A Different Kind of Joy
The Rambam writes:
The celebration that occurred in the temple during Succot (Simchat Beit Hashoeiva) is absolutely fascinating in many respects. Specifically, the Torah's emphasis on this being the ultimate time of time of joy, and its prescription for how the nation of Israel should express that joy, provides an opportunity for us to gain some understanding on the Torah's perspective on joy and happiness in general.
Like most parties, the celebration involved everybody coming together, music, and dance. But one aspect of the celebration that particularly catches the eye is that most people were not allowed to actually take part in the celebration. Most of the nation had to simply stand and watch as the "wise men: the Rashei Yeshivot, the members of the high court, the pious, the elders, and the men of stature" got to dance, and sing, and play.
If this is the greatest celebration and expression of joy in the Torah's framework, how can most of the nation be excluded from active participation? It is one thing when the service is of a complex nature and requires halachik knowledge and expertise. In those cases, it seems reasonable that the tasks should be relegated to only those that are most knowledgable in the area. However, everybody knows how to sing and dance and celebrate. Why is most of the nation not given the opportunity to participate in these celebrations especially if they can "bring us closer to G-d"?
It seems that according to the Torah, the kind of joy and happiness that were going to be expressed during the Succot celebrations are only accessible to the wise and the learned.
Two questions:
1) What is about a person who is not learned and wise that prevents him from being able to experience the kind of joy and celebration that the Torah endorses?
2) What is it about knowledge and wisdom that brings a person to a state where he can experience that kind of joy?
I also think it's interesting that in modern neuroscience and psychology research on happiness, knowledge and wisdom are not really recognized as factors that contribute to joy or happiness. What is it that the current perspective of science is missing?
To be continued...
"Even though it is a mitzvah to rejoice on all the festivals, there was an additional celebration in the Temple on the festival of Sukkot, as [Leviticus 23:40] commands: "And you shall rejoice before God, your Lord, for seven days."What was done? On the eve of the first day of the festival, they would set up a place in the Temple where women [could watch] from above, and men from below, so they would not intermingle with each other. The celebration would begin on the night after the first day of the festival. Similarly, on each day of Chol Hamo'ed, after offering the daily afternoon sacrifice, they would begin to celebrate for the rest of the day and throughout the night.
What was the nature of this celebration? The flute would be sounded and songs played on the harp, lute, and cymbals. [In addition,] each person would play on the instrument which he knew. Those who could sing, would sing. They would dance and clap their hands, letting loose and whistling, each individual in the manner which he knew. Words of song and praise were recited.This celebration does not supersede either the Sabbath or the festival [prohibitions]
It is a great mitzvah to maximize this celebration. The common people and anyone who desired would not perform [in these celebrations]; only the greatest of Israel's wise men: the Rashei Yeshivot, the members of the high court, the pious, the elders, and the men of stature. They were those who would dance, clap their hands, sing, and rejoice in the Temple on the days of the festival of Sukkot. However, the entire people - the men and the women - would come to see and hear.
The happiness with which a person should rejoice in the fulfillment of the mitzvot and the love of God who commanded them is a great service. Whoever holds himself back from this rejoicing is worthy of retribution, as states: "...because you did not serve God, your Lord, with happiness and a glad heart."Whoever holds himself proud, giving himself honor, and acts haughtily in such situations is a sinner and a fool. Concerning this, Solomon warned "Do not seek glory before the King."[In contrast,] anyone who lowers himself and thinks lightly of his person in these situations is [truly] a great person, worthy of honor, who serves God out of love. Thus, David, King of Israel, declared: "I will hold myself even more lightly esteemed than this and be humble in my eyes," because there is no greatness or honor other than celebrating before God, as states: King David was dancing wildly and whistling before God."
-Rambam: Hilchot Shofar, Succah, and Lulav Chapter 8-
The celebration that occurred in the temple during Succot (Simchat Beit Hashoeiva) is absolutely fascinating in many respects. Specifically, the Torah's emphasis on this being the ultimate time of time of joy, and its prescription for how the nation of Israel should express that joy, provides an opportunity for us to gain some understanding on the Torah's perspective on joy and happiness in general.
Like most parties, the celebration involved everybody coming together, music, and dance. But one aspect of the celebration that particularly catches the eye is that most people were not allowed to actually take part in the celebration. Most of the nation had to simply stand and watch as the "wise men: the Rashei Yeshivot, the members of the high court, the pious, the elders, and the men of stature" got to dance, and sing, and play.
If this is the greatest celebration and expression of joy in the Torah's framework, how can most of the nation be excluded from active participation? It is one thing when the service is of a complex nature and requires halachik knowledge and expertise. In those cases, it seems reasonable that the tasks should be relegated to only those that are most knowledgable in the area. However, everybody knows how to sing and dance and celebrate. Why is most of the nation not given the opportunity to participate in these celebrations especially if they can "bring us closer to G-d"?
It seems that according to the Torah, the kind of joy and happiness that were going to be expressed during the Succot celebrations are only accessible to the wise and the learned.
Two questions:
1) What is about a person who is not learned and wise that prevents him from being able to experience the kind of joy and celebration that the Torah endorses?
2) What is it about knowledge and wisdom that brings a person to a state where he can experience that kind of joy?
I also think it's interesting that in modern neuroscience and psychology research on happiness, knowledge and wisdom are not really recognized as factors that contribute to joy or happiness. What is it that the current perspective of science is missing?
To be continued...
Comments
Post a Comment