סוכות

The Two Aspects of the Sukkah

There is a famous dispute as to what the Sukkah represents. Setting out the purpose of the Mitzvah, the verse states as follows: 

לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת־בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם (ויקרא כ"ג, מ"ג)

According to R’ Akivah the Sukkot in the above verse refer to literal structures built by the people, whereas according to R’ Eliezer the reference is to the ‘clouds of glory’.[1] 

In the view of R’ Akivah the Mitzvah seeks to recall the actions of the people who were prepared to dwell in primitive booths during the wilderness sojourn. Following God into a precarious and hostile environment was a tremendous display of faith and exercise in religious endurance. This aspect is eloquently expressed by the prophet:  

כֹּה אָמַר ה' זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה (ירמיהו ב', ב) 

R’ Eliezer on the other hand focuses the point of reflection on God’s providence which protected the people during this period. 

Indeed, the word Sukkah has a literal connotation which accords with the view of R’ Akivah, but it is also used in a metaphysical sense consistent with the view of R Eliezer (see for example Isiah 4:6).[2] Furthermore, the fact that the active party in the verse is God (‘I caused you to dwell in Sukkot’), implies that the commemoration of the verse also recalls God’s role and not simply the human act. 

The debate originates from the fact that the event being described – the dwelling in Sukkot – is not explicitly mentioned outside the verse in question. This is itself surprising since as a general rule, the Torah prepares us with the context required to understand laws conditioned on earlier events.[3] It is therefore plausible that the verse intends to convey a double meaning which encompasses both positions. The significance lies in the fact that the two views are essentially two sides of the same coin. The act of faith of man and the corresponding action of God. 

The human and divine cloud

Interestingly, this debate regarding the fundamental character of the Sukkah mirrors a similar ambiguity with respect to the focal service of Yom Kippur. 

The introductory verse to the Yom Kippur service reads as follows: 

וַיֹּאמֶר ה' אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכׇל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת (ויקרא ט"ז, ב) 

The question which has challenged commentators from time immemorial relates to the nature of the cloud referred to in the last phrase. Some have understood the cloud as referring to the divine presence which poses a threat against unauthorised entry. According to this interpretation, ki translates as because. The overall meaning is that the priest may not enter the inner sanctum because the divine presence is manifest in the cloud above the Kapporet. In the same way that the cloud which suffused the Mishkan (and similarly resided upon Mt. Sinai) initially prevented Moshe’s entry until called to approach by God, so too the high priest is unable to enter except as once a year under the prescribed conditions.[4] 

Others have understood the phrase as introducing the strict conditions under which the priest may enter and encounter the divine presence. According to this approach, ki translates as 'only' and the cloud refers to the incense cloud. The thrust of the verse is that the divine presence residing in the Kodesh HaKodashim may only be encountered by the priest when it is clouded over by the incense to prevent direct exposure.[5]   

Though the more immediate connotation is the human action to produce the incense cloud, the active party in the verse is God (‘I shall appear in a cloud’) which is suggestive of His act of revelation through the cloud. One can elaborate on this dispute and bring proofs in either direction, but a full appreciation of the verse must again acknowledge the duality.  

The point runs deeper. There is a debate between the sages and the Sadducees as to precisely when the incense cloud was formed. According to the sages, the incense was ignited by the Kohen Gadol once he was already inside the Kodesh HaKodashim, whereas according to the Sadducees it was ignited just before he entered.[6] What seems like a technical detail has far reaching theological implications. If God’s presence was fixed and static in the Kodesh HaKodashim then the smokescreen produced by the incense should indeed be formed prior to entry as the Sadducees held. Clearly, the sages perceived the human and divine interaction as much more dynamic and integrated. The concealment of the incense serves not only to protect the Kohen Gadol, but also to facilitate and enable the revelation itself. In other words, God’s revelation is contingent on the human anticipation (in the form of the Ketoret).  

To summarise the correspondence between the Sukkah and the Yom Kippur incense service. In the building of Sukkot, the human act of faith precipitates the clouds of glory. Similarly, on Yom Kippur, the protection of the incense cloud creates the conditions for the divine cloud to manifest.

The roof of the Sukkah (the S’chach) itself alludes to this duality. The roof must be dense enough to ensure there is sufficient shade but should not be entirely opaque so that the sun’s rays can still penetrate. In mystical terms, one might say this reflects the way the primal light only becomes communicable when transmitted and dulled through a darkened lens or vessel.[7] This is the counterpart to the function of the incense cloud which simultaneously conceals and reveals. 

Given the correspondence between the S’chach and the cloud which manifests ‘upon the Kapporet’, it is understandable that the sages derived the minimum height of the S’chach from the height of the Kapporet.[8] This crossover is further strengthened when we consider that the word S’chach (derived from the same root as Sukkah) is used explicitly in reference to the Kapporet: 

וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים (שמות כ"ה, כ) 

In a more general sense, the Mitzvah of Sukkah contains several allusions to the Mishkan. Most strikingly, some of the key requirements for dwelling in the Sukkah are derived from a parallel to the seven-day inauguration of the Mishkan (the Milluim) where the Kohanim were required to ‘dwell’ in the Mishkan courtyard throughout the seven-days.[9] The seven-eight day pattern, each with their unique dwelling requirement, hardly seems coincidental and invites the comparison. 

