| Dear Yeshiva Family:
The Mitzvah of Rejoicing on Yom Tov In this week's Parshah, the Torah discusses the Yomim Tovim, the Festivals of Pesach, Shavuos, and Sukkos. The Torah tells us (16:14), vehayissa ach sameach "You shall rejoice (on your festival)," establishing a commandment to celebrate the holidays in a way that brings joy.
The Gemara in Pesachim (68b) notes an apparent contradiction in two other verses regarding how Yom Tov should be celebrated. One verse (16:8) describes the Yom Tov as an atzeres l'Hashem—a sacred gathering for Hashem—implying that the primary focus of Yom Tov should be serving and pleasing Hashem. From this perspective, one might think the celebration should revolve around spiritual pursuits, such as Torah learning or prayer, throughout the day.
On the other hand, a verse at the end of Parshas Pinchas (29:35) describes Yom Tov as an atzeres lachem—a gathering for you—suggesting that the focus of celebration is the person, and that joy can be expressed through physical pleasures such as eating meat and drinking wine.
To address this question, the Gemara presents a machlokes—a disagreement—between two approaches. Rabbi Eliezer teaches that the two verses describe two distinct, valid ways to celebrate the Yomim Tovim. A person has the freedom to choose between them: one may focus entirely on the spiritual, or entirely on the physical aspects of celebration. However, once a person chooses a method, he must dedicate himself fully to that approach.
Rabbi Yehoshua, on the other hand, understands that both approaches should always be observed. According to him, part of the day should be devoted to spiritual celebration—through Torah study and prayer—while another part of the day should be devoted to physical joy, such as eating and drinking, thereby integrating both dimensions into the celebration of Yom Tov.
How can you Enjoy Yom Tov while Learning The Maharsha raises a question regarding Rabbi Eliezer's position. While one verse emphasizes celebrating Yom Tov through spiritual pursuits, how does someone who chooses this path fulfill the Torah's commandment to rejoice—vehayissa ach sameach? After all, the Gemara teaches that there is no true joy unless it is accompanied by meat and wine.
For Rabbi Yehoshua, this presents no difficulty: since his approach always includes both spiritual and physical celebration, part of the day is devoted to Torah study and prayer, while another part is devoted to enjoying festive meals and drink. The challenge, however, applies specifically to Rabbi Eliezer's approach, where one focuses exclusively on either the spiritual or the physical: how can one achieve true joy if one limits oneself to only spiritual pursuits? The Maharsha, along with the Shaagas Aryeh (69), answers that according to Rabbi Eliezer, one can fulfill the commandment to rejoice through the joy derived from the learning itself. "Pikudei Hashem Yesarim Mesamchei Lev"—the commandments of Hashem are righteous and gladden the heart. The statement in the Gemara that there is no true joy unless accompanied by meat and wine refers specifically to joy based on physical pleasure. However, if one includes spiritual pleasure—the joy of learning and serving Hashem—then one does not require food or drink in order to experience genuine happiness.
Oisek BeMitzvah in the mitzvah of Talmud Torah Rabbi Eliyahu Baruch Finkel Zatzal, in the name of Rabbi Zolty Zatzal, highlights an incredible chiddush based on this concept. He explains that learning Torah on Yom Tov allows a person to fulfill a secondary mitzvah as well: the mitzvah of rejoicing on the festival. This is particularly notable, because in general, when one is engaged in fulfilling a mitzvah, he is neither required nor expected to interrupt it to perform another mitzvah.
A classic example illustrates this principle: if someone is in the middle of praying, or helping at home—such as changing a diaper, thereby performing a mitzvah of kindness (chesed)—and a poor person approaches for charity, the person does not need to stop what he is doing to give tzedakah. If, however, he were not engaged in any mitzvah at that moment, he would be obligated to give every solicitor a donation.
This rule, that one who is oisek - involved, in one mitzvah should not stop to perform another mitzvah, applies to almost all mitzvos, with one major exception: the mitzvah of Torah study. If a person is learning and another mitzvah arises—one that cannot be fulfilled by anyone else or is specific to him—he must interrupt his learning to perform the other mitzvah.
However, explains R' Zolty, once we understand that learning Torah on Yom Tov simultaneously fulfills two mitzvos—both Torah study and the mitzvah of simchas Yom Tov (rejoicing on the festival)—the dynamic changes. True, from the perspective of the mitzvah of Talmud Torah he would have to stop to perform other mitzvos, but from the perspective of the mitzvah of rejoicing, the learner is involved in a mitzvah, and thus he is not required to interrupt his learning to perform another mitzvah. This is a remarkable and unique insight, a truly chiddush!
Building on this, Rabbi Eliyahu Baruch cites his son, who offers an explanation for a famously difficult comment of Rashi in Maseches Sukkah (25a). Rashi there discusses the principle that one generally does not interrupt a mitzvah to perform another, and he gives the example of someone on his way to learn Torah—such a person is pattur, exempt, from the mitzvah of sitting in the sukkah.
