Certainty
From Uncertainty
Posted on June 7, 2002 (5762) By Rabbi Dovid Green | Series: Dvar Torah | Level: Beginner
“In order that your generations know that I
caused the Children of Israel to live in Succos when I brought them out from
the land of Egypt.” (Leviticus 23:43)
It will soon be the holiday of Succos
(Tabernacles). The commandment is to live in a room with a roof made from
“sechach.” Sechach is any unprocessed plant growth which has been cut from the
ground, and arranged as the roof of the Succah. Generally we build a small hut
in the back yard, and cover it with sechach, and decorate it, and it becomes
our living quarters for seven days. Why? The reason is given in the passage
quoted above. It gives us the knowledge that the Children of Israel lived in
Succos when G-d brought them out from Egypt.
What exactly does it mean that our generations
should “know” that the Children of Israel dwelled in Succos when they left
Egypt, and what knowledge do we gain from living in the Succah that we
don’t get from reading about it?
The Holiday of Succos occurs in the fall, at the
time that the crops which were harvested (in Israel) at the beginning of the
summer and were drying are gathered in to the storehouses. The cycle of the
hard work of farming has (hopefully) borne fruit, and we are set for the year
to come. At this point there is a very great concern that we not attribute our
success and security to the “edifices” of our own efforts alone.
“Be careful that you not
forget G-d…You may eat and be satisfied, building fine houses and living in
them…Your herds and flocks may increase…But your heart may then grow haughty
and you may forget G-d…and you may say ‘it was my own strength and personal
power that brought me all of this prosperity’. “ (Deuteronony 8:11-17)
“You shall make the Festival of Succos for yourself
when you gather in (the products) of your threshing floor and wine vat, for
seven days” (Deuteronomy “16:15). Our sages comment on this passage “from
the leftovers of your threshing floor and your wine vat, you shall make
the Festival of Succos.” This refers to the roof of the Succah which is made
from plant growth.
The message of the roof being made from the
byproduct of crops is important. It is easy to come to believe that our
security (our roof over our heads) is the result of our material wealth, and
the product of our personal efforts. In order to internalize the fact that our
security is from G-d alone we live in a Succah, with a roof made not from the
edible part of our crops, but from the refuse. It is G-d and our relationship
to Him represented by our following His commandments (in this case living in
the Succah with its flimsy roof)) which brings us true security.
Just as G-d miraculously provided for our
forefather’s needs when they traversed the wilderness for forty years after
they left Egypt, the same is true now. We are _exactly_ the same as they were.
Civilization has the ability of creating an illusion that we are safe and
secure, but that in itself is a kindness from G-d. We are all more keenly aware
of this point now. Our safety and security or G-d forbid vice-versa completely
depends on G-d.
The Commandment of living in the Succah for seven
days is meant to foster this realization in our psyches so we will live with
this attitude for the whole year in all of our endeavors. This point is so much
more poignant at this juncture in time when there is so much uncertainty in the
current events of the world, when the “edifices” of materialism we have relied
upon have been toppled. Even more so do we need to instill in ourselves that
G-d is still alive and well, and fully capable of providing for us even when
the world economy has received such a blow as it has recently.
We are not just commemorating a great juncture of
Jewish History when we enter our Succah for seven days. We are reminding
ourselves that in a real way we are there in that same great juncture in our
point in history with G-d providing for our every need as well. We are coming
to know – to connect – to the inner reality – the soul and essence of our
existence.
Chag Somayach!
A
Perfect Cycle
Posted on September 25, 2007 (5768) By Rabbi Berel Wein |
Series: Rabbi Wein | Level: Beginner
Sukkot comes at the exact right time of the
year, psychologically and emotionally speaking. If it were not for the advent
of Sukkot and all of the preparations involved regarding this festival of joy
and happiness, we would all be very depressed at having to climb down from the
pinnacle of Yom Kippur to everyday mundane existence.
The Torah allows us to contemplate our future year
with a sense of happiness and satisfaction. The sukkah signifies the protection
that the Lord will provide us with for the whole coming year. Though the actual
sukkah may be small and relatively flimsy as compared to our homes, it
nevertheless symbolizes faith, serenity and confidence in the eternity of
Israel and its Torah.
The four species of vegetation that are an
integral part of Sukkot reinforce our appreciation of the beauty of G-d’s world. It reminds us that the world can
be a Garden of Eden and we should endeavor not to destroy it or be expelled
from it.
The different species represent the harmony of
nature, the flash of its color and its built in symbiotic nature. Whereas
pagans worshipped nature, Judaism stressed its role as being one of the great
wonders of G-d’s creation.
Abraham had it right when he stated that people
wonder at the magnificence of a beautiful building but ignore the genius of the
architect that designed it. Judaism, while always impressed by the wonder of
the building itself, always looks intently to recognize and acknowledge the
architect behind it.
Sukkot helps remind us of the necessity to always
search for that architect in all of the facets of our lives and world.
Sukkot also reveals clearly our dependence upon
Heaven for rain – for water. Without water in abundance, life cannot function
and grow. The Torah tells us that the Lord sent us purposely into a land where
water is a precious commodity. There are no great rivers or giant lakes that
appear on the landscape of the Land of Israel. We are therefore dependent on
the winter season’s rains.
We pray on Sukkot for those rains to be abundant,
gentle and saturating. Rain has a cleansing effect not only on the air we
breathe but on the life spirit that exists within us. Hence its deep
association with the joy of Sukkot.
Rain and water also symbolize Torah and
purification. Moshe, in his final oration to Israel, states that his words of
Torah should be felt as gentle rain and dew descending on the Holy Land. The
prophet Yeshayahu compares Torah to water as does King David in Tehillim.
The holiday of Sukkot reinforces this connection
with its own link to Simchat Torah, the day that marks the conclusion of this
great and noble holiday period. For
as obvious as it is that the Land of Israel cannot survive and prosper without
water, so too the people of Israel will be unable to prosper and survive
without an attachment to Torah, its commandments and values. The message of
Sukkot is the perfect conclusion to the spirituality of Yom Kippur.
Chag sameach.
Rabbi Berel Wein Rabbi Berel Wein- Jewish historian,
author and international lecturer offers a complete selection of CDs, audio
tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com
No comments:
Post a Comment