Seasons of the Soul Parsha

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Sukkot & Simchat Torah 5764 (2003)

The Temporary Dwelling Comment Are we transient beings for whom movement is life and "at rest" an inscription for the gravestone? Are How [does one fulfill] the mitzvah we rooted souls, for whom the "journeys" of life are of dwelling in the sukkah? One just so many guises of the singular quest for home? should eat, drink, and live in the sukkah, both day and night, as one lives in one’s house on the other Living Galileo’s Trajectory days of the year: for seven days a Somehow it's comforting to think of the little person should make his home his guy zooming around our solar system at temporary dwelling, and his sukkah 8,000 miles an hour in directions opposite of his permanent dwelling. its intended destination, being zapped by (Shulchan Aruch (Code of Jewish Law), radio signals it was never designed to respond Orach Chaim 639:1) to -- and actually getting things done

Sukkot and Simchat Torah: an Anthology of Insights Seasons of What Sukkot is to Rosh Hashanah, Simchat Torah is to Yom Kippur: a full moon to its the Soul new moon, a celebration of its solemnity, a revelation of its essence Purpose In each journey of your life you must be where you are. You may only be passing through on your Story An Etrog from the Garden of Eden way to somewhere else seemingly The Angel Michael harnessed the horse to the more important -- nevertheless, wagon of mitzvot, and the wagon driver cracked there is purpose in where you are his whip. Suddenly the wagon gave a lurch forward, flattening the piles of sins that had been right now. obstructing its way...

V'Zot HaBerachah (Deut. 33:1-34:12) — Parsha and the Sukkot Torah readings Visions, blessings and awesome things, daughters of winter and dancing scrolls, as the annual Torah reading cycle draws to a close and immediately begins anew

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Comment The Temporary

Dwelling — it’s a house, not a sukkah. On the other hand, if it’s raining in the sukkah, you’re not obligated to eat by Yanki Tauber in it — the sukkah is your home, and if it were raining into your home, you’d move to another room. Also: If the walls are taller than 20 cubits (about 30 feet) it’s not a sukkah — not a “temporary” structure; but if they’re too flimsy to withstand an average wind, it’s also disqualified — not a “dwelling”. Are you a homeowner? If you are, you probably In other words, the Torah wants us to take an yearn for the open road. Imagine, a life without essentially transient structure and make it our perma- mortgage payments, plumbing, lawnmowers, snow- nent home. Or else it wants us to look at our perma- blowers, meter readings or alarm systems! Who nent home and understand that it is, essentially, a coined the term “homeowner” anyway”? transient structure. “Homeowned” sounds more like it. If you’re a tramp, you probably yearn for a home. Chassidim have an interesting habit. When asked For a spot of permanence on this spinning globe, for to explain something, they offer a story. And then a cube of space that holds the capriciousness of the they tell another story, making the opposite point. world at bay. The joys of the open road? Maybe in an adventure novel read in an easy chair by the fire- Two stories, then. The first story takes us back side. some 50 years. A young yeshivah student was about to embark on a trip and wrote to the Lubavitcher So what are we? Nomad or couch potato? Are we Rebbe for a blessing. In his reply, the Rebbe urged transient beings for whom movement is life and “at the young man to utilize the opportunity to accom- rest” an inscription for the gravestone? Or are we plish something positive in every place he would rooted souls, for whom the “journeys” of life are just stop during his trip. The Rebbe used the Mishkan, the so many guises of the singular quest for home? portable sanctuary that accompanied the people of Israel in the travels through the desert, as an exam- How [does one fulfill] the mitzvah of dwelling in ple. At their every encampment, the people were the sukkah? One should eat, drink, and live in the instructed to set up the formidable structure — which sukkah, both day and night, as one lives in one’s consisted of hundreds of parts and required an army house on the other days of the year: for seven days of more than 8,000 people to assemble — even if a person should make his home his temporary they were staying just a single night. For a Jew, con- dwelling, and his sukkah his permanent dwelling cluded the Rebbe, there’s no such thing as merely (Shulchan Aruch, Orach Chaim 639:1). “passing through” a place. Every moment in life has permanence, by virtue of the fact that Divine Perhaps the most interesting model of the Providence has guided us to this particular point in dweller/journeyer duality in our nature is the time and space for a specific purpose. sukkah, the branch-covered hut that serves as the home of the Jew for the seven days of the Sukkot The second story is told of the visitor who, stop- festival. ping by the home of the great Chassidic master Rabbi DovBer of Mezheritch (d. 1772), was outraged by The halachic (Torah law) definition of the sukkah the poverty he encountered there. Rabbi DovBer’s is that it is a dirat ar’ai, a “temporary dwelling”. If home was bare of all furnishing, save for an assort- the words “temporary” and “dwelling” sound con- ment of rough wooden planks and blocks that served tradictory, they are; indeed, they give rise to contra- as benches for his students during the day and as dictory laws regarding the construction and habita- beds for his family at night. “How can you live like tion of the sukkah. For example, if the branches of this?” demanded the visitor. “I myself am far from the sukkah’s roof-covering are piled on so thick that wealthy, but at least in my home you will find, thank the rain cannot penetrate, the sukkah is disqualified G-d, the basic necessities: some chairs, a table,

Comment The Temporary Dwelling

beds...” “Indeed?” said Rabbi DovBer. “But I don’t see any of your furnishings. How do you manage without them?” “What do you mean? Do you think that I schlep all my possessions along with me wherever I go? When I travel, I make do with what’s available. But at home — a person’s home is a different matter altogether!” “Ah, yes,” said Rabbi DovBer. “At home, it is a different matter altogether...”

