The Definition of Simcha
BY RABBI HERSHEL SCHACHTER
Rav Soloveitchik suggested that we can derive a halachic definition of simcha from a discussion in the Gemara,1 which questions how a metzora must conduct himself on Yom Tov with regard to the restrictions imposed upon him by his tzara’at.
Is he forbidden to enter the Israelite encampment, cut his hair, launder his clothes, and greet other people over the course of Yom Tov? Or are the restrictions placed upon the metzora superseded by the mitzvah of simcha that exists on Yom Tov?
The Gemara2 derives from a seemingly superfluous word, “וְהַצָּרוּעַ, And the person with tzara’at,” that even a Kohen Gadol is included in the restrictions of tzara’at.
The Gemara then presents an analogy: “The Kohen Gadol’s status during the entire year corresponds to the status of all other people on Yom Tov [with regard to mourning].” Therefore, a metzora must conduct himself on Yom Tov according to the restrictions imposed upon him by his tzara’at, just as a Kohen Gadol with tzara’at must act in accordance with those restrictions all year round.
The Rav analyzed the Gemara’s analogy in light of how the Rambam describes the Kohen Gadol’s essential function. The Rambam writes, “It is the glory and honor [of the Kohen Gadol] to remain in the Mikdash all day.”3
Thus, the Kohen Gadol’s role is to serve as a constant presence in the Beit HaMikdash, overseeing the avodah. Since, according to the Gemara, every Jew on Yom Tov is compared to the Kohen Gadol, we see that the definition of simcha on Yom Tov is the state of being in the presence of G-d.
This state, enjoyed by the Kohen Gadol the entire year and by all other people on Yom Tov, is described in the pasuk, “וּשְׂמַחְתֶּם לִפְנֵי ה’ אֱ-לוֹקֵיכֶם שִׁבְעַת יָמִים, And you shall rejoice before Hashem, your G-d, for a seven-day period [on Sukkot].”4 Indeed, whenever the Torah speaks of simcha, it connects this emotion with one’s appearing before G-d. On the shalosh regalim, when one is oleh regel, he finds himself lifnei Hashem.5
The Rav distinguishes between the Beit HaMikdash and a Beit HaKnesset to help illustrate the difference between Shabbat and Yom Tov with regard to the mitzvah of simcha:
A Beit HaKnesset is our house, to which G-d comes to visit. In contrast, the Beit HaMikdash is termed Beit Hashem, where we come to visit with Him. In both locations, Man has a ‘rendezvous’ with G-d; the difference between the two locations is whether Man is the visitor or the one being visited.
A similar distinction separates Shabbat from Yom Tov. The Shulchan Aruch rules that while one may not wear weekday clothing on either Shabbat or Yom Tov, clothing of Yom Tov should be superior to Shabbat clothing.6 The Rav explained that this is because there is an obligation of simcha on Yom Tov, as we appear lifnei Hashem in the Beit HaMikdash to fulfill the mitzvah of aliyah laRegel. On Yom Tov, the Jew enters into the domain of G-d, Who welcomes him into His home. When visiting the King in His royal palace, a most splendid manner of dress is mandated.
The contrast between Shabbat and Yom Tov is most apparent when each of these days comes into conflict with the concept of aveilut (mourning). On Shabbat, unlike on Yom Tov, aveilut is observed privately; Shabbat is included in the seven days of shiva. Similarly, Shabbat does not cancel shiva or shloshim the way Yom Tov does. Tosafot teaches that it is the element of simcha on Yom Tov that cancels aveilut, and this mitzvah is absent on Shabbat.
The Gemara in Chagigah teaches, “אֵין עַצְבוּת לִפְנֵי הקב”ה, There is no sadness in the presence of the Holy One, Blessed be He.”
The Gemara’s source is the pasuk, “הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ, Glory and majesty are before Him; might and delight are in His place.”7 There is always happiness and rejoicing before G-d, and so there can be no aveilut on Yom Tov. Simcha and aveilut are mutually exclusive, since being lifnei Hashem, in His house, is a contradiction to a state of aveilut.
On Shabbat, Man does not stand lifnei Hashem. For the duration of Shabbat, G-d dwells with Man in his abode; He joins him in his pain.8
May we merit to stand with simcha before G-d in the Beit HaMikdash, speedily and in our days.
1 Mo’ed Kattan 14b.
2 Vayikra 13:45
3 Hilchot Klei HaMikdash 5:7.
4 Vayikra 23:40.
5 See Nefesh HaRav, 1994 ed., pp. 314–315.
6 Orach Chaim 529:1.
7 Divrei HaYamim I 16:27.
8 See Nefesh HaRav, 1994 ed., p. 157; Shiurim LeZecher Abba Mari z”l I, 1983 ed., pp. 64–68, and II, pp. 188–196.
Rabbi Hershel Schachter is Rosh Yeshivah and Rosh Kollel at Rabbi Isaac Elchanan Theological Seminary of Yeshiva University.