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Jewish Community News
News: October 2006
Don’t forget the “other” High Holy Days
By Rabbi Dana Magat,
Temple Emanu-El
When we think of the High Holy Days, our minds race to Rosh Hashanah and Yom Kippur. This is not a bad thing, for our tradition reminds us that these two Chagim (holy days) are second in importance only to Shabbat. But some of the most important elements of the High Holy Days occur after Yom Kippur. Sukkot, Hoshanah Rabba, Shemini Atzeret and Simchat Torah round out the High Holy Day season. I understand that, for many of us, getting through Rosh Hashanah and Yom Kippur often equates to a sense of achievement and completion. Without Sukkot and Simchat Torah, the High Holy Days remain incomplete.
Thus, we focus on the first two holy days, but would be missing the joy
of our efforts if we did not complete the season’s cycle! I have
always felt that Sukkot is the reward for our hard work to experience
T’shuvah (returning to the right path, often translated as repentance).
Sukkot itself is often referred to as Chag (holy day) because at this
time we are given the gift of a week of fulfilling the mitzvah of being
with family and friends, of experiencing a greater connection to nature.
Dwelling in a sukkah, a temporary booth-type structure, symbolizes the
historical aspect of this festival. The four species we use at Sukkot:
citron, palm branch, myrtle and willow bring to mind our
relationship with the land. The Rabbis have provided us many midrashim
over the years to help clarify the breadth and depth of this holiday.
I encourage you to visit a synagogue this Sukkot to hear some of those
powerful messages.
According to Mordecai Kaplan, one of the goals of Sukkot is to relive
the wilderness experience. This enables us to detach from the order of
life which we have come to accept as normal, and, hopefully, view it critically.
After going through emotional introspection on Rosh Hashanah and Yom Kippur,
when we can wipe the slate clean, we are given a second chance, an opportunity
to return to our agrarian roots and contemplate on our lives in a different,
more fundamental way. In this modern world, we receive the gift of separating
ourselves from it and refocusing on what is really important those blessings
we too often take for granted among others, the blessings of family and
friends, shelter, food, clothing. Sukkot demands that we realign ourselves
with these blessings and take a week to reflect and feel their fullness.
It also offers a powerful way to combat the pervasive materialism of our
society. Such a wonderful gift our tradition gives us!
Sukkot represents universal peace and peoplehood. As our liturgy reminds
us as part of the evening Hashkiveinu prayer: “ufros aleinu sukkat
shlomecha” (“spread over us your shelter of peace”).
The tradition of inviting people into our Sukkah for a meal is derived
from the Hashkiveinu. This is yet another way for us to strengthen our
connection with people who may not be from our tradition. As on Pesach,
when inviting a non-Jew or stranger to the Seder table is a time-honored
tradition and, indeed, a blessing, so too, when we take our meals in the
sukkah during the week of Sukkot, we can avail ourselves of the same opportunity.
The sukkah is designed to be welcoming to family, friends and strangers
alike. It is considered ‘kosher’ only if there are three walls
with the fourth ‘wall’ being wide open, welcoming all to come
in. What a sensitive way to open our hearts to others and to give them
a chance to experience a beautiful Jewish tradition.
If you have not experienced Sukkot, I invite you to your local sukkah
to enjoy the bountiful blessings in your life.
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