Based on the teachings of the Lubavitcher Rebbe, www.therebbe.org; adapted by Yanki Tauber, [email protected]

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Living unstuck by switching it on and off dozens of times. By the time his mission came to an end, Galileo sent Galileo’s Trajectory us 14,000 pictures (many of them the breathtaking by Bella Schapiro photos that have redefined our vision of outer space), uncovered incredible phenomena on Jupiter’s four major moons, witnessed a comet crash, and discov- ered the first known asteroid with its own moon — “priceless information,” in the words of one scientist, Three weeks ago they held a funeral for Galileo. “the kind that forwards our knowledge.” Well, not exactly a funeral; it was more of a farewell Now, I am no Galileo, but somehow it’s comfort- celebration, a tribute by the hundreds of people who ing to think of the little guy zooming blindly around had spent years working with him. There was sad- our solar system at 8,000 miles an hour, mostly in ness there, but also gratefulness, for all that Galileo directions that seem to be opposite of his intended had accomplished. As Dr. Claudia Alexander, a destination, being zapped by radiation and knowing close associate, expressed it, Galileo was “worth his just when to protect itself and shut down all his sys- weight in gold.” tems — and actually getting some useful things Such attention and nostalgia might lead us to done. think that Galileo was one of those perfectly And the scientists are no G-d, but it’s comforting behaved creatures, unerringly following the pre- to think about a bunch of guys giving a not-so-gentle scribed program. Well actually, no. In fact, Galileo nudge to swing a spacecraft into a higher orbit, repro- was uncooperative from the very start, and it was gramming systems from millions of miles away in kind of downhill from there. ways that they were never designed to be used, and The NASA space probe Galileo was conceived in sending little electronic jolts to unstuck a crucial bit 1977 and scheduled to be launched in 1982 , but of tape. Of them encountering endless complications takeoff was repeatedly delayed, first by technical with their creation, yet loving him more because of difficulties and then by the Challenger disaster. it. Finally, in 1989, Galileo was attached to the shuttle And when I think about oblivious Galileo, zipping Atlantis and sent to outer space. The change of plans about, insentient to his near moon collisions, (like I necessitated a roundabout route, by which it took said, I am no Galileo, so I am always bumping into him six years to reach the planet Jupiter instead of moons, not just missing), bewildered by the sudden the originally planned two and a half. When the con- lurches in his trajectory, and discombobulated by trol team finally got him, in 1995, where they want- shocks that seem to come from nowhere, I feel a kind ed him — orbiting Jupiter — they realized that he of empathy. But I also feel a kind of joy, because wouldn’t be able to transmit his findings because his despite all this, or rather, because of it, Galileo per- major antenna had failed to unfurl. At one point he formed better than our wildest expectations, and was subjected to such intense radiation from a little although Galileo remained forever incognizant of the Jovian moon that his tape recorder got completely careful manipulation of his path, suddenly, I am. stuck. These initial difficulties seemed to indicate that the billions of dollars poured into Galileo would And when I think about the scientists, doing be for naught and his mission would be a failure. everything in their power to make the mission successful, and indeed accomplishing marvelous things So why the upbeat mood when Galileo’s friends for science and knowledge, and then realizing final- gathered in a Pasadena lab on September 21, 2003 to ly (like I said, they’re no G-d) that not all obstacles hear his final radio signal as he plunged into are surmountable and the mission would come to an Jupiter’s atmosphere? Because, in all the history of end with Galileo’s collision with Jupiter, I feel a kind space exploration, Galileo is counted amongst the of sympathy. But I also feel a kind of joy, because the most successful satellite missions. His 14-year jour- scientists have demonstrated for me the unseen hand ney was plagued by one crisis after the next, yet that guides my path, and that for all that they’ve somehow, a way was found to bypass or overcome done, their powers are limited, because they’re no G- them. In the end, he actually got to his destination, d. But G-d is. an alternative data transmission system was set up, and his controllers managed to get that tape recorder Bella Schapiro, [email protected] is on the editorial staff of Chabad.org

