(14)You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities.(15) You shall hold a festival for the LORD your God seven days, in the place that the LORD will choose; for the LORD your God will bless all your crops and all your undertakings, and you shall have nothing but joy.

(2) The mishna elaborates: The lulav is taken for seven days. How so? If the first day of the Festival occurs on Shabbat, since the mitzva to take the lulav on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the lulav that day. As a result, the lulav is then taken for seven days. And if the first day occurs on one of the rest of the days of the week and one of the other days of the Festival coincides with Shabbat, the lulav is taken only six days. Since the mitzva to take the lulav is a mitzva by rabbinic law throughout the rest of Sukkot, it does not override Shabbat.

(3) The altar is encircled with the willow branch for seven days. How so? If the seventh day of the mitzva of the willow branch occurs on Shabbat, since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed for seven days. And if the seventh day occurs on one of the rest of the days of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only six days.

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(8) This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival.

(47) Because you would not serve the LORD your God in joy and gladness over the abundance of everything,

(19)Then the humble shall have increasing joy through the LORD, And the neediest of men shall exult In the Holy One of Israel.

(13) The remnant of Israel Shall do no wrong And speak no falsehood; A deceitful tongue Shall not be in their mouths. Only such as these shall graze and lie down, With none to trouble them.

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(17)Your God the LORD is in your midst, A warrior who brings triumph. He will rejoice over you and be glad, He will shout over you with jubilation. He will soothe with His love

(20) Mordecai recorded these events. And he sent dispatches to all the Jews throughout the provinces of King Ahasuerus, near and far,(21) charging them to observe the fourteenth and fifteenth days of Adar, every year—(22) the same days on which the Jews enjoyed relief from their foes and the same month which had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor.

The Gemara asks: And how could Rabbi Yehuda HaNasi plant a sapling on Purim? Didn’t Rav Yosef teach with regard to the verse: “Therefore the Jews of the villages, who dwell in the unwalled towns, make the fourteenth day of the month of Adar a day of gladness and feasting, and a good day [yom tov]” (Esther 9:19), that the term “gladness” teaches that it is prohibited to eulogize on Purim; “feasting” teaches that it is prohibited to fast; and the term “good day” [yom tov] teaches that it is prohibited to perform labor, just as on a Festival, which is also referred to as a yom tov? Rather, what happened was as follows: Rabbi Yehuda HaNasi was in a place that observed Purim on the fourteenth, and when he planted the sapling, he planted it on the fifteenth.

(39) All these, fighting men, manning the battle line with whole heart, came to Hebron to make David king over all Israel. Likewise, all the rest of Israel was of one mind to make David king.(40) They were there with David three days, eating and drinking, for their kinsmen had provided for them.(41) And also, their relatives as far away as Issachar, Zebulun, and Naphtali brought food by ass, camel, mule, and ox—provisions of flour, cakes of figs, raisin cakes, wine, oil, cattle, and sheep in abundance, for there was joy in Israel.

(6)When the [troops] came home [and] David returned from killing the Philistine, the women of all the towns of Israel came out singing and dancing to greet King Saul^-awith timbrels, shouting, and sistrums.

(1) This displeased Jonah greatly, and he was grieved.(2) He prayed to the LORD, saying, “O LORD! Isn’t this just what I said when I was still in my own country? That is why I fled beforehand to Tarshish. For I know that You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing punishment.

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(6)The LORD God provided a ricinus plant, which grew up over Jonah, to provide shade for his head and save him from discomfort. Jonah was very happy about the plant.(7) But the next day at dawn God provided a worm, which attacked the plant so that it withered.(8) And when the sun rose, God provided a sultry east wind; the sun beat down on Jonah’s head, and he became faint. He begged for death, saying, “I would rather die than live.”(9)Then God said to Jonah, “Are you so deeply grieved about the plant?” “Yes,” he replied, “so deeply that I want to die.”(10) Then the LORD said: “You cared about the plant, which you did not work for and which you did not grow, which appeared overnight and perished overnight.(11) And should not I care about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not yet know their right hand from their left, and many beasts as well!”

(2) You have magnified that nation, Have given it great joy; They have rejoiced before You As they rejoice at reaping time, As they exult When dividing spoil.

(21)Folly is joy to one devoid of sense; A prudent man walks a straight path.

(15) Justice done is a joy to the righteous, To evildoers, ruination.

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(17) He who loves pleasure comes to want; He who loves wine and oil does not grow rich.

(1) I said to myself, “Come, I will treat you to merriment. Taste mirth!” That too, I found, was futile.(2) Of revelry I said, “It’s mad!” Of merriment, “What good is that?”

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(15)I therefore praised enjoyment. For the only good a man can have under the sun is to eat and drink and enjoy himself. That much can accompany him, in exchange for his wealth, through the days of life that God has granted him under the sun.

Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13)...And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? ... It is written “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved... “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva... Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.

The Sages taught: A man is obligated to gladden his children and the members of his household on a Festival, as it is stated: “And you shall rejoice on your Festival, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the fatherless, and the widow that are within your gates” (Deuteronomy 16:14). With what should one make them rejoice? With wine.Rabbi Yehuda says: One should enable each member of his household to rejoice with an item that pleases them, men with what is fit for them and women with what is fit for them. Rabbi Yehuda elaborates: Men with what is fit for them, i.e., with wine. And as for the women, with what should one cause them to rejoice? Rav Yosef teaches: One should delight them with new clothes, in Babylonia with colored clothes and in Eretz Yisrael with the pressed linen clothes that are manufactured there.It was taught in a baraita that Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through the eating of sacrificial meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” (Deuteronomy 27:7). And now that the Temple is not standing and one cannot eat sacrificial meat, he can fulfill the mitzva of rejoicing on a Festival only by drinking wine, as it is stated: “And wine that gladdens the heart of man” (Psalms 104:15).

(15) The joy which a person derives from doing good deeds and from loving God, who has commanded us to practise them, is a supreme form of divine worship... Anyone who is arrogant and insists on self-glory on such occasions is both a sinner and a fool... On the other hand, anyone who humbles himself on such occasions is indeed great and honored, for he serves the Lord out of love... True greatness and honor are attained only by rejoicing before the Lord

(17) The eighth, with joy, because joy is a great attribute, because when a person is happy, one is whole, and thus attains Torah, which is the wholeness of humanity, and when a person is in distress, then one is lacking, and doesn't attain Torah, which is the wholeness of humanity; the general rule is that Torah, which is divine wholeness, is not proper for someone except at the hands of joy, which is the soul's wholeness, and when a person's soul is happy, then it is proper for one's soul to receive the wholeness of the Torah.

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(2) And though contrition, too, is very good, nevertheless, that is only for a brief period. It is right to set aside for oneself some time in the day for feeling remorse and speaking one’s piece in the presence of the Blessed One, as is brought in our works. But the entire [rest] of the day one needs to be happy. For contrition more easily leads to depression, than erring through joy, God forbid, leads to some sort of frivolity, God forbid. For this is the more likely: that contrition will lead to gloom.

(3) One should therefore always be happy, and only at the designated time have a broken heart.

Any man who does not have a wife is left without joy

(Yevamos 62b)

... this implies that it is impossible for an individual person to experience true simcha when he is alone.