Posts
According to the first interpretation, the long straight palm branch represents the spine. The myrtle leaf, which is a small oval, represents the eye. The willow leaf, a long oval, represents the mouth, and the etrog fruit represents the heart. All of these parts have the potential to be used for sin, but should join together in the performance of mitzvoth (commandments).
According to the second interpretation, the etrog, which has both a pleasing taste and a pleasing scent, represents Jews who have achieved both knowledge of Torah and performance of mitzvoth. The palm branch, which produces tasty fruit, but has no scent, represents Jews who have knowledge of Torah but are lacking in mitzvoth . The myrtle leaf, which has a strong scent but no taste, represents Jews who perform mitzvoth but have little knowledge of Torah. The willow, which has neither taste nor scent, represents Jews who have no knowledge of Torah and do not perform the mitzvoth . We bring all four of these species together on Sukkoth to remind us that every one of these four kinds of Jews is important, and that we must all be united.
Sukkoth is also called The Time of Our Joy; indeed, a special joy pervades the festival. Nightly Water-Drawing Celebrations, reminiscent of the evening-to-dawn festivities held in the Holy Temple in preparation for the drawing of water for use in the festival service, fill the synagogues and streets with song, music and dance until the wee hours of the morning.
The seventh day of Sukkot is called Hoshaana Rabbah ("Great Salvation") and closes the period of Divine judgment begun on Rosh Hashanah. A special observance is the Aravah--a bundle of willow branches that is carried around the synagogue.
Whether you believe in Divine retribution, or believe that you can change your lives around via the Jewish Spiritual Renewal Process, the end of Sukkoth is joyous as one's teshuvah and working for change, begun month before, is completed.
When we speak above how the luluv and etrog represent the different types of people in our religion, it is to bring us together and stop internal strife. The Midrash teaches:
The etrog has both a taste and an aroma; so, too, do the people of Israel include individuals who have both Torah learning and good deeds.... The date (the fruit of the lulav) has a taste but does not have an aroma; so, too, do the people of Israel include individuals who have Torah but do not have good deeds.... The hadas has an aroma but not a taste; so, too, do the people of Israel include individuals who have good deeds but do not have Torah.... The aravah has no taste and no aroma; so, too, do the people of Israel include individuals who do not have Torah and do not have good deeds.... Says God: "Let them all bond together in one bundle and atone for each other."
The Midrash is not just saying that "all are part of the Jewish people" or "all are precious in the eyes of God" or even that "all are necessary"; it says that they "all atone for each other." This implies that each of the Four Kinds possesses something that the other three do not, and thus "atones" and compensates for that quality's absence in the other three.
In other words, it's not just that it takes all kinds to make a people -- it also takes all kinds to make a person. And Sukkoth is the time when we bond with each other so that the other's qualities should rub off on ourselves.
The etrog says: "I am perfect. I balance learning and doing in flawless equilibrium. In my life, knowledge and action do not overwhelm or displace one the other, but rather fulfill and complement each other." This is something we all need to say, at least once in a while. We all need to know that we possess the potential for such harmonious perfection, and that we each have those moments in our lives when we attain it.
The lulav says: "I am utterly devoted to the pursuit of wisdom, awareness and self-knowledge. Doing is also important, but my first priority is to know God and (thereby) my truest self, even if this means withdrawing from involvement with the world." This is something we all need to say, at least once in a while. We all need to know that there is the potential for such consummate knowledge in us, and that we each have those moments in our lives when we attain it.
The hadas says: "What our world needs is action. Knowledge of God and self-awareness are worthy goals, but I have a job to do. I need to build a better world -- enlightenment may have to wait." This is something we all need to say, at least once in a while. We all need to know that our mission in life is to "make the physical world a home for God", and that there are times when the need for action takes precedence over everything else.
The aravah says: "I have nothing. I am nothing." This is something we all need to say, at least once in a while.
Understanding this in ones' hearts and minds, brings joy.
We also need to remember our Chumash to understand the joy of this Festival.
