Shabbat Hol Hamoed Sucot 5772

Rabbi Gustavo Kraselnik
Congregacion Kol Shearith Israel

Hilkhot Yom Ha-Kippurim, the tractate that the Shulchan Aruch devotes to the observance of the holiest day of the year, culminates by saying that at the end of the day’s journey, recovered from the fast, we must start building the Sukkah.  As is written in ha-Mapah (Moshe Isserles, Poland, 16th century), to move without pause from one mitzvah to another mitzvah (Orach Chayim 621:4).
 

The Gaon of Vilna (Eliahu ben Shlomo Zalman Kramer, 18th century) connects both sacred days as well.  In his interpretation, and taking into account that according to the Talmud (Taanit 30b) Moses descended from Mount Sinai on the 10th of Tishri (Yom Kippur), he orders the people to build the Mishkan (Tabernacle) on the 11th, the people bring their offerings on the 12th and 13th, build it on the 14th, and on the 15th of Tishri, being the festival of Sukkot, it is consecrated.   (Quoted by the Maggid of Dubno, Kol Yaakov, Shir Ha-Shirim 1:4.)

There are many ways to link the two celebrations. The truth is that as soon as Yom Kippur ends, our efforts immediately turn to the preparations for Chag Ha-Sukkot.  I once heard someone explaining their relation based on a people issue.  Yom Kippur is a deeply individual experience (the day in which my verdict is ratified), whereas Sukkot points to the collective (the festival where we pray for rain, a prize shared by all).

There are some who say that Sukkot challenges Yom Kippur.  After the intensity of the fast, and convinced that our Teshuvah (repentance) was accepted, we might be overcome by arrogance and believe ourselves invincible (at least until the next divine judgment).  Seated under the Sukkah, “suffering” from its discomforts and worried by the inclemency of the weather (rain and heat, both equally strong here in the tropics), we recover our sense of frailty and recall that “I am but dust and ashes”, as we prayed with such devotion during Yom Kippur.
 

On the other hand, we can think that Yom Kippur and Sukkot complement each other.  While the former is a solemn event, charged with a strong sense of transcendence, Sukkot is considered the “festival” par excellence (at least in Talmudic times), and the demonstrations of joy –excessive, at times– accompany the celebration, as is set forth in the Torah:  “Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.   And thou shalt rejoice in thy feast…” (Deut. 16:13-14).
 

Furthermore, I like to see Sukkot as the opportunity to put into practice the theoretical statements of Yom Kippur.  The two central mitzvoth of the festival, the Sukkah and the Arba’at Ha-Minim (the four species), entail physical actions.
 

Unlike Yom Kippur, when we enter into a deep theoretical exercise about our own lives, Sukkot literally leads us to building a Sukkah, in order to inhabit it during the festival, and summons us to take in our hands and shake together the Lulav, the Etrog, the Hadassim (myrtle) and the Aravot (willow) in both cases, actual acts that not only involve our five senses, but are strongly charged with symbolism as well.  The sukkah recalls the journey through the wilderness and reminds us of our limitations.  The Arba’at Ha-Minim, with their diversity, remind us of the plurality of the plant kingdom and human species (according to Midrash Vayikra Rabba 30:1, they typify the different kinds of Jews).
 

Only five days in the calendar separate Sukkot from Yom Kippur.  Both celebrations, each one in its own way, invite us to better understand our own experience and, from there, renew our commitment of getting closer to God and to our fellow human beings.
 

Shabbat Shalom and Chag Sameach,
 

Gustavo