וְתָלוּ חָבִיב בְּחָבִיב. וּבַעֲצֶרֶת אוֹמֵר לוֹ הֵי לָךְ מַצָּה הֵי לָךְ חָמֵץ. אִית תַּנָּיֵי תַנֵּי. הֵי לָךְ חָמֵץ [הֵילָךְ מַצָּה]. מָאן דְּאָמַר. הֵילָךְ מַצָּה. שֶׁהוּא חָבִיב. מָאן דְּאָמַר. הֵי לָךְ חָמֵץ. שֶׁהוּא תָדִיר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לָמָּה נִקְרָא שְׁמָהּ בֵּית שׁוֹאֵבָה. שֶׁמִּשָּׁם שׁוֹאֲבִים רוּחַ הַקּוֹדֶשׁ. עַל שֵׁם וּשְׁאַבְתֶּם־מַיִ֭ם בְּשָׂשׂ֑וֹן מִמַּֽעַייְנֵי הַיְשׁוּעָֽה: דְּלֹמָא. רִבִּי לֵוִי וִיהוּדָה בַּר נַחְמָן הֲווֹן נָֽסְבִין תַּרְתֵּיו סִילְעִין מֵיעוֹל מְצַמְתָּה קָהָלָא קוֹמֵי דְּרִבִּי יוֹחָנָן. עָאַל רִבִּי לֵוִי וְדָרַשׁ. יוֹנָה בֶּן אַמִיתַּי מֵאָשֵׁר הָיָה. דִּכְתִיב אֲשֵׁ֗ר לֹ֤א הוֹרִישׁ֙ אֶת־יוֹשְׁבֵי עַכּ֔וֹ וְאֶת־יֽוֹשְׁבֵי֭ צִיד֑וֹן. וּכְתִיב ק֣וּם לֵ֤ךְ צָרְפָ֨תָה֙ אֲשֶׁ֣ר לְצִיד֔וֹן. אָעַל רִבִּי יוֹחָנָן וְדָרַשׁ. יוֹנָה בֶּן אַמִיתַּי מִזְּבוּלוּן הָיָה. דִּכְתִיב וַיַּ֨עַל֙ הַגּוֹרָ֣ל הַשְּׁלִישִׁ֔י לִבְנֵ֥ן זְבוּלֻ֖ן לְמִשְׁפְּחֹתָ֑ם. וּכְתִיב מִשָּׁם עָבַר֙ קֵ֣דְמָה מִזְרָ֔חָה גִּתָּ֥ה חֵ֖פֶר עִתָּ֣ה קָצִ֑ין. וּכְתִיב כִּדְבַ֤ר יְי אֱלֹקֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר דִּבֶּ֗ר בְּיַד־עַבְדּ֞וֹ יוֹנָ֤ה בֶן־אֲמִיתַּי הַנָּבִ֔יא אֲשֶׁר֭ מִגַּ֥ת הַחֵֽפֶר: בְּשׁוּבְתָא חוֹרִייָתָא אָמַר רִבִּי לֵוִי לִיהוּדָה בַּר נַחְמָן. סַב לָךְ אִילֵּין תַּרְתֵּין סִילְעַיָּא וְעוֹל מְצַמְתָּה קָהָלָא קוֹמֵי רִבִּי יוֹחָנָן. עָאַל וְאָמַר קוֹמֵיהוֹן. יָפֶה לִימְּדָנוּ רִבִּי יוֹחָנָן. אִמּוֹ מֵאָשֵׁר וְאָבִיו מִזְּבוּלֻן. וְיַרְכָת֖וֹ עַל־צִידוֹן: יֶרֶךְ שֶׁיָּצָא מִמֶּנָּהּ מִצִּידוֹן הָיָה. וּכְתִיב וַיֵּ֨רֶד יָפ֜וֹ. לָא צוֹרְכָא דְלָא וַיֵּרֶד עַכּוֹ. אָמַר רִבִּי יוֹנָה. יוֹנָה בֶּן אַמִיתַּי מֵעוֹלֵי רְגָלִים הָיָה וְנִכְנַס לְשִׂמְחַת בֵּית שׁוֹאֵבָה וְשָׁרָת עָלָיו רוּחַ הַקּוֹדֶשׁ. לְלַמְּדָךְ שֶׁאֵין רוּחַ הַקּוֹדֶשׁ שׁוֹרָה אֶלָּא עַל לֵב שָׂמֵחַ. מַה טַעֲמָא. וְהָיָה֙ כְּנַגֵּ֣ן הַֽמְנַגֵּ֔ן וַתְּהִ֥י עָלָי֖ו רוּחַ אֱלֹקִים. אָמַר רִבִּי בִּנִיָמִן בַּר לֵוִי. וְהָיָה֙ כְּנַגֵּ֣ן בַּמְנַגֵּן אֵין כָּתוּב כָּאן אֶלָּא וְהָיָה֙ כְּנַגֵּ֣ן הַֽמְנַגֵּ֔ן וַתְּהִ֥י עָלָי֖ו רוּחַ אֱלֹקִים. תַּנֵּי. אָמַר רִבִּי יוּדָה. כָּל־שֶׁלֹּא רָאָה דִיפְּלֵי אִיסְטֳבָה שֶׁל אֲכְסַנְדְּרִיאָה לֹא רָאָה כְּבוֹד יִשְׂרָאֵל מִיָּמָיו. כְּמִין בַּסִילִיקֵי גְדוֹלָה הָיָה וְאַסְטיוֹ לִפְנִים