What Is the Connection between Sukkot, Simcha and Olam HaBa?

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The concept of ruchniyut (spirituality) is built on three fundamental elements: Hashem (God), the neshama (soul), and Olam HaBa (the World to Come). Each of the three holidays around this time of year—Rosh Hashanah, Yom Kippur, and Sukkot—corresponds to one of these elements.

Rosh Hashanah is linked to Hashem, as it is the day we proclaim Him as King. Yom Kippur corresponds to the neshama; during this time, we engage in teshuva (repentance) and kapparah (atonement), shedding our past misdeeds and reconnecting with our true, sacred selves.

Sukkot relates to Olam HaBa, the World to Come. How so?

Sukkot, on the other hand, relates to Olam HaBa, the World to Come. But how does it connect? Additionally, Sukkot is known as zman simchateinu, the season of our gladness. Why is this the case and how does it link to the concept of Olam HaBa?

In this article, we will explore these two themes and provide some answers to these questions.

The commentaries explain that one of the symbols of the sukkah, which is a temporary hut, is its representation of our fleeting time on earth. We dwell in the sukkah for seven days, reflecting the average human lifespan of about seven decades, as noted in Tehillim 90:10.

Rabbi Abraham Twerski ¹highlights a seeming contradiction: Sukkot is referred to as zman simchateinu, the season of our joy, yet the theme of human mortality is quite sobering. He suggests that contemplating our mortality doesn’t seem to lend itself to feelings of joy.

Olam HaBa, the World to Come, is what imparts meaning and happiness to our current lives. The struggles we face here become more bearable when viewed through the lens of Olam HaBa. They are not just obstacles but opportunities for spiritual development that prepare us for the eternal joy that awaits. Thus, even amidst the trials of this world, we can find meaning and happiness, knowing that our efforts here contribute to a larger, more fulfilling existence in the World to Come.

This is where we can start to connect the dots. The knowledge that our time on earth is finite actually provides a reason to rejoice. Just as the sukkah is a temporary structure and not our permanent home, it serves as a reminder that our lives in this world are also temporary. This perspective helps us avoid becoming too comfortable or complacent in our earthly existence while also recognizing that this world serves as a passageway to a greater reality beyond it.

Olam HaBa, the World to Come, is what imparts meaning and happiness to our current lives. The Sichot HaRan (a collection of teachings from Rebbe Nachman of Breslov), chapter 308, states:

Imagine a world filled with good and riches. Imagine a world in which there was no pain or suffering or worries. It would still be empty and devoid of all purpose. For time passes like the blink of an eye, and life is over. It is written, “Our days are like a passing shadow” (Psalms 144:4). Our Sages comment that life is not even permanent, like the shadow of a palm tree (cf. Bereshit Rabbah 96:3; Kohelet Rabbah 1:3). It is also written, “The days of our years are seventy years … their pride is travail and vanity, for it is speedily gone and flies away” (Psalms 90:10).

If even a perfect world would itself be purposeless, what shall we say about the world in which we live? It is filled with pain, sorrow and suffering without end…

The book of Kohelet, which we read on Sukkot, famously declares, “Vanity of vanities, all is vanity” (1:2). The word ‘hevel’ often translated as vanity also means breath, emphasizing the fleeting nature of life, similar to a breath that quickly fades away. The Sichot HaRan continues:

…[However, immersing oneself in Torah means that] You will then be worthy of perceiving the truth and you will know that the world was not created for ease and enjoyment. You will realize that the man who seeks the delights of this world will find only pain and vexation. The Torah is our life and the length of our days. If you flee the struggles of the world to toil in the Torah, you will be worthy of the World to Come, whose eternity reduces all of this world to the blink of an eye in comparison.

As we said, Olam HaBa, the World to Come, is what imparts meaning and happiness to our current lives. The struggles we face here become more bearable when viewed through the lens of Olam HaBa. They are not just obstacles but opportunities for spiritual development that prepare us for the eternal joy that awaits. Thus, even amidst the trials of this world, we can find meaning and happiness, knowing that our efforts here contribute to a larger, more fulfilling existence in the World to Come.

So, if Olam HaBa is what truly matters, do we still have reason to find happiness in this world? Rabbi Twerski points out an important connection between the sukkah and the theme of joy: The Torah urges us to embrace life and seek joy in our experiences. Acknowledging our mortality doesn’t have to diminish our happiness; we can accept it while still celebrating life.

He explains that the sukkah, symbolizing our temporary stay on earth, is beautifully decorated, and we gather to share festive meals within it. This setting reminds us that, despite our brief existence, life can be filled with beauty and joy. While this world, represented by the sukkah, isn’t our ultimate destination, we are encouraged to fully appreciate and enjoy our time here.

In conclusion, the relationship between the themes of simcha and Olam HaBa during Sukkot offers valuable insights into our lives. Recognizing that our time in this world is temporary encourages us to fill our days with beauty and celebration while also reminding us that our time is limited, prompting us to use it in meaningful ways.

Ultimately, the Torah guides us to find joy and purpose in our daily lives, while the promise of Olam HaBa provides a framework for understanding the greater significance of our actions. This dual awareness enables us to embrace life fully, knowing that our experiences here prepare us for a deeper, eternal reality. Thus, as we gather in our sukkahs, we celebrate not just the joy of the season, but also the rich tapestry of our spiritual journey—one that connects the fleeting moments of this world with the everlasting joy that awaits us in the World to Come.