After the toil of constructing or assembling the sukkah, we sit with family and friends in the glow of the simcha of the chag. We celebrate the crescendo of the shalosh regalim with our observance of Sukkot. Pesach represents our physical freedom from Egypt. HaShem took us out from bondage. But that was only the first step in our development as a nation. On Shavuot we gained spiritual and intellectual freedom. We became a covenantal nation and pledged to always fulfill and protect the Torah.

Sukkot merges together these two ideas. We physically go into the sukkah; we physically parade around the shul with our Arba Minim demonstrating our allegiance to HaShem.

The Torah reading for the first two days of Sukkot are identical. They come from Parshat Emor. In Vayikra 23:42 we are told: "Kol haezreach be'Yisrael yashvu ba'sukkot - Every citizen in Israel shall dwell in booths."

The Rashbam notes the Torah's usage of the word ezrach, meaning citizen or native. He explains that it refers to people who live in luxurious homes during the year. They are enjoined to leave their comfortable settings and venture out into a temporary abode. As comfortable as the modern sukkah may be, it still does not compare with one's usual home. So, as our ancestors did by dutifully following HaShem into the desert, we, too, venture out into the often cold (or hot) night.

A Hasidic insight into the holidays asks: Why do we not recite a Mah Nishtanah on the night of Sukkot? Why not pose questions on this holiday as we do on Pesach? On all other nights of the year we sit in our comfortable homes - why tonight do we seek refuge into a temporary structure? Yet, we do not ask such a question.

On Pesach night when we sit as kings and queens, with our tables beautifully adorned, our finest china bedecking the table -all this is unusual for the Jew. So we ask Mah nishtanah?

But on the night of Sukkot, when we pack up and leave our homes; when we are surrounded by a very temporary environment - that is something that our people have had to do through out the ages. All the many times Jews both currently and historically had to pack up at a moment's notice and run to a different city, country or continent. They had to run for their very lives because of attacks or pogroms.

So, to leave a permanent home and reside in a different place - that is the "norm" of the Diaspora, of 2,000 years of Exile experience. Hence, there is no reason to ask Mah nishtanah.
----------------------------------------------------------------------------------------------------------------Seven special guests - the Ushpizin, punctuate our Yom Tov. We formally invite to our table Avraham, Yitzchak, Yaakov, Yosef, Moshe, Aharon and David.
Regarding our custom at the Pesach Seder, the Chok Yaakov on Orach Chaim 480 states: "v'no'hagin be'aylu ha'medinot lim'zog kos achat yo'tehr may'ha'me'subin v'korin ohtah kos shel Eliyahu haNavi - We pour an additional cup of wine which is called the Cup of Elijah."

Why on Pesach does Elijah play such a prominent role yet for Sukkot he is noticeably left off the guest list?

Although we say "zecher l'tziat Mitzraim - a remembrance of going out of Egypt" in the Kiddush for Sukkot, the holiday itself represents a post-Egypt experience.

Abraham had no connection to the servitude of Egypt. Abraham is actually blessed by the Pharaoh.

Isaac never was in Egypt.

Jacob comes to Egypt as a wealthy and healthy man.

Joseph becomes viceroy of the country.

Moses and Aaron were in Egypt - but were not enslaved, being members of the tribe of Levi.

David was never in Egypt.

So, the seven Ushpizin have no real connection to the Lechem Oni of the Egyptian experience. They are therefore not appropriate to Pesach. Instead, into the sukkah they are invited.

Elijah comes to the Seder but not to the sukkah. Why?

On Sukkot we emphasize the unity of the Jewish people. Even the Aravot that represent he who is without merit or good qualities is included in the Four Species. The whole tone of the holiday is that all of Israel is intertwined one with the other.

Yet, we get a different message from Eliyahu. In II Kings 18, the prophet confronts the neviay ha-Baal - the false prophets of Baal and their followers. Ultimately they are all punished. In this dramatic moment Eliyahu excludes pishei Yisrael (sinners) from his prayers. Those who have abandoned HaShem are excluded from the nation.

----------------------------------------------------------------------------------------------------------------On Pesach, only those who believe - albeit somewhat - are at the Seder. Hence, Elijah is therefore the appropriate guest.

On Sukkot, however, the message is very different. On Sukkot we emphasize that all Jews are tied to one another. We emphasize that we are all in the same booth together. When we look up from our sukkah we all see the same thing - schach. Although what surrounds us - the walls of the sukkah - may be different - they represent the exterior of the Jew, which is ultimately of no significance. The schach, however, represents HaShem's protection over all of us. That canopy of Divine blessing is the same for all of us. It is that connection that makes the holiday Z'man Simhataynu.

