The Ba’al Haturim at the end of Parshas Re’eh contrasts the wording of the pesukim that cites the three primary Yomim Tovim. By the festival of Sukkos, the command to rejoice- “Visomachta” is found twice. By Shavuos, it is only written once. When recording the holiday of Pesach, the word, simchah, is not mentioned at all. These prominent differences demand explanation.

The Ba’al Haturim notes that during the Pesach season, the crop has not yet been harvested and gathered, therefore there is scant cause for simchah. Shavous, the grain is already harvested and is a joyous occasion. However, since the vines are still laden with grapes and not yet accessible, the simchah is limited; thus the singular lashon of simcha. When Sukkos arrives and all of the produce has already been gathered in, there is great joy. This is indicated in the dual usage of the word- simchah.

The message of the Ba’al Haturim is very confusing. As practicing Yidden, dedicated to avodas Hashem and ascending in ruchnius, one would assume that genuine simchah would relate to ruchnius pursuits and accomplishment. The Torah astoundingly testifies that the brunt of the Tochocho is retribution “for the lack of rejoicing in the fulfillment of your avodas Hashem”- “Tachas asher lo ovadita es Hashem bisimcha ubituv laivov”. The Ba’al Haturim’s interpretation seems to prioritize joy in amassing food!

Furthermore, Chazal tell us that when performing the mitzvah of Bikurim, one must bring one’s first fruits to the Bais Hamikdosh and it must be accompanied by a recital of specific pesukim dealing with the mitzvah of Bikurim. Chazal derive from the word “Visomachta” (which is included in the recitation), that only if the bikurim are brought before Sukkos, the recital is included in the process. The Gemorah explains that since there is no produce left to be gathered after Sukkos, there is no more legitimate cause for simchah. How is any G-d-fearing Jew meant to process this thought? Is engaging in daily mitzvos and other seasonal mitzvos insufficient cause to rejoice? Don’t we express tremendous simchah in the form of a brochah upon every mitzvah performance?

Let us first understand what simchah is. People spend inordinate amounts of effort, time and money to find happiness and to offset depression. Often these quests are endless for they are missing the true meaning of happiness. Relentless pursuit of gashmius and pleasure is an endless marathon, resulting in emptiness and unfulfilled pursuits. Accomplishment and fulfillment is the formula to achieve happiness. Amassing produce and utilizing it constructively; to share with others and perform the requisite mitzvos, is a monumental accomplishment. When putting Hashem’s bounty to good use, one may sincerely rejoice. Utilizing our gashmius to perform avodas Hashem transcends any other modes to serve Hashem. The simchah that we enjoy during the Chag Ha’asif- the holiday of gathering, is having the wherewithal with which to connect to Hashem by utilizing our physical possessions to accomplish ratzon Hashem.  The happiness that is enjoyed is the ability to utilize the bounty that Hashem gifts to us appropriately and avoid its use for endless pursuits of pleasure and hedonistic satisfactions.

Sukkos is a most enjoyable occasion when we are graced with assorted produce and entrusted to utilize Hashem’s gifts properly. That sense of fulfillment is great cause to rejoice.

Can a person standing behind a room divider be counted in a minyan?

The ten members of a minyan must be in the same room. If there are in two different rooms, they are not counted together even if there is an open door between the two rooms. If a member is behind a curtain which is stretched across the room, he can be counted if the curtain was spread for privacy reasons. He can also be counted if he is standing behind a bookshelf. If he is standing behind a room divider (commonly used as a mechitzah), however, he cannot be counted in the minyan.

סעיף יג-יד וס"ק מח-מט; ביאורים ומוספים דרשו, 63 ו־6

Can a person standing in the ezras nashim be counted in a minyan?

Regarding the halachos of zimun, people in different rooms can join together if they can see one another. Some Rishonim draw a parallel to a minyan and allow people who see each other to be counted together in a minyan even if they are not in the same room. Shulchon Aruch rules according to this view, while other Achronim are stringent. Therefore, a minyan should try to be in the same room whenever this is possible, but they may be lenient in pressing circumstances. This issue commonly arises when a person is standing in the ezras nashim of a shul which has a window facing the men’s shul.

סעיף יד, ס"ק מח, נב ו־נד, וביה"ל ד"ה ולחוץ; ביאורים ומוספים דרשו, 61-60

Can people in two different rooms join for a minyan?

If a dividing wall between two rooms breaks open, the space is regarded as one room and the people in both rooms can be counted together to make a minyan. In a case where a wall opens between a larger room and a smaller room, the smaller room is considered an annex of the bigger room but the bigger room is not considered an annex of the smaller room. Therefore, if the majority of a ten-person minyan is in the larger room, the minority in the smaller room can be counted together with them. If there are five or more people in the smaller room, though, a bigger room with five or fewer people in it would not be counted with them. Likewise, a chazan in the smaller room cannot lead a tzibur that is standing in the larger room. 

סעיף טז-יז ס"ק נה-נו

• A child born during Adar Sheini on a leap year becomes bar mitzvah on the same date of the regular Adar during a standard year. Therefore, if two children were born on the same leap year--one on a later date in Adar Rishon and one on earlier date in Adar Sheini--the younger child will become bar mitzvah before the older one (in a standard year).

• The poskim disagree on how to determine the bar mitzvah date of a child who comes of age in a location across the International Date Line from where he was born.



• Contemporary poskim debate whether modern-day secular Jews fall into the category of tinok shenishba. Some are more stringent in Eretz Yisroel, where there is more exposure to Torah and mitzvos.

• Is it tefilah b’tzibur if one davens in a room next to a shul?

• Should one answer to Kedusha if he learning in an adjacent room?

• Can the tenth man leave town for the Yamim Noraim?