Many ask why Rashi would use learning Torah as an example, since it is widely recognized as the one mitzvah that does not follow this rule; normally, a Torah learner must interrupt his study to perform another mitzvah that is time-bound or specific to him.
Using the insight from Rabbi Zolty, however, we can reconcile Rashi's example. While it is true that, in general, Torah study does not exempt one from performing other mitzvos, on Yom Tov Torah study simultaneously fulfills the secondary mitzvah of simchas Yom Tov (rejoicing on the festival). From this perspective, the learner is already fulfilling the mitzvah of enjoying the holiday, and therefore there is room to understand that he need not interrupt his Torah study to perform an additional mitzvah.
A second Gemara that can be understood in this light is found in the Yerushalmi (Shabbos 1:2), which states that one does interrupt Torah study in order to perform another mitzvah. The examples the Gemara gives are stopping one's learning to build a sukkah or to prepare a lulav.
A question arises: why does the Gemara not cite the more obvious acts of sitting in the sukkah or shaking the lulav, but instead focuses on the preparation of the mitzvah items? Based on the insight we have discussed, this can now be explained: on Yom Tov, when learning Torah simultaneously fulfills the secondary mitzvah of simchas Yom Tov (rejoicing on the festival), one would not need to interrupt study to perform the mitzvah itself. The Gemara's examples, focusing on preparation rather than fulfillment, align with this understanding.
Why doesn't Oisek Bemitzvah apply to Torah Yet, we should offer a bit of further explanation. There is a machlokes—a disagreement—about why the mitzvah of Torah study does not generally override other mitzvos, and conversely, why one who is engaged in any other mitzvah does not stop to perform a different mitzvah that arises, but a Torah learner must stop when a new mitzvah comes along.
Some[1] explain that the purpose of Torah study is to teach us what to do in practice. Therefore, as soon as an actual mitzvah opportunity presents itself, the learner must interrupt his study to perform it. According to this understanding, it is clear why the case of Yom Tov is unique: although one would not normally stop learning Torah for the sake of Torah itself, when learning simultaneously fulfills the mitzvah of simchas Yom Tov (rejoicing on the festival), the learner does not need to stop. A secondary mitzvah is being fulfilled through the study, so the interruption is not allowed.
However, one can ask on this chiddush of Rav Zolty from the Vilna Gaon (Shenos Eliyahu, Peah 1:1) who offers another explanation for why one interrupts Torah study to perform another mitzvah. He writes that every word of Torah study is itself a separate, individual mitzvah. Therefore, these are considered unconnected mitzvos, and the principle that one cannot stop a mitzvah to perform another does not apply in the usual sense: the learner is not merely "involved" in mitzvah one; each word is a distinct mitzvah, which allows him to interrupt for a different mitzvah. If this explanation is correct, however, it raises a question regarding the secondary mitzvah of Yom Tov joy. Just as Torah study consists of many individual, unconnected mitzvos, the mitzvah of oneg and simchas Yom Tov—rejoicing and delighting in the festival—could also be viewed as composed of many separate, small mitzvos. If that is so, why would the existence of a secondary mitzvah make a difference? Why would the learner not still be required to interrupt for another mitzvah, given that each act of Yom Tov joy is also an independent mitzvah?
Halachically, it is prohibited to learn Torah on Erev Tisha B'Av, even before the fast begins (Shulchan Aruch, Orach Chaim 553:2). The Chasam Sofer explains that this is because one might carry thoughts of Torah into the day of mourning, which would be inappropriate. The Eishel Avraham (Tinyana) offers a different insight: the joy derived from Torah study continues even after one stops learning, creating a lingering sense of simcha which would last into Tisha Be'Av.
This concept helps us understand Rabbi Zolty's teaching in the context of Yom Tov. Although Torah study consists of many distinct units, the joy of the learning lasts longer and blends together, so that the pleasure from one moment of learning naturally flows into the next, forming a continuous, harmonious experience. As we explained, Torah study on Yom Tov fulfills not only the mitzvah of learning but also the mitzvah of rejoicing in the festival. Now, whereas the mitzvah of Torah is divided into many small, individualized components, and therefore we cannot apply the rule of one who is involved in a mitzvah should not stop for another mitzvah, the mitzvah of simchas Yom Tov is experienced as one continuous, unified joy. Therefore, one is considered fully engaged and involved in the single, ongoing mitzvah of oneg Yom Tov, and is not required to stop it to perform another mitzvah.
Have an Amazing Shabbos!
Rabbi Moshe Revah Rosh HaYeshiva mrevah2@touro.edu
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[1] See Rabbeinu Yonah in Brochos 9b and the Meiri Shabbos 9a.
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