2020/5781

To any rightfully curious individual, the age-old question of why it is that we sit in a Sukkah for seven days is very bothersome. Tanach does not necessarily even give us a hint as to why it is the case, stating only, “BaSukkot Teishvu Shivat Yamim; Kol HaEzrach BeYisrael Yeishvu BaSukkot. Lema’an Yeide’u Doroteichem Ki BaSukkot HoShavti Et Bnei Yisrael BeHotzi’i Otam MeEretz Mitzrayim, Ani Hashem, Elokeichem,” “You shall dwell in shelters for a seven-day period; all the natives in Israel shall dwell in shelters. So that your generations will know that I caused the children of Israel to dwell in shelters when I took them from the land of Egypt, I am Hashem, your God” (VaYikra 23:42-43). On the face of the Pasuk, we may understand that Hashem has commanded us to sit in Sukkot Zecher LeYitziat Mitzrayim, in remembrance of our exodus from Egypt; however, this does not truly answer the question as to what the meaning behind sitting in Sukkot is, beyond the face value version we were told in elementary school: so that we commemorate the sitting in Sukkot that our ancestors did in the Midbar thousands of years ago.

There may be, understandably, two rational explanations behind this observance, each stemming from a Machloket found in the Gemara (Sukkah 11b). “‘Ki BaSukkot HoShavti Et Bnei Yisrael,’ Ananei HaKavod, Divrei Rabi Eliezer,” “‘I made the children of Israel reside in Sukkot’; these booths were clouds of glory, according to Rabi Eliezer.” Cue Rabi Akiva, however, “Sukkot Mamash Asu Lahem,” “They established for themselves actual Sukkot.” With this Machloket in mind, Ramban tackles this issue head-on, addressing the validity of both Rabi Eliezer and Rabi Akiva’s positions.

Citing Rashi’s interpretation of the Gemara and the Chumash, that the Ananei HaKavod was the basis for this practice, Ramban explains that while it may be reasoned that the Ananei HaKavod cannot be the Ikar, primary point, behind the practice because they have been mentioned numerous times elsewhere (See BeMidbar 10:34 and Shemot 40:38), the words found in the Pasuk cited, “Ki BaSukkot HoShavti,” can be understood to mean “that I made for them My Clouds of Glory, shelters [Sukkot] to protect them.” Anticipating objections to this interpretation, Ramban offers the other side of the argument, while staying neutral throughout the process. Ramban cites the historical context of Bnei Yisrael traveling in the Midbar. It is obvious that during those forty years of wandering, Bnei Yisrael required structures to protect them from the elements, such as the cold nights and scorching hot days in the Midbar. [1] The commemoration of the Sukkot, however, is not merely because of the structures themselves, but because of the hostile environment of the Midbar, the length of time spent in the Midbar, and the miraculous nature of Bnei Yisrael’s forty-year survival by the Hand of Hashem. It is thus understood, in the eyes of Ramban, that in either interpretation and understanding of the Pasuk and practice of sitting in Sukkot, there is a recognition of miraculous events and the command of Hashem is to commemorate said events. Let us try to delve deeper into the practice of LeShev BaSukkah through a deeper philosophical lens. [2]

Rav Samson Raphael Hirsch draws attention to an existential understanding of both Sukkot and its implications. He writes, “The Festival of Sukkot is dedicated to the physical preservation of Israel by God. It is the time when the year’s harvest is almost completed….No longer do you turn your eyes to heaven for a blessing, for you have already gathered in your blessing, and….face the winter with equanimity. On the other hand, the harvest...may have produced meagre results for you, and reflecting on your dearth and poverty you….grow despondent and….see a future engulfed in want” (Be’er HaSar: The Hirsch Anthology, pp. 505-506, s.v. The Festival of Sukkot; Chorev Ch. 30). With this summation of the two attitudes man may have toward his productivity over the last few months (the example of the harvest is likely only metaphorically tied to the fact that Sukkot, in ancient Israel, was an agrarian related holiday), Rav Hirsch then comes to the essence of what Mitzvat Sukkah represents: “Leave your sound and solid house; dwell under the sparse ceiling of foliage, and learn its lesson: Hashem, your God, caused your ancestors to dwell in booths for forty years….and He sustained them...and so revealed Himself as the Divine Providence Who sustains all….It is God alone, God, Who sustains even in booths those who surrender themselves….Depart from under your sheltering roof and of your own accord live the poorer life and learn the lesson….That same God still lives and He is your God, and as the twinkling of the stars shines through the roof of foliage so does He….embrace you in lovingkindness” (ibid.). “The lesson of the Sukkah is that the acquisition of goods is not the sole aim of life; the Lulav teaches us to apprehend goods as instruments for our way of life before God; and so it brings us Simchah….in a life of godliness” (ibid. pp. 506-507 s.v. If the observance of Sukkah, Chorev Ch. 31).

It is seen from the words of Rav Hirsch that in any situation of material wealth and mindset, be one poor or wealthy, the Sukkah serves as a great equalizer and unifier, bent on reuniting the distanced man with his Creator, “For if life is understood thus, it makes no difference whether you attain much or little; the assessment of your life lies in whether you have lived it dutifully with your much or your little” (ibid.) Man’s pursuit of possessions and wealth should not be the aim of life, but they may instead serve as a bridge to our way of life in the service of God. In this manner, we may now come to understand the deeper meaning of sitting in our “laubkabine,” foliage-topped booth, for seven days out of the year. 

[1]  It should be noted that both Rashi and Ramban cite the Ananei HaKavod as having been a protection from the sun’s intense rays.

[2]  As Mori VeRebbe, Rabbi Jachter, puts it, “Elu VaElu Divrei Elokim Chayim,” whichever side is chosen, they each reflect the words of Hashem; and thus, whichever interpretation one subscribes to, there is what to rely upon in either.