In most years, as we reach this point of the calendar, I have focused a holiday d'var on Simchat Torah, the culmination of the holiday season that began (it now seems so long ago!) with Rosh Hashanah. This year, I wanted to focus on the day after Sukkot and the day before Simchat Torah (at least for traditional congregations: the Reform Movement celebrates Sh'mini Atzeret on the same day as Simchat Torah).
Sh'mini Atzeret is among the least observed of our holidays, coming as it does after the solemnity of Rosh Hashanah and Yom Kippur, after the joy of Sukkot, and just prior to the gala celebrations of Simchat Torah. As a festival day, it has two special characteristics: we recite Yizkor (the memorial service) and the liturgy includes a special prayer for rain ("Geshem"), of which we will be reminded in the Amidah prayer until next Passover. To most of us, neither liturgical experience is a real cause for celebration, even though our liturgy insists that Sh’mini Atzeret is a festival of “our gladness” (simchateinu), just as is Sukkot.
One meaning of “Atzeret” is “Assembly," from the Hebrew root meaning to gather together or store. In a more mystical interpretation, the rabbis considered "Atzeret" as coming from a root meaning stopping or delaying. As a midrash explains, God has stopped us from departing from His Presence, like a king who had invited his children to a banquet lasting many days. When the lengthy celebration finally ends, the king says “My children! I beg of you, delay your departure by one more day. It is difficult for me to take leave of you.”'
This midrash implies that we have been in God’s Presence since Rosh Hashanah, asking for forgiveness. On Yom Kippur, we sought atonement, and on Sukkot we offered thanks for His bounty. Sh’mini Atzeret, say the sages, suggests that God has been listening, and that this holiday is an expression of God’s reluctance to our taking leave of His Presence. It implies that God will remain accessible to us throughout the year.
May we all be blessed with the understanding that “God is near to all who call upon Him.” Shabbat Shalom and Chag Sameach.
Thursday, October 8, 2009
Friday, October 2, 2009
A Festive Celebration
Dear Friends and Family:
As we approach the festival of Sukkot tonight, the weather around here seems to have anticipated the season: suddenly, there is a chill in the morning air. Let's hope that the rain holds off!
Numbers 29:12 “The fifteenth day of the seventh month shall be a sacred holiday to you when no mundane work may be done. You shall celebrate a festival to God for seven days.”
The Festival reading for Sukkot comes primarily from the parasha Emor in Leviticus. In traditional congregations, we also read this verse from the Book of Numbers, which describes in detail the sacrifices made on this pilgrimage festival. The number of sacrifices for this festival, as noted in Etz Hayim, is “staggering” and includes 98 lambs and 70 bulls. Passover only requires the sacrifice of 16 bulls, and no other holiday calls for more than 2 such sacrifices.
What are we to make of this distinction? According to the Talmud (Sukkot 55b), the 70 bulls represent offerings that are made on behalf of the 70 nations of the world. Rabbi Hertz adds that these sacrifices were intended to make atonement for all of the world. We are left, however, with the following question: why should the Israelites be making sacrifices of thanksgiving on behalf of alien nations?
Perhaps it is because Israel is to be a light to the nations, and bring to them knowledge of God’s goodness and graciousness. From this perspective, we are to serve as role models for the rest of humanity.
On the other hand, perhaps if we pair the sacrificial excesses with the flimsy Sukkot we dwell in, we can see another kind of connection: our fate as Jews is to be dispersed throughout the nations of the world, living in peril but under the protection of God’s wings, as represented by the Sukkah. As such, we have a responsibility both to ourselves and to the nations to proclaim thanks for God’s bounty at the time of harvest.
Shabbat Shalom, and Chag Sameach
As we approach the festival of Sukkot tonight, the weather around here seems to have anticipated the season: suddenly, there is a chill in the morning air. Let's hope that the rain holds off!
Numbers 29:12 “The fifteenth day of the seventh month shall be a sacred holiday to you when no mundane work may be done. You shall celebrate a festival to God for seven days.”
The Festival reading for Sukkot comes primarily from the parasha Emor in Leviticus. In traditional congregations, we also read this verse from the Book of Numbers, which describes in detail the sacrifices made on this pilgrimage festival. The number of sacrifices for this festival, as noted in Etz Hayim, is “staggering” and includes 98 lambs and 70 bulls. Passover only requires the sacrifice of 16 bulls, and no other holiday calls for more than 2 such sacrifices.
What are we to make of this distinction? According to the Talmud (Sukkot 55b), the 70 bulls represent offerings that are made on behalf of the 70 nations of the world. Rabbi Hertz adds that these sacrifices were intended to make atonement for all of the world. We are left, however, with the following question: why should the Israelites be making sacrifices of thanksgiving on behalf of alien nations?
Perhaps it is because Israel is to be a light to the nations, and bring to them knowledge of God’s goodness and graciousness. From this perspective, we are to serve as role models for the rest of humanity.
On the other hand, perhaps if we pair the sacrificial excesses with the flimsy Sukkot we dwell in, we can see another kind of connection: our fate as Jews is to be dispersed throughout the nations of the world, living in peril but under the protection of God’s wings, as represented by the Sukkah. As such, we have a responsibility both to ourselves and to the nations to proclaim thanks for God’s bounty at the time of harvest.
Shabbat Shalom, and Chag Sameach
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