מִסְטיוֹ הָֽיְתָה. פְּעָמִים הָיוּ בָהּ כִּפְלַיִים כְּיוֹצְאֵי מִצְרַיִם. וְשִׁבְעִים קַתֶידְרָאוֹת שֶׁלְזָהָב הָיוּ שָׁם מְקוּבְּעוֹת אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת כְּנֶגֶד שִׁבְעִים זְקֵינִים. וְכָל־אַחַת וְאַחַת הָֽיְתָה עוֹמֶדֶת כְּעֶשְׂרִים וְחָמֵשׁ רִיבּוֹא דֵינָרֵי זָהָב. וּבִימָה שֶׁלְעֵץ בָּאֶמְצַע וַחֲזָן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. עָמַד אֶחָד מֵהֶן לִקְראוֹת בַּתּוֹרָה הָיָה הַמְמוּנֶה מֵנִיף בְּסוּדָרִין וְהֵן עוֹנִין אַחֲרָיו אָמֵן. עַל כָּל־בְּרָכָה ובְרָכָה שֶׁהָיָה מְבָרֵךְ הָיָה הַמְמוּנֶה מֵנִיף בְּסוּדָרִין וְהֵן עוֹנִין אַחֲרָיו אָמֵן. אַף עַל פִּי כֵן לֹא הָיוּ יוֹשְׁבִין מְעוּרְבָבִין אֶלָּא יוֹשְׁבִין כָּל־אוּמָנוּת וְאוּמָנוּת בִּפְנֵי עַצְמָהּ. שֶׁאִם יָבוֹא אַכְסְנַאִי יְהֵא מִידְבַּק בִּבְנֵי אוּמְנָתוֹ. וּמִשָּׁם הָֽיְתָה פַרְנָסָתוֹ יוֹצְאָה. וּמִי הֶחֱרִיבָהּ. טְרוֹגְייָנוּס הָרָשָׁע. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בִּשְׁלֹשָׁה מְקוֹמוֹת הוּזְהָרוּ יִשְׂרָאֵל שֶׁלֹּא לָשׁוּב אֶרֶץ מִצְרַיִם. [שֶׁנֶּאֱמַר] כִּ֗י אֲשֶׁ֨ר רְאִיתֶ֤ם אֶת־מִצְרַ֨יִם֙ הַיּ֔וֹם לֹ֥א תוֹסִפוּ לִרְאוֹתָם ע֖וֹד עַד־עוֹלָֽם: וַֽה' אָמַ֣ר לָכֶ֔ם לֹ֣א תוֹסִיפוּן לָשׁ֛וּב בַּדֶּ֥רֶךְ הַזֶּה֭ עֽוֹד: וֶֽהֱשִֽׁיבְךָ֙ יְי מִצְרַ֘יִם֘ בָּֽאֳנִיּוֹת֒. וּבִשְׁלָשְׁתָּו חָֽזְרוּ וּבִשְׁלָשְׁתָּן נָֽפְלוּ. אַחַת בִּימֵי סַנְחֵרִיב מֶלֶךְ אַשּׁוּר. [שֶׁנֶּאֱמַר] ה֣וֹי הַיֹּֽרְדִ֤ים מִצְרַ֨יִם֙ לְעֶזְרָ֔ה. מַה כְתִיב בַּתְרֵיהּ. וּמִצְרַ֤יִם אָדָם֙ וְֽלֹא־אֵ֔ל וְסוּסֵיהֶ֥ם בָּשָׂר֭ וגו׳. וְאַחַת בִּימֵי יוֹחָנָן בֶּן קָרֵחַ. וְהָֽיְתָ֣ה הַחֶ֗רֶב אֲשֶׁ֤ר אַתֶּם֙ יְרֵיאִים מִמֶּ֔נָּה שָׁ֛ם תַּשִּׂ֥יג אֶתְכֶם֭ וגו׳. וְאַחַת בִּימֵי טְרַגְייָנוּס הָרָשָׁע. נוֹלַד לוֹ בֶן בְתִשְׁעָה בְאַב וְהָיוּ מִתְעַנִּין. מֵת בִּתּוֹ בַחֲנוכָּה וְהִדְלִיקוּ נֵירוֹת. שָֽׁלְחָה אִשְׁתּוֹ וְאָֽמְרָה לוֹ. עַד שֶׁאַתְּ מְכַבֵּשׁ אֶת הַבַּרְבָּרִיִּים בוֹא וּכְבִישׁ אֶת הַיְּהוּדִים שֶׁמָּֽרְדוּ בָךְ. חָשֵׁב מֵיתֵי לַעֲשָׂרָה יוֹמִין וַאֲתַא לַחֲמִשָּׁה. אֲתַא וָאַשְׁכַּחוֹן עֲסִיקִין [בְּאוֹרַייְתָא בִּפְסוּקָא] יִשָּׂ֣א יְי עָלֶ֨יךָ גּ֤וֹי מֵֽרָחֹק֙ מִקְצֵ֣ה הָאָ֔רֶץ וגו׳. אֲמַר לוֹן. מַה הֲוִיתוֹן עֲסִיקִין. אָֽמְרוֹן לֵיהּ. הָכֵין וָכֵן. אֲמַר לוֹן. הַהוּא גַבְרָא הוּא דַחֲשַׁב מֵיתֵי לַעֲשָׂרָה יוֹמִין וַאֲתַא לַחֲמִשָּׁה. וְהִקִּיפָן