On its surface, the holiday of Sukkoth is quite bizarre. Every other holiday on the Jewish calendar commemorates an event which occurred on that particular date; but nothing happened on the 15th of Tishrei which would explain the establishment of a holiday on this date. Every other holiday celebrates a major event which saved the Jewish people from grave danger (such as Passover, Chanukah, or Purim) or changed the course of Jewish history (such as the forgiveness God granted the Israelites on Yom Kippur or the giving of the Torah on Shavuot ), but Sukkoth celebrates a relatively "minor" miracle—the Clouds of Glory which miraculously surrounded the Jews for the forty years they spent in the desert. During this same period, the Jews were also the beneficiaries of another two miracles, the Manna and the waters which were produced by the rock—the "Well of Miriam ." Yet these two miracles, which seem to be of vastly greater import than the Heavenly Clouds – the Jews could not survive without food and water, but they certainly had the means to erect tents to protect themselves from the elements – did not spawn any holidays.
And Sukkoth isn't "just another holiday"; it is the most joyous of the three Biblically mandated festivals. In the holiday prayers, each festival is given a short description: Passover is the "Season of our Liberation," Shavuot is the "Season of the Giving of our Torah," but Sukkoth is simply described as the "Season of our Rejoicing"! Indeed, the Talmud states that "one who has not witnessed the Festival of the Water Drawing (held on the nights of Sukkoth in the Holy Temple) has not seen joy in his lifetime!" Today, too, it is customary to assemble on the nights of Sukkoth; to sing, dance, say "l'chaim," and be merry .But why? What is the reason for the tremendous joy on this holiday?
Incredibly, the secret of Sukkoth seems to be its lack of any great miracle. All miracles (or personal achievements) are limited in some way, causing the resulting joy to also be limited. The joy is limited by the scope of the benefit which the miracle or achievement produced; and when the effects of the miracle or accomplishment wear off, the joy becomes passé. Furthermore, there is a Mishnaic dictum: "He who has one hundred, desires two hundred, and he who possesses two hundred, craves four hundred." It is impossible for one to be ecstatic about a certain achievement when there is always so much more that can be accomplished.
For example: On Passover we celebrate our liberty. Yes we were liberated, but so many of us are still horribly enslaved—to our jobs, to peer pressure, and (most importantly) to our impulses and whims. Shavuot is about Torah, but have we taken full advantage of this magnificent gift which God gave us?
The secret of Sukkoth seems to be its lack of any great miracle. True happiness comes from that which each and every Jew intrinsically has; a personal relationship with God. This relationship derives from the Divine Soul which every Jew possesses and which was hopefully uncovered during Rosh haShanah and Yom Kippur. The awareness that no matter what a Jew's personal spiritual state may be, this relationship is always there – after all, a son or daughter continues to be a son and daughter even if they do not exactly follow the parents' wishes – triggers incredible joy. No matter what, you are connected to God, and He really cares about you!
So on Sukkoth we leave the security and comfort of our homes, recognizing that true happiness does not come from our beautifully decorated homes, our designer furniture, or any of our other belongings or achievements. We venture out into the Sukkah, which the Zohar dubs "The Shade of Faith," and focus on our most important asset—our Godly soul and our special relationship with God.
