The Succah & The Clouds - Mishpatim 5771

23:14 – 16 (יד  שָׁלֹשׁ רְגָלִים, תָּחֹג לִי בַּשָּׁנָה טו  אֶת-חַג הַמַּצּוֹת, תִּשְׁמֹר--שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כַּאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב, כִּי-בוֹ יָצָאתָ מִמִּצְרָיִם; וְלֹא-יֵרָאוּ פָנַי, רֵיקָם טז  וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ, אֲשֶׁר תִּזְרַע בַּשָּׂדֶה; וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה, בְּאָסְפְּךָ אֶת-מַעֲשֶׂיךָ מִן-הַשָּׂדֶה) The GRA says a Pshat regarding the Sholosh Regalim. It is interesting to note that Sukkos is referred to here in Parshas Mishpatim and in Parshas Ki Sisa as (חַג הָאָסִף). (חַג הָאָסִף) means the holiday that takes place at the time that the Tevua is gathered in from the fields. Later in Parshas Emor in 23:34 ( דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר:  בַּחֲמִשָּׁה עָשָׂר יוֹם, לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה, חַג הַסֻּכּוֹת שִׁבְעַת יָמִים, לַירוָר) and Parshas Re’ey 16:13(חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ, שִׁבְעַת יָמִים:  בְּאָסְפְּךָ--מִגָּרְנְךָ, וּמִיִּקְבֶךָ) the Yom Tov is referred to by its more popular name of Sukkos.

The greater significance of this fits with the Shittas HaGRA in Shir Hashirim that talks about the Sukkos that we sit in on Chag HaSukkos are according to one Man D’omar K’negged the Ananei Hakavod (the clouds of glory) that surrounded Klal Yisrael in the Midbar. Most Meforshim understand that this refers to the fact that the entire 40 years in the Midbar the Ananei Hakavod protected Klal Yisrael.

There are many difficulties with this. The Tur’s Kasha of why such a Yom Tov should be celebrated in Tishrei instead of Chodesh Nissan where it belongs?

The Kasha of why the Ananei Hakavod are remembered with a Yom Tov more than the Man or the B’air Hamayim? These 3 go together because it was in the Zechus of Moshe, Aharon, and Miriyam. Why would the Ananei Hakavod have a special Zechus that there is a Yom Tov K’negdom?

Due to these questions and others, the GRA explains that Negged the Ananei Hakavod doesn’t mean the protection of the Ananei Hakavod at all. Instead he says it refers to the Ananei Hakavod in the following instance.  As we know that when Moshe Rabbeinu was up at Har Sinai, Klal Yisrael sinned with the Cheit HaEigel. The Shechina which had resided amongst Klal Yisrael was no longer among them. They were forgiven on the 10^th day of Tishrei, Yom Hakippurim and Moshe Rabbeinu came down from Har Sinai on the 10^th day. On the 11^th day of Tishrei he commanded Klal Yisrael to build a Mishkan. Klal Yisrael responded by bringing donations for two days (as can be seen in Parshas Vayakheil 36:3 (וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה, אֵת כָּל-הַתְּרוּמָה אֲשֶׁר הֵבִיאוּ בְּנֵי יִשְׂרָאֵל לִמְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ--לַעֲשֹׂת אֹתָהּ; וְהֵם הֵבִיאוּ אֵלָיו עוֹד, נְדָבָה--בַּבֹּקֶר בַּבֹּקֶר) by the words (בַּבֹּקֶר בַּבֹּקֶר)). Those two days were the 12^th and 13^th days of Tishrei. On the 14^th day of Tishrei the work began, the Chachmei Leiv gathered and received their instructions on how to build the Mishkan. On the 15^th day of Tishrei the actual physical work of building the Mishkan commenced. At that time, the Anan which represented the Shechina, protected Klal Yisrael and not the Ananei Hakavod and the Anan came back and resided among Klal Yisrael.

Says the GRA, it is that return of the Anan on the 15^th day of Tishrei which the Mitzvah of sitting in a Sukkah on Sukkos is in observance of. The Mitzva is an observance of that return of the Ananei Hakavod. As the GRA says, on Yom Tov we say Ata V’chartanu Mikol Ho’amim Ahavta Banu V’ratzisa Banu. Where Ata V’chartanu Mikol Ho’amim is K’negged Pesach, when Klal Yisrael was chosen. Ahavta Banu, the love of Hakadosh Baruch Hu is a reference to Chag Hashavuos, the Chuppah and marriage of Klal Yisrael. V’ratzisa Banu which is a language of forgiveness is a reference to Chag Hasukkos. The Mitzvah of Sukkos on Sukkos is a remembrance of the Kappara and the return of the Ananei Hakavod. All of this is in the GRA on Shir Hashirim. 

We now return to Parshas Mishpatim. In Parshas Mishpatim and Parshas Ki Sisa which are the Parshios that were said prior to the Cheit Ha’eigel, this Yom Tov is called (חַג הָאָסִף). There was as of yet no Mitzvah of sitting in a Sukkah. This Mitzvah of sitting in a Sukkah didn’t come until after the Cheit Ha’eigel. This was after the 15^th day of Tishrei when the Anan returned and there was something to remember. Therefore, here it is called (חַג הָאָסִף). After the Cheit Ha’eigel in Parshas Emor and Re’ey it is called (חַג הַסֻּכֹּת).

It is also Miduyak beautifully that when it says (אֶת-חַג הַמַּצּוֹת) in this week’s Parsha, it is mentioned that Matzah should be eaten for seven days. When it mentions (חַג הָאָסִף) it doesn’t refer at all to eating in a Sukkah. The reason is, here it was not yet part of the Yom Tov. It was a holy day (חַג הָאָסִף) but not yet (חַג הַסֻּכֹּת). A beautiful GRA L’shitosoi. So this is one idea here in the end of the Parsha.