- Chag Sah'may'ach

 

Parshat Bereshit
24 Tishrei 5765
October 9, 2004
Daf Yomi: Tmurah 26

Guest Rabbi:     
Rabbi Aryeh Ralbag

Young Israel of Avenue K, NY

 

Sefer Bereishit has a second name: Sefer HaYashar - the Book of the Just. This is how it is referred to in Yehoshua (10,13) and Shmuel II (1,13). Why? Rabbi Yochanan says because it recounts the episodes of our forefathers Avraham, Yitzchak, and Yaakov who were called Yesharim - Just, who possessed integrity. (Avodah Zara 25A)

Why were the Patriarchs called Yesharim - Just , rather than Tzadikkim - Righteous , or Chassidim - Pious?

Hagaon Naftali Zvi Yehuda Berlin ( Netziv) , the Rosh HaYeshiva of Volozhin, in his forword to H'Emek Davar, explains it in the following manner:

During the early Tannaic period (last century of the Second Temple) though the People of Israel were learned, studied the Torah, were Righteous and Pious, nevertheless they lacked integrity in their daily life. They were not Yesharim - Just! Any person who followed a different Halachic / philosophical outlook in Judaism, who attained Yirath HaShem - Fear of Heaven in a manner different from his friend, was suspected of heresy. Jews were neither tolerant nor respectful of one another within the framework of Halacha; any deviation was suspect. The consequence was extremism even to the point of murder. All this was practiced ostensibly by the various Kittot/ groups for the Sake of Heaven (LeShem Shamayim). This was the Sinat Chinam which Chazal referred to during the Second Temple. This was the main reason why HaShem destroyed the Bait Hamikdash. The Divine Presence - Shechina could not coexist in this world with such a nation.

In contrast to this was the behavior of the Patriarchs. Not only were they Righteous and Pious, but most important they were Yesharim - Just. They treated the pagans and idol worshippers in a just manner. They "loved" them and were concerned with their welfare, because the survival of humanity was at stake.

Observe how Avraham Avinu prostrated himself before HaShem and prayed for Sodom and Amora. Though Sodom represented the antithesis of everything Avraham symbolized, nevertheless he wanted above everything their physical survival.

Avraham Avinu was the "Av Hamon Goyim" - Father of Many Nations. He was concerned for the Good and Welfare of his children, even though they didn't follow his path.

Yitzchak Avinu was easygoing. He was ready to forgive, forget, and appease his greatest enemy, Avimelech.

Yakov Avinu also followed this path. After working meticulously 20 years for his father-in law Lavan, he discovered that Lavan wanted to kill him. Nevertheless Yakov easily forgave him and let bygones be bygones.

Much can be learned and gleaned from the manner in which our Forefathers interacted with the gentiles in worldly matters. They acted justly, with integrity and compassion. Their main concern was the survival of the human race. This is the reason, explains the Netsiv, why Sefer Bereishis is called Sefer HaYashar.
Friends, if the purpose of Sefer Bereishis is to teach us Yashrut - integrity, than in the light of this, let us analyze Rashi's comment to the first verse of the Torah:

Rav Yitzchak said that since the Torah is mainly a book of Laws, it should have commenced with the first Mitzvah given to Israel, the law of the new moon. He explains that the reason the Torah started with Creation is to establish HaShem's sovereignty. If the nations of the world accuse Israel of stealing the Land of Israel, Israel can answer: the entire world belongs to HaShem. He created it and He gave it to whomever He deemed it just. It was His desire to give it to them and then it was His desire to take it from them and give it to us.
We see that with reference to the Land of Israel, HaShem finds it essential to give Israel to whom He deems it just - Le'asher Yashar Be'enav, meaning the Jews. This is the response we give the world when they accuse us of occupying land, which does not belong to us.

The question posed by my mentor, my teacher, HaRav HaGaon Simcha Zissel Broide, Zt'l, Chevroner Rosh HaYeshiva, is as follows:

How does this answer satisfy the nations of the world?
Does the world then accept the reply of Rav Yitzchak?
It is manifest today how the world views us!

But explains Rav Simcha Zissel, this answer is not meant for the nations of the world. Rather it is intended mainly and primarily for ourselves. We have to realize that the whole of Eretz Yisroel belongs to us - Be'Yosher UveZedek - justly. There is no question on our Right to the whole of Eretz Yisroel.
Unfortunately there are many Jews today who are squeamish and defensive when it comes to our right to the whole of Eretz Yisroel. They find it difficult to declare that it is solely ours. They believe it is a Land given to two Peoples- two Nationalities- the progeny of both children of Abraham. It therefore must eventually be shared by both Peoples - the Jews and the Arabs.

It is precisely for them that Rav Yitzchok makes his comment. Namely, we must realize and believe in the integrity and Yosher of our rightful claim to the whole of Eretz Yisroel.