Seasons of the Soul Sukkot and Simchat

Torah: an G-d as our “king”. A coronation, explain the Chassidic masters, is effected by two things — unity Anthology of and joy: a people joyously unite to select, accept and submit an exalted figure who embodies their collec- Insights tive identity and innermost strivings (if the coronation lacks either joy or unity, chassidic teaching compiled by Yanki Tauber explains, it results not in a true king, but merely in a “ruler”). But there is also a third element without which the coronation could not happen — awe. And the nature of awe is that it eclipses and mutes the joy. Sukkot, then, is simply the revelation of Rosh Hashanah. The joy and unity that are the essence of Sound the shofar on the new moon, in conceal- our commitment to G-d, and which were “con- ment to the day of our festival (Psalms 81:4). In this cealed” by the awe that characterizes the first days of cryptic verse lies the deeper significance of Sukkot Tishrei, erupt on the 15th of the month in the form of and its sister-festival, Shemini Atzeret/Simchat the festival of Sukkot. Torah. In the Jewish calendar, the month follows the phases of the moon. The “new moon” — the point at In the words of the Psalmist, “Sound the shofar on which the moon emerges from its monthly conceal- the new moon, in concealment to the day of our fes- ment — marks the beginning of a new month. The tival.” Our crowning G-d king with the sounding of apex of the month is the 15th — the night of the full the shofar on the 1st of Tishrei (“the new moon”) moon, when the moon attains the high point of its remains in concealment until “the day of our festi- potential to reflect the sun’s light and illuminate the val”, the full moon of Sukkot, when it manifests earth. itself in a seven-day feast of joy. The month of Tishrei is the most spirituality-rich And what Sukkot is to Rosh Hashanah, Simchat month in the Jewish year. The festivals and special Torah is to Yom Kippur. The essence of Yom Kippur days— Rosh Hashanah, the Ten Days of is that it is the day we received the Second Tablets, Repentance, Shabbat Shuvah, Yom Kippur, Sukkot, completing the Giving of the Torah (which began on Shemini Atzeret/Simchat Torah, Shabbat Bereishit Shavuot) and bringing into our lives the Torah’s ulti- — follow in succession, with hardly any “ordinary mate essence — teshuvah. There is nothing more lib- days” in between. It’s a time to fuel up on the spiri- erating and exilarating than teshuvah — the power to tual resources — awe, teshuvah, connection, singu- “return” to the quintessential core of one’s being, larity, joy, unity, wisdom, commitment — that will transcending time, space, habit and “character”, tran- drive our lives for the rest of the year. scending all that circumscribes the soul’s truest self and truest strivings. But again, the essence of Yom The first of Tishrei is Rosh Hashanah, which Kippur is submerged and concealed within the opens the “Days of Awe” that characterize the first solemnity that accompanies the business of teshuvah part of the month, culminating in Yom Kippur on doing — fasting, regretting and confessing our Tishrei 10th. Then the mood and texture of Tishrei wrongdoings, resolving not to repeat them, praying shifts dramatically to the “Season of Our Rejoicing” for forgiveness. It is only on Simchat Torah that the that begins with the festival of Sukkot on the 15th joyous essence of teshuvah is manifestly celebrated. and continues through Shemini Atzeret and Simchat Torah. The first days are marked by solemnity, the For more on Sukkot and Simchat Torah, and the second by elation; but the Chassidic masters explain special mitzvot and observances — the sukkah, the that these are simply the “hidden” and “revealed” “four kinds”, the hakafot, etc. — that are the tools dimensions of the same elements. and implements of their unity and joy, see the following essays and stories: The essence of Rosh Hashanah is our crowning of

The Big Sukkah www.chabad.org/article.asp?AID=89050 The Easy Mitzvah www.chabad.org/article.asp?AID=89051 The Temporary Dwelling www.chabad.org/article.asp?AID=89052 The Unpopular Tzaddik www.chabad.org/article.asp?AID=89054 It Takes All Kinds www.chabad.org/article.asp?AID=89055 The Four Mysteries of King Solomon www.chabad.org/article.asp?AID=89056 The Willow www.chabad.org/article.asp?AID=89057 Souls in the Rain www.chabad.org/article.asp?AID=89063 Love, Marriage and Hakafot www.chabad.org/article.asp?AID=89064 Dancing with the Torah www.chabad.org/article.asp?AID=89066 A Crown of Slippers www.chabad.org/article.asp?AID=89067 JewishNewYear.com www.chabad.org/article.asp?AID=89070

