Succos sukkot
& Shmini Atzeret
1. RECONNECTING VIA GOD'S SNUG SUCCAH-EMBRACE
Hint in the Torah to an aspect of the mitvah of succah
Embedded Files
see "sukkot, the place": on its own page and below on this site-page https://sites.google.com/nyu.edu/biblethemes/succos-the-place
https://drive.google.com/file/d/1Quuq__CPWQvPqQ4jiCTLKPwGKm1HCxtV/view?usp=drive_link "Chumash, Holidays. Succos Shmini Atzeret, Anan" now on OC
Chumash, Holidays. Succos Shmini Atzeret, Anan.m4vedited 2024, then additional editing 2025
edited 2024, then additional editing 2025
RECONNECTING VIA GOD'S SNUG SUCCAH-EMBRACE:
The Torah states "7 days shall you sit in a sukkah because in sukkot did I seat you when I took you out of Egypt".
But there are several conundrums related to this:
1) What's so great about God arranging a hut for us in the desert?
a. In a desert, who wants to sit under a hot sun in booths with slats on top which let that sun and rain through in parts!
b. Is crafting these huts such a miracle that it deserves an annual week-long holiday!?!
c. Why re-enact it by building them, and actually sitting (and even sleeping) in them? Can we simply simply celebrate that it was available then?! Or just offer tnhanksgiving?
d. Surely there were greater miracles to celebrate, the 'mon' (manna, bread from heaven) and the water, etc.
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2) Do the words "in sukkot did I seat you when I took you out of Egypt" in the passage mean "in the desert, throughout the 40 years"? or just "when I took you out of Egypt".
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3) Although God says we are to sit in the succah-booth for a week every year because we were seated in them when we left Egypt, there is no actual mention of this occurring!
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4) Is 'sukkot' a place or a hut? There are in fact two places named 'Succot' mentioned in the Torah as part of the stops made by the Jewish People in the journey from Egypt to the Land of Israel, so maybe "in sukkot did I seat you" means the place with that name?! One place named sukkot in the Torah was the first stop, so it indeed qualifies as "when God took us out of Egypt. The other is 40 years later when we were about to enter the Land from the other side of the Jordan. [See my other post for a deep discussion of this place.] SO both of them see appropriate, maybe this is what was meant? But if so, why should we commemorate that with booths, and sitting in them, and what was so remarkable about those two places?
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5). Surely if sitting in a succah-hut was so significant in the desert, there would have been various passages such as "And it was as the Jewish People were entering the desert God arranged booths for them", "And God spoke to Moses saying: tell the People to sleep (or live) in the special booths I am miraculously crafting for them". ALso, we would have expected that this mention of the booths would appear in various stories, as with the manna from heaven, eg something like "and the People sat in the booths and there was rejoicing". However there is NO such mention at all! Not of the existence of actual booths, nor of being in them, so what are we commemorating?!
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The answer to all the above:
The Glorious booth of the Cloud: The 'anan': According to tradition there is a deep reason for the succah - not that it represents an actual physical booth used the desert, or a place, but rather what God is referring to "and I sat you in sukkot" refers to the manifestation of the divine which is known as "the cloud of glory of God" ('anan kvod hashem' or "anan hakavod") - which hovered above the Jewish People in the desert, accompanying them, protecting them. This is the meaning of the phrase "b'sukkot hoshavti". And it is not the booth itself but rather the 'schach' (the roofing), which Tradition teaches is the essence of the sukkah. The schach is an evokation of the anan.
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The sukkah as cure: Tradition tells us that when the Jewish People were to leave the desert and enter the Land, they were reluctant because it meant leaving the anan - the function of the 'anan', the reason for its manifestation or presence [besides physical protection] was to bring about closeness with God (and perhaps its very 'visibility' was itself a manifestation of that closeness).
Hug-same'akh! Therefore we can think of the 40 year sojourn in the desert this way: After the incident of the spies (not long after leaving Egypt) and the distance it created between the People and God, God blessed the Jewish people with a cure - 40 years in the desert closely accompanied by the anan! A divine healing via a 40-year Hug.
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Succah cause & effect: an analogy
Imagine someone describing certain events, saying: "person x was making lots of noise and complaining, even yelling, so person y cut him open with a big knife". Clearly one imagines the second person as an angry vengeful person inflicting terrible suffering on the first one, as punishment for complaining, and yelling. Then another person adds a clarification: "Person x had terrible pains in stomach, was screaming from pain. To save his life, an expert surgeon named y performed an incredibly sophisticated operation, cutting out a large tumor which was about to explode and kill x, and thereby saved x's life." Both descriptions gave a true cause effect relationship, but if it truly was about a life-saving Operation, obviously to understand the events described, one needs to see the deeper level of that cause-effect, as in the second description.