לִיגְיוֹנוֹת וְהָֽרְגָן. אֲמַר לִנְשֵׁיהֶן. נִשְׁמָעוֹת אַתֶּם לְלִיגְיוֹנוֹתַיי וְאֵין אֲנִי הוֹרֵג אֶתְכֶם. אָשׁמְרוֹן לֵיהּ. מַה דְעַבְדַּת בָּאֲרַעִייָא אֲבִיד בְּעִילִייָא. וְעִירֵב דָּמָן בְּדָמָן וְהָלַךְ הַדָּם בַּיָּם עַד קִיפְּרוֹס. בְּאוֹתָהּ שָׁעָה נִגְדְּעָה קֶרֶן יִשְׂרָאֵל וְעוֹד אֵינָהּ עֲתִידָה לַחְזוֹר לִמְקוֹמָהּ עַד שֶׁיָּבוֹא בֶּן דָּוִד.
Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following you shall draw water in rejoicing from the fountains of salvation....Rebbi Jonah said, "Jonah ben Amittai belonged to the pilgrims who came to the water-drawing festivity, and the Holy Spirit rested on him - to teach you that the Holy Spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him.
In the Jerusalem Talmud, there we see that Jonah was among those who went up for the Pilgrimage Festivals, and went in to Simchat Beit HaSho'evah / The Joy of the Water Drawing, and the Holy Spirit descended upon him, and he attained a level of prophecy. Similarly the Rambam wrote about this topic:
Sukkot has an additional level of Simchah / Joy
אַף עַל פִּי שֶׁכָּל הַמּוֹעֲדוֹת מִצְוָה לִשְׂמֹחַ בָּהֶן. בְּחַג הַסֻּכּוֹת הָיְתָה בַּמִּקְדָּשׁ יוֹם שִׂמְחָה יְתֵרָה שֶׁנֶּאֱמַר (ויקרא כג מ) "וּשְׂמַחְתֶּם לִפְנֵי ה' אֱלֹקֵיכֶם שִׁבְעַת יָמִים".
Even though it is a mitzvah to rejoice on all the festivals, there was an additional celebration in the Temple on the festival of Sukkot, as [Leviticus 23:40] commands: "And you shall rejoice before God, your Lord, for seven days."
These words meaning that there is no extra commandment about joy on the Festival of Sukkot, but rather the reality of the Festival itself is that is inherently more joyful. And like it was explained there further, each day they would begin after the daily Tamid offering in the afternoon to rejoice for the remainder of the day, through the night.
וְהֵיאַךְ הָיְתָה שִׂמְחָה זוֹ. הֶחָלִיל מַכֶּה וּמְנַגְּנִין בְּכִנּוֹר וּבִנְבָלִים וּבִמְצִלְתַּיִם וְכָל אֶחָד וְאֶחָד בִּכְלֵי שִׁיר שֶׁהוּא יוֹדֵעַ לְנַגֵּן בּוֹ. וּמִי שֶׁיּוֹדֵעַ בַּפֶּה בַּפֶּה. וְרוֹקְדִין וּמְסַפְּקִין וּמְטַפְּחִין וּמְפַזְּזִין וּמְכַרְכְּרִין כָּל אֶחָד וְאֶחָד כְּמוֹ שֶׁיּוֹדֵעַ וְאוֹמְרִים דִּבְרֵי שִׁירוֹת וְתֻשְׁבָּחוֹת....