Seasons of the Soul mitzvot, and so, although I am a poor man and could normally not afford to buy an etrog according to my Sukkot and Simchat desire, my young wife, who agrees with me as to its importance, helps me by hiring herself out as cook. Torah: an Thus she is independent of any financial help from me, and I can use my own earnings for spiritual mat- Anthology of ters. I am employed as melamed (teacher) in the vil- lage of Yanev, which is not far from my native town. Insights One half of my earnings I use for our needs and with the other half I buy an etrog in Lemberg. But in order compiled by Yanki Tauber not to spend any money on the journey I usually go on foot. “This year, during the Ten Days of Repentance, I was making my way on foot as usual, with fifty It was the first day of Sukkot, and all the congre- gulden in my purse with which to buy an etrog, when gants in the shul (synagogue) of Rabbi Elimelech of on the road to Lemberg I passed through a forest and Lizensk were in a festive mood. One could feel the stopped at a wayside inn to have a rest. It was time for “Yom-Tov” spirit in the atmosphere. ‘minchah’ so I stood in a corner and davened minchah. As Rabbi Elimelech stood at the lectern and began “I was in the middle of my prayers when I heard a reciting Hallel, all eyes turned upon him. There was terrible sound of moaning and groaning, as of one in something unusual in his manner this Sukkot. Why great anguish. I hurriedly finished my davening so that did he stop so suddenly in the middle of his swaying I could find out what was the trouble, and if I could as he held the etrog and lulav in his hands to sniff the help in any way. air? And why did he not go through the Service in his “As I turned towards the man who was in obvious usual leisurely manner? It was evident that something distress, I beheld a most unusual and rough looking was on his mind, something rather exciting by the person, dressed in peasant garb with a whip in his look on his radiant countenance. hands, pouring out his troubles to the inn-keeper at the The minute the davening (praying) was over, Rabbi bar. Elimelech hurried to where his brother Rabbi Zusha “From the somewhat confused story, between his (who had come to spend the festival with him) was sobs, I managed to gather that the man with the whip standing, and said to him eagerly: “Come and help was a poor Jew who earned his living as a baal agal- me find the etrog which is permeating the whole shul lah (owner of a horse and cart for carting purposes). with the fragrance of the Garden of Eden!” He had a wife and several children and he barely man- And so together they went from person to person aged to earn enough to make ends meet. And now, a until they reached the far corner of the shul where a terrible calamity had be fallen him. His horse, without quiet looking individual was standing, obviously which he could do nothing, had suddenly collapsed in engrossed in his own thoughts. the forest not far from the inn, and just lay there “This is the one,” called out Rabbi Elimelech unable to get up. delightedly. “Please, dear friend, tell me who are you “I could not bear to see the man’s despair and tried and where you obtained this wonderful etrog?” to encourage him, by telling him that he must not for- The man, looking somewhat startled and bewil- get that there is a G-d above us who could help him in dered at this unexpected question, replied rather his trouble, however serious it seemed to him. slowly, carefully choosing his words: “ ‘I’ll sell you another horse for fifty gulden, “With all due respect to you, Rabbi, it is quite a although I assure you he is worth at least eighty, but story. Do you wish to sit down and listen to it all?” just to help you out in your difficulty!’ “ The inn-keeper was saying to the wagon driver. “Most certainly I do,” answered Rabbi Elimelech emphatically, “I am sure it will be a story worth hear- “ ‘I haven’t even fifty cents, and he tells me I can ing!” buy a horse for fifty gulden!’ the man said bitterly. “My name,” began the quiet-looking man, “is Uri, “I felt I could not keep the money I had with me for and I come from Strelisk. I have always regarded tak- an etrog when here was a man in such desperate plight ing the “four kinds” on Sukkot as one of my favorite that his very life and that of his family depended upon

