Part Three:
Sukkot, the Season of Our Joy!
Part of an ongoing series entitled Hidden Sparks Beneath the Surface
By Betty Tabor Givin aka Elisheva Tavor
“Full moon, full harvest, full hearts.” These poignant words are those of Arthur Waskow in his introduction to the festival of Sukkot. “As the moon of Tishrei draws to fullness,” he says, “we are ready to celebrate Sukkot, the Festival of Huts” (Seasons of Our Joy, p. 47).
So let us rejoice under the beautiful harvest moon of Sukkot—the Festival of Booths, Tabernacles, the Feast of First Fruits, or Ingathering! Let us rejoice, not only for the bountiful harvest at the end of the year but also for the future ingathering of all peoples (Zechariah 14:16)!
Sukkot is often referred to as the Feast of the Nations, a festival for all of G-d’s children, the whole family. It is a type of joyous dress rehearsal for what is to come! It is one of the mo’edim, designated appointments that HaShem has set for His children to meet with Him. Like the two previous festivals—Yom Teruah (or Rosh Hashanah as it is called on the Jewish calendar) and Yom Kippur—it is also referred to as a mikrah kodesh, a holy convocation or gathering. Yet it stands apart, as we shall see, for it is a time of pure joy!
From the Torah
We read in the book of Leviticus that YHVH instructed Moshe to speak to the children of Israel and tell them that the “fifteenth day of this seventh month shall be the Feast of booths [sukkot] for seven days to HaShem. On the first day shall be a holy gathering [mikrah kodesh]: you shall do no servile work” (Leviticus 23:33-35; Numbers 29:12). Sukkot was one of the three named regalim or foot festivals (including Pesach and Shavuot) in which the children of Israel were commanded to travel to Jerusalem to celebrate each year.
YHVH explains that the reason behind this festival of dwelling in sukkot (huts or booths) for seven days is “that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Mitzrayim. I am YHVH your G-d” (Leviticus 23:42).
Speaking of t’shuvah, Rabbi Jacobson relates the rabbinical teaching that what we accomplish on Rosh Hashanah and Yom Kippur through our tears, we can accomplish on Sukkot and Simchat Torah through joy! He also asserts the adage that unless you can cry first, you cannot reach the necessary state of joy
So what do we do during this awesome feast of Sukkot? Do we stay in our homes or in beautiful elaborate buildings? No, we build temporary shelters, huts, or little booths, called sukkot in Hebrew; and we live in them, as much as possible, for a full seven days. We eat our meals in them, sleep in them, study Torah, meditate, and pray in them. We invite friends and those less fortunate to come and fellowship with us; we pretty much “camp out.” On clear nights, when we look up at the heavens, we can see all those shining stars—like tiny pinholes through a dark sheet of paper in a window. It is as if our Creator is giving us a little glimpse of the glorious light that is to come!
According to an often-quoted rabbinical saying, “When a man sits in the sukkah of the Shadow of Faith, the Shechinah (G-d’s presence) spreads His wings over him from above.”
Think of the “clouds of glory” that hovered over and protected the children of Israel all through their forty-year wilderness journey. Psalm 91, traditionally said to have been written by Moshe, speaks beautifully about this amazing protection offered by HaShem for those who dwell with Him and find refuge “under His wings” (Psalms 91:1-3).
How amazing is that? And so it follows that Sukkot is also called the Season of Our Joy! During this time we are admonished to be ain simcha, “only joyful” (Deuteronomy 16:13-17)! And this wonderful festival lasts for a full week, seven whole days, with an additional day added on (Shemnei Atzeret) because a week is just not enough!
But it requires emunah and bitachon, faith and trust, to leave the comfort and security of our homes and live out in the elements in temporary shelters. When we do this, we are in essence coming before YHVH, the Adon or L-rd of the entire universe, with a full heart. And as we come before Him our desire is not for the comfort and security of our homes; our desire is only for Him!
