Symbolism and Rationale of Sukkot

ive days after the solemnity and intensity of Yom Kippur, Sukkot, the festival of joy Mordechai Becher Fand happiness, begins. The Maggid Shiur, JSS, University describes the festival as follows: דַבֵר אֶל בְ נֵי ליִשְרָאֵ לֵ אמֹר הבַחֲמִשָ רעָשָ יֹום of himself and his accomplishments And don’t say in your hearts, “It was my לַ חֹדֶ ש הַשְבִ יעִי הַ זֶה חַגהַסֻּכֹות שִבְעַ ת יָמִ ים and distance him from G-d and from strength and the power of my hands that לַה’. בַּיֹום הָרִ אשֹון מִקְרָ א קֹדֶ ש ּכָל מְ לֶאכֶ ת others.2 As Rashbam3 comments: provided me with all these possessions.”4 עֲ בֹדָ ה לֹא תַעֲ שּו ... אְַך הבַחֲמִשָ רעָשָ יֹום לַ חֹדֶ ש הַשְבִ יעִי בְאָסְפְכֶם אֶת תְבּואַת הָאָרֶ ץ למען ידעו דורותיכם ]וגו’[ - פשוטו כדברי תָ חֹּגּו אֶת חַגה’ שִבְעַ תיָמִים בַּיֹום הָרִ אשֹון Rashbam points out a similarity to האומרים במסכת סוכה סוכה ממש. וזה טעמו שַבָ תֹוןּובַּיֹום הַשְמִ ינִי שַבָ תֹון. the verses in the Torah that obligate של דבר. חג הסוכות תעשה לך באוספך מגרנך Speak to the Jewish people saying: On us to bless G-d after eating, where ומיקבך באוספך את תבואת הארץ ובתיכם the fifteenth day of this seventh month is the context clearly indicates that this מלאים כל טוב דגן ותירוש ויצהר, למען תזכרו the festival of Sukkot, a seven-day period blessing is designed to introduce כי בסוכות הושבתי את בני ישראל במדבר for G-d. On the first day shall be a sacred some humility when there is a strong ארבעים שנה בלא יישוב ובלא נחלה, ומתוך holy day when you shall not do any chance of pride and arrogance. Rav כך תתנו הודאה למי שנתן לכם נחלה ובתיכם laborious work … On the fifteenth day 5 Meir Simcha of Dvinsk explains that מלאים כל טוב, ואל תאמרו בלבבכם כחי of the seventh month, when you gather this is why the Torah only obligates ועוצם ידי עשה לי את החיל הזה. in the harvest of the land, you shall celebrate G-d’s festival for a seven-day In order that your generations shall a blessing after eating but not before period; the first day is a rest day and the know — The simple explanation is eating (a rabbinic obligation). There eighth day is a rest day: in accordance with those in Tractate is a greater chance of someone feeling Leviticus 23:34-39 Sukkah who say that the sukkot were independent of G-d when that person actual booths (and not the clouds of is full, satiated and content, than when A Time to Appreciate G-d’s glory) and this is the reasoning behind someone is feeling hungry, weak and Benevolence this matter. You shall make the festival unsatisfied. Since the primary purpose of Sukkot when you gather in from of the blessing is to counteract the This festival is also known in the your granaries and your winepresses feeling of independence from G-d, Torah as “Chag HaAsif,” the Festival and when you gather in the produce of the Torah obligated the blessing at of Gathering,1 because it is celebrated your land and your houses are full of all the moment of greatest risk, after at the time of year when the harvested good things, grain, wine and olive oil, so eating. Similarly, the festival of Sukkot, produce is brought from the fields that you shall remember that I (G-d) according to the Rashbam, is very into storehouses and homes. When sustained in sukkot in the desert much like a Grace after Meals for the a person gathers in the bounty of for forty years without civilization or a entire year and all its produce. his land, he is naturally filled with permanent residence. And as a result of These ideas may lead one to think tremendous joy and happiness. This remembering this you will give thanks that the appropriate antidote happiness could easily turn into to He who gave you an inheritance and would be a period of fasting and arrogance; it could make a person full houses full of all manner of goodness. repentance, however that would