What was the nature of this celebration? The flute would be sounded and songs played on the harp, lute, and cymbals. [In addition,] each person would play on the instrument which he knew. Those who could sing, would sing. They would dance and clap their hands, letting loose and whistling, each individual in the manner which he knew. Words of song and praise were recited....
מִצְוָה לְהַרְבּוֹת בְּשִׂמְחָה זוֹ. וְלֹא הָיוּ עוֹשִׂין אוֹתָהּ עַמֵּי הָאָרֶץ וְכָל מִי שֶׁיִּרְצֶה. אֶלָּא גְּדוֹלֵי חַכְמֵי יִשְׂרָאֵל וְרָאשֵׁי הַיְשִׁיבוֹת וְהַסַּנְהֶדְרִין וְהַחֲסִידִים וְהַזְּקֵנִים וְאַנְשֵׁי מַעֲשֶׂה הֵם שֶׁהָיוּ מְרַקְּדִין וּמְסַפְּקִין וּמְנַגְּנִין וּמְשַׂמְּחִין בַּמִּקְדָּשׁ בִּימֵי חַג הַסֻּכּוֹת. אֲבָל כָּל הָעָם הָאֲנָשִׁים וְהַנָּשִׁים כֻּלָּן בָּאִין לִרְאוֹת וְלִשְׁמֹעַ:
It is a great mitzvah to maximize this celebration. The common people and anyone who desired would not perform [in these celebrations]; only the greatest of Israel's wise men: the Rashei Yeshivot, the members of the high court, the pious, the elders, and the men of stature. They were those who would dance, clap their hands, sing, and rejoice in the Temple on the days of the festival of Sukkot. However, the entire people - the men and the women - would come to see and hear.
[All of this] meaning - the joy was exalted above all of the offerings, and every other matters of the Temple's service. And this calls for an explanation, because in the Beit Mikdash, there were many elevated and sublime moments and times; so why is Simchat Beit HaSho'eva / The Joy of the Water Drawing above them all, even to the point that the preparation for fulfilling this commandment was also elevated. Also, one needs to understand why all lofty matters of the Nisuch HaMayim / The Water Libation are only hinted at in the Torah (see Ta'anit 2a), and not written explicitly.
אֶלָּא, תַּנָּא מֵרֹאשׁ הַשָּׁנָה סָלֵיק, דִּתְנַן: וּבֶחָג נִידּוֹנִין עַל הַמַּיִם. וְאַיְּידֵי דִּתְנָא וּבֶחָג נִידּוֹנִים עַל הַמַּיִם, תָּנָא מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים.
The Gemara answers: Rather, the tanna interrupted a discussion from tractate Rosh HaShana. As we learned in a mishna there: And on the festival of Sukkot all creatures are judged for water. Since the tanna taught: And on the festival of Sukkot all creatures are judged for water, from which it can be inferred that one should request rain near the time of this judgment, he taught here: From when does one mention the might of the rains.
Song of Songs: Building the Beit Mikdash = Bliss
One can learn about this topic according to the explanation of our Sages (at the end of Ta'anit about a verse from Song of Songs): "On the day of his wedding" - this is the Giving of the Torah; "Yom Simchat Libo / his day of bliss" - this is the building of the Beit Mikdash. One can learn from this that the topic of the Beit Mikdash is the meaning of the phrase Yom Simchat Libo / His day of bliss.
One can learn about this topic according to the explanation of our Sages (at the end of Ta'anit about a verse from Song of Songs): "On the day of his wedding" - this is the Giving of the Torah; "Yom Simchat Libo / his day of bliss" - this is the building of the Beit Mikdash. One can learn from this that the topic of the Beit Mikdash is the meaning of the phrase Yom Simchat Libo / His day of bliss.
(יא) צְאֶ֧נָה ׀ וּֽרְאֶ֛ינָה בְּנ֥וֹת צִיּ֖וֹן בַּמֶּ֣לֶךְ שְׁלֹמֹ֑ה בָּעֲטָרָ֗ה שֶׁעִטְּרָה־לּ֤וֹ אִמּוֹ֙ בְּי֣וֹם חֲתֻנָּת֔וֹ וּבְי֖וֹם שִׂמְחַ֥ת לִבּֽוֹ׃ {ס}
(11) O maidens of Zion, go forth
And gaze upon King Solomon
Wearing the crown that his mother
Gave him on his wedding day,
On his day of bliss.
וְכֵן הוּא אוֹמֵר: ״צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ״. ״בְּיוֹם חֲתֻנָּתוֹ״ — זֶה מַתַּן תּוֹרָה, ״וּבְיוֹם שִׂמְחַת לִבּוֹ״ — זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִּמְהֵרָה בְּיָמֵינוּ.