This concept of the desire to dwell with HaShem is expressed beautifully in the heartfelt words of Psalm 27. As we introduced in the previous chapter, it is traditionally read each day from the beginning of Elul all the way through Sukkot. Seeking HaShem, dwelling in His house, beholding His beauty and the beauty of His bounty—these are all aspects of the celebration of the glorious festival of Sukkot!
The Traditional Sukkot Blessings
There is a saying in Judaism that for everything there is a blessing, and Sukkot is no exception. Each of the blessings begins with this traditional Hebraic phrase (English is of course acceptable): “Baruch atah, Adonai Eloheinu, Melech ha olam asher kid’shanu b’miztvotav v’tzivanu—Blessed are you HaShem our G-d, King of the universe who has sanctified us with his commandments and commands us to… [insert the nature of the blessing].”
The first blessing is for dwelling in the sukkah, and it is traditionally said each time we enter: “Blessed are you HaShem our G-d, King of the universe who has sanctified us with his commandments and commands us to dwell in the sukkah [leisheiv ba sukkah].”
The following blessing is a variation of the traditional Jewish blessing for the candle lighting that is done on the first and the seventh nights. Instead of saying that G-d has commanded us to kindle the flames, we can say, “Blessed are you HaShem our G-d, King of the universe who has sanctified us with his commandments and commands us to keep and remember the festival [l’shamor v’zachor yom tov].”
The blessing for the lulav, the four species (that will be introduced in the next section), is similar to the blessing for handwashing: “Blessed are you HaShem our G-d, King of the universe who hallows us with mitzvot, and commanded us to take the lulav [al n’tilat lulav].”
The Shehecheyanu blessing for marking a special occasion is said the first time the lulav is waved each year (also to be introduced in the next section): “Blessed are you HaShem our G-d, King of the universe who has kept us alive, sustained us and brought us to this season—Baruch atah, Adonai Eloheinu, Melech ha olam, shehecheyanu, v’kiy’manu, v’higianu laz’man hazeh.”
The Four Species
A significant part of the festival of Sukkot is the taking of the Four Species or the Four Kinds, referred to in Hebrew as the arba minim: “On the fifteenth day of the seventh month when you have gathered in the fruit of the land you shall keep a feast for YHVH for seven days…and you shall take for yourselves on the first day the fruit of the tree hadar [citron, traditionally an etrog], branches of palm and the bough of thick leaved trees [myrtle], and willows of the brook; and you shall rejoice before YHVH your G-d seven days” (Leviticus 23:40).
The Torah gives limited detail about the celebration of Sukkot. Aside from living in a sukkah for seven days, taking the four species, and rejoicing before HaShem, little else is specified. But as is common in Judaism, through the centuries a plethora of traditions has been built around it.
The Rich Symbolism of the Arba Minim
Citron or etrog—is about the size of the average human heart and symbolizes a place of understanding and wisdom.
Date palm or lulav—refers to the backbone and symbolizes uprightness, yashar or Yeshurun as Israel is called, and contrasted to “spinelessness.”
Myrtle or hadassim—with its almond-shaped leaves, corresponds to the eyes. It symbolizes enlightenment as expressed by the lovely words of the Sweet Singer, King David: “Open my eyes and let me see wondrous things in your Torah” (Psalms 119:18).
Willow or aravot—with its leaves shaped like lips, symbolizes the service of prayer: “May the words of my lips and the meditation of my heart be acceptable to You, Hashem, my Rock and my Redeemer” (Psalms 19:15).
When bundled together, these four kinds are referred to as the lulav. According to the Midrash, they represent four different types of people:
- The citron or etrog has a delicious taste and a wonderful aroma. It represents the individual who studies the Torah and does good deeds.
- The date palm or lulav has a delicious taste, but no smell. It corresponds to the individual who studies the Torah but does not engage in many good deeds.
