The Joy of Mitzva
Observance
R. Yaakov Bieler
Sukkot 5769
A medieval Jewish historian writing
in Cairo, R. Yosef Sambari, recounts the following story as the reason why RaMBaM
had to leave Morocco and relocate first for a short time to Israel and then ultimately
to Egypt:
Once
on Sukkot, RaMBaM left the synagogue in order to walk to his home
after prayers and his Lulav was in his hand, as was the custom of the
pietists and men of righteous actions.[1]
The King of Morocco[2]
came across him and asked him mockingly: “How is today different from other
days that you walk with this in your hand like the behavior of idiots and the
insane?” And he answered, “My master, the King! This is not the behavior of the
insane but rather the behavior that reflects the tradition established by the
founders of the Jewish people, the custom of the Tora of Moshe
and the custom of Yerushalayim. It is the custom of the insane to throw
stones[3]
rather than those who fulfill the Commandments of God.” RaMBaM left the
king and went to his home. Those in the king’s entourage who looked unkindly on
RaMBaM and hated him, said negative things about him to the king, “Does
the King not as yet notice this Jew and his conversation? In the answer that he
gave the King, he intended to mock us and our religion, when on the day of the Haj
we throw stones at the eastern mountain, called
Jabal Arvat that is in
While
even a cursory study of the type of person the RaMBaM was helps one
understand his considerable courage and pride in his religious practices, it is
nevertheless curious that the specific Mitzva which served as the
catalyst for his confrontation with the Islamic authorities in Morocco was the Arba
Minim, the four different—three branches and one fruit—species that are
Commanded to be taken on Sukkot. A sharp distinction can be noted
between the manner in which two key Commandments associated with Sukkot,
dwelling in Sukkot and holding the four species, are presented in the Tora.
VaYikra 23:40-43
And you will take for yourselves on the first day a
beautiful fruit of a tree (Etrog), the palms of dates (Lulav), a
branch of a thick tree (Haddasim), and willows of the stream (Arovot),
and you will rejoice before the Lord your God for seven days.
And you will celebrate it as a festival for God 7
days each year, a statute for eternity for your generations in the seventh
month you will celebrate it.
In Sukkot you will dwell 7 days, every citizen
of
In order that your generations
will know that in Sukkot I Caused the Jewish people to dwell and I Took
them our from the
Whereas
the Mitzva of dwelling in the Sukka is explained quite clearly
(v. 43), no reason at all is given for the Commandment to take the four species,[5]
and
instead, emphasis is placed upon the emotional experience, i.e., joy, that
should accompany the fulfillment of waving these branches of leaves and fruit. Furthermore,
the Midrash represents the meaning of the Commandment of the Four
Species as stymieing no lesser brilliant individual than Shlomo HaMelech:
VaYikra Rabba 30:15
Despite all the wisdom that was attributed to Shlomo,
(II Divrei HaYamim 1:12) “Wisdom and science were given to you”; (I Melachim
5:10-11) “And the wisdom of Shlomo was greater than…and he was wiser
than all men”,[6]
he sat and was perplexed regarding these four species, as it is said, (Mishlei
30:18) “There are three that are hidden from me”—“there are three”, Pesach,
Matza and Maror;[7]
“And four I do not know them”—these are the four species that are associated
with the Lulav that he wished to understand them…
Usually
it is the Mitzva of the Red Heifer (BaMidbar 19:2 ff.) that is
singled out as the most difficult to rationalize and explain.[8]
Yet in this case, the Commandment of the four species is put in a similar
category.
According
to R. Zvi Dov Kanatopsky,[9]
it is specifically the emotion of joy that the Tora connects to the Four
Species, instead of a rational explanation like the one accompanying the Mitzva
to dwell in the Sukka that is the key to this Mitzva:
Of all the festivals of the year, the festival of Sukkot
is the one that is most closely associated with the term Simcha—joy. Sukkot
is specifically described as Zeman Simchateinu, the period of our
rejoicing…
Solomon has told us that we cannot possibly
understand the reason for taking the Lulav, and the Tora
explicitly commands us to be happy as we perform the Mitzva…And
perhaps this is the crucial lesson.
