Posted on 09/27/23
Z’man Simchateinu
Though there is a mitzvah of simcha on all Yamim Tovim, only Sukkot is described as “z'man simchateinu — the time of our joy.”[1] Of the four times the word “simcha” is used regarding the Yamim Tovim, three of them refer to Sukkos.[2] What is the source of this heightened level of simcha?
The simplest explanation is that we celebrate the successful harvest marked by Sukkot, also known as Chag Ha’asif — the harvest festival[3].[4]
Lifnei Hashem
While other cultures also have harvest celebrations, Sukkot is different in that it focuses on the Beit Hamikdash.[5] We celebrate lifnei (before) Hashem because we (are meant to) realize that He is the cause of our success. Much like the mitzvah of bikkurim,[6] on Sukkot, we use harvest products to praise[7] and thank[8] Hashem for our success. Sitting in the Sukkah, we remember how Hashem cared for us in the desert and realize that He continues to do so today.
Simchat Beit Hashoeva — Celebrating the Water Libation
The focus of our joy in the Beit Hamikdash was the Simchat Beit Hashoevah, the “Water Libation Celebration.”[9] Throughout each night of Sukkot, the people celebrated the water drawn from the Shiloach spring before pouring it onto the Mizbeiach the next morning. Chazal note that one who never witnessed the joy of this ceremony “never saw joy in his entire life”![10]
Why was this ritual, which is not even (explicitly) mentioned in the Torah, the center of the Sukkot celebration? Pouring water seems like little reason to celebrate. Sukkot is observed at the end of the summer when the springs are at their lowest point. The water libation ceremony is a national prayer beseeching Hashem to provide us with more water in the year ahead.[11] Why was this ceremony the source of such extraordinary joy?
A Deeper Level Of Simcha
The focus on the Simchat Beit Hashoevah expresses a deeper level of simcha. We rejoice not only because of our successful harvest but also because of our realization that Hashem cares and provides for us. Most people celebrate their success but have no real reason to assume that it will continue in the future. We, however, know that our success signifies the strength of our relationship with Hashem, so we are confident that the success will continue.
When we pour our precious last drops of water on the Mikdash’s Mizbeiach, we are like Eliyahu Hanavi at Har HaCarmel, who poured out four giant jugs of the last remaining water (after years of drought) on the Mizbeiach as an expression of his confidence in Hashem’s mercy.[12]
The water libation ceremony expresses this same confidence by not only pouring out our last water but also celebrating intensively while doing so. We reflect on our success of the past year, appreciate its source, thank and praise Hashem for it, and express our faith and confidence in the future.
Like Eliyahu Hanavi, whose actions and tefillot at Har HaCarmel were answered with rain,[13] our celebration and demonstration of faith make us worthy of receiving rain and Hashem’s other berachot.[14]
Though it is always easy to focus on what we are missing in our lives, we must use Chag HaSukkot to focus upon and celebrate Hashem’s great blessings that we often take for granted. May this celebration strengthen our confidence and merit continued health, happiness, and hatzlachah in the upcoming year.
[1] See Mishneh Torah, Sukkah 8:12 who speaks of a “simcha yeteira” on Sukkot, in contrast to the regular level of simcha on other yamim tovim.
[2] Vayikra 23:40, Devarim 16:14,15. “V’samachta b’chagecha… v’hayita ach sameach,” often sung on yamim tovim, actually describes Sukkot specifically.
[3] Shemot 23:16.
[4] Vayikra 23:39. See also Sefer HaChinuch 324. Chazal link the joy to our having received Hashem’s forgiveness during the first part of the month of Tishrei (see Midrash Tehillim 102, Sukka 53a, Vayikra Rabba Emor 30).
[5] Moreh Nevuchim 3:43, based on Vayikra 23:40. This is also why Sukkot is described as “Chag Hashem” (Vayikra 23:39. See also Devarim 16:15). Vayikra 23:40 is the basis for the fact that (min haTorah) the daled minim are taken seven days only in the Beit Hamikdash (Sukkah 41a). See Rambam Sefer Hamitzvot Aseh 169 who connects the taking of the daled minim to the simcha of Sukkot.
[6] Note the parallel between the pesukim that describe the simcha of Sukkot with the daled minim (Vayikra 23:40) and those that describe the bringing of bikkurim (Devarim 26:2,11).
[7] This is why we take the daled minim during, and integrate them within, Hallel.
[8] See Rashbam and Ramban on Vayikra 23:39 and Ritva on Sukka 53a.
[9] כל שמחה זו אינה אלא בשביל ניסוך המים (רש"י סוכה נ.).
[10] מי שלא ראה שמחת בית השואבה, לא ראה שמחה מימיו (תלמוד בבלי סוכה נא:).
[11] Talmud Bavli, Rosh Hashana 16a.
[12] Melachim I 17:34–35. See also Shmuel II 23:16.
[13] Ibid 45.
[14] Sefer HaChinuch 325.