Daf Hashavua Succot 5780

19 October 2019 Shabbat ends

Volume 32 No. 4

20 Tishrei 5780 London 6.46pm Jerusalem 6.32pm

Chol Hamoed Succot

In loving memory of Binyamin Peretz ben Yaacov

“You shall take for yourselves on the first day the fruit of a citron tree, the branches of date palms, twigs of a plaited tree, and brook willows; and you shall rejoice before the Lord, your God, for a seven-day period� (Vayikra 23:40).

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Sidrah Summary: Chol Hamoed Succot 1st Aliya (Kohen) – Shemot 33:12-16 After the grave sin of the Golden Calf, God initially threatens to wipe out the nation. He then relents, allowing the nation to survive, but without His direct supervision. Rather, an angel would guide them. Unprepared to accept God’s response, Moshe appeals to God to directly ‘accompany’ the nation and requests that the Children of Israel retain a special status, distinct from other nations. God agrees to both requests (see Rashi’s commentary).

2nd Aliya (Levi) – 33:17-19 Sensing a moment of Divine favour, Moshe asks God to show him a vision of His Divine majesty.

God responds that no mortal can see Him and live, but He will show Moshe as much as possible.

3rd Aliya (Shlishi) – 33:20-23 Moshe is told that he will experience this revelation situated in a hollowed-out rock on Mount Sinai. He would be shown only a vision of God’s “back” (so to speak) but not His “front”.

The Talmudic Sages explain that Moshe would see God wrapped in a tallit like a chazan, wearing tefillin on His head.

the 13 Attributes of Mercy. Moshe appeals to God to endow Israel with His full guidance and protection.

6th Aliya (Shishi) – 34:11-17 God declares to Moshe that He is making a covenant with the people. After entering the Land of Israel, they must neither follow the idolatrous ways of the Canaanite nations nor intermarry with them.

7th Aliya (Shevi’i) – 34:18-26 The mitzvah of coming to the Temple with an offering for the three festivals (Pesach, Shavuot and Succot) is restated, as well as the mitzvah to redeem a first-born male child ( pidyon ha’ben ) and not to mix meat and milk.

Question: Which activities are specified as examples of prohibited activities on Shabbat?

(34:21). Answer on pg.6.

Maftir Maftir is read from a second Sefer Torah, from the section of parashat Pinchas detailing the extra offerings brought during Succot.

4th Aliya (Revi’i) – 34:1-3 God instructs Moshe to carve a new set of Tablets, containing the same words as the first set, which Moshe had broken when confronted with the sin of the Golden Calf.

Haftarah The prophet Yechezkel (Ezekiel) relates chilling details of the messianic war of Gog and Magog.

God’s wrath will fall upon Gog. The entire earth will tremble in awe. It will be an overwhelming demonstration of God’s power and might.

5th Aliya (Chamishi) – 34:4-10 Moshe ascends Mount Sinai with the new Tablets, as commanded. God now appears to Moshe, as he had requested, and teaches him

Point to Consider: Why is this particular haftarah read on Succot?

United Synagogue Daf Hashavua Produced by US Living & Learning together with the Rabbinical Council of the United Synagogue Editor: Rabbi Chaim Gross Editor-in-Chief: Rabbi Baruch Davis Editorial and Production Team: Rabbi Daniel Sturgess, Rabbi Michael Laitner, Joanna Rose Available also via email US website www.theus.org.uk ©United Synagogue To sponsor Daf Hashavua please contact Danielle Fox on 020 8343 6261, or dfox@theus.org.uk If you have any comments or questions regarding Daf Hashavua please email rabbigross@theus.org.uk 2

The Simcha of Succot

by Rabbi Gideon Sylvester, United Synagogue Israel Rabbi

The idea that religions should celebrate happiness is not self-evident. In his historical novel Arthur and George, Julian Barnes portrays a religious character as suspicious of joy.

Any pleasure is usually accompanied by the adjectives ‘guilty’, ‘furtive’ or ‘illicit’. Similarly, Elizabeth Gilbert writes in Eat, Pray, Love that her religious Swedish family: "look like, if they had seen anything pleasurable, they might have stomped on it with their hob-nailed boots".

The great philosopher Rabbi Yehuda Halevi (1080-1145) argued that this is not the Jewish way. Happiness is in fact a way to serve God: "Your contrition on a fast day does not bring you closer to God than your joy on Shabbat or Yom Tov" (Sefer HaKuzari II:50).

Ironically, Gilbert points out, societies which prioritise happiness, often find happiness elusive. Vast amounts of time and money are poured into social media and the entertainment industry, but they are largely dedicated to distracting us from reality rather than creating genuine happiness.

So what is the recipe for the simcha of Succot?

