Ideas on Succah

Moshe Ben-Chaim

Reader: Can you please explain the relationship of the Lulav and Etrog to Succah. On most holidays, there is usually a relationship between the mitzvoth and the holiday like maztah on Pesach, or the succah and Succos. What is the purpose of the Lulav and Etrog? I am finding it very hard to find any information. Of the many I have spoken to, little information is known. The main response I get is "we do it because we are commanded to by G-d". Well this of course is a given, but find it hard to accept as an answer.

Mesora: In his book entitled Horeb1, Rabbi Samson Raphael Hirsch explained a close relationship between the Succah, and the Etrog and Lulav. I will mention his ideas, followed by my thoughts - stimulated by Rabbi Hirsch.

The Succah, a minimalistic structure, is to focus man on a minimizing his material lifestyle. This teaches man that pursuit of the physical world is not the goal of our temporary, Earthly existence. The lulav too embodies the correct attitude towards the source of all physical good. We demonstrate our thanks to G-d for His bountiful harvest. We realize G-d alone has complete dominion over the world.

The Talmud states, (Succah 37b) "Why do we wave the Lulav? R. Yochanan said, we wave out and back (horizontally) to the One who owns all four directions on Earth, and we wave the Lulav up and down to the One Who owns heaven and Earth". Rabbi Yochanan - in my opinion - separated the two acts of waving "in/out" from "up/down" to teach us that there are two areas of G-d's dominion which we need to realize: G-d owning all four directions refers to something other than heaven and Earth. We see this clearly, i.e. that He is the Creator of all. This is why we wave up/down. But if up and down waving covers heaven and Earth, i.e., all creation, what is left to recognize about G-d's greatness? I believe it is to emphasize His dominion over man's actions - that G-d has complete knowledge of our travels on Earth (our actions) as alluded to by the "four directions", which is limited to Earthly activity. This subtle difference points us to the realization that there are two distinct areas in which we must attest to G-d's greatness: 1) G-d is omnipotent, He can do all, as He created heaven and Earth, 2) G-d is omniscient, He knows all, as He is aware of all our travels and actions.

Interestingly, these are the two main themes of the High Holiday prayers, "Malchyos" (omnipotence), and "Zichronos" (omniscience). Rabbi Yochanan's view is that our waving of the four species on Succos must demonstrate G-d's dominion in all areas; in His creation, and in His government of man.

Why must the Succah be temporal and frail by design? Succah breaks man away from his insecurities regarding his wealth. Man continuously and falsely attempts to compensate for physical insecurity by striving for riches. Man must strive to focus on G-d as his Sole Benefactor, instead of relying on the work of his hands. The drive towards the physical as an ends, removes G-d from man's life. Lulav contrasts Succah by emphasizing the use of the physical for the right reasons. We thank G-d - the Source of our bounty - replacing our faulted view of the physical, with this proper thanks to G-d for providing vegetation. All physical objects that we are fortunate to receive should be used in recognition of the 'Supplier' of these fruits, and not to reaffirm our own physical strength.

It also makes sense that Succah - not Lulav - is used to demonstrate man's required break from the physical. Man's home is the one object which embodies Earthy permanence,...not so man's food. Therefore, I believe a frail home - a Succah - is used as opposed to fruits - which are consumed objects, and do not afford man the satisfaction of permanence. Since man does not attach himself to fruits as he does his home, the home is from where man must make his break.

Perhaps this is why we also read Koheles (Ecclesiastes) on Succos. In this philosophical masterpiece, King Solomon presents the correct philosophy for man, in relation to work, wealth, happiness, sadness, and primarily, in accomplishments. King Solomon states numerous times, "what extra is there for man in all is toil that he toils under the sun?" He even commences his work with his summary, "All is futility of futility...". The Rabbis questioned King Solomon's statement, "How can King Solomon say all is futile, when G-d said in Genesis that the world is very good?" The answer is that Solomon was referring only to the physical as an ends in itself as futile. When G-d said it was good, He meant that as long as it serves only as a 'means' to man's pursuit of wisdom. There is no contradiction between King Solomon and G-d.

In summary, Succah breaks down man's weighty attachment to the physical. Lulav redirects that attachment towards G-d, the source of all our sustenance.

Fulfill the obligations of this Succos holiday. Adhere to the commands of eating, drinking, and certainly sleeping in the succah, even light naps. Make the scach (Succah covering) from detached plant life such as reeds, wood, or bamboo, so you may gaze through the gaps at the stars as you lie on your bed - recognizing your Creator, the Creator of the universe. Wave the lulav and esrog in all four horizontal directions demonstrating G-d's exclusive dominion over all man's affairs. Wave the lulav upwards and downwards, demonstrating G-d's exclusive creation of that which is up and down - heaven and Earth.

By living in these frail huts, may we strip ourselves of our own false security, and may our waving of the lulav and esrog redirect our security towards the One who provides a bountiful life - realizing that our ultimate protection and security comes from G-d.

Footnotes:

1 Soncino Press, 6th English Edition 1997, pp 132