And similarly, it says in another verse: “Go forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his wedding, and on the day of the gladness of his heart” (Song of Songs 3:11). This verse is explained as an allusion to special days: “On the day of his wedding”; this is the giving of the Torah through the second set of tablets on Yom Kippur. The name King Solomon in this context, which also means king of peace, is interpreted as a reference to God. “And on the day of the gladness of his heart”; this is the building of the Temple, may it be rebuilt speedily in our days.
The Schechina dwelling in the Beit Mikdash = God's Love for Israel
This explanation is that the Beit Mikdash is an aspect of the Holy Bountiful One longing to dwell in the Lower Word, and it expresses the revelation of love between the Holy Bountiful One and Israel in the aspect of Ha-ba'ah le'veito / She enters His House, where the Holy Bountiful One makes the Shechinah dwell from the Upper Worlds upon Israel in the Lower World, in the aspect of Ha-ba'ah le'veito / She enters His House, and as it is written: Three times a year, all males shall appear in the Eternal Your God's presence."
Kodesh HaKodashim = God's Love for Israel is Revealed Here
in the Space that is Ratzuf Ahavah / Lined with Love
And in the innermost chamber of the Beit Mikdah - Kodesh HaKodashim / the Holy of Holies - is called Ratzuf Ahavah / Lined with Love, there is a great place where the elevated love of the Holy Bountiful for Israel is revealed, for all discussions that are about the Holy of Holies, they teach about this world, the two tablets of the covenant with which the Torah connects the Holy Bountiful One to Israel, and another matter is the K'ruvim [which are part of the Ark's cover], which when Israel did God's will, they would face each other, and this is Ratzuf Ahavah / Lined with Love, because the Holy of Holies was lined with love.
This explanation is that the Beit Mikdash is an aspect of the Holy Bountiful One longing to dwell in the Lower Word, and it expresses the revelation of love between the Holy Bountiful One and Israel in the aspect of Ha-ba'ah le'veito / She enters His House, where the Holy Bountiful One makes the Shechinah dwell from the Upper Worlds upon Israel in the Lower World, in the aspect of Ha-ba'ah le'veito / She enters His House, and as it is written: Three times a year, all males shall appear in the Eternal Your God's presence."
Kodesh HaKodashim = God's Love for Israel is Revealed Here
in the Space that is Ratzuf Ahavah / Lined with Love
And in the innermost chamber of the Beit Mikdah - Kodesh HaKodashim / the Holy of Holies - is called Ratzuf Ahavah / Lined with Love, there is a great place where the elevated love of the Holy Bountiful for Israel is revealed, for all discussions that are about the Holy of Holies, they teach about this world, the two tablets of the covenant with which the Torah connects the Holy Bountiful One to Israel, and another matter is the K'ruvim [which are part of the Ark's cover], which when Israel did God's will, they would face each other, and this is Ratzuf Ahavah / Lined with Love, because the Holy of Holies was lined with love.
Or Ratzuf Ahavah / On Fire with Love
There is another explanation that Ratzuf Ahavah / Lined with Love is about fire-coals (Isaiah 6:6): "And in its hand a live coal..." - meaning, along the interpretation of that which is written, that "love is stronger than death; its darts are darts of fire, a blazing flame," that the Holy of Holies is Lined with Love, and blazes like a fire between the Holy Bountiful One and Israel.
D'vir HaMutznah = God's Love is Hidden Away
The Holy of Holies is also called D'vir HaMutzna / The Hidden Shrine, and one can follow the interpretation where it is said that was a revelation of the love between the Holy Bountiful One and Israel there, and thus it is hidden away so that it cannot be seized by outsiders. About that, one can even say what was taught, where during dedication of the Beit Mikdash in the days of Solomon, they made a festival, and its celebration was seven days plus seven days - fourteen days total! They ate on Yom HaKippurim! But the Holy Bountiful One forgave them for that, because it was in the aspect of a supremely elevated love - above all other levels - and, in a place of love, love covers up all transgressions. Thus the building of the Beit Mikdash is called Yom Simchat Libo / His Day of Bliss, and there is in the holy Zohar a teaching (II 143b) that at the same moment the Song of Songs was uttered, which is all about the love between the Holy Bountiful One and Israel, because the Beit Mikdash is as aspect of the Hiddenness that Connects the Holy Bountiful one to Israel.
There is another explanation that Ratzuf Ahavah / Lined with Love is about fire-coals (Isaiah 6:6): "And in its hand a live coal..." - meaning, along the interpretation of that which is written, that "love is stronger than death; its darts are darts of fire, a blazing flame," that the Holy of Holies is Lined with Love, and blazes like a fire between the Holy Bountiful One and Israel.