First of all, the Torah connects the festival of joy to the financial security which comes from harvesting our crops (Devarim 16:13-14). The Torah recognises that our happiness depends on a basic level of well-being. Living in towns and cities, we are often not mindful of our dependence on agriculture. It can take floods, In memory of Malka bat Peretz

famines and the growing consciousness of climate change to remind us just how vulnerable we are to the elements and how for much we have to be grateful to God (see commentary of Rashbam, who lived in the 11th and 12th centuries, to Vayikra 23:43) Yet consciousness of our condition and appreciation of our quality of life should not be reliant on crises. So in the midst of our prosperity, at the festival of joy, the Torah takes us from the comfort of our homes and sends us out to the succah, reminding us that we have not always had comfortable abodes. As we marched out of Egypt into the desert, we lived in makeshift shelters, achieving joy even in the most primitive conditions.

This indicates that joy is not just about our material succss; it is also about the contentment that accompanies a sense of meaning and fulfilment. That is why Succot follows on the heels of Yom Kippur. When our sins have been forgiven and our relationship with God has been restored, we are ready for happiness.

However, satisfying our own physical or spiritual needs is not quite enough. Real joy requires community, and that means celebrating with others; sharing our joy with friends, family and those who may feel alone.

In that way, Succot wholesome simcha.

creates

enriching,

Photo: IGPO/Mark Neyman

In 2014, Pharrell Williams released a song called "Happy". It rapidly became a number one hit and the most downloaded song of all time.

Describing ecstatic joy, its lyrics include the line, "Clap along if you feel like a room without a roof". Perhaps Williams was thinking about our roofless structure, the succah! After all, Succot is our premiere festival of happiness, referred to by the Talmudic Sages as zman simchateinu (the time of our happiness).

Israeli Chief Rabbi David Lau and President Reuven Rivlin welcoming guests to the succah 3

Re-Connecting in Tishrei

by Rebbetzen Rina Shindler, Richmond United Synagogue I grew up hearing stories about great scholars and their communities that, in times past, were enveloped in an atmosphere that was almost tangible in its intensity. Walking into the great halls of a pre-war European yeshiva like Slobodka or Novardok during the months of Elul or Tishrei, one would be swept along by a tidal feeling of awe. For many of us, however, the High Holiday liturgy can feel foreign. God may seem remote, as does the feeling of having wronged Him. Having to face up to our shortcomings can be daunting and sometimes propels us to run from the discomfort we feel.

He is immediately shocked by this thought, but nevertheless the truth of it echoes in his mind.

Joe considers the possibilities for a moment, but when he tries to imagine acting on his desire, he is struck by the thought of his intense love for Nicole. He knows with absolute certainty that were he to take this step, he would be creating irrevocable damage to the most precious relationship that he has in his life.

A particular parable regarding the awe of these days profoundly changed my perspective on what the month of Tishrei is all about.

Rosh Hashanah and Yom Kippur are days where we face up to the mistakes we carry with us, the ways in which we have betrayed our Beloved – God. We cannot harm God, nor can we wrong him in any way. Yet it is the damage we have done to our personal relationship, the gaping loss of deep connection to Him, that we seek to recover. The High Holy days gives us an incredible opportunity to do so.

Joe works in high tech in London and often does business in the Far East. Although highly successful in a competitive field, Joe values family life over everything else. He is blessed with a wonderful, loving wife, Nicole. Together they have a close and meaningful relationship.

Their love has grown over the years and they share everything together. Each one feels that they are truly blessed.

One weekend, Joe finds himself stranded in a foreign location, having missed his flight, with no available flight until Monday evening. Feeling lonely, he goes out to find something of interest to do with his free time. As he walks around, a woman approaches him and tries to engage his attention. Joe walks on. However, when this scene repeats itself several times, Joe thinks to himself, “Here I am, alone and lonely, stranded halfway across the world with nothing to do.

I could choose to do anything at all and no one would ever know anything about it...”

In memory of Yaacov ben Shmuel

“It’s true, Nicole would never know and never suspect. But I would always carry the knowledge with me and nothing would ever be the same again between us”. Joe turns and walks quickly in the opposite direction. As he strides away, his fear transforms into a surge of conviction and commitment to the one he loves.

Following on from the togetherness of Yom Kippur – when we are forgiven, when we reconnect and reaffirm our deep love – comes Succot. It is a time of intimacy and closeness with God; we sit in the succah surrendering physical security, totally trusting our Beloved.

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Beating the Aravot

by Michelle Bauernfreund, Director of the Ma’ayan Programme On Hoshana Rabba, the seventh day of Succot, there is a well-known custom to take willow branches (aravot) of the type that we use in our arba’at ha’minim set (four species) and beat them on the ground.