The Jew reaches a high state of perfection when he
can rejoice on Passover and give thanks to God for the redemption of His People
from the bondage of
While
it is important to keep in mind that the Tora calls for both
intellectual and cognitive Mitzva fulfillments, in this case exemplified
on the one hand by dwelling in the Sukka, and on the other, taking the
Four Species, I would contend that a major challenge for those of us who
consider ourselves Modern Orthodox, is engaging in Mitzva observance
purely as a spiritual expression of one’s relationship to God, rather than a
rational performance that fits into some type of specific overall worldview or
religious orientation. I do not believe that an emphasis upon searching for the
inner dimension of Mitzvot precludes intellectualization and serious Tora
study. I am advocating an approach in consonance with Kohelet Chapter 3,
where Shlomo insists that there is a time and a place for everything. It
is possible that with the exception of the Mitzva of Talmud Tora—and
even within that specific context, there
is no reason why when one studies s/he cannot experience great joy resulting
from the privilege of being able to strive to understand God and His Design for
His Creation--Mitzva experiences are meant to be deeply affective,
spiritual and uplifting. Furthermore, the complaints that are often heard how
religious services are not inspiring or spiritually satisfying, I believe at
least in part originate from over- intellectualization and critical analysis of
what takes place, and the resulting inability to perform and/or engage in the Mitzvot
at hand purely out of a sense of joy in being able to serve HaShem.
At the end of Hilchot Lulav,
in the Mishne Tora,[10]
RaMBaM writes about Mitzvot in general:
The joy with which a person rejoices when performing
a Mitzva , and the love of God that he is Commanded by means of them
(the Mitzvot) is a most significant service to God…
Whereas
carrying out the external aspect of a Mitzva is fairly straightforward,
to generate the inner sense of joy and a personal focus on and appreciation of the
significance of the privilege of being able to engage in any and all Divine
Service that RaMBaM is commenting upon, is another matter entirely. Mitzvot
that can be relegated to outward actions, e.g., blowing the Shofar,
eating Matza, immersing in the Mikva, are often inadvertently
isolated from the inner, spiritual experiences that are meant to accompany
these actions—acknowledging the call to repentance, re-experiencing the
redemption from slavery, the purification of our souls from the contaminations
of everyday life. I am fond of noting facetiously that I believe that the most
profound fulfillment of the Mitzva to blow Shofar takes place on Shabbat
Rosh HaShana, precisely when the physical Shofar cannot be blown.
When the Mitzva is one of Zichron Terua (the remembrance of the Shofar
blast) rather than the production of the actual sound itself, the listeners are
prevented from analyzing whether the person performing the Mitzva on our
behalves has blown too loudly or too softly, too long or too short,
mechanically or with improper notes, etc., all judgments which in effect divert
our attention from the true goal of the Mitzva performance. While Judaism insists that Mitzvot be
carried out not only in our hearts but also in the physical world which we
inhabit, we often end up alienating ourselves from the internal, spiritual
dimension that these Mitzvot are intended to profoundly impact by
assuming the positions of outside observer and commentator, rather than
participant who is swept up in the spirit of the moment.
An example of a key Mitzva
that has unfortunately become more external than it should be in Modern
Orthodox synagogues is Tefilla (prayer). Both the prayers that are
recited individually by the congregation as well as those that are publicly and
communally engaged in, such as the repetitions of the Amida (Silent
Devotion), the blessing of the New Month, and prayers offered on behalf of the
sick, are for many congregants little more than external performances devoid of
inner feeling. Even for those who make an effort to understand what they are
saying, they often are emotionally detached and essentially disinterested. I
would like to suggest specific strategies by which a greater spiritual and
inner experience might be realized:
a) Standing during
the service.