It was asked how we will make ourselves happy. As we mentioned above,
| our Sages state (Talmud Bavli Tractate Sukkah 51b) that "he who has not witnessed the celebration of Simchat Beit Ha HaShoevah has never seen happiness in his life." This refers to the celebration which accompanied the water libation, the offering of water in the Beit ha Mikdash on Sukkoth . During this unique celebration, the Sages "would dance...with lighted torches, singing songs and praises, and the Levites would play harps and lyres, cymbals and trumpets, and countless other musical instruments." (Talmud Bavli Tractate Sukkah 51a) In many respects, the water offering paralleled the wine offering that accompanied both the daily sacrifices and the additional Mussaf sacrifices offered on the holidays. In fact, the Torah's only allusion to the water offering appears in its description of the wine offering.(Talmud Bavli Tractate Taanit 2b). Nevertheless, no outstanding celebration marked any of the wine offerings, even though it is wine, not water, that figures prominently in the joy of so many festive occasions. Paradoxically, the Jewish people's greatest outpouring of joy was associated with the water offering, not with wine. Based on the principle that we must thank God for all the pleasure we experience in this world, our Sages instituted the blessings recited before eating or drinking. (Talmud Bavli Tractate Beracoth 35a) The Sages indicated the unique status of wine - the degree to which it gives pleasure - by composing a special blessing for it, boreh pri hagefen. In contrast, they did not regard water, which is tasteless, as sufficiently pleasure-inducing to warrant a blessing; only when a person drinks water to quench his thirst is a blessing required. (Talmud Bavli Tractate Beracoth 44b) Wine and water represent different approaches to our service of God. The Hebrew word taam has two meanings, "taste" and "reason". Taste and reason are related because the comprehension of an intellectual idea produces palpable satisfaction, not unlike the pleasure derived from tasting good food. Because wine is pleasant-tasting it has come to symbolize the kind of divine service that is flavored by understanding.Water, which is tasteless and simple, symbolizes kabbalat ol, the acceptance of the yoke of heaven - a simple commitment to fulfill God's will whether one understands or not. Generally, we take pleasure from performing a mitzvah we understand, because this enables us to appreciate the positive effect produced by our efforts. By the same token, when we do not understand the reasons for a mitzvah, we may feel less fulfilled. Though we may be willing to obey God's will at all times, we do not usually derive as much pleasure from mitzvoth which require our unquestioning acceptance. There are times, however, when the approach of kabbalat ol generates a satisfaction deeper and more fulfilling than that which is experienced from a rational service of God. When we are "thirsty", when we desire to be united with God in a way that transcends the limited scope of our thoughts and feelings, we derive pleasure from "water", from kabbalat ol. At this level of commitment, the pleasure of fulfilling mitzvoth through kabbalat ol exceeds the satisfaction of the rational approach, since the happiness produced through our understanding is, by definition, limited in proportion to our understanding. The more extensive our knowledge, the greater the pleasure we receive; where our knowledge is limited, so is our pleasure. In contrast, the commitment of kabbalat ol that results from "thirst" results in a happiness that knows no bounds. For by making a commitment beyond the scope of our understanding, we connect with the infinite dimensions of Godliness. This brings about a joy which entirely surpasses our human potential. In this context, Sukkoth and the water offering can be seen as a stage in the progressive divine service begun on Rosh Hashanah . On Rosh HaShanah and Yom Kippur we accept God's sovereignty and turn to Him in sincere teshuvah. These days challenge us to penetrate to our core and awaken within ourselves a "thirst" to enter into a deep, all-encompassing relationship with God. This "thirst" is satisfied through the service of kabbalat ol that is symbolized by the water offering. The celebrations of Sukkoth are an outgrowth of our soul-searching on Rosh HaShanah and Yom Kippur. Because we awaken a commitment to God that is unlimited, our celebrations are likewise unbounded. Both the wine offerings and the water offering had to be brought during the daytime. However, while a wine offering offered at night was thereby invalidated, this restriction did not apply absolutely to the water offering; after the fact, it was acceptable even at night.(Talmud Yerushalmi Tractate Sukkah 4:7) Day and night are classic metaphors for states of revelation and concealment in our divine service. A rational commitment, which is symbolized by the wine offering, is relevant only "during the day," when one has a conscious awareness of Godliness. Since a rational commitment fluctuates with the varying extent of each person's understanding, it grows weaker when one's awareness wanes. A commitment based on kabbalat ol, by contrast, weathers all seasons; it is not shaken, even when our understanding is weak. The unique significance of the water offering does not minimize the importance of the wine offering; both were required in the Beit HaMikdash. Similarly, in the personal sphere, each mode of divine service complements the other. While the basis of our service of God must be kabbalat ol, that simple and superrational commitment is enhanced and intensified by a conscious relationship with God. A commitment to God which exists beyond the limits of our understanding is not sufficient. For our relationship with God to be complete, it should be internalized until it permeates and involves all of our faculties - and that includes our minds. Sukkoth is "the time of our rejoicing," a week-long celebration that includes an entire cycle of time and influences all the weeks that follow, infusing joy and pleasure into every aspect of our service of God. Though the Beit HaMikdash is destroyed, we can experience - at least in some measure - the happiness of Simchat Beit HaShoevah by commemorating the water offering with celebrations throughout the Sukkoth holiday. Participating in these celebrations generates the potential for us to "see happiness" throughout the year to come.
. |
