An eye-opening conversation with Harav Pinchos Halbershtat, shlit’a, esteemed author of the B’yam Darkecha seforim, about the mitzvah of simcha and what we need (and don’t need!) to rejoice on Yom Tov.
His approach is deeply rooted in the teachings of the Tzadikim, yet always practical, accessible, and grounded in real-life avodah.
On Sukkos we have a special mitzvah of v’samachta b’chagecha, to rejoice on Yom Tov. What does this mean in a practical way?
Obviously this doesn’t mean that we are required to have complete simcha the entire Yom Tov. We are human and not expected to be angels with zero mishaps or challenging moments. The main avodah is to create for yourself an environment of simcha the whole Yom Tov. We can set that environment by preparing and eating delicious food, having upbeat music and singing, and any other tools we can use that help create a happy environment.
But this is not the definition of simcha. These are just tools that can bring a person into a happy environment that allows him to be b’simcha. So what does simcha actually mean?
The epitome of simcha is when one lets go of his ego and totally puts himself into the hands of Hashem. Simcha is what happens more and more as we internalize and ‘live’ with ein od milvado, there is nothing other than Hashem. There is no room for worries, friction, or getting upset, because Hashem does everything and Hashem is everything. This emunah brings a person to feel tranquil and calm, knowing that he is in Hashem’s hands.
Sometimes we may become self centered, even in our ruchniyos. We may think about where we want to grow and how much we want to learn, and when this doesn’t work out, we get turned off and sad. Really, we must go into emunah mode, where we seek only one thing—that our heart should be connected to Hashem. Avodas Hashem is not outer perfection, it is inner connection.
But there is an even deeper factor to simcha, and that is realizing that our actual DNA is a chelek Elokai mima’al mamash. Our neshama is the tachlis (purpose) of the whole world. Everything in this world is here only to serve our neshamos. This is not dependent on any actions. It is a fact. We are Hashem’s children, and He loves us for who we are. This is my unconditional value (zechus kiyom)! I am a ben melech no matter what I do, and I delight in being in my dear Father’s presence.
The more you value yourself only because of your good actions and accomplishments—even ruchniyus ones—the easier it is to fall into uncertainty and sadness. The more you embrace yourself as a ben melech, the more you will be b’simcha.
Doesn’t this bring to negligence in Torah and mitzvos?
Not at all. This gives a person amazing cheshek (passion) for Torah and mitzvos! I am a prince or a princess, and I want to use the powers I have to give my dear Father pleasure and nachas! Not because I am afraid He might otherwise not want me, because that is impossible. Just because I want to make Him happy and use the powers I was given in the right way.
How is this avodah connected specifically to Sukkos?
On Rosh Hashana we go into this emunah mode by clarifying Hashem’s malchus in the world, and focus on His oneness, ein od milvado. But this is in a specific way, not yet fully processed. Then, on Yom Kippur, we get rid of all the klipos that block us from feeling this. And on Sukkos, we can totally process these feelings and light up our hearts fully with this ohr.
In short, Sukkos is when we start to really live with what we’ve been absorbing more and more since Rosh Hashana. Now we start to feel that everywhere we go, we are taken around by Hashem’s presence, fully enclosed in His loving embrace. When we feel that we are in Hashem’s hands, we are filled with the most beautiful feeling of emunah and joy.
Another thought to think about when sitting in the sukkah is that Hashem’s house is the opposite of what the world sees as a house. It is an old, flimsy hut. This shows us that the more we distance ourselves from the material values of the world at large, the more we will be zocheh to enter Hashem’s domain and be b’simcha with clear emunah.
Our tzadikim teach us that atzvus (sadness) is a terrible trait. They say that even though it’s not technically an aveirah, there is nothing that leads to aveiros as much as atzvus does. Why is this so?
Atzvus is the opposite of emunah. It means the klipos are getting a hold of you and making you forget your unconditional value. When one enters the domain of the klipos, he can obviously fall into many aveiros.
Some people, rachmana litzlon, can get so turned off that they even have suicidal thoughts. This is because the klipos make them think they only have value if they do A, B, and C. This is totally untrue! Every Yid has unconditional value without doing anything. First connect to this, and only then try to better your actions.