While understandably for some
individuals, standing is difficult physically, and this therefore cannot be a
consideration for them, since one is not supposed to endanger him/herself
because of religious obligations, for whomever standing is a possibility, such
a stance not only demonstrates greater respect for what is taking place, but
also contributes to a greater degree of individual focus upon what is one is
hearing.
b) Carefully
following what is being recited word for word. Furthermore, when one follows
intently the Tefillot and the Tora reading as they are being
recited either within a text or from memory—the latter allows one to close
one’s eyes and thereby eliminate outside distractions even further—attention to
what is taking place and reflection regarding its connotations becomes that
much more directed and enveloping. It is
then that one’s imagination could allow him/her to visualize the receiving of
the Tora at Har Sinai or Moshe’s teaching the ideas and concepts
for the first time to the people while encamped in the desert. I would argue
that the public weekly Tora reading itself is not a cognitive Tora
study experience, but rather a communal demonstration of how the Tora is
holy, important and central to the lives or our congregation. The gestalt of
the Parasha becomes more important than a particular verse or
stimulating insight. Consequently, the study, reading or discussion of Tora ideas,
even those based upon the Parasha, should be left for after Tefilla,
at Kiddush or the Shabbat table, so that the mood of holiness
that is created during the public Tora reading in Shul is not
broken.
c) Refraining from
allowing the everyday world to intrude into the Shabbat or Yom Tov
atmosphere.
This past Yom HaKippurim,
I asked the congregation to try to remove themselves from the economic worries
and political issues that were swirling around them for 24+ hours in order to
derive maximum benefit from the themes and experiences of the holy day. In fact
this is not an idea that is unique to Yom HaKippurim, but should apply
to every Shabbat and Yom Tov, to even every time during the week
we engage in a Tefilla experience. It is clearly impossible for someone
to be spiritually inspired by his prayers or by religious ideas if s/he is
completely consumed by economic, professional, domestic, political, social,
etc. matters. Admittedly, this is easier said than done, and is more difficult
than simply standing or following prayers closely; nevertheless it is a skill
that is crucial if any of our religious practices will have the chance to
penetrate into our inner existences. We have to train our minds to “clear the
decks”, at least for finite periods of time, so that our spiritual dimensions
can be developed, nurtured and in the end extend beyond ourselves to our
families, friends and communities.
I would maintain that if we could
improve our Tefillot so that we have both a profound inner and outer
experience, it will become easier for us to fulfill RaMBaM’s ideal of
serving God out of deep sense of joy not only when it comes to taking the Arba
Minim on Sukkot, but with regard to all of the Mitzvot that
we perform throughout the year. Joyous Judaism is an ideal that is worth
striving after.
[1] Sukka 41b
We learn in a Baraita: R. Elazar bar Tzadok says, “So was the the custom of the men of Yerushalayim—An individual would leave his home and his Lulav would be in his hand. He would go to the synagogue, and his Lulav would be in his hand. He would read Sh’ma and pray, and his Lulav would be in his hand. He would read the Tora and engage in the Priestly Blessing, he would put it down on the ground. He would go to visit the sick and to comfort the mourner, and his Lulav would be in his hand. He would enter the House of Study, he would transfer his Lulav to the hand of his son and his servant. What does this demonstrate? To show the degree to which they were diligent with regard to Mitzvot.
[2]
Mordechai Dov Rabinowitz in his comments (Igrot HaRaMBaM,
Introduction to Igeret Taiman, Mosad HaRav Kook, Yerushalayim,
5720, p. 77) notes that while the original text identified the king as the King
of Cordoba (in
[3]
Stoning of the
Devil or stoning of the jamarat (Arabic:
ramy al-jamarāt) is part of the annual Islamic Hajj pilgrimage to
the holy city of Mecca
in Saudi
Arabia. Muslim pilgrims fling pebbles at three walls called jamarat
in the city of Mina just east of
[4] Igrot HaRamBam, Introduction to Igeret Taiman, Mosad HaRav Kook, Yerushalayim, 5720, p. 77
[5] A number of Midrashic explanations for the symbolism of the four species are well-known:
VaYikra Rabba
30:9-12, 14
“Pri Etz HaDar”—this is the Holy One, Blessed Be He, since it is written concerning Him, (Tehillim 104:1) “Glory VeHadar You are Clothed”; “Kapot Temarim”—this is the Holy One, Blessed Be He, since it is written concerning Him, (Ibid. 92:13) “A righteous person KaTamar he will sprout”; “VeAnaf Eitz Avot”—this is the Holy One, Blessed Be He, since it is written concerning Him, (Zecharia 1:8) “And he stands among HaHadassim”; “VeArvei Nachal”—this is the Holy One, Blessed Be He, since it is written concerning Him, (Tehillim 68:5) “…Extol Him Who rides BeAravot…”
à
theological symbolism by virtue
of Gezeira Shava, (the hermeneutical principle that links together disparate
verses.)
