Answers to Sukkot

Emor 5730
Alef.

I think that the reason why RaShI chose R. Akiva’s view over that of R. Eliezer re the nature of the Sukkot being referred to in VaYikra 23:43 is because of the word “VeHoshavti” (I Caused them to dwell.) Whereas if actual Sukkot were being referenced, then God didn’t Cause them to dwell in such structures—the people built them themselves. The fact that such flimsy structures were sufficient to provide shelter for the people during their forty years of wandering was certainly a miracle; however, God at best could Take only indirect credit for causing them to dwell in these shacks. On the other hand, if the Tora is referring to the Clouds of Glory that protected the people on six sides, as well as smoothed out the roads and eliminated dangers as snakes and scorpions, for this God could certainly Take credit. (See BaMidbar Rabba 1:2).

Beit.

1. Both RaShI and the Beiur, rather that seeing the word “Ach” as contrasting Sukkot with Yom Hakippurim, as do Ibn Ezra and RaShBaM, derive something about Sukkot in terms of itself from this extra word, usually associated with excluding something.

תלמוד ירושלמי מסכת ברכות פרק ט דף יד טור ב /ה"ה

נחמיה עימסוני שימש את רבי עקיבא עשרים ושתים שנה ולמדו אתים וגמים ריבויין אכין ורקין מיעוטין.

2.  RaShBaM and Ibn Ezra are similar in terms of their seeing “Ach” as contrasting Sukkot with Yom HaKippurim, RaShBaM in terms of how differing from the themes of remembrance and atonement that lie at the heart of the other two Tishrei holidays, the theme associated with Sukkot is Simcha and thanksgiving due to the harvest, and Ibn Ezra with respect to how whereas Yom HaKippurim is about afflicting oneself, Sukkot is about rejoicing. RaShBaM would seem to account for the mention in the text of the harvest—that there should be rejoicing and thanksgiving—more so than Ibn Ezra who merely points out the difference in mood from Rosh Hashana and Yom HaKippurim, but not a reason for it.

ויקרא פרק כג

(לט) אך בחמשה עשר יום לחדש השביעי באספכם את תבואת הארץ תחגו את חג יקוק שבעת ימים

 ביום הראשון שבתון וביום השמיני שבתון:

3.  The two questions that RaShI wishes to address are:

         a. Why does the word “Ach” appear within the context of Sukkot?

b. To what extent is the Korban Shelamim brought on the Yom Tov a Chovat HaYom (i.e., how intrinsic is it to the Yom Tov celebration?) The litmus test is whether it would push aside the restrictions of Shabbat were Yom Tov to coincide with Shabbat. By virture of the fact that it does not push aside Shabbat, and to this is what the addition of the word “Ach” is drawing attention according to RaShI, it is shown that while the sacrifice has to be offered up at some point during the Sukkot festival, this is not a sufficiently urgent requirement that it would push aside Shabbat restrictions.

Gimel.

1.  Whereas RaShBaM wishes that the Jew contrast the “Wandering in the desert” experience with the sensibility that one has when he owns land and can harvest his crops, MaLBIM points to the more existential issue of being comfortable in a This-Worldly existence when there is a spiritual aspect to the human being which suggests that the World-to-Come is where true existence takes place.

2.  Sefer HaChinuch, in contrast to RaShBaM and MaLBIM who explain the Sukkot experience in light of man’s thoughts about his personal existence, places emphasis upon man’s appreciation of the Kindnesses Extended to him by God during the forty years of wandering in the desert.

3.  As in the answer to Beit 2) above, only RaShBaM takes into account the context of the harvest as an informing element in the reason for the Chag, i.e., now that you have a harvest, in contrast to when you had neither land nor harvest—in the desert—there is a danger that you will not be appreciative of God’s Being behind all of your good fortune. The festival of Sukkot, specifically the need to celebrate our appreciation of God’s Kindness, not so much in what He Did for us in the desert, as what He is Doing for us now, is of great importance.