If you feel downcast, it means Hashem is calling you to come close
to Him. There are two main tools to use. Firstly, like we said, fill yourself with ohr by thinking about your zechus kiyum (unconditional value). Meditate on thoughts of Bitul/nullification before Hashem. (The Hebrew letters of bitul – ביטול also spells the words לי טוב, it is good for me!) Think how geshmak it is to be together with Hashem!
Secondly, just sit down and learn Torah. Your neshama is hungry for ruchniyus. Sit and learn for as long as you can—this will surely fill you with light and simcha.
There is a famous line from Chovos Halevavos: Chassid tzahaloso al panav v’evlo b’libo, the pious one has joy on his face and sorrow in his heart. Does this mean we have to be sad in our hearts?
Obviously not. Simply, it means even if you feel down in your heart, don’t let it show on the outside. But there is a deeper meaning too. If one has a hardship, something sad, chas v’shalom, one may not push it away completely. We are human. Let yourself feel it, but only let it into your feelings. On the outside, try to be happy.
Even in your mind, also try to be happy—think thoughts of emunah and bitachon. But let yourself feel the grief in your heart. This is also the avodah of aveilus on the Churban. In our mind we already have the geulah, we know Hashem is with us. On the outside we have to be happy. Only in our feelings do we allow ourselves to feel the aveilus.
Why do we have to do outer actions to be b’simcha? Chazal teach us ein simcha ela b’basar v’yayin, there is no joy except with meat and wine. Wouldn’t it be better if we just obtained our simcha by meditating about emunah and dveykus?
The reason we need outer actions is because we all have a nefesh habehemi, a body, and we are not allowed to neglect it. We need it fully on board. We can’t come to simcha unless our body is in the game. We have to give it what it needs so it helps us in our avodah. If we neglect the body, our attempts at simcha will backfire.
We have to eat in a way that opens up our nefesh and gives it serenity and calm. But we must be careful, because it’s easy to get carried away. Eat calmly, thinking about how Hashem sent you this delicious food. This way you get filled in a good way. But if the klipos get hold of you and make you eat with taavah (temptation), not thinking of Hashem, then you may feel good for a moment, but afterwards you feel awful.
The same is with wine. Even though Chazal say wine is part of simchas hachag, alcohol can awaken dark sides of the soul. If one drinks, it should be only in a way that brings calm, opens the nefesh, inspires good thoughts, slow songs of dveykus, and emunah to sink in. That is the only way to drink.
What about smoking weed or using other drugs that supposedly bring calm and happiness?
Chazal teach that everything in kedusha has an opposite in tumah, zeh l’umas zeh. There are certain smells that calm a person and these are part of kedusha. But drugs are simply klipos. They don’t open the soul, they shut it. The person loses his essence and gives in to a planet of klipos.
Even if you feel they give you a boost in avodas Hashem, this is a false illusion. Even if you think you had a spiritual experience, it is a klipah. The klipah has the power to make a person calm, but it is not holy. It is like someone eating pork and saying “I’m full.” Yes, you are full—but full of klipos! and that only brings you down further.
How do we know these are klipos?
First of all, because this is what the tzadikim and poskim taught us. That is enough. But you can also see it clearly. Real simcha brings your heart to open to Hashem, your ego gets nullified, and you fill up with His light. Drugs, on the other hand, bring leniency and selfishness—”I’m good, I feel easy.” That’s a clear sign of klipah. It can even make one lose himself and fall into aveiros.
Also, after the drugs wear off, the person feels down again and needs more. He becomes addicted. That is another sign of klipah and sheker. Kedusha keeps its hold; klipah must constantly be replenished. For this reason, even a little bit is not allowed, because every drop of klipah is terrible.
I know of someone who once took drugs and it brought him to such an experience that he became a baal teshuvah and never used them again. Doesn’t that show good can come from it?
Sometimes Hashem in His great wisdom brings good things out of bad things. This is called mi yiten tahor m’tamei (Who can bring purity from the impure). Davka from bad, good can come. But this doesn’t mean it has any good in it. People who return from idol worship in India sometimes also become baalei teshuvah. Obviously that doesn’t mean idol worship is a good thing – it is terrible. But still, good can come from it. We are not allowed to choose these things. But Hashem, in His great wisdom, sometimes works in unusual ways to bring something good from what is bad.
This article was found in Nekuda Tova Issue 54 Sukkos 2025.