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5777 directly contradict a person’s natural people as a whole “cleave to G-d for festival. In our prayers, it is called inclinations. It is a time of year when the good that He has done for them.” “the time of our happiness” while people are full of joy and Judaism, in the Mishnah, it is referred to generally, does not seek to deny or A Time to Harvest our simply as “the festival.”8 Rav Yitzchak suppress human nature and instincts, Inspiration Hutner understands this joy as part but rather seeks to apply them of the cycle of the creation of the in positive directions. The Torah The gathering of the agricultural Jewish people. On Pesach, when wants us to celebrate and be happy harvest also serves as a metaphor we were taken out of Egypt, we and to channel that joy toward our for the spiritual harvest. The Jewish were designated as G-d’s agents. On relationship with the Creator and people have just been through an Shavuot, when we were given the with other people. We should use intense period of introspection, Torah, we were told exactly what this opportunity to appreciate G-d’s repentance and prayer; the month He wanted us to do. On Sukkot we benevolence as well as to share our of repentance, Ellul, followed by the come back to G-d and declare, “We good fortune with others. Through Day of Judgment, Rosh Hashanah and have accomplished our task; we the sukkah, the lulav and the other the Day of Atonement, Yom Kippur. have brought in the harvest from the species, the Torah directs us to During this time, we labor in the fields fields.”9 use the products of the harvest in of spiritual growth. On Sukkot, we offers the following the fulfillment of . Thus we mitzvot harvest the inspiration, the joy and the rationale in his Guide for the neither deny the physical world 10 closeness to G-d that is produced by Perplexed: nor wallow in it; rather we elevate this period of repentance. The intense ושני המועדים האלה, רוצה לומר, סוכות, it toward a higher purpose.6 This is feeling of joy on Sukkot is the feeling ופסח, מלמדים דעות ומדות, אמנם הדעת — similar to an idea mentioned by the of one who hears good news בפסח, הזכרת אותות מצרים והתמדתם Maharal in explaining why Yaakov forgiveness — when he was expecting לדורות, אמנם הדעת בסוכות, להתמיד זכר was, according to Rashi, saying the the worst — punishment; of one who אותות המדבר לדורות, אמנם המדות הוא Shma while embracing Yosef: “This is has been given a fresh start in life after שיהיה האדם זוכר ימי הרעה בימי הטובה, characteristic of the pious, that when making many serious mistakes. Sukkot בעבור שירבה להודות להשם ושילמוד מדת something good happens to them, thus reflects the joy of completing a ענוה ושפלות, יאכל מצה ומרור בפסח לזכור they cleave to the Holy One, blessed difficult job and celebrates both the מה שאירע לנו, וכן יצא מן הבתים לשכון be He, for the good and the truth conclusion of the physical harvest בסכות כמו שיעשו השרויים בצער שוכני that He has done for them.”7 Sukkot and the culmination of the spiritual המדברות, לזכור שכן היה עניננו בתחלה, כי .is a time when the Jewish people are harvest בסכות הושבתי את בני ישראל וגו’, ונעתקנו naturally “in a good mood.” The Torah Traditionally, Sukkot is associated מן הענין ההוא לשכון בבתים המצוירים ,does not want to dampen that mood with happiness more than any other במקום הטוב שבארץ והשמן שבה בחסד but seeks to utilize it so that the Jewish

The intense feeling of joy on Sukkot is the feeling of one who hears good news when he was expecting the worst; of one who has been given a fresh start in life after making many serious mistakes.

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5777 the children of Israel to dwell in booths” condition in Egypt and later in the השם וביעדיו לאבותינו, בעבור שהיו אנשים ,Lev. xxiii. 43); although we dwell desert. In this way, he continues) שלמים בדעותם ומדותם, ר”ל אברהם now in elegant houses, in the best and we will be encouraged to thank G-d יצחק ויעקב, שזה ג”כ הוא ממה שהתורה most fertile land, by the kindness of continuously and to lead a modest תלויה עליו, ר”ל שכל טוב שהטיב השם G-d, and because of His promises to our and humble life. In addition, the לנו וייטיב, אמנם הוא בזכות אברהם יצחק forefathers, Abraham, Isaac, and Jacob, festival reminds us of our connection ויעקב אבותינו, מפני ששמרו דרך ה’ לעשות ,who were perfect in their opinions and and debt to our ancestors, Abraham צדקה ומשפט, אבל צאתנו מסכות למועד in their conduct. This idea is likewise Isaac and Jacob and also directs us שני ר”ל שמיני חג העצרת, הוא להשלים בו an important element in our religion; to appreciate the beautiful gift of the מן השמחות מה שאי אפשר לעשותו בסכות .that whatever good we have received Land of Israel אלא בבתים הרחבים ובבנינים ... והנראה and ever will receive of G-d, is owing לי בארבעת מינים שבלולב, שהם שמחה On the simplest level, this mitzvah to the merits of the Patriarchs, who בצאתם מן המדבר אשר היה לא מקום זרע reminds us that G-d protected and kept the way of the Lord to do justice“ ותאנה וגפן ורמון ומים אין לשתות, אל מקום preserved the Jewish people in the ”and judgment האילנות נותני פרי והנהרות, ולקח לזכרון (Gen. xviii. 