D'vir HaMutznah = God's Love is Hidden Away
The Holy of Holies is also called D'vir HaMutzna / The Hidden Shrine, and one can follow the interpretation where it is said that was a revelation of the love between the Holy Bountiful One and Israel there, and thus it is hidden away so that it cannot be seized by outsiders. About that, one can even say what was taught, where during dedication of the Beit Mikdash in the days of Solomon, they made a festival, and its celebration was seven days plus seven days - fourteen days total! They ate on Yom HaKippurim! But the Holy Bountiful One forgave them for that, because it was in the aspect of a supremely elevated love - above all other levels - and, in a place of love, love covers up all transgressions. Thus the building of the Beit Mikdash is called Yom Simchat Libo / His Day of Bliss, and there is in the holy Zohar a teaching (II 143b) that at the same moment the Song of Songs was uttered, which is all about the love between the Holy Bountiful One and Israel, because the Beit Mikdash is as aspect of the Hiddenness that Connects the Holy Bountiful one to Israel.
(ו) וַיָּ֣עׇף אֵלַ֗י אֶחָד֙ מִן־הַשְּׂרָפִ֔ים וּבְיָד֖וֹ רִצְפָּ֑ה בְּמֶ֨לְקַחַ֔יִם לָקַ֖ח מֵעַ֥ל הַמִּזְבֵּֽחַ׃
(6) Then one of the seraphs— and in its hand a live coal from the altar with a pair of tongs — flew over to me,
(ו) שִׂימֵ֨נִי כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְיָֽה׃
(6) Let me be a seal upon your heart,
Like the seal upon your hand.
For love is fierce as death,
Passion is mighty as Sheol;
Its darts are darts of fire,
A blazing flame.
Sukkot =
The king brought me (Israel) into this chamber +
She (The Shechina) entered his house
This also includes the matter of the Festival of Sukkot, Z'man Simchateinu / the Season of our Joy, because after the Days of Awe, during which Israel is elevated and purified, the Holy Bountiful One gave us the commandment of the sukkah, whose topic is The king brought me into his chamber, which is an aspect of She entered his house, which is a hint of the aspect of the Beit Mikdash, as is found (Sukkah 9a:) that God's holiness descends on the location of a sukkah.
Sukkah = Delighting in God's Shade with the Anyone
Sh'mini Atzeret = Yichud / Being Alone with God
And in the Holy Zohar (II 255b), he mentions a sukkah in the the verse (Song of Songs 2): "I delight to sit in his shade," this is about a sukkah - I delight to sit in God's shade, because Shmini Atzeret is the aspect of Yichud / Alone Together between the Holy Bountiful One and Israel, and it is found that the time when one sits with the King, all who want to come and sit, just come and sit, and before the Yichud / Being Alone Together is the Festival of Sukkot, where I delight to sit in God's shade, an aspect of She enters his house, and this is a revelation of love, a hint of the aspect of the Beit Mikdash.
Sukkot = The Revelation of God's Love for Israel
And thus the Festival of Sukkot is Z'man Simchateinu / the Season of our Joy, when Israel is joyful with the revelation of the Supernal Love between the Holy Bountiful and Israel, which is revealed during the Festival of Sukkot, where the King brought me into his chamber," an aspect of She entered his house. This is not the commandment of rejoicing on all of the Festivals, but only Z'man Simchateinu / the Season of our Joy, the essence of the Festival when Israel rejoices with God with the Great Love that comes from being in God's House and the Yichud / Being Alone Together.
The king brought me (Israel) into this chamber +
She (The Shechina) entered his house
This also includes the matter of the Festival of Sukkot, Z'man Simchateinu / the Season of our Joy, because after the Days of Awe, during which Israel is elevated and purified, the Holy Bountiful One gave us the commandment of the sukkah, whose topic is The king brought me into his chamber, which is an aspect of She entered his house, which is a hint of the aspect of the Beit Mikdash, as is found (Sukkah 9a:) that God's holiness descends on the location of a sukkah.
Sukkah = Delighting in God's Shade with the Anyone
Sh'mini Atzeret = Yichud / Being Alone with God
And in the Holy Zohar (II 255b), he mentions a sukkah in the the verse (Song of Songs 2): "I delight to sit in his shade," this is about a sukkah - I delight to sit in God's shade, because Shmini Atzeret is the aspect of Yichud / Alone Together between the Holy Bountiful One and Israel, and it is found that the time when one sits with the King, all who want to come and sit, just come and sit, and before the Yichud / Being Alone Together is the Festival of Sukkot, where I delight to sit in God's shade, an aspect of She enters his house, and this is a revelation of love, a hint of the aspect of the Beit Mikdash.
