TO EVERYTHING THERE IS A SEASON

In 1965, a band called The Byrds released a song that immediately went to the top of the US charts. The song was a true example of the sixties peace movement and ends with a plea for peace. But what makes this particular piece of music so memorable is its lyrics. The song called ‘Turn! Turn!’ is taken entirely from the Book of Ecclesiastes (Megillat Kohellet) and, in particular, its third chapter. This book of the Holy Writings, which is one of the five megillot or scrolls (the others are Esther, Lamentations, Ruth and Song of Songs), was written by King Solomon towards the end of his life. It is read in most congregations on the Shabbat that falls during Sukkoth because, according to some commentaries, King Solomon first introduced this masterpiece of philosophy and ethics on the festival of Sukkoth. Once every seven years, immediately following the Sabbatical year, the entire Nation would gather together in the Temple during the festival of Sukkoth to hear the King read from the Sefer Torah. It was at this gathering, called the Hakhel, that King Solomon publicised this book.  Consequently, it is called Kohellet in Hebrew, having the same root as Hakhel (literally, a gathering).

In chapter three, King Solomon lists 28 life experiences – 14 pairs of opposites – beginning with the words “Everything has its season, and there is a time for everything under the heaven: A time to be born and a time to die…” There are many ways of understanding exactly what the author was referring to when he listed these experiences.

Rashi understands the verses as referring to actual events – either current or historical. For example:

“A time to be born” – at nine months; ”A time to die” – Hashem has predetermined the lifespan of every generation.

“A time to break through” – this refers to the walls of Jerusalem that were breached by the enemy; “A time to build” – as the Prophet Amos (Chapter 9:11) states: “And I shall rebuild it as of old!”

“A time to cry” – on the fast of the ninth of Av; “A time to rejoice” – in the future, as King David states (Psalms 126:2), “Then our mouths will be filled with joy!”

“A time to cast out stones” – this refers to the young men of Jerusalem who were cast into exile; “A time to gather in stones” – this will occur when they return from exile.

The Midrash (Kohellet Rabbah Chapter 3) explains that King Solomon is listing what emotions or actions are appropriate at particular times:

“A time to kill” – during war; “A time to heal” – when nations are at peace.

“A time to cry” – when one is in mourning; “A time to rejoice” – after the period of mourning has terminated.

“A time to embrace” – if you see righteous people, stand up and embrace them; “A time to shun embrace” – if you see wicked people, stay far from them.

The Ba’al HaTurim looks at the numerology contained in these verses. He points out that in the opening verse of the Torah (“In the beginning God created the heavens and the earth”), there are seven words corresponding to the seven days of the week, the seven years in the sabbatical cycle, the seven Sabbatical Years until the Jubilee Year and the seven heavens (see Talmud Chagigah 12b). King David had all of these in mind when he wrote in Psalms, “I praise You seven times a day.” Therefore, our Sages instituted that we respond to the kaddish, “May His great Name be blessed forever and ever,” which in Hebrew contains seven words and which is said at least seven times a day, even when no mourners are present (two half kaddish and one full kaddish in the morning service, a half kaddish and a full kaddish in the afternoon service and a half kaddish and full kaddish in the evening service). There are 28 letters in the first verse of the Torah and, similarly, there are 28 letters in the response to the Kaddish. Likewise, in the verse that precedes the Ten Commandments (Shmot 20:1), “And the Lord spoke all of these words saying,” there are seven words and 28 letters. That is why our Sages stated that if one responds to the kaddish, “May His great Name be blessed forever and ever” with all of his might, he becomes a partner with Hashem in the act of creation and it is as if he received the Torah at Sinai, for all of these verses have seven words and 28 letters, suggesting that they are linked. Based on the above, King Solomon wrote these seven verses that contain 28 ‘times.’ They also correspond to the seven days of the week that can be divided into 28 distinct periods because there are four quarters of every day – from morning until midday, from midday until evening, from evening until midnight and from midnight until morning.

In these monumental verses, King Solomon was able to include creation, prayer and Torah and thereby emphasise that they should occupy our thoughts from day to day and from week to week!

