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SEPTEMBER 17, 2021 | The Jewish Home OCTOBER 29, 2015 | The Jewish Home
The Unity and The Uniqueness A Sukkos Perspective By Rav Yaakov Feitman
O
ne of the special qualities of Sukkos is the multiplicity of mitzvos we are privileged to perform. In addition to all the common features of yom tov, such as simcha, seudos mitzvah and the like, there are numerous mitzvos to elevate us each day. We sit in the sukkah, shake the lulav, esrog, hadasim and aravos, are elevated by the tefilos of Hoshanah Rabbah, celebrate the joy of Simchas Torah, and much more. Yet, each aspect of this amazing yom tov carries its own unique quality. Even more, two of the major components of Sukkos seem to contradict each other. The halacha teaches that the Four Species must belong to us exclusively, at least on the first day. However, regarding the sukkah, not only may we eat in each other’s sukkah, but the Gemara (Sukkah 27b) teaches that “all of Klal Yisrael are [potentially] capable of sitting in one sukkah.” This statement is a reference to the fact that in the original sukkos in the desert, all of Klal Yisrael did, in fact, dwell inside of one great cloud of glory (see, for instance, Rav Yonansan
David, Kuntres Sukkos 31:7). Why is there this dichotomy in the heart of two of the essential mitzvos of this yom tov? I believe that the answer may be found deep in the essence of being a Jew itself. Let us begin with the importance of achdus in Am Yisrael. The Gra (commentary on Mishlei 6:19) and Rav Yitzchok Issac Choveir (Drush for Parshas Shekalim) both
the great unifier of Klal Yisrael, also helps to connect us to our Father in heaven. Rav Dovid Cohen, Rosh Yeshivas Chevron (Zman Simchaseinu, page 82), adds that for this reason the Ananei Hakavod – Clouds of Glory – were in Aharon’s merit. Since he brought Klal Yisrael together by making peace between individuals, he also effectuated Hashra’as Ha’Shechina in the nation.
We can all fit into one Sukkah, yet we retain our individualities and singular qualities. speak eloquently about the sine qua non of Jewish unity for the Shechinah to dwell in our midst. Rav Choveir concludes that “just as the soul does not attach itself to one organ by itself, so is Hashem not called Elokei Yisrael – the G-d of Israel – unless the entire nation is unified so that He dwells with the complete nation as one.” The Maharal (Netzach Yisrael 53, 54), too, also teaches us that Aharon,
On the other hand, as is well known, the Arba Minim – the Four Species –represent four different types of Jews. The Gemara itself (Menachos 27a) tells us so and the Medrash (Vayikra Rabbah 30:12) elaborates: “The hadasim have a good smell but no taste like Jews who have good deeds but no Torah. The aravos have no taste or smell like Jews who have neither Torah nor good deeds.
The esrog represents the highest possible achievements of both Torah and maasim tovim, and the lulav represents Jews who have Torah but no good deeds. However, the Shulchan Aruch (651:11) insists that we must combine the three of them with the esrog and hold them together when we perform the mitzvah. The Gra (Biur to this halacha) explains that holding the species as one symbolizes the achdus of the people of Israel. Before anyone claimed the phrase for education or politics, we knew that “no Jew can be left behind” as Klal Yisrael welcomes the Shechinah into our midst. This is the magic of Sukkos, when we can all fit into one sukkah, yet we retain our individualities and singular qualities. The parsha which introduced the New Year, Nitzavim, stressed this immediately from the beginning. The greatest and the most seemingly minor in our nation are mentioned together, just as the esrog must be waved simultaneously with the other species. However, the esrog, which represents the leaders such as the