Sukkot = The Revelation of God's Love for Israel
And thus the Festival of Sukkot is Z'man Simchateinu / the Season of our Joy, when Israel is joyful with the revelation of the Supernal Love between the Holy Bountiful and Israel, which is revealed during the Festival of Sukkot, where the King brought me into his chamber," an aspect of She entered his house. This is not the commandment of rejoicing on all of the Festivals, but only Z'man Simchateinu / the Season of our Joy, the essence of the Festival when Israel rejoices with God with the Great Love that comes from being in God's House and the Yichud / Being Alone Together.
וְתַנְיָא, רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: כְּשֵׁם שֶׁחָל שֵׁם שָׁמַיִם עַל הַחֲגִיגָה, כָּךְ חָל שֵׁם שָׁמַיִם עַל הַסּוּכָּה, שֶׁנֶּאֱמַר: ״חַג הַסּוּכּוֹת שִׁבְעַת יָמִים לַה׳״, מָה חַג לַה׳ — אַף סוּכָּה לַה׳.
And it is taught in a baraita in explanation that Rabbi Yehuda ben Beteira says: Just as the name of Heaven takes effect upon the Festival peace-offering, so too, the name of Heaven takes effect upon the sukka, as it is stated: “The festival of Sukkot is seven days unto the Lord”; just as the Festival offering is consecrated to the Lord, so too, the sukka is consecrated to the Lord.
כְּתַפּ֙וּחַ֙ בַּעֲצֵ֣י הַיַּ֔עַר כֵּ֥ן דּוֹדִ֖י בֵּ֣ין הַבָּנִ֑ים בְּצִלּוֹ֙ חִמַּ֣דְתִּי וְיָשַׁ֔בְתִּי וּפִרְי֖וֹ מָת֥וֹק לְחִכִּֽי׃
Like an apple tree among trees of the forest,
So is my beloved among the youths.
I delight to sit in his shade,
And his fruit is sweet to my mouth.
Water Libation = God's Love for Israel Flowing Freely
And this is the matter of Nisuch HaMayim / the Water Libation, because water teaches us about the dimension of Love, and Nisuch HaMayim / the Water Libation was a revelation of the love between the Holy Bountiful One and Israel. One can say that thus it is mentioned by way of a hint, because its matter is hidden love, in the aspect of D'vir HaMutzna / the Hidden Shrine. And Nisuch HaMayim / the Water Libation is the holiest offering of them all, as its name - Nisuch HaMayim - thus the love between the Holy Bountiful one and Israel is poured out. This is the meaning of the extra great joy that was Nisuch HaMayim - all who did not see Simchat Beit HaSho'evah never saw joy in their life time, because with this offering, the love between Israel and the Holy Bountiful One is revealed at an exceedingly high level - above all other offerings. One can explain this with the concluding words of the Rambam on the topic of the joy:
And this is the matter of Nisuch HaMayim / the Water Libation, because water teaches us about the dimension of Love, and Nisuch HaMayim / the Water Libation was a revelation of the love between the Holy Bountiful One and Israel. One can say that thus it is mentioned by way of a hint, because its matter is hidden love, in the aspect of D'vir HaMutzna / the Hidden Shrine. And Nisuch HaMayim / the Water Libation is the holiest offering of them all, as its name - Nisuch HaMayim - thus the love between the Holy Bountiful one and Israel is poured out. This is the meaning of the extra great joy that was Nisuch HaMayim - all who did not see Simchat Beit HaSho'evah never saw joy in their life time, because with this offering, the love between Israel and the Holy Bountiful One is revealed at an exceedingly high level - above all other offerings. One can explain this with the concluding words of the Rambam on the topic of the joy:
הַשִּׂמְחָה שֶׁיִּשְׂמַח אָדָם בַּעֲשִׂיַּת הַמִּצְוָה וּבְאַהֲבַת הָאֵל שֶׁצִּוָּה בָּהֶן. עֲבוֹדָה גְּדוֹלָה הִיא.
The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service.
God's Love = Torah / Mitzvot / Yamim Tovim
Meaning that the joy flows from the love of the Holy Bountiful One and Israel, because God lovingly gave us the commandments, and the Yamim Tovim / Festival Days, and as it is said: And grant us lovingly Eternal One our God Gathering Times for Joy...This is the root of the joy of Festival Days, all because of the revelation of the love.
Meaning that the joy flows from the love of the Holy Bountiful One and Israel, because God lovingly gave us the commandments, and the Yamim Tovim / Festival Days, and as it is said: And grant us lovingly Eternal One our God Gathering Times for Joy...This is the root of the joy of Festival Days, all because of the revelation of the love.