The Metzudot David explains as follows: “There is a time for everything (chefetz) under the heaven.” The word chefetz literally means a desire. Thus, King Solomon is telling us that there is an appropriate time for all our desires, for we do not desire all things equally at all times, but rather at some point, we want a particular item or pleasure and at another point we want its opposite, as the verses make clear. For example, there are times when one desires that a child is born and there are times when one desires that someone die, for example when he or she is in terrible pain. There are times when one may want ‘to kill’ someone with their own hands and yet there are times when one may want ‘to heal’ that same person, so that they should not die. There are times when one is so in love (or lust!) that they would give anything ‘to embrace’ the subject of their passion and yet there are times when that same person becomes so repulsive, that they would rather ‘shun their embrace.’ An example of this was the Biblical character Amnon who secretly desired his half-sister, Tamar.  After he had his way with her, he no longer desired her and rejected her completely. There are times when one wants ‘to search’ for a lost item, yet there are times when one would prefer ‘to lose’ it. There are times when one prefers to ‘remain silent’ in the face of insult, yet there are times when one prefers ‘to speak’ and tell his detractor exactly what is on his mind. There are times when we ‘love’ an object and there are times when we ‘hate’ that same thing. 

The human condition is such that we are capable of having total and opposite emotions towards the same object at different times.  This will be true of Sukkot 5785.  Although we will certainly celebrate, our joy will be somewhat dimmed as we recall the horrific events that took place at the end of Sukkot 5784 – the massacre of 7 October.  Moreover, the war in Gaza has not ended and the fight with Hezbollah in Lebanon is underway.  We pray that Hashem will protect our brave solders and bring the hostages back home immediately!

THE FESTIVAL OF OUR REJOICING

Sukkot, also known as Chag Ha’asif, the Festival of Ingathering and Zman Simchateinu, the Season of our Rejoicing, recalls the miraculous way God provided for and protected our ancestors for forty years in the wilderness. This supernatural protection was mainly in the form of what the Talmud calls the ‘clouds of glory.’ These clouds laundered the clothes of the Israelites, flattened hills, raised valleys and shielded them from heat and cold. Although the clouds accompanied them daily until the death of Aaron the High Priest, the Torah specifically obligates us to build Sukkot in Israel’s autumn season and not in spring when Pesach is celebrated, so that it will be clear that the booths are being built to recall God’s protection and not because we wish to sit outside in the pleasant weather.

There are four major mitzvoth of the festival of Sukkot, two of which are observed today and another two which were fulfilled in the Temple and which are remembered today through customs. The first two mitzvoth are dwelling in a Sukkah for seven days (and in the Diaspora for eight days, i.e. including Shemini Atzeret) and holding and shaking the arba minin, the four species, or as they are commonly known, the lulav and etrog.

THE SUKKAH

A Sukkahis a temporary dwelling consisting of at least three walls and a roof made of foliage. We are required to eat, drink, socialise, study and preferably, sleep in the Sukkah, unless prevented by inclement weather. 

How do we go about building a Sukkah that complies with Jewish Law? Keep the following in mind and you will not go wrong. For further details, please speak to the Rabbi.

The walls may be made of any material. If you are using canvas, shade-cloth or Hessian, ensure that the walls are tied down tightly so that the wind will not pull them loose. The walls of one’s house may also be used for the Sukkah. There should be at least three walls, but preferably four, and they must be erected before the roof. For the roof (schach), any foliage may be used provided it will not shrivel up too quickly or drop copious leaves. Palm branches are recommended because they provide maximum shade and do not wither easily. The foliage must be cut from the ground. It is therefore not permissible to use a creeper or vine that is growing over a pergola. There should be enough foliage so that there will be more shade in the Sukkah than sunlight. The schach may not be held down by something that, itself, is not valid to use as schach. One should therefore rest the schach on wooden beams rather than on metal. Similarly, one may not tie down the schach with cables or nail it into the supports. In the event that it needs to be held down, for example to prevent it being blown away, one should use a natural fibre such as sisal (available at most hardware stores). The schach must cover the entire Sukkah. The Sukkah may not be built under a roof or a tree, but should be open to the sky. In the event that the eaves of one’s roof jut out over the roof of the Sukkah, it does not invalidate the Sukkah provided it extends less than two metres. However, one may not sit under that part of the Sukkah in order to fulfil the mitzvah. It is considered a beautification of the mitzvah to decorate one’s Sukkah with brightly coloured posters, fruit, paper-chains and so forth. Electric lighting may also be installed in the Sukkah. 

