by Rabbi Steven Weil
THE DECLARATION OF INDEPENDENCE DESCRIBES “the pursuit of happiness” as an “inalienable right”. Our Torah, however, describes the experience of happiness as an obligation:“V’samachta b’chagecha…v’hayita ach sameach” — “And you shall rejoice on your holiday, and you should only be happy.” Devarim 16:14,15. The formulation of this mitzvah is unusual, since Jewish law typically legislates concrete deeds and behaviors: what we eat, how we speak, how we do business. All these are definable actions, and in order to fulfill our obligations, we simply do, or refrain from doing, the act that is described: I only eat food that is kosher, I don’t gossip, I pay all of my taxes. With the requirement to be happy, however, Halacha is legislating an emotion, which by definition is subjective and unpredictable. Ask a dozen people what makes them happy and chances are you will get a dozen different answers. How are we supposed to fulfill this obligation to rejoice when it is such a personal experience? Does the philosophy of Judaism define for us what it means to be happy? How we can concretize the fulfillment of this mitzvah?
I would like to propose two approaches to understanding the Jewish notion of simcha, and how we can apply it to the celebration not just of the holidays but to all of life’s joyous occasions.
1. Maimonides, author of the Mishnah Torah, codifies simcha on the holidays as follows: a man fulfills the mitzvah of simchat yom tov by consuming meat and drinking wine, a woman by purchasing new clothing and new jewelry, and children by receiving sweets and toys. In other words, there is indeed a subjective element to the fulfillment of this commandment, and one should treat oneself to that which makes her happy in order to fully enjoy the holiday experience. But the Rambam adds one very important component based on the Torah’s goal of the holidays elaborated in Devarim 16. If one only celebrates with the members of his own household, ensuring that they have the material goods to bring them joy, but ignores and excludes those who are poor, lonely, or needy in any way, then his simcha is not simcha of the mitzvah, rather it is “simcha of the gut.” In other words, happiness can and should be aroused by material things that appeal to us as individuals; but at the same time, the Halacha teaches us that exclusive and selfish indulgence has no spiritual value. Only when we take care of others in need and include them in our celebration can we truly experience joy and fulfill our obligation to be happy.
2. While the concept of simchat yom tov applies to all holidays, it is specifically associated with the holiday of Sukkot. The Talmud describes a particular practice on the holiday of Sukkot as the grandest, most lavish celebration: “He who has not seen the rejoicing at the place of the water drawing has never seen rejoicing in his life.” Sukkot 51a. The simchat beit hashoeiva, accompanied by music, dancing and great fanfare, was celebrated night after night as water was drawn from the special pools and poured onto the altar along with the offering of sacrifices. It was common practice to offer wine libations, and naturally we associate wine with joy. Wine takes time and skill to produce, it has a rich flavor and a delicate bouquet, and when imbibed it induces a state of relaxed, uninhibited joy. In contrast to wine, water is tasteless, abundant, common and free, hardly a substance worth celebrating. Yet this ritual of the water drawing is described as the greatest experience of joy possible. Rabbi Aharon Soloveitchik, zt”l, suggests that it is precisely the run-of-the-mill accessibility of the water that defines our joy. Water, while common, is the source of all life, the most basic necessity of any living thing. Rather than taking it for granted, the experience of rejoicing with abandon over something as fundamental as water teaches us to appreciate and be happy that God provides what we most need easily and abundantly. We often delude ourselves and think it is only the rare, expensive luxuries that will bring us joy: the fine wine, the exotic vacation, the newest gadget. This mitzvah reminds us that real, lasting simcha cannot come from acquiring more, bigger, costlier. In fact, numerous studies show that this mindset leads to the opposite effect—greater frustration, jealousy, enmity, and depression, as we teach ourselves to continually look at what others have and subsequently feel deprived of what we think we are lacking. Genuine and enduring simcha comes from treasuring that which we tend to overlook, the everyday blessings that, like water, we already have.
To answer our original question, yes, Judaism does define for us how to be happy, and it did so long before the psychologists, self-help gurus and even the founding fathers attempted to guide us in this area. Firstly, to experience happiness, focus less on yourself and more on others. The Torah, as both a legal and philosophical masterpiece, spells out countless ways we should put the needs and feelings of others first. Secondly, to feel an innate sense of joy and satisfaction, be grateful for and appreciate the many, many simple gifts and blessings we already have every day.
It is a counter-intuitive approach, but it works. Ask anyone involved in AMIT. Ask anyone who has visited one of the scores of AMIT facilities engaged in helping those who were not born or raised with the blessings that we take for granted. Giving to others imbues a sense of purpose and joy. And seeing the needs of others is perhaps the most jarring way to appreciate the gifts and blessings in our own lives. AMIT ‘s raison d’etre teaches us this powerful lesson. AMIT teaches us the real meaning of simcha by engaging us to bring simcha to others. As we begin to celebrate the holiday of Sukkot, may we successfully fulfill our obligation to be in a state of simcha, and may the simcha we experience inspire our pursuit of meaningful happiness in this new year.
Chag Sameach!
Rabbi Steven Weil is the chief executive officer of the Orthodox Union. Rabbi Weil resides in New Jersey with his wife and seven children.
