God's Four Species

Sukkot

by Rabbi Avi Billet

Leviticus 23:40: "On the first day, you must take for yourself a fruit of the citron tree, an unopened palm frond, myrtle branches, and willows [that grow near] the brook. You shall rejoice before God for seven days."

This translation is taken from Rabbi Aryeh Kaplan's Living Torah, where he has the following footnotes sourcing the definitions of the branches and fruit in question.

"citron tree - (Targum; Saadia). Hadar in Hebrew, usually referred to as Ethrog."unopened palm frond - (Sukkah 32a; Rashi)."myrtle branches – (cf. Sukkah 32b; Rashi). The practice is to place three such branches in the bunch."willows... - (cf. Sukkah 34a). Two are placed in the bunch, together with the palm frond and myrtle."

The curiosity that pervades these days – the kind that overrides the "Bible states, therefore it is" explanation – may cause people to wonder "Why these specific items? What, if anything, is 'special' about them?"

The Sefer HaManhig explains that the Etrog (citron) resembles a heart (in shape), and comes to bring atonement for the (sinful) thoughts of the heart. The Hadas (myrtle) resembles eyes (in shape) to atone for (sins) of probing eyes. These two follow the verse, "You will then not stray after your heart and eyes…" (Bamidbar 15:39). The Aravah (willow) resembles the lips, to atone for sins that come from utterances of the lips. And why the Lulav (palm frond)? Just as the Lulav (לולב) has only one heart (this is a play on the word Lulav – which can be read in Hebrew as "Lo Lev" (לו לב) – it has a heart of palm!), so too Israel has only one heart, which is directed towards its Father in heaven.

It would seem that the four species are heavily symbolic in that they help us achieve atonement that may have escaped our Yom Kippur efforts. This revelation would indicate that those who poke others with their Lulav, or who shake the Lulav set in a manner similar to a Jedi light-sabre, are missing the point of the mitzvah.

Even for those who don't care so much for the "shape of item resembles a body-part" approach, there are textual suggestions that make these items even more compelling.

In Vayikra Rabba 30:9, in a statement sometimes accredited to Rabbi Akiva, the Midrash demonstrates how each of the Four Species is a reference to the Almighty. The Pri Etz Hadar (Etrog) refers to God, as it says, "You (God) are clothed in majesty and splendor (Hadar)." (Tehillim 104:1)

The Kapot T'marim (Lulav) refers to God, as it says, "The righteous flourish like a date palm (Tamar)." (Tehillim 92:13) The Anaf Etz Avot (Hadasim) refer to God, as it says, "And He was standing among the myrtles (Hadasim)." (Zechariah 1:8) [This reference is to the vision of an angel.] And Arvei Nachal (Aravot) refer to God, as it says, "With His name [as identified in the verse], acclaim the One who rides the Aravot [the highest firmament of the heavens]."

By all rights, argues the Chid"a, we should not be allowed to use these items. These are God's belongings – the Lulav is comparable to God's scepter! Even were the king to allow his subjects to minimize his honor, the Talmud states in numerous places that he is ignored. His honor is not his own to discard.

However, explains the Chid"a, since the Children of Israel are described in the Torah as God's children (Devarim 14:1), the contrasted ruling to that of the king is that if a father forgives his honor, he is granted that allowance, and his children can make use of his property.

Some of the senior members of our People recall a time when very few individuals, or perhaps only the rabbi had a set of the Four Species. We are to be grateful that we live in a time when not only are the Four Species available all around the world, but most Jews can afford their own set.

As the holiday of Sukkot comes upon us, and we undertake the mitzvah of the Four Species, let us express our gratitude for the fortuitous circumstance that allows for the widespread observance of this mitzvah. Let us also appreciate the hidden depth in the mitzvah, as we are given the chance to get closer to God through holding and waving the items that are Biblically connected directly to Him.

