From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
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By Rabbi Dovid Schwartz-
A Sukkah built taller than twenty Ahmos is posul-unfit to perform the mitzvah in.Â What is the source of this law? Rabbah answered: The Posuk states:,â€ That your generations may know that I made the children of Israel to dwell in Sukkahsâ€ (V’yikra 23:43)Â [With a Sukkah] up to twenty Ahmos [high] a man â€˜knowsâ€™ that he is dwelling in a Sukkah, but with one higher than twenty Ahmos he does not â€˜knowâ€™ that he is dwelling in a Sukkah, since his eye does not catch sight of it [the schach-roofing]!
-Mishna and Gemara Tractate Sukkah 2A
Â As an apple-tree among the trees of the forest, so is my beloved among the sons. I yearned for His shade and sat underneath it, and His fruit was sweet to my palate.
-Shir HaShirim 2:3
While itâ€™s often been said that thereâ€™s no accounting for taste a societal consensus does exist as to what constitutes good taste and poor taste. While hamburgers, franks and coca cola are flavorsome and greasy comfort foods it is foie gras caviar and champagne thatÂ come to mindÂ when we contemplate the finer things in life.Â Day-Glo bright colors may appeal to kindergarteners when finger-painting, but a more developed visual sensibility perceives beauty in the muted hues and the delicate interplay of light and shadow that inform the work of the great renaissance masters. Certain artistic, fashion, cultural and even political choices are considered refined and sophisticated while others are scorned as low-brow or philistine.
Torah and Mitzvahs are the very finest things in life. While we all know this to be true on an abstract level it is the rare soul that has an inborn taste for the spiritual high-life. For the vast majority of people who hanker for ruchniyus-spirituality it is an acquired taste. We find that Dovid HaMelech-King David had â€œeyes to behold the goodness of the lightâ€ i.e. highbrow spiritual tastes. Here is the glowing review that he wrote about Torah and Mitzvahs: â€œThey are more enviable than gold, even more than a great deal of fine gold, and are sweeter than honey and the drippings of honeycombs.â€ (Tehilim 19: 11).
The question isâ€¦how do we cultivate our spiritual palates? How should we go about acquiring a preference for the very finest things in life?
Rav Leibeleh Eiger cites a passage in the Zohar stating that the â€œshadeâ€ mentioned in this posuk in Shir HaShirim refers to the Mitzvah of Sukkah. He adds that the end of the posuk: â€œhis fruit was sweet to my palateâ€ refers to the Mitzvah of the daled minim â€“ Lulav, Esrog etc.Â By means of performing the Mitzvah of Sukkah one gains the heavenly assistance required to develop a King David-like keen and subtle vision. The essence of the Mitzvah is about vision. The tractate expounding this Mitzvah opens by proclaiming that a Sukkah that the eye cannot catch sight of is no Sukkah at all.
Accordingly, a more in sync translation of the posuk (and, coincidentally, a more literal one as well) would be: â€œIn/ due to His shade [the shade of the Sukkah- described in the Zohar as â€œthe shade of faithâ€] I have come to covet, to crave [the truth]â€¦and due to His fruit [the various produce of the Holy Land that comprise the Mitzvah of the four species the truth has become] sweet and savory to my palate.â€
But hereâ€™s the rub: How does one acquire a taste for the Mitzvahs of Sukkah and the daled minim ?
To carry the food analogy a bit further we should regard these specific Mitzvahs as Hors d’oeuvres. Appetizers, as their name suggests, are items served at the beginning of the meal to stimulate the appetite or small samples of the main course that fuel the desire for more. Antipasto and Hors d’oeuvres are cooked and spiced by design to make the consumer crave, and better enjoy, the other courses. Â One who arrives at a banquet with a poor appetite will nibble on them and they get his gastric juices flowing. Rav Leibeleh proposes That we begin thinking of Sukkah and the daled minim as appetite stimulants and palate refineries for spirituality. If we do, we will seize upon them with gusto.
Contrary to the popular clichÃ© seeing is not believing.Â It is, well, seeing!Â There is no longer any need for faith in somethingâ€™s coming or existence once we behold it with our own eyes. This is among the things that our sages were alluding to by calling the Mitzvah of Sukkah â€œthe shade of faithâ€. Â Faith precedes actual vision like an appetizer precedes a real meal.
As we work on acquiring a more refined taste, a more cultivated palate, a subtler sensibility we must have faith that we will get there one day.Â You canâ€™t wean a person off of hamburgers and beer unless he comes to believe that, if he keeps working at it, at some point heâ€™ll find filet mignon washed down with a good cabernet sauvignon even more delicious. The shade of the Sukkah provides shelter and relief to all those who canâ€™t yet see the light or taste the sweetness of Torah and Mitzvahs but who deeply believe that in the shade of the Sukkah, in the Sukkahs delicate interplay of light and shadow , they will come to covet and crave the truth.
Adapted from Toras Emes-1st Day Â Sukkos 5634-1874 A.C.E. (page 81)Â Â