Sukkot Readings for Sukkot & Simchat Torah Kohelet provides a sobering balance to potential inappropriate levity of the Chag and hopefully focuses our joy in the proper direction. On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the Portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "secular" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to profane animals too). Then we come to the Festivals portion. The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 7 people this year, because it is Shabbat. The Maftir is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot. The Haftara comes from Zechariya and contains the famous prophesy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days. So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor. At Mincha on Shabbat-Yom Tov afternoon, we read the first parts of V’ZOT HABRACHA, which is the upcoming “weekly” sedra for the second Shabbat in a row. The custom is to read Megilat Kohelet on Shabbat Chol HaMoed Sukkot. But when Rosh HaShana is Shabbat (and Sunday), then Sukkot is Shabbat, Simchat Torah is Shabbat, and there is no Shabbat Chol HaMoed. Chol HaMoed Simchat Torah On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. Because it is Shabbat this year, there are 7 official Aliyot, rather than the 5 as on Yom Tov days. The sedra is not completed with these 7 Aliyot, but the reading goes a bit further than in years when Simchat Torah is on a weekday. These seven (customs vary) portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah. Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the “real” reason for our great joy. School children are joyful when the school year ends. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a Chupa is made for this Aliya (customs might vary from shul to shul). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Then Maftir is read from a third Sefer Torah. It comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret. Finally, the Haftara of Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehosha. Aside from its being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse in it day and night. Particularly suited for Simchat Torah. V'zot HaBracha is never read on Shabbat in Chutz LaAretz - strange for a "weekly sedra". Here in Israel it is occasionally read on Shabbat. V'zot HaBracha takes up only 70 lines in a Sefer Torah (shortest sedra). It has 10 Parshiyot; 2 open, 8 closed. 41 p'sukim - ranks 52nd; 512 words, 1969 letters - ranks 54th What does Sukkot commemorate? Tur says that had the mitzva of Sukka been commanded at Pesach-time (because of its connection to the Exodus), it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking comfort in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest. Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor to cold to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.) Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are first months). According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds. Menorat HaMaor says that Sukka is a humbling experience, perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka- of G-d's dominion over nature. Chidushei HaRim says that the reason given by the Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in a sin-free atmosphere, only right after the Yamim Nora'im. A person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur, when T'shuva has restored our mental powers. The Composite Chag and the Simcha Machine Picture, if you will, a machine that we will use to filter out the element of simcha (joy) from other holy days, copy that element of simcha without its partner emotions, and build with that simcha, a special holiday, one well-suited to represent them all. Put Pesach into the machine and extract the joy of leaving Egyptian slavery and humiliation to become G-d's people. Leave behind the reminders of the bitter years as slaves. Leave behind the nervous anticipation of what will become of this new nation, so long enslaved. Take that pure joy of Pesach, duplicate it (don't take it away from Pesach) and fashion another seven day holiday beginning on the 15th of the first month of the year (Nissan and Tishrei both qualify for that honor), and let it too be in commemoration of the Exodus. Now take Shavuot, the time of the receiving of the Torah. Put it into the machine to separate its exquisite joy from the other feelings of awe and dread. The thunder, lightning, fire and smoke, ever strengthening sound of the Shofar were not joyful experiences. But the joy of Torah is real and very much a part of Shavuot. Duplicate it. Leave the original with Shavuot and take the copy, the pure joy of being one of G-d's nation. Attach that to an eighth day that will follow the seven days of the Chag. Let that be a day of rejoicing in the Torah. Pure joy. Let's call it Simchat Torah. Let's put it right after the seven days of the Chag rather than after seven sevens of days following the first day of Pesach. The weather is not ideal and waiting will be a hardship. Now take Rosh HaShana and Yom Kippur, the Yamim Nora'im. Days of Awe. Days when the heavenly books of Life and Death are open before G-d. Put them into the machine and don't be surprised by the great joy that filters out. We don't always so the joy on RH and YK, because many other emotions - all somber and serious, cloud the mixture. But take the joy of G-d's forgiveness, take the joy of being HaShem's children - even if He needs to castigate us. Copy it and pour it onto the seventh day of Chag - Hoshana Raba. Let that day be the culmination of the T'shuva and Kapara process begun nearly two months earlier. You've got a holiday that is so joyous that our Sages identified it as Zman Simchateinu, the time of our joy. Fully recognizing that Simcha is a mitzva for all three Regalim, and probably for Rosh HaShana and Yom Kippur as well, our commentaries nonetheless point out that the command of Simcha is not mentioned specifically in connection to Pesach, only once with Shavuot, and three times with Sukkot. If you are not yet convinced that Sukkot is a composite of the other chagim, take a look at its Torah reading of the first day. Topic: the cycle of the year. Shabbat, Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkkot. All other holidays have readings that are specific to each chag. Not Sukkot. It is the holiday of holidays. And what about its name!. No, not Sukkot or Chag HaAsif. The other name. Chag. Sukkot is called Chag. Just Chag. For it is the quintessential Chag. And emotionally, only after the spiritually cleansing experience of the Yamim Nora'im can we be truly happy. And not even too much later. Right after Yom Kippur is best. And that's what we have. No time to come down from the high of Yom Kippur. Too busy building the Sukka, acquiring the Arbaa Minim. Preparing for Yom Tov. What also adds to the feeling of Joy is G-d's telling us that He remembers fondly our kindness to Him, by our following Him through the Midbar, the Wilderness, for 40 years. Give it your all! The Four Species represents our all. Two famous symbolisms see the Minim as heart, spine, eyes, and lips - and as representing four types of Jews, covering the whole people of Israel. Sukkot is truly Zman Simchateinu. Take Rain Seriously From Musaf of Shmini Atzeret (a.k.a. Simchat Torah in Israel, but that might confuse readers in Chutz LaAretz - and even some from here) until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (MHUH). This is what Rabbi Eliezer and Rabbi Yehoshua discuss in the opening mishna of Masechet Taanit. Rabbi Eliezer felt that we should begin "mentioning" rain from the first day of Sukkot, since the world is judged for rainfall on Chag (Sukkot). Rabbi Yehoshua objected and said that rain is a negative sign on Sukkot, so why mention it. R' Eliezer claims he was not suggesting asking for it; only mentioning it at this appropriate time. R' Yehosha states that if mentioning is not a request then we should mention MHUH all year round. Meaning that it is his opinion that we should mention rain only when we want rain, namely at the beginning of the rainy season. R' Yehoshua's opinion prevails and we begin mentioning MHUH from Shmini Atzeret Musaf. We will ask for rain from the 7th of Cheshvan. If one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d’s role as Weather Maker is acknowledged throughout the year. Therefore, if one forgets MHUH, he can assume that he said MORID HATAL in its place (by force of habit) and his Amida is not invalid. Referring you to the box in the upper right, notice the phrasing. The bracha is a list of G-d's powers, MHUH being one of them. In addition to remembering MHUH, it is a good idea to become more familiar with all of the davening and to say everything with more Kavana and understanding. REMEMBER: for the two weeks after we start to say MHUH, we still say V'TEIN BRACHA in BAREICH ALEINU. We do not yet say TAL UMATAR until 7 Cheshvan (in Israel. Beginning of December in Chutz LaAretz.) The Mishna explains that we delayed asking for rain until the last Oleh Regel (Pilgrim) returns home. Although this is anachronistic in our time, we retain the delay of two weeks as a practice of old, and as a reminder that this particular practice was based on our care and concern for every single Jew. This lesson is important and is therefore perpetuated even when the exact circumstances do not necessarily exist. [The Sukkot Homepage]
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