17 Feb SIMCHA VS. SASON: THE JOY DEBATE

We are finally
entering the happiest
month of the year —
Adar. This month is
inherently joyful, yet
even those who do not
feel that joy are obligated to rejoice, as Chazal
teach (Taanit 29): when Adar enters, happiness
is increased. We all know this teaching, and we
are familiar with the songs that repeat those
words. Rashi explains that the reason for the
happiness is the miracles that occurred during
this month at the time of Mordechai and
Esther. But we must ask: What does it mean to
increase happiness, and what is happiness?
And if someone does not feel happy, how can
he make himself be happy?
There are different terms in Lashon HaKodesh
that describe joy. Among them are simcha and
sason. When we understand the distinction
between these two, we gain insight into the
questions above.
The Malbim (Sefer HaKarmel) explains
simcha is inner happiness, while sason is
expressed externally. He writes:
“Sason denotes revealed joy expressed through
signs and actions that display happiness. Yet
sometimes there can be sason without simcha
— for example, one who wears festive
clothing, with drum and harp before him,
while inwardly his soul mourns. And there can

be simcha without sason — such as one
dressed in mourning clothes while his heart
inwardly rejoice”.
The Malbim further explains that after a person
experiences inner joy, he naturally proceeds to
express it outwardly: “The usual order is
simcha and then sason, for the inner joy
precedes and afterward produces outward
sason when the joy bursts forth”.
Now that we understand that simcha refers to
inner joy, the question becomes even stronger:
How can Chazal command a person to be
happy? Either he feels it or he does not. If they
had instructed one to display sason, which is
the external expression of joy, that could be
imitated — like a clown who makes everyone
laugh while he himself is sad. But the
instruction here is to attain simcha, an inner
state of happiness.
The answer, however, emerges from the
continuation of the Malbim’s words:
“Sometimes sason precedes simcha, because
joy can result from sason: one who intends to
attain joy may first prepare external signs that
broaden the spirit and awaken happiness.”
This means that inner simcha can be cultivated
through outward acts of joy. The Sefer
HaChinuch similarly teaches that the heart
follows the actions.
Accordingly, we can understand how Chazal

instructed us to be happy: they commanded us
to express physical, external joy, which in turn
brings about inner simcha. This is why on
Purim we are instructed to drink wine, as the
Gemara states that happiness is accompanied
by meat and wine. Similarly, the abundance of
uplifting music and festivities at this time of
year is not for their own sake, but to awaken
joy within our hearts.
Thus, the poskim emphasized increasing
physical acts of joy. The Steipler would drink
more wine throughout the month of Adar,
while the Rogatchover encouraged
experiencing joy through food and drink.
Other poskim advised that each person should
engage in whatever brings him the greatest
happiness.
The Chatam Sofer (Ketubot 8a) adds another
dimention:
“The term sason is more fitting for spiritual
joy, whereas simcha refers to physical joy.
Therefore the verse ‘The Jews had light and
simcha and sason and honor’ is interpreted as
follows: simcha refers to festivals, as it is
written ‘You shall rejoice on your festival’ —
bodily joy through eating, drinking, and clean
garments, even though it is done for the sake of
Heaven, it is still physical joy. Sason refers to
circumcision, as it is written ‘I rejoice (sas)
over Your word’ — which is certainly spiritual
joy, even though there is pain for the infant.”

This can also be applied to the present time: by
expressing physical joy through drinking wine,
singing, and dancing, we can penetrate our
hearts and cultivate genuine happiness.
The Gemara (Sukah 48) recounts a curious
argument between two named Sason and
Simcha. They debated which was superior,
each citing a pasuk in which his name appears
first. Understanding their argument ties in well
with our discussion. Sason claimed he was
superior because a certain pasuk mentions his
name first, while Simcha responded with the
opposite, citing a pasuk where his name
appears first.
The explanation, as we discussed above, is that
each was arguing over the proper order to
achieve happiness — whether it is by
enhancing inner joy (simcha) or by expressing
it externally (sason).
Not everyone agrees with the Malbim’s
explanation. In Sefer Shaarei Orah, he presents
the opposite view: that simcha is external,
while sason is internal. According to this
perspective, the commandment to be happy in
Adar becomes much simpler, as one need only
engage in external acts that express joy.
Rabbi Shay Tahan is the Rosh Kollel of Kollel Shaarei Ezra located in Bnei Yosef, on Avenue P and Ocean Parkway, and he is the head of the Bet-Horaha Arzei Halevanon. You can hear Rabbi Tahans classes at Torahanytime.com and in Askhalacha.com.