Some commentators explain that the process of beating the willows is connected to this Midrash. For example, Rabbi Avraham Yitzchak HaKohen Kook (1865-1935) explains that we use the willow, representing a more simple person, because such people, no less than the righteous or the learned, are a crucial part of the nation and, through the mitzvot that they perform, play a vital role in the spiritual impact of the Jewish people.

Why do we take the willow branches rather than any of the other species?

This second description of what the arba’at haminim represent has another valuable message when considered in the context of Hoshana Rabba.

One explanation given is that the process of beating aravot is like a silent prayer for rain, alongside the formal verbal prayer for rain that we say the next day, on Shemini Atzeret. The willow branch is the most appropriate species for this because it is the most ‘thirsty’ of all of the species, most dependant on rain, and therefore has a natural link to water and rain. In addition, the Midrash (Rabbinic teachings) tells us that the Four Species represent different parts of the body; the lulav represents the spine, the hadassim (myrtle branches) the eyes; the etrog the heart; the aravot (willow branches) represent the mouth, thus connecting them to prayer and making them suitable for this purpose.

The Midrash provides another explanation about what the arba'at haminim represent. They symbolise four types of Jew. The etrog, which has a good taste and aroma, represents someone who is both a Torah scholar and righteous in their actions. The lulav, which is tasty (the palm tree grows dates) but does not have a fragrance, represents a Jew who is a Torah scholar but is not virtuous in their deeds. The hadassim (myrtle branches) which smell nice but do not have a flavour, represent those who are righteous in their actions but are not learned in Torah. Lastly, the aravot (willow branches) do not have smell or taste, and therefore represent someone who acts through habit, rather than because of learning or acquired virtues.

In memory of Devorah Bat Avraham

On Succot, we bind all of the species together, to demonstrate that our community is made up of different types of people. On Hoshana Rabba, the custom in some communites is that the aravot are taken out of the actual bundle of the four species and then beaten on the floor. At this point, the arba’at haminim are rendered invalid as they are missing an element. By separating one part out, we destroy the whole. Our community is most successful and flourishing when we are unified, each person contributing in their own way towards the success and strength of the Jewish people. The symbolism of what happens when we separate out the aravot on Hoshana Rabba therefore reminds us that each of us has a crucial role to play in the community.

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Jewish Contemporary Ethics Part 43: Medical Ethics 5 – End of Life and Assisted Dying

by Rabbi Dr. Moshe Freedman, New West End Synagogue It is important to note that Jewish law not only recognises the sanctity of every individual life, but, as Rabbi Professor J. David Bleich of Yeshiva University puts it: “Judaism also regards every moment of life, regardless of its quality, as endowed with infinite value” (Time of Death in Jewish Law, p. 127). This axiom makes the issues pertaining to the end of a patient’s life very complicated and often at odds with contemporary thinking.

Given that every case is unique and that there are many medical, ethical, legal and halachic factors at play, this article should be taken as a broad introduction to some of the key principles regarding the treatment of those who are nearing the end of their lives, which is of course a a painful and emotional subject.

Real cases must be brought for consultation to a rabbinic authority, alongside professional medical care.

In 1995, after extensive consultations, a number of leading Israeli rabbinic scholars, including the late Rabbi Shlomo Zalman Auerbach (1910-1995), who was often consulted by the staff of Shaare Zedek Medical Center, wrote that any proactive action that hastens the death of a patient is forbidden.

patient’s consent. Rabbi Steinberg notes that it is the patient’s suffering and not the ‘quality of life’ which is the determining factor (Encyclopedia of Jewish Medical Ethics III, pp.

1059-1060).

Whilst positive actions to speed up death may be forbidden, there are early precedents to pray for a merciful death for someone who is suffering from a terminal illness. For example, the maidservant of Rebbi Yehudah HaNassi, who compiled the Mishnah, noticed his suffering and prayed for him to pass away (Talmud Ketubot 104a). Prayer is a request to God, which leaves the ultimate decision of life or death is in His hands.

Human logic may lead us to think that a hopelessly poor quality of life, unbearable suffering and the wishes of a terminally ill patient should be the primary forces in determining when life should end. In addition, supporting the terminally ill is emotionally draining, painful and can leave the carer or relative feeling powerless and ineffectual.

Yet while everything must be done to ease the suffering of others, it is not in our hands to decide when life should end, for “our thoughts are not God’s thoughts, and our ways are not God’s ways” (Yeshaya 55:8-9).