Unified By the Sukkah

Sukkot

In the context of a discussion about what materials could be used for building a sukkah, the Gemara Sukkah (11b) raises a debate between Rabbi Eliezer and Rabbi Akiva regarding of what material the original sukkah God described in Vayikra 23:43 was made.

Rabbi Akiva says the sukkahs in question were actual booths. Rabbi Eliezer says the sukkah was not a physical structure – the protection of the sukkah was actually God's clouds of glory. [The Mechilta of Rabbi Yishmael (Bo 14) switches around who said what.]

On a simple level, the debate is over whether the physical sukkah we are meant to build reflects a literal or metaphysical sukkah that protected the Israelites in their journey. The sukkah of today mirrors the sukkah of yesteryear.

On a deeper level, the discussion revolves around the role of God in our lives. According to Rabbi Akiva, God provided the means for the people to be self-sufficient, giving them the temporary dwellings that they managed themselves. When we build our sukkah, we leave our permanent homes to these temporary dwellings to demonstrate our faith in God, on the one hand, that we are confident that our temporary home will sustain us. On the other hand, we are able to perceive a newfound appreciation (if we take notice) for the God-given gifts we enjoy regularly, such as a roof over our heads, air-conditioning and heating, and home amenities that make our lives easier (though no longer less complicated) than things were even one hundred years ago.

In Rabbi Eliezer's interpretation, the sukkah as a reflection of the clouds of glory carries much depth to it. When we sit in the sukkah, we are reminded not only of the physical God-given gifts we enjoy. We can contemplate the Divine hand that watches over us.

This idea is particularly poignant after Yom Kippur, after we all proclaimed that God determines who will have a peaceful or turbulent year, who will become poor and who will become wealthy, who will be denigrated and who will be elevated. The good times and the bad times are brought upon us by God. Our choices in the past and behavior in the present (and future perfect – for grammarians) contribute to what future outcomes will come about.

All this being said, I think the point added by the Midrash (Sifra 12) to the conversation of Rabbi Akiva and Rabbi Eliezer, is the one we need to bear in mind. And, as obvious as it seems, it likely carries the greatest depth of any reason for why we build the sukkah, and what we are commemorating in using the sukkah.

After recording both opinions, the Midrash says "We learn that even the sukkah is a reminder of the exodus from Egypt.

It is obvious simply because our liturgy includes the phrase "zecher liyitziat mitzrayim," a reminder of the exodus, after each reference to the holiday in the holiday prayers.

The significance of the exodus cannot be overstated. It needs to be etched in our heads so we can understand what it means for a group of slaves with a common ancestor to leave Egypt in order to become a nation, under God.

The Mechilta of Rabbi Shimon Bar Yochai describes the image of the sukkah of clouds as a parable. The people left Egypt and entered the clouds right away, to rest in the area called Ramses, much as a groom might bring a palace to the door of his bride, so when she leaves her old home, she enters his domain right away.

Leaving Egypt to enter God's immediate protection symbolized the creation of a Holy nation. Just like Yom Kippur turns people of all walks of life, with different life experiences, into people with a shared experience who share the same clean slate, the Divine protection gave the people a new collective lease on life and lease on God as the took upon the selves the monikor of a "kingdom of priests and a holy nation." (Shmot 19:6)

Whether we're enjoying the sights of sukkahs around town, or basking in the feeling of collectiveness that we enjoy as the bride who just left her old home to enter her new home, we can always look to the symbol of the Exodus from Egypt for inspiration. For our purposes, imitating actual sukkahs or divine clouds can carry the same significance.

As we're reminded of the Exodus, may we merit to recognize and experience the unity that is embodied in the image of entering God's palace as one nation, under God, indivisible by petty grievances and unnecessary altercations.

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

This can also be seen in the Jewish Star
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.

Sukkot: Only Joy (from the Jewish Star)

See my article in the Jewish Star over here or read it below.