Comment | Living | Seasons of the Soul | Story | Parshah | Week at Glance 53 7 www.Chabad.org story racked his simple brain for the best way of thanksgiv- An Etrog from the Garden of ing. “Suddenly his face lit up. He took his whip and Eden lashed it into the air with all his might, crying out with all his being: ‘Dear Father in Heaven, I love you very his getting a horse. So I said to the inn-keeper: much! What can I do to convince you of my love for “‘Tell me what is the lowest price you would take you? Let me crack my whip for you as a sign that I for your horse?’ love you!’ Saying which, the wagon driver cracked “The inn-keeper turned to me in surprise. If you pay his whip into the air three times. me on the spot, I will take forty-five gulden, but “On the eve of Yom Kippur, the Almighty up above absolutely not a cent less. I am selling my horse at a was seated on His ‘Seat of judgment,’ listening to the loss as it is!’ first prayers of the Day of Atonement. “I immediately took out my purse and banded him “Rabbi Levi Yitzchak of Berditchev, who was act- forty-five gulden, the wagon driver looking on, his ing as the Counsel for Defense on behalf of his fellow eyes nearly bulging out of their sockets in astonish- Jews, was pushing a wagon full of Jewish mitzvot to ment. He was just speechless with relief, and his joy the Gates of Heaven, when Satan appeared and was absolutely indescribable. obstructed his path with piles of Jewish sins, so that “‘Now you see that the Almighty can help you, Rabbi Levi Yitzchak just got stuck there. My brother even when the situation appears to you to be entirely Rabbi Zusha and I added our strength to help him hopeless!’ I said to him as he hurried off with the move his wagon forward, but all in vain; even our innkeeper to harness the newly-bought horse to his combined efforts proved fruitless. forsaken cart tied to the stricken horse in the forest. “Suddenly there came the sound of the cracking of “As soon as they went off, I hurriedly got my few a whip which rent the air, causing a blinding ray of things together and disappeared, as I did not want to light to appear, lighting up the whole universe, right be embarrassed by the thanks of the grateful wagon up to the very heavens! There we saw the angels and driver. all the righteous seated in a circle, singing G-d’s praise. On hearing the wagon driver’s words as he “I eventually reached Lemberg with the remaining cracked his whip in ecstasy, they responded: ‘Happy five gulden in my pocket, and naturally had to content is the King who is thus praised!’ myself with buying a very ordinary looking but kosher etrog. Usually my etrog is the best in Yanev, “All at once, the Angel Michael appeared, leading and everyone used to come and make a blessing over a horse, followed by the wagon driver with whip in it , but this year I was ashamed to return home with hand. such a poor-looking specimen, so my wife agreed that “The Angel Michael harnessed this horse to the I could come here to Lizensk, where nobody knew wagon of mitzvot, and the wagon driver cracked his me.” whip. Suddenly the wagon gave a lurch forward, flat- “But my dear Rabbi Uri,” cried out Rabbi tening the piles of sins that had been obstructing the Elimelech, now that the former had finished his story, way, and drove it smoothly and easily right up to the “Yours is indeed an exceptional etrog. Now I realize Throne of Honor. There the King of Kings received it why your etrog has the fragrance of the Garden of most graciously and, rising from the Seat of judg- Eden in its perfume! Let me tell you the sequel to your ment, went over and seated Himself on the Seat of story.” Mercy. A happy New Year was assured.” “When the wagon driver whom you saved thought “And now dear Rabbi Uri” concluded Rabbi about his unexpected good fortune, he decided that Elimelech, “you see that all this came about through you must have been none other than the Prophet your noble action. Go home, and be a leader in Israel! Elijah whom the Almighty had sent down to earth in For you have proved your worthiness, and you shall the form of a man, in order to help him in his desper- carry with you the approval of the Heavenly Court. ation. Having come to this conclusion the happy But before you go, permit me to hold this wonderful wagon driver looked for a way of expressing his grat- etrog of yours, and praise G-d with it.” itude to the Almighty, but the poor man knew not a Excerpted from The Complete Story Of Tishrei, published Hebrew word, nor could he say any prayers. He and copyright by, Kehot Publication Society, www.kehoton- line.com Brooklyn NY 11213

PARSHAH in a nutshell V'Zot HaBerachah (Deut. 33:1-34:12) and the Sukkot Torah readings

The Sukkot and Shemini Atzeret Torah readings are from Leviticus 22-23, Numbers 29, and Deuteronomy 14-16. These readings detail the laws of the moadim or “appointed times” on the Jewish calendar for festive celebration of our bond with G-d; including the mitzvot of dwelling in the sukkah (branch-covered hut) and taking the “Four Kinds” on the festival of Sukkot; the offerings brought in the Holy Temple in Jerusalem on Sukkot, and the obligation to journey to the Holy Temple to “to see and be seen before the face of G-d” on the three annual — Passover, Shavuot and Sukkot. On Simchat Torah (“Rejoicing of the Torah”) we conclude, and begin anew, the annual Torah-reading cycle. First we read the Torah section of Vezot Haberachah, which recounts the blessings that Moses gave to each of the twelve tribes of Israel before his death. Echoing Jacob’s blessings to his twelve sons five generations earlier, Moses assigns and empowers each tribe with its individual role within the community of Israel.

Vezot Haberachah then relates how Moses ascended Mount Nebo from whose summit he saw the Promised Land. “And Moses the servant of G-d died there in the Land of Moab by the mouth of G-d... and no man knows his burial place to this day.” The Torah concludes by attesting that “There arose not a prophet since in Israel like Moses, whom G-d knew face to face... and in all the mighty hand and the great awesome things which Moses did before the eyes of all The content on this page is produced by Chabad.org, Israel.” and is copyrighted by the author, publisher and/or Chabad.org. If you enjoyed this article, we encourage you Immediately after concluding the Torah, we begin it to distribute it further, provided that you comply with our anew by reading the first chapter of Genesis (the copyright policy beginning of next Shabbat’s Torah reading) describ- ing G-d’s creation of the world in six days and His ceasing work on the seventh—which He sanctified and blessed as a day of rest.