In our case here, the relevant cause effect is this pair of events:
1. When the Jewish People heard the account of the spies, they wanted to return to Egypt, evidencing what seemed to be a stark lack of trust in God.
2. God decreed 40 years in desert.
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Yes, this is true, these two occured and in this order but this does NOT mean that we should infer that the second event was punishment for the first. Rather, it was sa life-saving healing intervention. God healed us by 40 years of closeness in the desert, ie this was the true cause-effect, the 40 years in the desert was a gift, specially designed to heal us from this exact malaise, not a "punishment".
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The symptoms of the illness, and the therapeutic effect of the Hug: There were various motivations for God blessing the Jewish People with this specific cure for the alienation [the anan which accompanied them for 40 years]; inculcating in them the desired closeness with God was NEEDED in order:
a. to eradicate the scars of hundreds of years of slavery (which was partially the cause of the disbelief and distance);
b. to elevate the People from the spiritual depths they had sunk to through intense slavery;
c. preparing them for entry in to the Land, and for the spiiritual and ethical observances required as 'rent' or fulfilment of the 'lease' on the Land, which the nations inhabiting it then had failed to live up to, and were therefore to be vomited out, as God outlined several times.
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The special energy of Sukkot for all time: Furthermore, God inserted a special cyclical spiritual energy into time (ie allowing it to re-manifest each year), so as with all the holidays, as with Shabbat, sukkot is not simply a commemoration of a past event but a recurrence of the divine energy of the original time - available to us if we make the attempt to connect to it.
And God designed the spiritual-physical universe and its interface, and humans are designed to be able to affect the spiritual higher realms via actions of their bodies in this physical place.
Specifically, in the case of this holiday, the 'schach' (roof-covering) is specially design-engineered by God to evoke the 'anan hashem' presence during that week, providing us with an annual opportunity to engender a special level of closeness when we open ourselves in joy at being with God, and by sitting in the succah, under the 'schach', earning a re-enactment of the desert closeness.
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For all time, for all nations, and to affect the entire year: God promises that even after leaving the 'anan' each year at the end of the holiday, God will return the next year in that same closeness; God awarded the Jewish People forever a week of holiday in the Land, a festival of joy with the presence of God in the succah .
And the energy of the holidays are meant to nurture the year - the cycle starting from Rosh Hashanah's seriousness, and then Yom Kippur's joy in trepidation, and receiving forgiveness, beng thereby cleansed, is consummated in this holiday of pure joy. And then Shmini Atzeret (right after sukkot ends), a process which is designed to infuse our entire year with the accumulated energy.
On succot all the nations were invited (as is recorded in the Tanach) to come to connect to God at the Temple in Jerusalem, so it is clear that during this special period there is a unique energy available into all humanity, not just to the Jewish People. So:
HOW COULD WE NOT REJOICE ON THIS HOLIDAY!?
May we all be able to utilize the special spiritual energy of this week-long holiday (longer outside of Israel), (and then the following holiday of shimin atzeret) to turn distance into intense closeness, and re-connect to our essence during these days of the joy of closeness with God.
Said #1 at Machlis first night 2018, and 2019 in Hebrew at night and English in day.
Said #1 at Machlis first night 2018, and 2019 in Hebrew at night and English in day.
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Spiritual and Cosmic Levels of the holidays:
a. Memorial;
b. TIme-transcending recurring energy at that period of time annually ;
c. The energy gained is to be used for the rest of the year. Just like there is a balanced diet for a day, and for a week, a few days a week meat, a few days fish, every day salad fruit & veg etc, every day exercise, so too there is a balanced year, every day mitzvos, davening etc, once a week shabbos, once a year RH then YK then succos etc, and there's a reason for the order, one build on the other. And the entire year is healthy only if one has the right balanced full spiritually-nutritious input.
d. Even more - what we put into it will be a reservoir for future generations (our children mand the entire nation);
e When Moses struck the opressive Egyptian overlord, Tradition teaches that the Torah wprds relating that "he looked there and there" before striking means he was given divine insight that no descendant of that opressor was going to ever have sufficient merit to have this person deserve to be spared. . In other words, future events can affect the past (similarly re Abraham 'until Dan'). Perhaps our observance throughout the ages supplies energy back in time, merit added to our ancestors, to help them deserve that which the holiday marks.