19). We desert after He took them out of 12 זה הנאה שבפירות האדמה, והטוב שבריחו, join to the Feast of Tabernacles the Feast Egypt. Rav Samson Raphael Hirsch והיפה שבעלין, והטוב שבעשבים ג”כ, ר”ל of the Eighth Day, in order to complete sees Sukkot and the other festivals ערבי נחל, ואלו הארבעה מינין הם אשר קבצו our rejoicings, which cannot be perfect as reflecting a broader historical שלשת הדברים האלה, האחד מהם, רוב in booths, but in comfortable and well- perspective, and understands the מציאותם בארץ ישראל בעת ההיא והיה כל built houses … I believe that the four “desert” as a metaphor for exile. אדם יכול למצאם, והענין השני, טוב מראה species are a symbolical expression of our Passover celebrates the Exodus, which ורעננותם ויש מהם טובים בריחם והם אתרוג rejoicing that the Israelites exchanged the was the physical creation of the Jewish והדס, אבל לולב וערבה אין להם ריח לא טוב wilderness, “a place of no seed, nor of figs, people. Shavuot celebrates the giving ולא רע, והענין השלישי, עמדם על לחותם or vines, or of pomegranates, or of water of the Torah, our spiritual creation. ורעננותם בשבעה ימים, מה שאי אפשר זה to drink” (Num. xx. 5), with a country Sukkot celebrates the remarkable באפרסקים ורמונים ובאספרגל ובאגס וכיוצא full of fruit-trees and rivers. In order to physical survival and continuity of בהן. remember this we take the fruit which is the Jewish people, the result of The two festivals, Passover and the the most pleasant of the fruit of the land, ongoing and all-encompassing Divine Feast of Tabernacles, imply also the branches which smell best, most beautiful Providence. Considering Sukkot teaching of certain truths and certain leaves, and also the best of herbs, i.e., the in this light, we can understand moral lessons. Passover teaches us to willows of the brook. These four kinds the opinion in the Talmud13 that remember the miracles which G-d have also those three purposes: First, they the booths represent not the Jews’ wrought in Egypt, and to perpetuate were plentiful in those days in Palestine, physical dwellings in the desert, their memory; the Feast of Tabernacles so that everyone could easily get them. but rather, G-d’s clouds of glory,14 reminds us of the miracles wrought in the Secondly, they have a good appearance, which surrounded and protected the wilderness. The moral lesson derived they are green; some of them, viz., the Jewish people from the time of the from these feasts is this: man ought citron and the myrtle, are also excellent Exodus until they reached the Land to remember his evil days in his days as regards their smell, the branches of the of Israel. Sukkot is thus understood of prosperity. He will thereby be palm-tree and the willow having neither not simply as a reminder of a specific induced to thank G-d repeatedly, and good nor bad smell. Thirdly, they keep 11 historical period, but rather as an to lead a modest and humble life. We fresh and green for seven days, which is experience that renews our awareness eat, therefore, unleavened bread and not the case with peaches, pomegranates, of G-d’s relationship to the Jewish bitter herbs on Passover in memory of asparagus, nuts, and the like. people throughout history. The desert what has happened unto us, and leave symbolizes our exile, diaspora and [on Succoth] our houses in order to G-d’s Relationship with the Jewish People wandering, while the clouds represent dwell in tabernacles, as inhabitants of G-d’s unceasing protection, care and deserts do that are in want of comfort. Divine providence. Similarly, the We shall thereby remember that this Maimonides emphasizes gratitude to G-d for our present good Zohar calls the sukkah “the shade has once been our condition; “I made 15 fortune by contrasting it with our of faith” because sitting under the