- The myrtle or hassadim has no taste, but it has a lovely aroma. It corresponds to the individual who does not engage in Torah study but excels in good deeds.
- The willow or aravot has neither taste nor smell. It corresponds to the person who neither excels in Torah study nor good deeds, so its value is not openly seen, but it grows in clumps by the river and its roots extend down deep and provide support.
The Midrash points out a thought-provoking characteristic of the etrog. It states that it stays on the tree through all the seasons of the year. Rabbi Jacobson makes the analogy between the etrog that produces fruit all year long and is subsequently subjected to all kinds of climatic conditions, and a group of special highly esteemed individuals: “But so too in life do we find that the greatest people are beset by travail and challenges, that the most balanced personalities are forged by the constant need to adapt to new climates and environments” (60 Days: A Spiritual Guide to the High Holidays, p. 113).
Each of the four species in the arba minim is unique in and of itself, like each of us. We all have varying degrees of Torah knowledge and good works, some more obvious than others. Some of us are leaders, some are followers who work behind the scenes to strengthen and provide needed support. Yet each of us is an integral part of the community, for we each serve a purpose. When we are all bound together, like the lulav, we become one in purpose—to honor and glorify the Creator!
Here is a compelling question to ask yourself: Which of the four species most represents me?
Waving the Lulav
According to halachic Judaism, there are different ways to wave the lulav, but each represents the idea that YHVH’s presence and His kingdom cover the entire face of the earth.
One custom is to wave it in the direction of the four corners of the earth and then up and down:
- Facing east, wave it frontward three times with a gentle shaking motion as you extend your arms outward, each time bringing the lulav back to your chest to touch your heart. I personally find this most symbolic, for as we are reaching out, we are acknowledging that our Creator’s presence is everywhere and we are making a heartfelt attempt to join ourselves to Him as He reaches out to the four corners of the earth to His scattered children.
- Turn clockwise 90 degrees and face south, shake the lulav three times. Repeat the waving in the same manner, and each time bring the lulav back to your heart.
- Turn clockwise again 90 degrees, face west, and repeat the same process.
- Turn clockwise again 90 degrees to the north and repeat.
- While facing east once again shake three times upward toward the heavens and bring it back to your heart.
- Finally, three times downward and back to the heart.
According to the Kabbalists, as the four species are held in the hand, they form a semblance of the name of YHVH—yud, hey, vav, hey—the Name above all names, being waved outward to the four corners of the globe and upward toward the heavens and downward again to the earth upon which we stand. The Kabbalists maintain that as we wave, we are holding His Name in our hand for all to see!
Whether you choose to purchase a lulav or go out and cut your own myrtle, willow, and palm branches and purchase a beautiful citron (such as a lemon), it is important that you do this mitzvah with kavanah, direct, heartfelt intent, and not simply as a ritual. All of the rituals in Judaism are rooted in symbolism and are intended to bring us closer to our Creator and enhance our spirituality. Apart from their symbolism, they are simply empty rituals.
An Esoteric Tradition—the Ushpizin
Hospitality is a central factor in Judaism. It traces its roots back to the story of Abraham who was so eager to welcome guests that he sat in the doorway of his tent “in the heat of the day” (Genesis 18:1). When he saw them approaching, he ran out to greet them and invited them inside to share a meal.
Guests are an important part of the Jewish home all year round. Since our sukkah is our temporary dwelling for seven days, it is traditional to invite guests into it. We would normally think of inviting physical beings. However, in Kabbalah, there is a rather unusual and otherworldly tradition that comes from the Zohar (a collection of books of mystical commentary on the Torah). This tradition is about a special group of people called the ushpizin that we symbolically invite into our sukkahs along with our friends, families, and even strangers with whom we have not yet become fully acquainted.
