SpiRitualitY
The Mitzvot Of Sukkot
And The Symbols Of Um
ter ones due to the shape of the
he holiday of Sukkot is per-
leaves). When we bind these
haps the most joyous and
species
together, they symbolize a
festive holiday of the year.
complete human being. Although
Picture families building and deco-
physically people may appear
rating their
whole, very
sukka, and
often, under the
sharing warm,
facade, the
delicious feasts
human person-
under the stars.
ality is incom-
Listen to the
plete, even
symphony of
shattered. Vio-
song emanat-
lations against
ing from the
God and
sukkot of the
against our fel-
neighborhood,
low man cause
and the laugh-
Yael Well
Rabbi Stephen Weil
erosions
of
ter of the
Special
to
the
Jewish
News
character, even-
younger "sukka
tually breaking
hoppers" as
our sense of self, our souls. Immedi-
they scurry from sukka to sukka,
ately following Yom Kippur, having
finding treats in each welcoming
repented from our sins, having
shelter. Unlike so many other days
rebuilt ourselves vis-a-vis God and
marked by solemn ritual, the images
man, we take the four species, hold
of Sukkot are purely celebratory.
them
together and stand as a com-
The two most prominent mitzvot
plete
being, unified in body, mind
associated with the holiday of
and spirit.
Sukkot are "dwelling" in a sukka
A second aspect of unification is
and taking hold of the four species
found in the midrash. It compares
— the lulav (palm branch), the
the etrog, which has a good taste
etrog (citron), the hadas (myrtle) and
and smell, to Jews who are both
the arava (willow). The midrash
learned and perform good deeds.
explains that both the mitzvah of
The lulav, which has good taste (in
sukka and the mitzvah of the four
its dates), but no smell, is compared
species symbolize the same con-
to Jews who are learned but per-
cept. It is this common denominator
form
few good deeds. Hadasim,
that represents the underlying theme
which have no taste, but a good
of the holiday, and the deepest
smell, represent Jews who perform
source of joy enmeshed in it.
many good deeds but study little.
The midrash asserts that the four
Finally, cravat, which have neither
species represent unification. It com-
taste nor smell, represent Jews lack-
pares the etrog to the heart, the
ing both in study and good deeds.
lulav to the spine, hadasim to the
The message is clear as we take
eyes and aravot to the lips (the lat-
the four species and bind them
together — all kinds of Jews make
Rabbi Steven and Yael Weil are
up the Jewish people and there
affiliated with Young Israel of Oak
must be unity between them.
Park.
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9/2.4
1999
Detroit Jewish News
73