Sukkot 5770 Leviticus 23:33-44

Chol HaMo-eid Sukkot 5770
Torah Portion Excerpted from Parasha Emor - Leviticus 23:33-44
Sukkot Reading - Ecclesiastes

I. Summary

A. Context: Israelites in Sinai wilderness after leaving Egypt. This parasha is part of Holiness Code (spread over five portions representing second half of Leviticus) which God gives to Moses to enable Israelites to maintain close and ongoing relationship with God. Sukkot also called “Feast of Ingathering” (Exodus 23 and 34) and “a festival of the Eternal” (Numbers 29). Marks close of the agricultural year.

B. God orders Moses to tell Israelites to celebrate of the Feast of Booths on 15th day of 7th month. Holiday to last seven days. Requirements: mark occasion as solemn gathering and do not work (on first and last day), bring burnt offerings, meal offerings, sacrifices and libations on each day (except Sabbath). (23:33-38)

C. Complete rest on first and last day. On first day, take etrog (citron …lemon like citrus fruit), lulav (palm branch), myrtle and willow and rejoice for seven days. (23:39-41)

D. God tells Israelites to “live in booths seven days” to remind them that they lived in booths when they left Egypt. (23:42-44)

II. Ecclesiastes (Hebrew name = Koheleth = author of book and son of David)

A. Life is relentless and futile. (1: 1-9)

B. So enjoy the moment and give everything your all. (3: 9-13 and 9: 7-10)

C. Don’t talk too much (ironic in light of Koheleth’s repetitive ramblings). (5: 1-7)

D. Death = same fate for all of us (suggesting nothingness after death). (9: 1-6)

E. All is futile under the sun. One should therefore ignore physical pleasures and put all of one's efforts towards that which is above the Sun (spiritual).

F. Accept the natural rhythm of life. There is “a time to be born, a time to die, a time to sow, a time to reap”. (3:2) Time moves forward with or without our permission. Koheleth is inspiring, redeeming and even liberating ... concentrate on the matters that we can control without losing sleep over those we can’t.

III. Ecclesiastes Tie-in to Sukkot

A. Futility v. inspiration to enjoy things now = opposites. Sukkot challenges us to experience opposites, i.e. to recognize fragility and loss while we are simultaneously commanded to rejoice. Fragility of Sukkah is a reminder of vulnerability of wandering Isralies v. appreciation of security of current home.

B. Appreciate the limitations of life … similar to the limited life of harvest seasons.

C. Appreciate fragility of life … similar to the delicate process of growing crops.

IV. Sukkot symbols

A. Sukkah - A temporary dwelling. Teaches us that life is temporary and we should not become too comfortable in this world.

B. Etrog, lulav myrtle and willow - The etrog (citron, a lemon-like fruit), lulav (palm branches), myrtle leaves and willow leaves - We bind the myrtle (three long leaves) and willow (two long leaves) to the palm branch. We take the lulav in the right hand, etrog in the left, recite the blessing, and then shake them together in all four directions and up and down.

C. Sukkot symbols as body parts - Etrog is the shape of a heart, the lulav is like a backbone (spinal cord), the leaves of the myrtle resemble the eyes, and the willow leaves are the mouth. These are the organs that can be misused for negative behavior. The eyes see, the heart desires, the body reacts, and the mouth speaks. We dedicate all our activities to serving God - above and below and in all four directions.

D. Sukkot symbols as types of Jews - Etrog contains a good smell and taste (when made into jelly) and symbolizes the Jew with Torah knowledge and who performs good deeds. Lulav/palm tree that grows dates (not coconuts) has a good taste but no smell - i.e. one with Torah knowledge but lacking good deeds. Myrtle has a beautiful aroma, but no taste - symbolizing one who always does good deeds, but lacks Torah knowledge. Willow has no taste and no smell - representing the Jew lacking both knowledge and deeds. We put all types of Jews together and wave them in all directions, because every Jew can relate to the Almighty no matter where he or she is coming from.

V. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)

A. Sukkot as an opportunity to be grateful - Sukkot affords us the opportunity to survey our resources and take stock of our abundance. In full recognition of God's role in the productivity of our lives, we express gratitude that in an often-tenuous world, we are being sustained.

B. “On the first day, you shall take” (23:40) - Taking of four species of branches evidently a ritual of joyous acknowledgement of current year’s harvest. May also have been a form of supplication for next year’s rainfall.

C. Necessity of experiencing opposites - The first and last days of Sukkot are distinct from the interim days, which are considered both holy and ordinary. On all seven days of Sukkot we must participate in rituals unique to the holiday, yet we are allowed to work on all but the first and last days (an activity expressly forbidden on Shabbatot and holidays). It is this very in-between quality that is the essence of Sukkot. For Sukkot, more than any other holiday, reminds us of the human ability, indeed the human necessity, to simultaneously hold and experience opposites. Sukkot challenges us to recognize fragility and loss while we are simultaneously commanded to rejoice.

D. Sukkot as model for Thanksgiving? - Some believe that it was the Festival of Sukkot that inspired the Puritans of Massachusetts to celebrate their Thanksgiving Day.

(revised 10/1/09)