“Pri Etz HaDar”—this is Avraham, whom the Holy One Blessed Be He Hidro with old age, as it is said (Beraishit 24:1) “And Avraham was old, he had come with days” and it is written, (VaYikra 19:32) “VeHadarta the face of the elder”; “Kapot Temarim”—this is Yitzchak who was Kapot and tied up on the alter; “VeAnaf Eitz Avot”—this is the Yaakov. Just as the myrtle is thick with leaves, so Yaakov was thick with offspring; “VeArvei Nachal”—this is Yosef. Just as the willow wilts before the other three species, so too Yosef died before his brothers.
Another interpretation: “Pri Etz HaDar”—this is Sara whom the Holy One Blessed Be He Hidra with old age, as it is said, (Beraishit 18:11) “And Avraham and Sara were elderly; “Kapot Temarim”—this is Rivka. Just as the palm tree has both fruit and thorns, so too Rivka gave birth to a righteous individual and an evil-doer; “VeAnaf Eitz Avot”—this is Leah. Just as the myrtle is thick with leaves, so Yaakov was thick with offspring; “VeArvei Nachal”—this is Rachel. Just as the willow wilts before the other three species, so too Rachel died before her sister.
à Biblical biographical symbolism via Gezeira Shava
as well as metaphorical analogy.
“Pri Etz HaDar”—this
is the great court of Israel whom the Holy One, Blessed Be He Glorified with
old age, as it is said, (VaYikra 19:32) “Before Seiva you will
rise”; “Kapot Temarim”—these are the scholars, that Kofin themselves to learn Tora
from one another; “VeAnaf Eitz Avot”—these are the three rows of
students that sit before them; “VeArvei Nachal”—these are the two
stenographers that stand before them on on the right and one on the left and
who write the words of those voting for innocence and those voting for
guilt.
à
Associations with the epitome
of the Jewish judicial system. (A holdover of the Days of Judgment that have
just been completed?)
“Pri Etz HaDar”—this
is
à Analogies between the species and
different types of Jews comprising the gestalt of the Jewish people, with an
emphasis upon their being bound together.
R. Mani would begin to give his homiletic interpretation: (Tehilim 35:10) “All of my bones say, ‘HaShem! Who is like You?’”—this verse was said regarding the Lulav (the 4 species.) The backbone of the Lulav is comparable to the backbone of the human being. The myrtle is similar to the eye, the willow is similar to the mouth and the Etrog is similar to the heart. Said David: There is none among the organs and limbs that are greater than these, since they are representative of the entire body. This is “All of my bones say, ‘HaShem! Who is like You?’”
à Analogies between th various species and
key parts of the human body, with an emphasis upon how they all should be in
synch when it comes to offering God praises.
However their very multiplicity and mutual exclusivity belie the fact that any of them is the absolute explanation for this Mitzva. Consequently despite these various hypotheses and their homiletic evocativeness, one could still insist that the singular reason for the Mitzva remains obscure.
[6] Shlomo was not only extremely intelligent, but his intelligence is described as a gift from God—see I Melachim 3:4-15, particularly v. 12. While all human beings could attribute their intelligence as well as the rest of their physical, mental and spiritual existence to God, when the biblical text makes a point of emphasizing that this particular individual was granted a special Divine Gift, the expectation is that his understanding will be literally supernatural. Consequently his errors in judgment as outlined in Sanhedrin 21b as well as areas of the Tora that are described as beyond his understanding are all the more remarkable.
[7] It must be assumed that despite Shlomo’s original lack of understanding about Pesach, Matza and Maror, he quickly was able to find out their significance from the dictum of R. Gamliel in Pesachim 116b (cited in the Pesach Haggada). Perhaps the contrast between “hidden from me” and “do not know them” reflects relative as opposed to objective and absolute difficulty in understanding.
[8] See commentaries on BaMidbar 19:2.
[9] Rejoice
in Your Festivals: Penetrating Insights into Pesach, Shavuot and Sukkot,
ed. David Zomick, Uriel Publications,
[10] Chapter 8 Halacha 15.