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 Sukkah is 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 disposable 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 (hadasim) 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, any time 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.

SHEMINI ATZERET

Even though Shemini Atzeret is attached to Sukkot and its name means ‘an assembly/gathering on the eighth day [from the beginning of Sukkot]’, it is in fact, a festival in its own right. This is indicated by the fact that the mitzvoth of the four species, sukkah and the water libation do not apply on Shemini Atzeret as they do on the seven days of Sukkot. In the Diaspora, we do eat in the sukkah on Shemini Atzeret for a technical reason but we do not recite the blessing as we do throughout Sukkot itself. Furthermore, the Torah prescribes an entirely different sacrifice for Shemini Atzeret that does not resemble those brought on Sukkot.

The very absence of mitzvoth is the uniqueness and greatness of Shemini Atzeret, for it is a day on which we can connect directly with Hashem without the need for any “intermediaries.” The Talmud likens the festival to a private audience between the king and his closest associate before parting company and returning to their regular routines. Likewise, we spend one last day with Hashem before returning to the year’s challenges and difficulties. On Shemini Atzeret we recite Hallel as well as Yizkor and the chazzan also sings the prayer for rain (teffilat geshem). This prayer for rain is not recited on Sukkot as it is considered a bad omen if it rains on Sukkot since it would preclude us from dwelling in the sukkah.

SIMCHAT TORAH

Simchat Torah is the name we give to the second day of Shemini Atzeret in the Diaspora, whereas in Israel, the two days are combined into one. For many centuries, it has been the custom of Jews worldwide to complete the annual cycle of reading the Torah on Simchat Torah and to celebrate the beginning of a new cycle. The Talmud frequently mentions that when one completes a long-term mitzvah, one should celebrate it publicly, as the sage Abaye said in Tractate Shabbat: “Let it be allowed to me that when I see a Torah scholar who has completed the study of a tractate of the Talmud, I will make a great feast for all of the students!”

On the evening and again on the morning of Simchat Torah, we sing and dance as we rejoice with the Torah scrolls while carrying them around the bimeh (Hakkafot). We call every man in the shul to receive an aliyah as well as all the young children (kol hane’arim). We also honour two congregants with the privilege of completing the Torah (Chatan Torah) and starting the new cycle from the Book of Genesis (Chatan Bereishit).  These two honourees usually host a meal or Kiddush Bracha to which all the congregants are invited.

Rabbi’s YouTube message for Sukkot: https://youtu.be/8f1I-A-ShMU

For Simchat Torah: https://youtu.be/3Sme8WD9Z10