LIVING IN THE SUKKAH

The Talmud provides this rule when it comes to dwelling in the Sukkah: “For seven days one should make his home temporary and his Sukkahpermanent.” We therefore try to do most of our daily activities in the Sukkah. The following is a short digest of the relevant laws: Bread must be eaten in the Sukkah, unless it is a very small amount, i.e. less than the volume of an egg. Any foods made from the five species of grain (wheat, barley, oats, spelt and rye), such as biscuits, cake, pies and cereal, may be eaten outside the Sukkah,unless they are eaten as a meal rather than a snack. The same applies to meat and fish. One may eat fruit and drink all liquids outside the Sukkah. Despite these guidelines, it is considered meritorious to eat all of one’s food in the Sukkah, if possible. 

After reciting the relevant blessing over the food (but before eating it), such as hamotzi for bread, the blessing for dwelling in the Sukkah is said. The blessing is: “Baruch ata ado-nay elohei-nu melech ha’olam asher kidishanu b’mitzvotav v’tzivanu laysheiv basukkah.” [“Blessed are You, Lord, our God, King of the Universe, who has sanctified us with His commandments and commanded us to dwell in the Sukkah.”] See Artscroll siddur page 724 and Koren siddur page 762.

One’s best crockery and cutlery should be used in the Sukkah rather than disposal utensils. If the weather is inclement and causing one great distress, one may leave the Sukkah. Thus, if it rains, and as a result of this it is not possible to eat one’s meal, it may be eaten in the house. On the first night however, we endeavour to make Kiddush and eat at least some bread in the Sukkah. Even though one should sleep in the Sukkah, our custom is to sleep in the house. However, if possible, it is certainly praiseworthy to sleep in the Sukkah. One should learn Torah, socialise and rest in the Sukkah. It is considered disrespectful to the mitzvah to perform any activity that is inappropriate to the sanctity of the Sukkah, such as gossiping and lewd behaviour. We recite Havdalah in the Sukkah.

According to a mystical tradition, on each day of Sukkot we welcome to our Sukkah one of seven special guests known as the ushpizin. These are Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David. For the text of the welcoming prayer and for further explanation, see Artscroll siddur page 720 and Koren siddur page 767.

LULAV AND ETROG

The four species consist of one palm branch (lulav), one citron (etrog), two willow branches (aravot) and three myrtle branches (haddasim) that are bundled together, lifted up and shaken before and during the Hallel service on all seven days of the festival, except on Shabbat. The lulav and etrog are also held daily during the Hoshanot service which follows Mussaf. The waving of the lulav and etrog in all four directions and up and down indicates God’s control of the entire earth and the heavens above. One may also perform this mitzvah on its own, i.e. not part of the prayer services, anytime during the day on the seven days of Sukkot (except on Shabbat).

The mitzvah of shaking the lulav and etrog is performed before the Hallel prayer, however it may be done at any time from sunrise until sunset. The four species are also held during the Hoshanot prayers while circling the bimeh. The following blessings are recited before performing the mitzvah of lulav and etrog (Artscroll siddur page 630 and Koren siddur page 730):

“Baruch ata ado-nay elohei-nu melech ha’olam asher kidishanu b’mitzvotav v’tzivanu al netilat lulav.” [“Blessed are You, Lord, our God, King of the Universe, who has sanctified us with His commandments and commanded us about taking the lulav.”]

When performing the mitzvah for the first time add:

“Baruch ata ado-nay elohei-nu melech ha’olam shehechiyanu v’kiyemanu v’hegiyanu la’zman ha’zeh.” [Blessed are You, Lord, our God, King of the Universe, who has given us life, sustained us and brought us to this time.”]

