In Parshas Emor, the Torah describes the proper way to observe the three festivals. Among the instructions, there is a special mitzvah to be happy. The Yalkut Shimoni (???”?) points out, that this mitzvah for us to rejoice is found three times in reference to Yom Tov. However, he notes that all three commandments appear with reference to Succos, once in Parshas Emor (????? ?”?:?’), as the posuk says,”?????? ???? ?’ ??????” – “And you shall rejoice before Hashem your G-d”, and twice in Parshas Re’eh .(????? ?”?:?”?-?”?) This commandment is conspicuously absent from the mitzvos of Pesach. The Yalkut Shimoni resolves this inconsistency by explaining that during the Pesach season people have not yet harvested their grain and their income still remains in jeopardy. Therefore, it is not possible for man to be in a total state of happiness, and thus the Torah does not instruct him to be happy.
At first glance, this explanation would seem nearly as puzzling as the omission of the commandment. We certainly would have imagined that the Torah’s definition and instruction of simcha would be a spiritual joy, independent of the physical pleasures that our human bodies desire. Thus, the insecurity in one’s future livelihood, a physical need, should not interfere with Hashem commanding such a mitzvah and our obligation to rejoice spiritually.
The reality, however, is that the Torah’s definition of joy and its commandment thereof, is an all-encompassing happiness. The Gemara (??????? ?”? ???”? ??) explains that man was created last in the creation of the world, so that “his meal would be prepared” – and he would be able to partake. Hashem, in His great kindness, created humanity with a broad array of physical senses and desires. Moreover, Hashem’s wish is to constantly provide us with all these pleasures, both spiritual as well as physical. Thus, the Torah does not instruct us to rejoice when our joy cannot also exist in the physical sense. This incomplete joy is not the joy that Hashem desires, nor instructs.
We are all familiar with the concept that Hashem created us in kindness with the desire to practice kindness to us. It is heartening to appreciate to what extent Hashem is concerned with our every need and desire.
Based on the talks of Rav Henach Leibowitz – co-authored by Rabbi Shimon Zehnwirth
“Now, the son of an Israelite woman and he was the son of an Egyptian man went out …[and] pronounced the [Divine] Name and cursed…” (Vayikra 24 10-11)
According to Rabeinu Bechaye’s explanation, the Torah felt it necessary to teach us a lesson in the holiness of every Jew – under normal circumstances he would never lower himself to curse Hashem. Nevertheless, this lesson comes at the cost of a great degradation of Hashem’s name by publicizing this story of chilul Hashem to everyone forever. Was it worthwhile to “disgrace” the honor of Hashem just to give us a greater depth of appreciation for the greatness of the Jewish soul?
*Our sages tell us that her lack of modesty brought about her tragic union with the Egyptian.