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5777 between G-d and the Jewish people The Importance of Knowing the Reason for is eternal.20 The Gaon saw this idea Sitting in the Sukkah hinted at in the verse in the Song of Songs, “His left hand is under my head R. Yaakov ben Asher, Tur, Orach Chaim no. 625, has a lengthy discourse and His right arm embraces me.”21 about the reason why we sit in the sukkah on Sukkot. R. Yoel Sirkes, Bach “His left hand,” which symbolizes ad loc., a commentary on Tur, points out that this is highly unusual. The justice and judgement, “is under my Tur is a halachic work and doesn’t generally discuss the reasons behind head” — the head of the year, Rosh various mitzvot. R. Sirkes suggests the following: Hashanah. “His right arm,” which symbolizes lovingkindness, “embraces איכא למידק בדברי רבינו שאין זה מדרכו בחיבורו זה לבאר הכונה לשום מקרא שבתורה me” on Sukkot. The minimal sukkah כי לא בא רק לפסוק הוראה או להורות מנהג ופה האריך לבאר ולדרוש המקרא דבסכת according to halachic guidelines תשבו ויראה לי לומר בזה שסובר דכיון דכתיב למען ידעו וגו’ לא קיים המצוה כתיקונה consists of two complete walls and אם לא ידע כוונת מצות הסוכה כפי פשטה ולכן ביאר לפי הפשט דעיקר הכוונה בישיבת the third wall, which only has to be הסוכה שיזכור יציאת מצרים. 22 One should investigate the words of our teacher who does not generally provide a hand’s-breadth (tefach) long. The the explanation of verses in this work. His purpose is to provide halachic rulings Gaon of Vilna points out that the or inform us about customs. Yet here, he gives a lengthy explanation of the verse two walls and the hand’s-breadth are “You shall sit in the sukkah etc.” It seems to me that [Tur] is teaching us that suggestive of an embracing arm and since the verse states, “In order that your future generations should know [that I hand, symbolizing G-d’s embrace of placed you in tabernacles when I took you out of Egypt.],” if one does not know the Jews. the purpose of sitting in the sukkah, as described by the verse, one does not fulfill In a similar vein, Rav Moshe DiTrani the mitzvah properly. For this reason, he explained that the primary purpose of (Mabit), author of the book Beit sitting in the sukkah is to remember the Exodus from Egypt. Elokim, sees the sukkah as a symbol Torah To Go Editors of G-d’s love for the Jewish people. He asks why the Torah does not shade of the sukkah, the Jewish people impenetrability and its power.”17 designate a festival in commemoration understand that they must not place The Gaon of Vilna notes that the of the miracles of the manna and of their faith solely in the walls and roofs clouds of glory left the Jewish people the miraculous well of Miriam, and of their houses, or in any physical when they sinned at Mt. Sinai and only celebrates the miracle of the protection they might construct, 23 built the Golden Calf. They did not clouds of glory (ananei hakavod)? but rather in G-d. We have learned return until after the Jews repented My revered teacher, Rav Shlomo through many years of bitter exile that and were forgiven on Yom Kippur. Fischer, maintains that indeed the well although we are obligated to pursue The date on which the clouds of of Miriam is commemorated by the material efforts for our protection glory once again encircled the nation ceremony of water libation (nisuch — medicine, self-defense, political was the fifteenth day of the month hamayim) on Sukkot and the manna lobbying and so on — it is only when is commemorated by the mitzvot of of Tishrei, which is the first day of 24 they are accompanied and blessed by 18 . Sukkot. This explains why Sukkot challah and omer However, the G-d’s Divine Providence that they is celebrated right after Yom Kippur question of the Mabit still stands, are able to protect us. Rav Avraham even though it is related to the Exodus since neither of these miracles has an Yitzchak Kook writes that one lesson and might be expected to occur soon entire festival dedicated to them, as of Sukkot is that in building our after Passover. Sukkot demonstrates does the miracle of the clouds of glory. national home “we must recognize the that G-d’s love for the Jewish people is TheMabit explains that supplying absolute truth that the spiritual law of just as strong after they have sinned as the Jews with food and water was a nature, which is the word of G-d, Who 19 it was before the sin. The clouds of necessity, and for G-d to take them decreed that the house of Israel will glory were returned to us, even though into the desert without those supplies be built,16 that is our primary wall of our own actions had caused them would be tantamount to mass murder. fortification, despite the fact that the to be removed, because the bond In a sense, G-d had to perform the feeble human eye cannot discern its miracles of the manna and the water