Comment | Living | Seasons of the Soul | Story | Parshah | Week at Glance 53 9 www.Chabad.org week at a glance Maharash (1882) Tishrei 13 is the yahrtzeit of the fourth Rebbe of Chabad- Lubavitch, Rabbi Shmuel Schneersohn, known as "Maharash" (a Hebrew acronym for "our master Rabbi s u n d a y Tishrei 9 | October 5 Shmuel"). EREV YOM KIPPUR Rabbi Shmuel was born in the town of Lubavitch on the 2nd of Iyar of the year 5594 from creation (1834). His father was the third Chabad Rebbe, Rabbi Menachem Mendel of m o n d a y Tishrei 10 | October 6 Lubavitch (1789-1866). Though the youngest of Rabbi YOM KIPPUR Menachem Mendel's seven sons, Rabbi Shmuel was cho- sen to succeed his father as the leader of Chabad Chassidism in the movement's capitol, Lubavitch, at the lat- T u e s d a y Tishrei 11 | October 7 ter's passing in 1866 (four of his brothers established Laws & Customs: Start on sukkah branches of Chabad in other towns in White Russia and It is customary to begin working on -- or at least plan- Ukraine). In addition to authoring and delivering more than ning -- the construction of the sukkah immediately after 1,000 maamarim (discourses) of Chassidic teaching, Rabbi Yom Kippur (i.e., Monday night, the eve of Tishrei 11). Shmuel was extensively involved in Jewish communal Indeed, The Midrash (Vayikra Rabbah 30:7) describes affairs, and traveled throughout Europe in order to generate the four days between Yom Kippur and Sukkot as a time pressure on the Czarist regime to halt its instigation of when the Jewish people are "preoccupied with mitzvot... pogroms against the Jews of Russia. Rabbi Shmuel passed this one is occupied with his sukkah, this one is occu- away at the age of 48 on Tishrei 13, 5643 (1882). pied with his lulav..." Links: A Water Carrier Named Shmuel; http://www.chabad.org/article.asp?aid=77053 "G-d's Name" Your Fellow's Place http://www.chabad.org/article.asp?aid=45905 According to an old Chassidic tradition -- mentioned in the writings of the Baal Shem Tov --the day after Yom Kippur is referred to as "G-d's Name." (The Baal Shem Tov explains that each of the various divine names f r i d a y Tishrei 14 | October 10 describes G-d's involvement in a specific "world" or realm of reality, but the designation "G-d's Name" -- Laws & Customs: Prepare "Four Kinds" in sukkah without reference to any particular name -- connotes a It is customary to prepare the "four kinds" for use on Sukkot, divine effluence that transcends all realms and particu- binding the three hadassim (myrtle twigs) and two aravot lars. On Yom Kippur, we access and reveal the very (willow twigs) to the lulav (palm frond), in the sukkah on the essence of our soul, which is one with the very essence afternoon preceding the festival. (This year, because the 1st of G-d; thus the day after Yom Kippur carries the desig- day of Sukkot is Shabbat, the Four Kinds will be taken for nation "G-d's Name.") the first time on Sunday morning.) Link: It Takes All Kinds http://www.chabad.org/article.asp?aid=89055 W e d n e s d a y Tishrei 12 | October 8 LIGHT SHABBAT &FESTIVAL CANDLES BEFORE SUNSET On This Date: R. Abraham "The Angel" (1776) www.chabad.org/calendar/candlelighting.asp The 12th of Tishrei is the yahrtzeit (anniversary of the passing) of Rabbi Abraham (1740-1776) the son of s h a b b a t Tishrei 15 | October 11 Rabbi DovBer of Mezeritch and study partner of Rabbi 1ST DAY SUKKOT Schneur Zalman of Liadi; known as "Rabbi Abraham the Angel" for his saintliness and ascetism. Laws & Customs: Eat in Sukkah The festival of Sukkot, commemorating G-d's enveloping protection of the Children of Israel during their 40-year journey through the desert (1313-1273 BCE), is celebrated for T h u r s d a y Tishrei 13 | October 9 seven days, beginning from nightfall of Tishrei 15 (Friday On This Date: Passing of R. Akiva Eiger (1837) night). During this time, we are commanded to "dwell" in a sukkah -- a hut of temporary construction, with a roof cov- Passing of Rabbi Akiva Eiger (1761-1837), outstanding ering of raw, unfinished vegetable matter (branches, reeds, Talmudist and Halachic authority. bamboo, etc.) -- signifying the temporality and fragily of Link: Tainted Soup human habitation and man-made shelter and our utter http://www.chabad.org/article.asp?aid=83796 dependence upon G-d's protection and providence. "How

Comment | Living | Seasons of the Soul | Story | Parshah | Week at Glance 53 10 www.Chabad.org week at a glance (from a pre-existing flame) for the second eve of Sukkot must be done after nightfall. (For candle lighting times, see the holiday schedule calendar at jewishnewyear.com)