Between Sukkot and Yom Kippur

If we are to compare the key experience of Sukkot and Yom Kippur, a stark contrast must be noted. The entry of the Kohen Gadol into the Kodesh HaKodashim on Yom Kippur was an entirely exclusive event involving only the Kohen Gadol. Everyone else was a passive bystander. Whilst the Kohen Gadol was inside no one was could remain within the vicinity of the Mishkan (see Vayikra 16:17). This of course reenacts the relative positions at the time when Moshe went up to Mt. Sinai to receive the tablets and the rest of the people were barred from approaching. The gap was even more pronounced with the second set, which according to tradition took place on Yom Kippur: 

וְאִישׁ לֹא־יַעֲלֶה עִמָּךְ וְגַם־אִישׁ אַל־יֵרָא בְּכָל־הָהָר גַּם־הַצֹּאן וְהַבָּקָר אַל־יִרְעוּ אֶל־מוּל הָהָר הַהוּא (שמות ל"ד, ג) 

Yet this cannot be the end of the story. In the outlook of the Torah the entire nation is to become a ‘kingdom of priests and a holy nation’. Moshe ascending on his own can be the departure point but not the end point. There must come a time when everyone is afforded the opportunity to ascend God’s mountain. What appears to be a marginal verse within the prelude to Moshe’s ascent, contains this all-important message: 

לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר (שמות י"ט, ג) 

Classically this is understood to refer to the time when the divine presence has departed from the mountain and therefore it becomes permitted to ascend. I will not delve into the many problems with this explanation on this occasion. To my mind, the shofar-led ascent must allude to a time when everyone is invited, and even required, to ascend God’s mountain - in His presence, not in his absence. Far from being marginal, it sets the objective of the entire enterprise.  

I would suggest this mass ascent takes physical form in the pilgrimage festivals where everyone is instructed to ascend God’s mountain (which in the Tanakh is synonymous with Jerusalem), to encounter His presence. The pilgrimage festivals are so essential that the instruction appears no less than four times in the Torah. Perhaps the most intriguing appearance is immediately following the most intimate dialogue between Moshe and God. When Moshe experiences the highest level of revelation whilst sheltered in the 'cleft of the rock', God tells Moshe that you ‘will see my back but you will not see my face’:

וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ (שמות ל"ג, כ"ג) 

Despite the limits set by God, it is remarkable that in the next chapter we read about the three pilgrimage festivals and the pilgrims encountering the ‘face’ of God.  

שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶת־פְּנֵי הָאָדֹן ה' אֱלֹהֵי יִשְׂרָאֵל (שמות ל"ד, כ"ג) 

In a proverbial sense the astounding implication is that the pilgrims are privy to a revelation which even Moshe could not attain. 

But of all the festivals it is Sukkot, the climax of all the other festivals, where this theme stands out. The inclusive and universal nature of the holiday expresses itself in various ways which go beyond the scope of our discussion.[10] The aspect which I wish to highlight is the dialogue between the Sukkah and the Mishkan mentioned above. If on Yom Kippur the Kohen Gadol enters the Kodesh HaKadoshim to encounter the Sinaitic cloud anew, it is on Sukkot when the cloud diffuses to envelope the entire nation dwelling within their mini sanctuaries. The intensely personal is now all-inclusive and everyone is enabled to ascend the mountain of God.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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[1] See T.B Sukkot 11b: Sifra 17:11. 

[2] See also Amos 9:11, although the commentators debate whether the Sukkah referred to in the verse is the Beit Hamikdash or the Davidic monarchy.

[3] The Rashbam in his commentary applies this principle on many occasions to explain the imposition of seemingly superfluous details. 

[4] See Rashi’s first explanation which he refers to as the peshat. See also Rashbam and Bechor Shor. Seforno has a slight variation but agrees the cloud refers to God’s presence.

[5] See Rashi’s second explanation, Ibn Ezra and Ramban. 

[6] T.B. Yoma 53a 

[7] T.B. Sukkah 4b 

[8] See introduction to Peninei Halakhah - Sukkot, R' Eliezer Melamed.

[9] T.B. Sukkah 43a. It is also worth mentioning the view of the Gra (commentary to Shiur HaShirim) that on Sukkot the people commenced building the Mishkan and the clouds of glory returned to the camp. 

[10] For example the Hakhel ceremony is emphasised to take place before the 'men, women, children and strangers in your communities’ (Deut. 31:12). The gentile participation in the festival presumably also relates to its universal character. The sages considered the 70 bull sacrifices as representative of the 70 nations of the world. Furthermore, the inauguration of the Beit HaMikdash  – dubbed to be a ‘house of prayer for all nations’  – takes place on Sukkot (see Kings I, 8:2). Most significantly, a universal call to ascend the mountain of God at the end of sefer Zechariah, is specifically tied to Sukkot: 

 וְהָיָה כׇּל־הַנּוֹתָר מִכׇּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלָ͏ִם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ ה' צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת )זכריה י"ד, ט"ז)