Yismach Moshe II
As an example for explaining the idea of tefillah behispa’alus, I raised a number of questions about the meaning of the phrase “Yismach Mosheh“. I wrote:
Yismach Mosheh — Moses will be happy bematenas chelqo — with the giving of his portion,
ki eved ne’eman — because a reliable servant
qaraso lo — You have called to him.
The line looks simple enough, however riches lie underneath, with a little concentration. Rather than spell out what they are, and my opinion on what they mean, I am going to list some questions to think about and give you a chance to find your own chiddushim, your own relationship to the text.
Well, some time went by, and during the intervening nine months, we raised a number of issues that shed some light on one of many kavanos possible when saying these words. But there is one last piece.
Why is Sukkos called in our tefillos “zeman simchaseinu“? Why is simchah associated more with Sukkos than with Pesach or Shavu’os? If anything, I would have thought the reverse: we still have the peoplehood granted us on Pesach, and the Torah given on Shavu’os. But the mun is gone, the cloud of glory that protected us have dissipated, Hashem’s guiding pillar no longer shows us the way. Yes, we can still get food, shelter and guidance from the natural means He gave us — but the same was true before the desert! What is so special about the things celebrated by Sukkos?
This past yom tov, R’ Ron Yitzchak Eisenman repeated an idea he saw in two very disparate sources: the Satmar Rav, and R’ Avraham Yitzchak haCohein Kook, a cousin of the more famous Rav Kook who is of this generation, but also of the same school of thought. (As Rabbi Eisenman put it — if the Satmar Rav and a Rav Kook agree, it must be true!)
As we say in the Yom Tov Amidah, “Atah bachartanu mikol ha’amim — You chose us from all the nations, you loved us and desired us…” Being the chosen people required national identity and freedom from servitude to Egypt. It required the Torah, the articles of our mission. However, it did not require being cared for during the trek through the desert. What did we get on Sukkos that was so special? We got the giving itself; the manifestation of Hashem’s Love and Desire. “It’s the thought that counts”, the act of giving is itself more precious than the thing being given. Especially when we find no other motive.
What then causes Moshe’s joy in our quote? Not only the portion Hashem gave him. Yes, “Who is wealthy? One who is happy with his portion.” But even greater was that Moshe was happy with the pure fact that Hashem gave him something. We analyzed ahavah using Rav Shimon Shkop’s idea that love is the unity between I and Thou, and extension of the idea of “me” to the realization that you and I are parts of one whole. The act of giving is the bridge across the wall between us. Giving is therefore both the embodiment of and the cause of love.
Yismach Mosheh. In the entry on Hebrew grammar, I presented the notion that the future tense in Hebrew is actually derived. The more primary idea is the imperfect tense. The “yi-” prefix is more about the fact that the simchah is not yet finished than when it began. Moshe’s joy is continuous.
Why? Because man is not a static entity. On parashas Mas’ei, we looked at “the journey as the name of G-d” and the existential idea that man has the ability to change his essence. The ideal is becoming, not being. See also the contrast between people, who walk, and angels, which are portrayed as only having one foot. Or, to again paraphrase the Kotzker Rebbe put it, man’s measure it not the height of the rung on which he stands, but whether he is climbing the ladder or descending it.
What is Moshe’s happiness? It’s the emotion we more specifically call simchah. In looking at idealism, joy and mourning, our focus was on Rav Saadia Gaon’s definition of simchah. To him, it’s related to laughter, which in turn is a sudden perception of the deeper truth. Simchah comes from a focus on ones ideals, on knowing that there is a reason why one has what one has, and a purpose to living through what one has to endure. In a different entry, we looked at how this focus provides a connection between one’s heart and one’s observance of halakhah.
We also looked at the burning bush, and why this moment was what marked Moshe as Moshe Rabbeinu. The anavah that it took to see Hashem similarly “constraining Himself”, an act of tzimtzum, to the center of the bush. That this anavah is what it took to hear the voice within rather than the original flashy image of a bush totally aflame.
When you combine anavah, a tzimtzum-like constriction of oneself to make room for another, with that notion of life as a journey, one gets avdus, a life of service.
How then can we say these words this Shabbos morning?
Yismach Mosheh — The ultimate humble one, who moves himself aside to hear the Divine calling, is continuously joyous, in a happiness that will continue into the future. That calling is the only true source of simchah, because it alone gives our lives meaning.
What causes this joy?
Bematenas chelqo — Hashem expressed his love of Moshe in giving him his portion in this world. Not only in the fact that we have lives that are scripted to fit that meaning and calling, but also in that Hashem Himself gives it to us.
ki ‘eved ne’eman’ qarasa lo — Hashem called Moshe His “reliable servant”. One who takes that continuous simchah and anavah and combine them into reliable and continuous service. But again, not only in the opportunity to have such a life, but also that Hashem called him such.
As such, the opening words of the berakhah are a very powerful statement. They are a realization that happiness only comes from a meaningful life. That a meaningful life comes from both anavah, which makes room to live for a higher purpose rather than the self, and simchah from a full awareness of that meaning. That such a life is one of constant progress and growth — and therefore of constant happiness, even through the struggles that growth often requires. And last, that such a life is lived in a partnership with the A-lmighty. Moshe is His eved in a relationship of Love and giving.