"Sukkot" or "No Sukkot" - That is the Question

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Judgment and Rejoicing

by Rabbi Avi Billet

In Vayikra 23:34, Parshat Emor, the Torah tells us that “on the 15th of the seventh month, we will celebrate the festival of Sukkot for seven days.” In Bamidbar 29:12, Parshat Pinchas, the Torah tells us that, “on the 15th day of the seventh month you’ll have a sacred holiday when no mundane work may be done. You shall celebrate a festival to G-d for seven days.” In Parshat Pinchas, the Torah’s discussion of the holidays focuses on the korbanot (sacrificial offerings) that are unique to each holiday. It also is the source for our Maftirs throughout the chag.

Why is the holiday referred to as “the festival of Sukkot” in one place, and only as a “festival” in a different place with the holiday name of “Sukkot” being left out?

The Netziv explains that the difference between the two Torah portions is the context in which the festival appears and the surrounding imagery of the festival. In essence, there is much symbolism invoked in the context of the description of the holiday in Parshat Emor (Vayikra), where an individual’s offerings are mentioned, along with the obligation to take the Four Species. The symbolic goal of the Four Species is to inspire us so we will ultimately be deserving of rain.

The Talmud (Rosh Hashana 16b) tells us that it is during the holiday of Sukkot that the world is judged for water. This judgment is reminiscent of the judgment of Rosh Hashanah, when the books of life and death are open before G-d and our lives hang in the balance.

Thus we are left to compare the times when Rosh Hashanah and Sukkot are mentioned together. We may begin with the verse “Tik’oo bachodesh shofar ba’kesseh l’yom cha’geinu“ — “Sound the shofar on the New Moon, on the appointed time for the day of our festival” (Tehillim 81:4).

While the day of the New Moon clearly refers to Rosh Hashanah, which takes place on the first of Tishrei, every indication is that the festival referred to is the holiday of Sukkot. Rosh Hashanah, after all, is never called a “chag” (festival) in the Torah.

The unanswered question is what does the word “bakesseh” mean? One approach suggests that it comes from the word “kissui” which means “to cover.” “Sound the Shofar on the New Moon to cover the festival” would be the unclear meaning of the verse. More likely, “bakesseh” means “in preparation” for the coming festival. In simple terms, when you sound the shofar on Rosh Hashanah, the day when people are judged, it sets the stage for the days when the world is judged for water, which in turn predicts the sustenance of the entire world.

In a different series of verses in which both Rosh Hashanah and Sukkot are mentioned, the prophet Hosea says, “They will not bring wine-libations of wine to G-d, their sacrifices will not be pleasing to Him. For them it will be like the bread of mourners: whoever eats it becomes impure. Let their food be for themselves, it should not come into the house of G-d. What will you do on the appointed day and on the day of G-d’s festival?” (Hoshea 9:4-5) In other words, now that the offerings are not being accepted, what will you do at the appointed day, meaning for Rosh Hashanah? Here too, G-d’s festival (Chag Hashem) refers to Sukkot.

Simply put, Rosh Hashanah is mentioned along with Sukkot when Rosh Hashanah acts as an introduction to Sukkot and plays a role in making Sukkot a memorable experience for the Jewish people. In Parshat Pinchas, however, the holiday is mentioned in the context of the 70 offerings which are brought as a tribute to the 70 nations of the world (Talmud Bavli Sukkah 55b). Since their success is not dependent on the behavior of the Jewish people on Rosh Hashanah, the names of the holidays need not be mentioned.

Perhaps the question is better than the answer. But there is a deeper lesson we can apply here as well. Rosh Hashanah may or not be connected to the way Sukkot plays out in terms of how the world is judged water-wise. But the holiday of Sukkot certainly fits into the category of “being what we make it.” In our times one can make the argument that the offerings of the holiday of Sukkot no more serve the nations of the world than they do us. After all, we don’t bring them because there is no Beit Hamikdash.

But when we celebrate the holiday for ourselves, we have the option to inject the extra “simcha” (joy) that comes Biblically mandated with the holiday, or reject it. We can seek out the celebrations, or we can sit at home every night and pass chol hamoed as if it is just another weeknight.

Will we cash in on the success of Rosh Hashanah for Sukkot? Or will we let it ride itself slowly out the door until Cheshvan shuts the door of Tishrei forever, accepting our fate as it is?

The stakes are too high. We need to rejoice, we need to see how the name of the holiday of Sukkot is forever connected to Rosh Hashanah.