Ushpizin is Aramaic for “guests,” but these guests are like no others. It refers to the seven mystical guests of antiquity—Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David—who symbolically come to visit each night in the sukkah, one for each of the seven days of the festival. Each is said to represent one of the seven sefirot, or divine attributes of HaShem (https://www. chabad.org/library/article_cdo/aid/571505/jewish/The-Ushpizin. htm).
Our Sukkot celebrations extend far beyond the walls of our individual or community sukkahs, whether they are at our synagogues, in our backyards, on our balconies, or on our patios. The Talmud states that “it is fitting that all Jews should sit in one sukkah” (Sukkah 27b).
Sukkot is a worldwide festival with people from all nations joining in. Some would even say it includes all those who have gone before us—our ancestors, including the mysterious ushpizin and all who are yet unborn. Sukkot is a festival for everyone. It could be compared to a dress rehearsal for the “big joyous event to come” in the final redemption when we will all be gathered together to sit under a giant sukkah!
May we look forward with great anticipation to the coming redemption and establishment of the Kingdom of G-d when the prophecy of Amos will be fulfilled and YHVH will “raise the fallen sukkah of David” (Amos 9:11).
Hoshana Rabbah—The Seventh Day of Sukkot
We would be remiss if we did not mention the seventh day of Sukkot, or Hoshana Rabbah as it is referred to in Judaism. The rabbis look upon it as a precursor to Shemnei Atzeret/Simchat Torah. Its name means “the great Hoshanah.” It also has to do with a processional “circling,” called a hakkafot, around the sanctuary seven times, but with the lulav instead of with Torah scrolls. Seven liturgical poems are recited, calling upon HaShem to rescue and redeem the Jewish people and send the winter rains to give life to the earth. Hoshanah Rabbah was viewed by the rabbis of the Talmud as a type of mini Yom Kippur, a day on which G-d judges the entire Jewish community to determine whether they are worthy of the seasonal rains.
Although Hoshanah Rabbah is not mentioned in the Torah, the theme of the blessing of rain as it is connected to judgment is found in several passages. One of those is the second passage in the traditional Shema blessing: “And it shall come to pass if you diligently hearken to My commandments which I command you today, to love the L-rd your G-d and to serve Him with all your hearts and with all your souls: I will give the rain of your land in its due season, the early rain and the late rain…” (Deuteronomy 11:13-14).
At the conclusion of Sukkot there is a special prayer for rain that is inserted into the second benediction of the Shemoneh Esrei or the Amidah (standing prayer) that praises HaShem daily for His might and for the resuscitation of the dead. Immediately following is the phrase, “He [HaShem] makes the wind blow and He makes the rain descend” (The Complete Artscroll Siddur, pp. 104-105).
In Jewish thought, rain is connected to the resurrection of the dead. What is the connection? Rabbi Finkle says it is that they have the same common denominator—revival. He states: “Just as rain imparts life to the parched earth, making the dormant seeds sprout, so do the dead come back to life through God’s abundant compassion at the time of the resurrection of the dead” (The Essence of the Holy Days, p. 98).
Waskow makes a reference regarding the word ruach (wind) that is used in this phrase that we add to the second benediction. Ruach, he explains, “means not only the rush of air in the world but also the rush of breath within our bodies and the rushing spirit in our souls” (Seasons of Our Joy, p. 73).
An additional reference regarding revival and the life-giving breath from our Creator is found in the powerful prophetic passage in Ezekiel 37, which speaks of HaShem breathing His breath, His ruach, into the dry bones to make them live again.
This passage, coupled with the promise about the mayim chayim or “living water” that will flow out from Jerusalem, presents a lovely image of what is to come (Zechariah 14:8).
Water has long been linked to the Torah and to life. When the Holy Temple stood, the water pouring ceremony, Simchat Beit Hashoevah, literally translated as the “Rejoicing of the Water-Drawing House,” was performed every morning during the seven days of Sukkot. Hoshanah Rabbah was the last day of this ceremony. (For more information, see https:// www. meaningfullife.com/ sukkot-water-pouring-ceremony.)
