Sukkot 5773 - English

By Rabbi David Cohen-Henríquez
Kol Shearith Israel Congregation

There is an appointed time for everything, and a time for every purpose under heaven:
a time of birth, and a time to die, a time to plant and a time to pluck up what is planted;
a time to kill, and a time to heal; a time to tear down , and a time to build;
a time to mourn, and a time to laugh; a time to mourn, and a time to dance;
a time to throw stones and a time to gather stones; a time to embrace, and a time to reject the embrace;
a time to seek, and time to give up; a time to keep and a time to throw away;
a time to tear and a time to mend; a time to keep silence, and a time to speak;
a time to love and a time to hate; a time for war and a time of peace.
 (Kohellet 3:1-8)

Jewish holidays are always complemented by a reading from the section of Ketuvim (Writings).  The Song of Songs is read during Passover, as it symbolizes the Spring.  Ruth is read on Shavuot, referred to in the text as the feast of the first fruits of the wheat harvest.  During Sukkot we read the book of Kohelet, Ecclesiastes.  Traditionally attributed to King Solomon, Kohelet belongs to the literature known as “Wisdom Literature.”  This type of literature or school of thought was well known in antiquity, characterized by its didactic advice, humanist and moralist nature, and very particular form, rhythm, and aesthetics.  The Book of Job and Proverbs are also part of this type of literature.

Why on Sukkot?

On several occasions, our tradition tries to level out our emotions.  For example, at a wedding, a moment of intense joy, breaking a glass brings to our consciousness the Temple's destruction.  On Yom Kippur, a solemn and sober day, we read Jonah, which gives us a little more courage and a smile before Neilah, through its fantasy and humor.

Sukkot is a holiday where we are commanded to be happy.  In ancient times, Sukkot was the most important holiday of the year.  In fact, the Mishnah refers to it as The Holiday.  When you said Chag, Holiday, it was immediately understood as Sukkot.  It was a time of intense joy, and there are those who say that the joy sometimes got a little out of hand and turned into a carnival, just as occurred among other nations of the world, when they celebrated their festivals requesting rain.  According to some scholars, the notion to separate men and women during prayers originated as a result of these acts during Sukkot.

Then, it seems that in the midst of such joy, it is good to bring on a wiser voice, branded by some as pessimistic (but actually not so), to give us a little balance and land us in reality.

Some argue that one reason for our reading Kohelet is because it brings the theme of fragility and impermanence of life.  Just as our small and temporary huts – where we take refuge – are here and gone tomorrow, so is our life: fragile, perishable, a clear smoke in the magnitude of the universe.

Another reason is the subject of cycles.  Life passes from generation to generation, and the world keeps spinning and spinning and everything will happen again, year after year, going back once again to the time to plant and the time to harvest: Sukkot.

Finally, upon receiving the harvest, Kohelet teaches us to be content with our lot and not go in search of wealth, fame, power or carnal pleasures, since all this is vanity, or in a better translation of the Hebrew, smoke, something that quickly disappears.  Happiness can be found in the simplicity of life, in a quiet time in a simple and natural temporary hut, in the company of family and friends.

Dwelling in the sukkah recharges our joys for the rest of the year.  May it be a year full of great joy for all of you, but also balanced by the ancient wisdom brought on by the reading of Kohelet:  bearing in our minds and in our actions the quick passing of time and life’s perishable nature.