On Sukkot, Get Out of Your Comfort Zone and Get Inside a Mitzvah

The Festival of Sukkot (and Its Other Names)

The Torah refers to Sukkot as Chag HaSukkot, or Festival of Sukkot. The word sukkot refers to the temporary shelters made of natural materials in which Jews spend much of their time during the festival. Another name, Chag Ha’asif, means “Festival of Ingathering,” or “Festival of Harvest.” The celebrations of sukkot do appear similar to other cultures’ harvest festivals of its time. However, on a deeper level, this “gathering” or ”harvesting” refers not only to the crops gathered. Rather, it’s about the togetherness people share during the holiday, inside the sukkah.  

Biblical Origins

The origin of Sukkot’s observance comes from the Biblical sections in Vayikra/Leviticus during the Israelites’ journey through the desert on their way to the Land of Israel. During this time, several miracles occurred to sustain them. One such miracle was the Cloud of Glory, with which G-d led the Israelites through the desert, smoothed their path and protected them from the harsh sun and predators. Based on this, He commanded them to build and dwell in sukkot at this time of year, to commemorate the miracles.

“You shall live in booths for seven days; all that are citizens in Israel shall live in booths, so that your generations may know that I made the people of Israel live in booths when I brought them out of the land of Egypt: I am the L-rd your G-d.” –Leviticus 23:42–43

Ancient History

Sukkot is one of the Shalosh Regalim, or Three Pilgrimage Festivals, including Sukkot, Pesach (Passover) and Shavuot. The Torah commanded ancient Israelites to make a pilgrimage to Jerusalem. Upon their arrival, they were to bring the first-grown fruits of their crops, called bikkurim, as an offering in the Beit Hamikdash; the Holy Temple. These occasions were designated for rest, celebrations and feasting:

“Three times in the year you shall keep a feast unto me… the feast of unleavened bread (i.e. Passover)… the feast of harvest (i.e. Shavuot)… and the feast of ingathering (i.e. Sukkot) which is at the end of the year” (Exodus 23:14–16).

Themes and Meaning of Sukkot: Vulnerability, Immersion and Togetherness

Following the focused, devotional work of Rosh Hashanah and Yom Kippur, Sukkot is a time to let (a little) loose. Not to let go of the growth we’ve achieved, but rather to put our faith to task. In other words, ‘let go, and let G-d.’  Without a proper ceiling, insulated walls or even a floor, a sukkah leaves us more vulnerable to the wild and elements than our house does. Rain or shine, we bring friends and family together, host festive meals, and connect with one another outside of our comfort zones. This experience reminds us not to rely on the plans of man, or sturdiness of objects, because G-d is our protection.  

When and How Long Is Sukkot Celebrated?

Sukkot lasts for 8 days (7 in Israel), starting on the 15th day of the month of Tishrei, five days after Yom Kippur. The first two days of the festival are Shabbat-like Yom Tov days. We don’t do melachah (acts historically involved in or related to constructing the Mishkan in the desert) or go to work.  

Chol Hamoed and Hoshanah Rabbah

The following five days are called Chol Hamoed, meaning “festival weekdays.”  On these days, we avoid going to work if possible, and keep enjoying festive meals in the sukkah.  

The last day of Chol Hamoed is Hoshanah Rabbah, meaning the “great hoshanah.” One verse of Hoshanot (explained below, under Prayers) is recited per day of Sukkot. On Hoshanah Rabbah, however, we recite all seven verses and circle the synagogue or bimah seven times holding our arbah minim.

Shemini Atzeret and Simchat Torah

The last one or two days are Yomim Tovim again, and combine two holidays in one! These are called Shemini Atzeret, or “Seventh Day Stop”  and Simchat Torah, or “Rejoicing with the Torah.” As mentioned, Sukkot lasts only 7 days in Israel, so Shemini Atzeret and Simchat Torah are on the same day.  

Shemini Atzeret represents an end to Sukkot and a day of rest, based on the Biblical verse in the book of Bamidbar. This is the last day on which we rotate the arbah minim and eat in the sukkah.

Simchat Beit Hashoeva

But before the end of the holiday, there are some last matters of rejoicing to attend to. Firstly, we commemorate Simchat Beit Hashoeva ceremonies from during the time of the Beit Hamikdash. Water was drawn from a spring outside of Jerusalem, brought to the Temple and poured over the altar. This ritual served as a supplication for ample rain to nourish crops in the coming year.  The faith that Jews at the time had in this forthcoming blessing of rain would elicit so much joy, that dancing erupted in the Temple and spilled over into the streets. We mimic this by celebrating and dancing in the streets the night of Shemini Atzeret.

