Sukka and Eretz Yisrael-Commemorating the yahrzeit of the Vilna Gaon

As is well known the Vilna Gaon passed away on Sukkot (1797). In his hesped (eulogy)for the Gaon , Rav Binyamin of Shklov, a talmid of the Gaon, mentions the famous idea of the Gaon regarding the link between the Mitzvah of Sukka and the command to live in Eretz Yisrael. These are the only 2 mitzvot which can be performed with one’s whole body and are all encompassing. The proof of the Gaon is from Yaakov Avinu, who returns to Israel and is called ‘shalem’(complete) (Gen ch.34).

יז  וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת; וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת.  {ס}

17 And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle. Therefore the name of the place is called Succoth. {S}

יח  וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם, אֲשֶׁר בְּאֶרֶץ כְּנַעַן, בְּבֹאוֹ, מִפַּדַּן אֲרָם; וַיִּחַן, אֶת-פְּנֵי הָעִיר.

18 And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.

Chazal comment that he was ‘shalem begufo veshalem bimemono’-complete in his physical presence and in his monetary status. From the above pasukim we can see that there is mention of Yaakov both returning to Israel and to Sukkoth, which the Gaon saw as a clear proof of the link between these 2 special Mitzvot.

The Gaon continued to explain the connection between these 2 Mitzvot by discussing a law of Sukka-‘ta’aseh velo min ha’asui’- the Sukka must be made ‘from scratch’ and cannot be a completed booth which is then turned into a Sukka (eg by making a roof of s’chach and then building the walls around it-this is pasul as a Sukka).The Gaon argued that this idea also applies to the mitzvah of aliya to Eretz Yisrael. If we are going to wait for it to happen, it becomes pasul and is not a fulfillment of the Mitzvah. He even argues that such a concept comes from ‘amalek’within us, and he would certainly not approve of the ‘Satmar’ approach of waiting until Mashiach comes before returning to Israel. Real preparations must be made, and this was done in practice by his students who made aliya and began the early yishuv in the mid 19th century. Also many of the customs in Israel today, together with the nusach of prayer, are based on the Vilna Gaon’s decisions and practices.

Rav Yitzchak Hutner (d. 1980-New York) notes an historical irony. He says that the Baal Shem Tov, founder of Chassidut, is responsible for putting the nuance of Jewish life on the concept of Simcha-joy. The Vilna Gaon, the Mitnagid par excellence, is attributed with putting the emphasis of Jewish life on Torah study. How ironic is it that the Gaon died on Sukkot, the festival of Simcha, whereas the Baal Shem Tov died on Shavuot, the festival of  commemoration of the giving of Torah. He explains that this is not random, but shows us that both the Chassidic and Mitnagdic approaches are both authentic and are both ‘divrei Elokim Chayim’-real expressions of Jewish life, which have overlapped and intertwined, as did the deaths of the 2 great leaders of these Jewish ideals. Both are loyal to the core principles of Judaism and are important, especially today in our assimilated world, where every Jewish soul counts.

This is a great thought for Sukkot, which unites every Jew who sits in the Sukka, as does being in Eretz Yisrael, where the unity and diversity of our people can be particularly felt and respected.

May we see the ultimate expression of unity with the advent of the Mashiach, as prophesied so clearly in the symbolism of the Sukka holiday, and may this come speedily in our days.

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Rabbi Ian Shaffer        SCW/Cherry Hill          NJ