R. Moshe Isserles, in his commentary to the Shulchan Aruch,* quotes Avudharam to the effect that there is a custom to chant Kohelet in the synagogue on Shabbat Cholo Shel Moed Sukkot. R. Avraham Gumbiner’s commentary Magen Avraham,** offers a rationale for this practice and states, “because they (Sukkot) are days of joy, and it is stated therein (Kohelet 2:2) ‘LeSechok Amarti Meholal; U’LeSimcha Mah Zo Osah” (I said of laughter, it is mad; and of joy, what does it achieve?)”

            The assumption that we choose to read a Megilla in association with a festival, regarding which the Tora appears to go out of its way*** and emphasize (Devarim 16:14, 15) “VeSamachta BeChagecha…” “…VeHayita Ach Sameach” (And you shall rejoice on your festival…therefore you shall surely rejoice), so that we can mitigate the Tora’s  commandment, is striking. Would God Command us to behave in a certain manner that was untoward and should be deprecated by a human being who was not even a prophet, even if endowed with Divine Wisdom?****

            The tension between the Tora commandment and Kohelet’s negative evaluation of rejoicing, is reminiscent of the bitter exchange between David and Michal in Shmuel Bet 6:16 ff. The queen criticizes David’s uninhibited display of joy as the Ark was being brought to Jerusalem, and insists that his behavior was not befitting a king. David responds (v. 21) that since he was rejoicing “before HaShem” not only was the way he conducted himself appropriate, but that he felt compelled to even go further in the future. Wouldn’t it stand to reason that the fulfillment of the commandment to rejoice on Yom Tov is also to rejoice, “before HaShem”? And if so, why must a sober note be sounded by the words of Kohelet?

            The most standard Rabbinic interpretation of how “Simcha” is to manifest itself on Yom Tov is stated in Pesachim 109a. “The Rabbis taught: An individual is obligated to cause the members of his household to rejoice on the festival, as it is said, ‘And you shall rejoice on your festival, you and your son and your daughter and your male servant and your female servant and the Levite and the sojourner and the orphan and the widow that are within your gates.’ In what manner do you make them rejoice? Men with wine and women with clothing.” The parallel text in the Jerusalem Talmud adds that children should be given what makes them happy, e.g., walnuts and hazelnuts. Are we to assume that bringing joy to one’s family members as well as needy individuals throughout the community at large is a worthless and wasteful enterprise? And while one could argue that overindulgence when it comes to drink, clothing or even snacks and junk food are unwise, and even contrary to the spirit of the day, the statement in Kohelet appears to oppose all forms of Simcha, including those that are duly modest and “Yom Tov’dic”.  

            Furthermore, Chagiga 8a and Yerushalmi Chagiga 1:2 interpret the call to rejoice in terms of the types of sacrifices that are to be offered and consumed on the festivals. Could Kohelet be opposing such practices as well, recognizing that some of these offerings are obligatory in their own rights as part of the pilgrimage festival’s ritual requirements?  

            In fairness, the verse that the Magen Avraham is quoting, is cited by Shabbat 30b as one of a pair of examples of how Kohelet is riddled with contradictions, and should perhaps even be removed from the Jewish canon. The negative statement regarding rejoicing that has been mentioned as a rationale for reading this Megilla specifically on Sukkot, is contrasted with Kohelet 8:15, where we read, “VeShibachti Ani Et HaSimcha Asher Ein Tov LaAdam Tachat HaShemesh Ki Im LeEchol, VeLishtot VeLishmoach…” (And I praised joy since there is nothing better under the sun than to eat, drink and rejoice (be merry?) The Talmud proceeds to explain that rather than understanding these two verses as contradictory, they should be understood as evaluating two different types of joy: the joy associated with performing a commandment as opposed to joy that is mere frivolity. But once again, shouldn’t the Magen Avraham then have quoted 8:15, the verse reflecting proper joy generated by compliance with the Divine Will, rather than 2:2, the source understood to represent meaningless levity, as the proof text for justifying Kohelet’s association with Sukkot, if the Simcha of Sukkot is clearly Simcha Shel Mitzva?

            A possible approach suggests itself from one of several interpretations of the verse in question appearing in the Midrashic compilation, Yalkut MeiAm Loeiz.***** “There is a difference between the joy that is caused by playfulness and mockery, and joy of Tora. The former does not grant a person true joy, but rather by means of such experiences s/he forgets momentarily his/her sadness and suffering. The joy associated with Tora gladdens the heart itself, as David wrote, (Tehillim 19:9) “Pekudei HaShem Yesharim Mesamchei Lev” (the statutes of the Lord are right, they rejoice the heart). This is what the Midrash meant, when it stated, “LeSechok Amarti Meholal” (I said of laughter, it is mad)—i.e., it confuses and muddles the heart, yet the worry remains in place. The Simcha of Tora, is different, and the Talmud Chacham has no need of typical Simcha when s/he has the kind of true joy that is a balm to all suffering. Non-spiritual joy is detrimental to the clarity of one’s thought to the point where reason and understanding cease being important to him/her, and s/he becomes like a drunkard and someone gone mad, who cannot be guided by anyone else. The one who laughs incessantly can never gather his/her wits about him…”

            Whereas it is usually possible to distinguish between specific Mitzva activities and those which are of a more materialistic nature, and thereby delineate between the feelings associated with the pursuit of each of these areas of activity, Simchat Yom Tov is a far more complex, subtle, and consequently difficult commandment to fulfill properly. The above-cited Midrash speaks pejoratively of one who becomes like a drunkard—yet on Yom Tov a case could be made that to drink excessively is part of the Mitzva of Simchat Yom Tov; after all “wine” is the manner by which men are understood to best experience a sense of Simcha. The Midrash questions the temporal nature of the type of joy generated by frivolous and materialistic pursuits—but the Gemora categorically states that attention should be paid to the acquisition of clothes in order to facilitate a sense of joy on the part of women during the festival. It would appear that the Mitzva of Simchat Yom Tov constitutes the melding of the two dimensions of the human being, the spiritual and the physical, into a single set of actions. While compartmentalization of these areas of human activity is less than ideal, and ultimately we should aspire to living a unified, consistent existence, where our spirituality informs all that we think, say and do, when we compartmentalize, at least there are certain times when we can be assured that we are wholly engaged in spiritual pursuits. But what happens when those very spiritual pursuits are defined by appealing to the senses and to one’s financial ability to acquire fine foods and clothing? Will the material be sanctified by the spiritual, or will the opposite occur, where the spiritual is closed out entirely? By reading Kohelet specifically for to invoke 2:2, as is suggested by Magen Avraham, are we sounding a cautionary note, and attempting to call attention to the challenge of not merely trying to feel a sense of Simcha within the course of Yom Tov experiences and practices, but trying to assure that the Simcha is one of Mitzva, of Kedusha, of inspiration. Otherwise, what is the point of Simcha? It apparently is never an end in itself.

Chag Sameach, and may we all have a joyous, meaningful Chag, as we begin to come to the end of this powerful and intense holiday season.            

*Orach Chayim, 490:9.

** Siman Katan Chet.

***Regarding the other festivals, although we derive that whatever generally applies to one applies to the others as well, i.e., the articulated commandment to rejoice on Sukkot is extended  to Pesach and Shavuot too, nevertheless the fact that Sukkot is chosen as the platform to teach this commandment, implies that rejoicing is most directly associated with  Sukkot.

****Melachim Alef 5.

*****Jerusalem, 5735, p. 29.