Simchat Torah

Simchat Torah is technically part of Shemini Atzeret, and celebrates simply; the Torah, itself. The holiday marks when the cycle of Torah readings in the synagogue begins anew. We take out and dance with closed (i.e. rolled up and dressed) Torah scrolls, and circle them around the sanctuary. This symbolizes that the Torah is for everyone – not just the educated and privileged people who can open it up and study it.  

A Sukkah’s Structure

The halachot, or laws, on how to build a sukkah are relatively simple. Firstly, it requires at least two-and-a-partial walls, either preexisting, or purpose-built. They need to be made of sturdy enough material not to wave more than a couple of inches in the wind. Once these are erected, the top is to be covered by s’chach; an unprocessed, natural roof with enough spaces between the material to see the stars through at night. Some popular choices are bamboo poles or mats tied with reeds or raffia. Some people use raw wood beams with foliage like evergreen branches or palm fronds laid on top. Some will use a combination of both.  

The sukkah is to be set up in an open, outdoor space, free from any awnings, overhangs or even live tree branches. The emphasis is for our only protection from the elements to be from the sukkah itself – a testament to our faith in G-d’s protection over us.

Customs and Observance

Sukkot brings with it some lively and refreshing customs. It allows us to temporarily camp out, and be surrounded by and engaged with plants, fresh air and natural materials.

Two main mitzvot are essential to the festival. They are dwelling in a sukkah, and ritually gathering a special arbah minim, or “four species” of plants together.  

Arbah Minim – The Four Species, AKA Shake the Lulav and Etrog

The arbah minim (commonly called simply the lulav and etrog, even though these are the names of just two for the four) include a lulav (a closed palm frond), three or more hadassim (myrtle twigs), two aravot (willow branches) and an etrog (citron). The mitzvah requires us to gather these plants in a particular configuration and recite a blessing on them. Then, we gently sway or shake them in the four map directions, then up and down.  

The teachings of Kabbalah and Chassidut explain that each of the four species represents a different style of person, and waving them together in all directions signifies unity with each other and with G-d.  

Dwell in the Sukkah

A sukkah is a temporary structure we build outdoors before the holiday starts, in which Jews dwell as much as possible. This includes eating most or all meals, spending relaxation or family time, hosting parties and, for some, even sleeping. It’s our temporary home for the duration of the festival.

The sukkah continues the unity theme highlighted by the arbah minim too. Spending time inside the sukkah with others represents the all-encompassing protection and love G-d has for all of us, together. In fact, it’s considered a hiddur mitzvah, or beautifying the mitzvah, to do our arbah minim blessings and shaking inside the sukkah.

Prayers and Torah Readings

Each holiday has a basic set of prayers within the services, mostly overlapping with those of Shabbat. On festivals, however, we say special versions of the main Amidah (standing, silent prayer) and Musaf (second Amidah for holidays and festivals).

Additions to the Prayers

Like on Shabbat and other holidays and festivals, the Musaf prayer is added to Shacharit. Then we recite a special section called Hallel, containing Tehillim (Psalms).

Hoshanot

Each day of Sukkot, we recite Hoshanot (plural form of Hoshanah). In this part of the prayer services, we carry our arbah minim around the synagogue in circles while reciting supplicatory verses. This is based on a verse in the book of Vayikra:

“On the first day you shall take the fruit of majestic trees, branches of palm trees, boughs of leafy trees, and willows of the brook; and you shall rejoice before the Lord your God for seven days.”  (Leviticus 23:40)

Tal

On Shemini Atzeret the prayer for rain, simply referred to as Tal, or “rain,” commemorates the start of the rainy season in  Israel.

Yizkor

Those who’ve lost a parent recite the Yizkor prayer, asking for G-d’s to remembrance of the souls of the departed. For anyone unable to make it to synagogue for Yizkor, Colel Chabad offers a service for someone to say it on their behalf.

Torah Readings

Torah readings are held every day of Sukkot during services with a minyan (quorum of ten).

Birkat Kohanim

On Yom Tov (the first two days, plus Shemini Atzeret and Simchat Torah) of Sukkot, the Kohanim (men descended from the ancient priest tribe) recite the ancient Birkat Kohanim; the priestly blessing for the community.  It behooves anyone who can to be present for Birkat Kohanim and participate in its responsive verses.

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