Sukkot: Only Joy

Oct. 2, 2009 / 14 Tishrei 5770

The Torah commands us twice to rejoice on Sukkot. For Shavuot it only says to rejoice one time. For Pesach “joy” is not mentioned at all: it’s hard to rejoice when you’re thinking about the chametz you might still have in your house.
“V’samachta b’chagekha… v’hayita’ akh sa’me’ach.” [Devarim 16:14-15] You shall rejoice, and be only happy.

Only happy! Does that mean you can’t be sad at all? Does that mean you can’t have any not-so-happy thoughts or feelings? How does a person do that?

Rabbi Nachman of Braslav introduced the idea which has become a popular song — most of us probably know the song better than we know how to live up to its teaching — Mitzvah Gedolah Lihyot B’simcha Tamid. It’s a great mitzvah to be joyous always.

Rabbi Nachman acknowledges that it is human nature to be more easily depressed than overjoyed, and that life has its ways of doing that to a person. So a person must strive to overcome the difficulties. “For all ailments come only from sadness and depression. Therefore we must rejoice with all that we can, even with words of nonsense.” This could mean to tell jokes. It could mean to talk about nothing. It could mean to act silly. Whatever it takes to help you be happy, that’s what you need to do.

The Talmud (Taanit 8a) says, “Rabbi Yehoshua Ben Levi says, ‘if you are happy (or accepting) of the trials life gives you — you bring salvation to the world!’”

Life is a test. Sometimes there are ups and sometimes there are downs. The economic climate this year is not what it was a year ago. Some of us are not doing as well as we were before things took a bad turn. Some of us are out of work and are struggling.

The Mishnah in Avot (4:1) says, “Who is wealthy? The one who is happy with his portion.” In other words, non-physical wealth is determined by the state of your heart. If you are at peace with the situation life puts you in, you are “wealthy.”

The Torah tells us in the middle of the tokhacha of Ki Tavo, one of the reasons why these curses come upon us is “when you had plenty of everything, you would not serve G-d your Lord with happiness and a glad heart.” When times were good, the Torah is saying, we needed to serve G-d with pure joy. We need to remember to thank G-d for the good things in our lives: “Thank you, G-d. Thank you for all the good in my life. Thank you for the friends and the love in my life. The joy I experience from being alive. The joy I experience from serving you. The joy I get out of being a Jew. The joy I get out of doing for others. The joy I get from learning Torah. The joy I get from living Shabbos. The joy I get from celebrating that we have the Torah. The joy I get from having a relationship with You!”

On these verses in Devarim, Rabbi Samson Raphael Hirsch says, “the joy of your blessedness comes not from your source of income, or your sources of entertainment, but from the Lord your G-d Who bestows this bountiful blessing on you from the place of His Torah and through the means of His Teaching, if you dwell in His tent faithfully.”

It was King David who wrote in Psalm 122, “I rejoiced with those who said ‘Let us go to the House of G-d.’” David himself provided an example of how a person can completely rejoice — letting go of all inhibition — in the service of G-d. Samuel II chapter 6 tells the tale of how he danced in front of the Ark as it was brought to Ir David, Jerusalem, in anticipation of the building of the Temple.

This is how we begin to experience true joy.

Twice a day synagogue-goers have been saying “L’David Hashem Ori” for close to two months. “One request I ask of G-d,” L’David reads. “Let me dwell in the House of G-d all the days of my life. To gaze upon the pleasant ways of G-d and to meditate in His sanctuary.”

If you had one request to make of G-d, what would it be? Why would King David write this as his sole request? Maybe King David did not have a mortgage and tuition bills.

Only one thing mattered to King David — the joy he could get out of life. And he knew, all real joy emanates from where it begins. Joy starts in the House of G-d where we seed our relationship with Him; where we can let go of every inhibition, where we can sing and dance and rejoice in our lives dedicated to the service of G-d. When everything else goes, we still have G-d.

And that is something for which we all can be truly joyous.