With regards to withholding short-term treatments, the Director of the Medical Ethics Unit at Shaare Zedek, Rabbi Professor Avraham Steinberg, notes that it is permitted to withhold the commencement of medical treatment that may extend the life of a terminally ill patient, in order to allow the patient to die, especially where such treatments may cause more suffering. However, this only applies in cases of terminally ill patients who are dying of a known fatal illness. The decision not to initiate treatment must be carried out with the Answer: plowing and harvesting In memory of Yitzchak Ben Yaacov

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be o s for his er to y ad ha ith the (S first tw th a d. and t on tiwoonr:k Ho und od faith. ffered ins uch amue 3) o –chaahe eights easure flecAvra hs, ? to w did we ince G e is w tead. ptehrs r o re lly, our am 19l)6 re‘yatzar’ H Elk(d the ra oafndtht ‘created’) appears an.word us t eighbThe lve (22e:13) that .lategth reaet(meaning The iona God. S Israel, o n a partnership Tribe enjoys with the families, n d h e it s m g o A io e r r e d h t n B t nswe r e en na ad tw ounmovin first ooklls up , Tra fer to en of o ca r on b of e o cwivprayer and enbPrepeatedly o its root a e g stohas nds the uscommunities as xpinlaah tw r e nd t et us and schools ottomourppparticipants Gre ar o athsin this h coa ilyf , Sfrhiemueyl. LetHarft es, C ry hild eaara to r heanrningr-x-y. he.SLe blessroot f his uthrough annaa it kov nativeCletters hashn lyThis o enable of pabesttosuited m n runs like leitmotif b eC r 'a a T m a c r us to offer them opportunities h a h h f e a e r o a t r a f b e ge 6. o d whitH Y nd D h–and mm irth.love e w euld vouwas ce in o n to Ina rish pmrophet h mhaips Kippur ay ron- an alt rah is rothe H hildleRosand fama .Hashanah Yir individual needs. May God, as He shapes nyacnd c Peuprayers. s edah. che voto Aha ss. tEionsYom (Thb icetheir eres Rosh irin ueke tth il qCreator of w miyahu (J bbi h offer , the To g ota he signifies la veGod to pro rnvairctle ryes hour n,ab Untaneh t rdere joruern t e erem yeararnahead, answer all of our prayers nd a cine eit , Ra . phthe )Tokef agu yeeas affr,orth in ut who m e s e t r g is o e e ll ia But rei Tor , in fac r judgin t spthoetsirChhaat sin r e S y c a o h o e hafta favourably. nd g ) wa s f e odhilo. Oc our to fam meofeelings t thpersonal oth and knows u t nour u rief. n ot o r,hGinclinations, h,r,wsho whope, e of nineveyseta o th rtgyardothnea in It ays tha city fo ing o caoyuin e inily the ra atcth givee M He n v ic e a n e e e‘Creator’ s virtisuhkan in m h . SrheeseBoth Eli e ‘inclination’ e,r,t and otahtriarc h contain ident th was also ly eek as Esli mleanings. aiscta He a n c a p is cperaofntran cery rough mcoer of othut ththe Koh s the acinhg h Ra s s verse ithyein eHebrew a ke nplycome n h y y m t e from the root r-x-y. in e a o k m u e o s n fr c g ut th om h h oving Tabe hel, o fesrv rethinks eee r t com nin alw s the iniqu ac le p e fr rn e s o b th e d r e n n e epicti gra tly fo e calo forts cle that orht o x th ts her, E and rstand ot see mfw on of her th ve for he ‘mother even a chil plain o Eli ableein li is c she is d crom e n o r tu a . d f e t, s a e t . x und le do od is c fo p oerr Israe r rom ile in he w ru necKi Anu the prayer nk.God – ‘For we lly retu Inisthe moving Amecha l’, p G r me d childre rn. agsre n o teAds bsyeC comAfter re es Chan ere r tho After peo them. n. Go rit, th h fowe n, ash eth –o aon are turnYour People’ d n Yom Kippur, wthat e Je r chlorecite conc are ingr 4h:3 with e who . er p nah, ws w t Gaord e eives th rsonafind e oagain e ra m s s il p y we once this word.

We sing “Anu l e e w o a e w comp r F nd g no ill an rs. th thitehr Eolk o u s re is ives ut, w fello nly er h anah sw birth , ifYotzreinu”, meaning that ‘we to sreof osepeulatecha their haebeauptily p v’Ata er , Chan er. vm thic vesrs: e“Tfort im fupl seorsnon toiscSohand S naShaper’. our ueHe h uneesry handiwork go, d l. Cis ot (E teache oare r”. God’s v p u ra t h A . an n a ising n ev 6) heir h ei io k 4 h G it in ir .5 od’s s P s ability ve t ur p litie d dispo sidd not ha le qua In God tells the e an the poem Ki HineinKachomer, s b r in doe easura atienc prophet n e he a(Jeremiah) .

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