[does one fulfill] the mitzvah of dwelling in the sukkah? Links: About Sukkot One should eat, drink, and live in the sukkah, both day http://www.chabad.org/article.asp?aid=88958 and night, as one lives in one's house on the other days of the year: for seven days a person should make his home his temporary dwelling, and his sukkah his permanent dwelling" (Code of Jewish Law, Orach Chaim s u n d a y Tishrei 16 | October 12 639:1). Laws & Customs: The "Four Kinds" At least one k'zayit (approx. 1 oz.) of bread should be eaten in the sukkah on the first evening of the festival, "And you shall take for yourself on the first day," commands between nightfall and midnight Friday night. A special the Torah in Leviticus "the splendid fruit of a tree, fronds of blessing, Leishiv BaSukkah, is recited. For the rest of dates, the branch of the thick-leafed tree and aravot of the the festival, all meals must be eaten in the sukkah (see river." Torah SheBaal Peh (the oral tradition given to Moses the Code of Jewish Law or consult a Halachic authority at Sinai and handed threough the generations, and later as to what constitutes a "meal"). Chabad custom is to documented in the Mishnah and Talmud) interprets the four refrain from eating or drinking anything outside of the kinds as the etrog (citron), lulav (unopened palm branch), sukkah, even a glass of water. hadass (myrtle twig, of which three are taken) and aravah (willow, two twigs). The palm branch, three myrtle twigs and Links: The Big Sukkah; http://www.chabad.org/arti- two willow twigs are bound together (with rings made from cle.asp?aid=89050 palm leaves); each day of Sukkot (except Shabbat), we Houses; http://www.chabad.org/article.asp?aid=89052 take the lulav in hand, recite a blessing over it, take hold of The Easy Mitzvah the trog, hold the "Four Kinds" together, and move them http://www.chabad.org/article.asp?aid=89051 back and forth in all directions (right, left, forward, up, down and back). An additional blessing, shehecheyanu, is recited the ushpizin the first time that the Four Kinds are taken during the festival. We also hold the Four Kinds during the Hallel prayer According to Kabbalistic tradition, we are visited in the (moving them as above in specified places in the text) and sukkah by seven supernal ushpizin ("guests") -- the Hoshaanot prayers (duriung which we march around Abraham, Isaac, Jacob, Moses, Aaron, Jacob and the reading table in the synagogue) which are included in David. On each of the seven days of the festival, anoth- the daily service each day of Sukkot. er of the seven ushpizin leads and dominates the group. Link: The Four Mysteries of King Solomon (The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak http://www.chabad.org/article.asp?aid=89056 Schneersohn (1880-1950) spoke of seven "chassidic ushpizin" as well: the Baal Shem Tov, the Maggid (Rabbi m o n d a y Tishrei 17 | October 13 DovBer of Mezeritch), and the first five rebbes of 3RD DAY SUKKOT - CHOL HAMOED Chabad: Rabbi Schneur Zalman of Liadi, Rabbi DovBer Laws & Customs: Chol Hamoed of Lubavitch, the Tzemach Tzeddek (Rabbi Menachem Mendel), Rabbi Shmuel, and Rabbi Sholom DovBer. The seven days of the festival of Sukkot consist of two days The Lubavitcher Rebbe would speak each night of of "Yom Tov", followed by five days of "Chol Hamoed" Sukkot on the special characteristics of the ushpizin of ("weekdays of the festival"; also called "the intermediate the day and their connection to each other and their days"). On Yom Tov all creative work is forbidden as on specific day of the festival.) Shabbat, except for the tasks involved in food preparation (e.g., lighting a fire from a pre-existing flame, cooking, car- Link: The Unpopular Tzaddik rying "from domain to domain"); on Chol Hamoed, work http://www.chabad.org/article.asp?aid=89054 whose avoidance would result in "significant loss" is permit- ted. Otherwise, all the mitzvot and customs of Sukkot apply: "Four Kinds" postponed eating in the sukkah, taking the "four kinds", etc. The "Yaale V'yavo" prayer is included in all prayers and Grace After Because of Shabbat, the "four kinds" are first taken on Meals. Hallel (partial), Hoshaanot and Musaf are recited fol- Sunday, the 2nd day of Sukkot. lowing the Shacharit (morning) prayers. It is the Chabad custom not to put on tefillin during Chol Hamoed. In the festival candles Land of Israel, there is only one day of Yom Tov, followed by six days of Chol Hamoed. Because of the sacredness of Shabbat, candle lighting

Comment | Living | Seasons of the Soul | Story | Parshah | Week at Glance 53 11 www.Chabad.org week at a glance L'David Hashem Ori, which has been added to our daily prayer since the 1st of Elul, is recited for the last time today. Other Hoshanah Rabba observances include:

"Water Drawing" celebrations night learning When the Holy Temple stood in Jerusalem, one of the It is customary to remain awake on the night of Hoshanah special Sukkot observances was to pour water on the Rabba (this year, the night between Thursday and Friday) Altar. The drawing of water for this purpose was pre- and study Torah. We recite the entire Book of Deuteronomy ceded by all-night celebrations in the Temple courtyard; and the Book of Psalms. In some congregations it is a cus- on the 15 steps leading to the azarah (inner courtyard) tom for the Gabbai (synagogue manager) to distribute stood Levites with playing a variety of musical instru- apples (signifying a "sweet year") to the congregants. ments, sages danced juggled burning tourches =and huge oil-burning lamps that illuminated the entire city. The singing and dancing went on until daybreak, when willow and hoshanot a procession would make its way to the Shiloach Spring In addition to the Four Kinds taken every day of Sukkot (see which flowed in a valley below the Temple to "draw above), it a "Rabbinical Mitzvah", dating back to the times water with joy." "One who did not see the joy of the of the Prophets, to take an additional aravah, or willow, on water-drawing celebrations," declared the sages of the the 7th day of Sukkot. In the Holy Temple, large, 18-foot wil- Talmud, "has not seen joy in his life." While water was low branches were set around the altar. Today, we take a poured each day of the fetival, the special celebrations bundle of five willow twigs and carry them together with the were held only on Chol Hamoed (see above), since Four Kinds around the reading table in the synagogue dur- many of the elements of the celebration (e.g., the playing the "Hashaanot" prayers, of which we recite a more ing of musical instruments) are fornidden on Yom Tov. lengthy version today, making seven circuits around the Today, we commemorate these joyous celebrations by table (instead of the daily one). At the conclusion of the holding Simchal Beit HaShoeivah ("joy of the water Hoshaanot we strike the ground five times with the willow drawing") events in the streets, with music and dancing. bundle, symbolizing the "tempering of the five measures of The Lubavitcher Rebbe initiated the custom of holding harshness." such celebrations on Shabbat and Yom Tov as well -- Link: The Willow (on the deeper significance of the mitz- without musical instruments of course. The fact that we vah of aravah). cannot celebrate as we did in the Temple, said the http://www.chabad.org/article.asp?aid=89121 Rebbe, means that we are free to celebrate the joy of Sukkot with singing and dancing every day of the festival. meal Link: The Taste of Water http://www.chabad.org/arti- A festive meal is eaten in the Sukkah. We dip the bread in cle.asp?aid=5042 honey (as we did in each festive meal since Rosh Hashanah) for the last time. Today is also the last occasion on which we recite the special blessing for eating in the T u e s d a y Tishrei 18 | October 14 sukkah, since the biblical commandment to dwell in the 4TH DAY SUKKOT - CHOL HAMOED sukkah is only for seven days (though it is the practice of many communities -- and such is the Chabad custom -- to eat in the sukkah also on the 8th day, Shemini Atzret). w e d n e s d a y Tishrei 19 | October 15 LIGHT SHABBAT &FESTIVAL CANDLES BEFORE SUNSET 5TH DAY SUKKOT - CHOL HAMOED www.chabad.org/calendar/candlelighting.asp

t h u r s d a y Tishrei 20 | October 16 s h a b b a t Tishrei 22 | October 18 6TH DAY SUKKOT - CHOL HAMOED SHEMINI ATZERET Laws & Customs: Hakafot f r i d a y Tishrei 21 | October 17 It is the practice of many communities -- and such is the HOSHANA RABBAH Chabad custom -- to conduct "hakafot" and dance with the Laws & Customs: Hoshana Rabba Torah scrolls also on the eve of Shemini Atzeret (Friday The 7th day of Sukkot is called "Hoshana Rabba" and is night). (See entry for tomorrow, "Simchat Torah".) considered the final day of the divine "judgment" in which the fate of the new year is determined. The Psalm rain

In today's musaf prayer we begin to insert the phrase mashiv haruach umorid hageshem ("who makes the wind blow and brings down the rain") in our daily prayers (as we'll continue to do through the winter, until The content on these pages is produced by Chabad.org, and is the 1st day of Passover). Special hymns on rain and copyrighted by the author, publisher and/or Chabad.org. If you water are added to musaf in honor of the occasion. enjoyed this article, we encourage you to distribute it further, pro- Link: Souls in the Rain vided that you comply with our copyright policy http://www.chabad.org/article.asp?aid=89122

yizkor Yizkor, the remembrance prayer for departed parents, is recited today after the morning readfing of the Torah.

festival candles Because of the sacredness of Shabbat, candle lighting (from a pre-existing flame) for Simchat Torah must be done after nightfall. (For candle lighting times and guide, go to the holiday schedule calendar at jewishnewyear.com)

s u n d a y Tishrei 23 | October 19 SIMCHAT TORAH Torah reading: Vzot Haberachah (Deut. 33-34) Laws & Customs: Hakafot; completing, beginning, and rejoicing with the Torah Today is Simchat Torah ("Rejoicing of the Torah"), on which we conclude, and begin anew, the annual Torah reading cycle. The event is marked with great rejoicing, and the "hakafot" procession, held both on the eve and morning of Simchat Torah, in which we march and dance with Torah scrolls around the reading table in the synagogue. In the words of the Chassidic saying, "On Simchat Torah, we rejoice in the Torah, and the Torah rejoices in us; the Torah, too, wants to dance, so we become the Torah's dancing feet." During today's Torah reading, everyone, including children under the age of Bar Mitzvah, is called up to the Torah; thus the reading is read numerous times, and each aliyah is given collectively to many individuals, so that everyone should recite the blessing over the Torah on this day. Links: Torah in the Winter; http://www.chabad.org/article.asp?aid=89118 Dancing with the Torah; http://www.chabad.org/article.asp?aid=89214 Love, Marriage and Hakafot;