Ecstasy of Drawing Water - Simchat Beit Hashoeava

Rav Ari Waxman

The celebration of שמחת בית השואבה was one of the greatest expressions of joy during the time of the בית המקדש, and the events that we have today that are זכר לשמחת בית השואבה are also among the greatest expressions of joy. 

While during the whole year wine was poured on the מזבח when the קרבנות were brought, on  סוכות there was a unique practice of also pouring water on the מזבח. This water was drawn from the שילוח spring at the foot of הר הבית (at the end of Chizkiyahu's water tunnel which we can walk through today http://www.youtube.com/watch?v=jE9zzi_gZ04 ). A tremendous celebration surrounded the water being drawn, to the point that the משנה tells us that if someone hasn't seen the celebration of שמחת בית השואבה they haven't seen real happiness. 

What is behind this tremendous celebration and explosion of happiness at the שמחת בית השואבה? 

The רמב"ם writes (לולב ח, יב) that this celebration in the בית המקדש was not specifically connected to the drawing of the water, but rather the festivities throughout the night are all part of the general מצוה  of celebrating in front of Hashem - "ושמחתם לפני ה' אלוקיכם שבעת ימים". 

This explanation of the רמב"ם is consistent with his explanation in פירוש המשניות in סוכה (first משנה of the 5th פרק) where the רמב"ם writes that "בית השואבה" is the name of the area that was prepared and designated before סוכות for the בית המקדש celebrations. He writes that it was called "בית השואבה" as it is written "ושאבתם מים בששון". 

However according to רש"י the שמחה is, in fact, connected specifically to the water being drawn. As רש"י writes on the first משנה of the 5th פרק:

בית השואבה - כל שמחה זו אינה אלא בשביל ניסוך המים כדמפרש ושאבתם מים בששון

According to the רמב״ם we understand that the שמחה of שמחת בית השואבה stems from our state of being לפני השם. What is the source of the שמחה according to רש״י? 

A common idea mentioned in this context is that the water drawn for the ניסוך המים is reminiscent of a great fixing and uniting that takes place when man fulfills Hashem's will in this world. 

At the time of creation water was split into two entities - the water that remained in the heavens, מים עליונים, and water that was lowered down to this world, the מים התחתונים. At the time of this split the lower waters were pained by the fact that they were distanced from their Creator. As the תיקוני זהר writes: בגין דמים תתאין אינון בוכין ואמרין אנן בעיין למהוי קדם מלכא. The lower waters cried, "We also want to be in front of the King." 

When man fulfills Hashem's will in this world he brings about the greatest unity, he connects heaven and earth, and in the context of the symbolism of water, man is said to be reuniting the מים תחתונים with the מים עליונים. 

Following the process of purification of Rosh Hashana and Yom Kippur, as we stand in the בית המקדש and draw water to be poured on the מזבח when we bring קרבנות, we sense the perfection and oneness of the world, a reuniting of the lower waters and higher waters (see רש״י on ויקרא ב,יג), re-connection between everything down here in this lower, physical world with its source in heaven. 

Hence, this idea also brings about unification between Rashi and the Rambam. According to both we are in a state of spiritual ecstasy at this time due to our elevated state of closeness with our Creator and therefore it is the time of the greatest joy. 

ושמחתם לפני השם. ושאבתם מים בששון