Sukkot and Shabbat Share Key Aspects =
Inherent Days of Bliss and Being Alone with God
And with this, one can explain the connection we find between Sukkah and Shabbat, and as my Teacher says, may he live a long life, in the phrase Ba-sukkot Teishvu SHivat yamim / In sukkot you shall dwell for seven days, which is an acronym for Shabbat [Sh-B-T, but reversed], because Sukkot is also about Shabbat, as we find in the Sifrei (Parshat Beha'alotecha) "and one the day of your joys" - these are the Shabbatot, but this is difficult to understand, because regarding Shabbat there is no commandment to rejoice, thus the intention of this, as we saw above, is that Shabbat indeed has no commandment to rejoice, but it is the essence of the day, which is the day of your rejoicing, an aspect of Yom Simchat Libo / His Day of Bliss, because this is the matter of Shabbat, a wedding day, and a Yichud / Being Alone Together between the Holy Bountiful One and Israel.
Shabbat = Garden of Eden = Sukkot = Temple
This is what is said in the Midrash on the interpretaion "And [God] placed him in the Garden of Eden" - that God gave him the commandment of Shabbat, not meaning that God placed the Adam in the Garden of Eden, but rather that by God giving the Adam the commandment of Shabbat, this is the essence of "[God] placed him in the Garden of Eden." Because the commandment of Shabbat is an aspect of She entered his house. And as we find in the Torah of our Ancestors, that on Shabbat, God brings a person up to God's palace, where all sing "Kavod! Honor!" It is the case that Sukkot and Shabbat are about the same topic, which is She entered into his house.
Inherent Days of Bliss and Being Alone with God
And with this, one can explain the connection we find between Sukkah and Shabbat, and as my Teacher says, may he live a long life, in the phrase Ba-sukkot Teishvu SHivat yamim / In sukkot you shall dwell for seven days, which is an acronym for Shabbat [Sh-B-T, but reversed], because Sukkot is also about Shabbat, as we find in the Sifrei (Parshat Beha'alotecha) "and one the day of your joys" - these are the Shabbatot, but this is difficult to understand, because regarding Shabbat there is no commandment to rejoice, thus the intention of this, as we saw above, is that Shabbat indeed has no commandment to rejoice, but it is the essence of the day, which is the day of your rejoicing, an aspect of Yom Simchat Libo / His Day of Bliss, because this is the matter of Shabbat, a wedding day, and a Yichud / Being Alone Together between the Holy Bountiful One and Israel.
Shabbat = Garden of Eden = Sukkot = Temple
This is what is said in the Midrash on the interpretaion "And [God] placed him in the Garden of Eden" - that God gave him the commandment of Shabbat, not meaning that God placed the Adam in the Garden of Eden, but rather that by God giving the Adam the commandment of Shabbat, this is the essence of "[God] placed him in the Garden of Eden." Because the commandment of Shabbat is an aspect of She entered his house. And as we find in the Torah of our Ancestors, that on Shabbat, God brings a person up to God's palace, where all sing "Kavod! Honor!" It is the case that Sukkot and Shabbat are about the same topic, which is She entered into his house.
The Sukkah protects not only from physical harm, but also from spiritual harm
Sukkot is like coming into a home where one is unconditionally loved
Along the lines of this explanation, one can look to what is said in the Holy Zohar: "And Esav had a grudge against Jacob [for stealing the birthright]" - and went after him to prosecute him constantly...And the Holy Bountiful One sought to make him joyful, as it is written: "And Jacob traveled towards Sukkot," since they dwelled in sukkot, they protected him from the prosecutor, and the Holy Bountiful One made him rejoice. The explanation of the matter is that on the Festival, they are completely protected from the prosecutor, because the Festival of Sukkot is an aspect of She entered into his house, and at a time like that, there is no prosecutor, because love covers up all of the transgressions, and it is like that which the Ramban wrote: We don't offer up on Shabbat a goat-sin-offering at Musaf for that day, because on Shabbat, Keneset Israel is God's partner, and everything is harmonious. Meaning that since their level is very elevated, in the aspect of She entered into his house, love covers up all transgressions, and thus it is Z'man Simchateinu / the Season of our Joy.
Sukkot is like coming into a home where one is unconditionally loved
Along the lines of this explanation, one can look to what is said in the Holy Zohar: "And Esav had a grudge against Jacob [for stealing the birthright]" - and went after him to prosecute him constantly...And the Holy Bountiful One sought to make him joyful, as it is written: "And Jacob traveled towards Sukkot," since they dwelled in sukkot, they protected him from the prosecutor, and the Holy Bountiful One made him rejoice. The explanation of the matter is that on the Festival, they are completely protected from the prosecutor, because the Festival of Sukkot is an aspect of She entered into his house, and at a time like that, there is no prosecutor, because love covers up all of the transgressions, and it is like that which the Ramban wrote: We don't offer up on Shabbat a goat-sin-offering at Musaf for that day, because on Shabbat, Keneset Israel is God's partner, and everything is harmonious. Meaning that since their level is very elevated, in the aspect of She entered into his house, love covers up all transgressions, and thus it is Z'man Simchateinu / the Season of our Joy.