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5777 out of sheer necessity. However, the just as intellectual knowledge, but as 10 Maimonides, Guide for the Perplexed 3:43, climate-controlled embrace of the a transformative experience that will M. Friedlander translation. clouds of glory was a luxury, not a impact our lives.28 11 This statement of Maimonides is always particularly painful to me as I regularly necessity, and therefore an expression Rav Moshe Sofer, the Chatam Sofer,29 of G-d’s love for His people. It is that witness my hadassim and aravot drying up, relates the festivals to the different shriveling and otherwise deteriorating by the Divine love that we are celebrating on realms of existence that are discussed second or third day of Sukkot. Sukkot. According to Rav Mordechai in the Sefer Yetzirah:30 olam — space, Yosef Leiner (the Ishbitzer),25 it is 12 Rav Samson Raphael Hirsch, Horeb, II shanah — time and nefesh — life or Edoth, Chapter 23, Par. 169-170. this embrace of G-d, the feeling of soul.31 Pesach is the sanctity of life; security, and His promise that He will 13 B. Sukkah 11b. nefesh, symbolized by the mitzvot never abandon us, that gives us such 14 Exodus 13:21. of eating (matzah, maror, korban a special feeling of joy on Sukkot, so Pesach), sustains the soul and life. 15 Zohar, Parshat Emor, 103a. that this festival alone is known as “the Shavuot, preceded by and dependent 16 Based on Job 22:28. time of our joy.” upon a mitzvah of counting time 17 Rav Avraham Yitzchak HaCohen Kook, (Sefirat HaOmer), and named for that Ma’amarei Ha-Reiyah, 1:149-150. Sukkah as a Temporary mitzvah (shavuot means “weeks”), is Space 18 Rav Eliyahu Kramer, GRA, Commentary the sanctity of time; and Sukkot is the on Song of Songs 2:6, (in Kol Eliyahu) cf. Shir sanctity of place (olam), sanctifying Ha-Shirim Rabbah 2:19 where “His left hand” Rav Eliyahu Dessler, in a classical the very space in which we live. This refers to Sukkot. mussar perspective on Sukkot, is why the Beit HaMikdash is called 19 Rav Yitzchak Hutner, Pahad Yitzchak, Rosh notes that Jewish law describes the Sukkat David, the Sukkah of David, Hashanah (Hemshech Tishrei), 10:8. Sukkah as a temporary dwelling,26 because it also is the sanctification 20 Ibid. a status which informs many of of place, and like the sukkah, is a the legal specifications for the 21 Song of Songs 2:6. 27 mitzvah into which one can immerse Sukkah’s construction. Leaving our oneself entirely. It is our hope and 22 B. Sukkah 6b. permanent houses with solid walls prayer that, as we fulfill the mitzvah 23 Rav Moshe ben Yosef DiTrani, Sefer Beit and roofs to live in a flimsy booth of sukkah with all its beautiful lessons Elokim, Sha’ar HaYesodot, Ch. 36. with a roof of branches is a dramatic and rationale, we all merit seeing 24 Rav Shlomo Fischer, Drushei Beit Yishai, and unequivocal statement that the the ultimate sukkah of the Beit Drush 23, p. 181 Footnote 5. material world is not what life is all HaMikdash in . 25 Rav Mordechai Yosef Leiner of Ishbitz, about. By living in the sukkah, we Mei Ha-Shiloah, Vol. 1, Parshat Emor. are declaring that the entire physical Endnotes 26 B. Sukkah 2a. world is really temporary, and that 27 Ibid 2a, 21b. the only things we truly possess 1 Exodus 34:22. forever are the soul and its spiritual 28 Rav Eliyahu Eliezer Dessler, Michtav 2 Deuteronomy 8:12-18. accomplishments. It was certainly MeEliyahu, Vol. 2, p. 106. within G-d’s power to build five-star 3 Rashbam, Commentary on Leviticus 23:43. 29 Rav Moshe Sofer, Torat Moshe, Shavuot. hotels and villas for the Jews in the 4 Deuteronomy 5:17. For a different interpretation of the cycle of the festivals as they relate to these categories, Sinai Desert; why then did he put 5 Rav Meir Simcha of Dvinsk, Meshech them in thatched huts? Because he see Rav Yerachmiel Yisrael Yitzchak of Hochmah, Commentary on Deuteronomy Alexander, Yismach Yisrael, Vol 2, Sukkot, wanted them, and us, to understand 8:10. Paragraph 7. that there is no permanence to the 6 Rav Samson Raphael Hirsch, Horeb, II Edot, 30 Sefer Yetzirah, Ch. 3, Mishnah 7. physical world, and that focusing all Chapter 31, Par. 223. 31 Forming the acronym of ash”n — smoke, aspirations and hopes on material 7 Rav Yehudah Loewe, Maharal, Gur Aryeh, attainments — a house, a car, another as these are the smokescreens through which Commentary on Genesis 45:29. we see existence — commentaries on Sefer house, another car — is pointless. By 8 Mishnah, Rosh Hashanah 1:2. Yetzirah. living in the sukkah, we are bringing this message home to ourselves, not 9 Rav Yitzchak Hutner, Pachad Yitzchak, Rosh Hashanah (Hemshech Tishrei), 9.

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Sukkot 5777