Our Sages teach that the four species symbolise four parts of the human anatomy, all of which should be dedicated to Holy purposes.The lulav (palm) resembles the spine. One should use his physical strength to serve Hashem.The aravah (willow) resembles the lips. One’s speech should be elevated and not crass and rude.The haddas (myrtle) resembles the eyes. We should not look at that which is immodest nor cast an “evil eye” upon the success of our friend, rather we should use our eyes to seek out good.The etrog (citron) resembles the heart. We must dedicate our emotions to sacred pursuits and not allow negative traits, such as anger and greed, to get the better of us.

CHOL HAMOED AND HOSHANAH RABBAH

Sukkot comprises two days Yom Tov (in the Diaspora) and five days of Chol Hamoed, “the non-holy days of the festival”. These days do not have the same restrictions as Yom Tov, but are nevertheless part of the Chag and not all work activities are permitted. In general, one should avoid activities that involve a great deal of bother or work matters that can be put off until after Sukkot, provided that one will not suffer a significant financial loss. In some communities, people take leave on Chol Hamoed to dedicate the time to Torah study and spending time in the Sukkah with family. The atmosphere of Chol Hamoed is enhanced by the wearing of smart clothes and extended prayer services, which include Hallel, Torah reading, Mussaf and Hoshanot. 

The other two mitzvoth of Sukkot were the water libation (nisuch hamayim) and the aravah (the willow branches in the Temple). The Talmud explains that on every day of Sukkot, the Cohanim would place an offering of pure water upon the altar amidst great rejoicing and celebration. This ceremony was known as the simchat beit hashoevah and was the highlight of the year in Jerusalem. The Temple was illuminated by massive lamps and thousands of people thronged to the Temple courtyard to watch the great sages perform feats of juggling, dancing and acrobatics. Rabban Shimon ben Gamliel, the head of the Sanhedrin, would take eight torches of fire and juggle them simultaneously! So great was this party that our Sages relate: “He who did not see the water-drawing festival, has never seen a simcha in his life!” It is therefore not uncommon to find parties during Chol Hamoed that recall this ancient festivity at which there is music, dancing and good food. Rambam cautions us to celebrate in a manner appropriate to the festival and not to turn the party into a wild, uncontrolled “rave”. This rule also applies to Simchat Torah – the festivities should be appropriate to the honour of the Torah. 

The water offering was a tangible way of beseeching God for a year of abundant crops and livelihood, which are dependent on the year’s rainfall. According to the Talmud, Hashem determines the year’s rain supply on Sukkot and consequently, many of the prayers refer to this theme. Since the final day of Sukkot, Hoshanah Rabbah, marks the sealing of God’s judgment for rain, it has the nature of a ‘mini’ Yom Kippur and is replete with lengthy prayers and requests for a year of abundance. On this day, the person leading the services wears a kittel, just like on Yom Kippur.

The Temple service on Sukkot was also enhanced by the mitzvah of the aravah, whereby the Cohanim would place long willow branches on the side of the altar. They would then circle the altar with their lulavim and etrogim while reciting prayers beginning with the words hosha na (please save us!). At the conclusion of the service, they would take the willow and beat it upon the floor. On Hoshanah Rabbah, the final day of Sukkot, they would circle the altar seven times before taking the willow. The mitzvah of the willow is one of the most mysterious practices of Judaism and its true meaning is known only to great sages. Nevertheless, we recall what was done in the Temple by circling the bimeh once every day of Sukkot and seven times on Hoshanah Rabbah while reciting special prayers called Hoshanot. We also take five willow branches (called hoshanot) on Hoshanah Rabbah and at the conclusion of the service, we beat them upon the ground. On Shabbat, the hakafah is not made, but a special Hoshanah for Shabbat is recited.

Lee, Chani Merryl & Naomi join me in wishing you Chag Sameach & Good Shabbos!

Rabbi Liebenberg

Rabbi’s YouTube message for Sukkot: https://youtu.be/E3tM_RkE8_8?si=X-Br_Qs92hcIvA5E