May all this inspire us to put our own effort into opening ourselves up to the available energies on this holiday.
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3 essential points re the holiday
A: Holidays are not memorial but rather recurring energy, with opportunity to reconnect to orginal energy;
B. What was the original energy of succos" The anan, not that God built us huts;
C. Reason for the energy is:
a. 40 years in desert (or 39 extra) was to fix brokeness of slavery, via closeness to God, so close that Bney Yisrael 'saw' the shchinah, as if it was an annan (like ro'im et hakolot! they saw the sounds, at Sinai).
b. Bney Yisrael didn't want to leave the desert because there would be no more anan, so God gave us a week of closeness with the anan, but we have to build the succah eat & live there to feel it most..
Hint in the Torah to an aspect of the mitvah of succah
[The chagim are a way to keep klal yisrael connected, and also if this remez is correct it provides us with insight as to the meaning of the holiday.] 8:1-5: when BY will get to Israel, they should remember what happened in desert, and lists miracles. So how do we keep this mitzvah of 'remembering'? via succos! Right afterwards it talks of the remozim to arba minim and then 'pen tishkach…batim tovim.." etc, so is remez to succos and other yomtovim.
In this week's parsha, chapter 9 tells of the journey through the desert and the Land that is Promised, and all the goodness there, and
May the holidays coming soon indeed reconnect us to our source, and bring us all back to our Land, in health and peace. ...
edited 2024
Sukkot: Out of our physical comfort zone, as a consciousness-raising reminder of what is important:
There is perhaps a hint to an essence of an additional reason (besides the anan, "cloud of God's glory") for our sitting in rickety booths on our holiday of sukkot - it is embedded in Moses' speech to the Jewish people shortly before his death, recorded in Deuteronomy 8.
Most of the book of Dvarim (Deuteronomy) is Moses' long address to the Jewish people before he passes and they go into the land. It is his 'ethical will' to his people, and a very major theme is "don't forget what happened to you, lest...".
Moses recounts the travails in the desert, and how God took care of us there, Deut/Dvarim 8:1-10, which after all is directly the theme of this holiday of sukkot.
Then Moses warns the Jewish People in 8:11-18: starting with "Watch out, lest...".
As I indicate below, I believe his words can be taken as a hint of the festivals which will be celebrated once the People are in their Land.
The first passage warns "lest thou forget the Lord they God in now keeping his commandments..."" so I see this as a hint to the holiday which we call Rosh Hashanah 'head/beginning of the year' but is called "a day of remembrance" in the Torah, yom hazikaron; no real reason is given in the written Torah for the holiday, and this hint about not forgetting fits perfectly.
Also, what are we to remeber? [11: Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordinances, and His statutes, which I command thee this day;] , whichs fits perfectly with the character of the day as we know it from the Oral Torah, a day of taking account of how we did or did not fulfil the Torah [judgement and accepting God as a King whose laws obligated. us.]
Then Moses continues: "Lest when you have eaten and art satisfied..." So I see this as a hint to the next special day, "Yom Kippur", when we fast.....
Then: "and you have built good houses and you live in them..and have many flocks... you will forget God..." So I see this as a hint to the next holiday, when we leave the nice homes we built and move into a temporary shelter, [and in Temple times we bring sacrifices from our flocks]. We need an annual reminder of all this, and so for a week we need to leave the solid reassuring comfort of our homes "and hast built goodly houses, and dwelt therein" and instead 'live' in the booths......
Continuation of the above, re the next holidays:
Then "and you will forget the God who brought you out of the Land of Egypt, out of bondage....." as a reference to Passover
Then: "and you may say the power of my might and hand has brought me this" perhaps a reference to ascribe to God the military victories celebrated on Independence Day in Israel (to many "religious zionists" it is an actual religious holiday).
It ends with "in order to establish his covenant, "brit". See Ex 19: 3-8 where the Torah refers to the Sinai experience, and saying 'we accept [unconditionally], and [then] will investigate/study"', 'naaseh venishma' as a brit, a covenant. And so I take the reference here as being to the holiday of Shavuot, the last holiday of the year, whose Traditional religious meaning is a commemoration of the giving of the Torah (with the "ten commandments") on that day [which is called 'brit'].
May we merit via the sitting in the sukkah on the holiday to have our mind aware throughout the year that despite appearances in this world, it is the material which is transitory, whereas the spiritual is forever.
Appendix: The passages themselves:
הִשָּׁמֶר לְךָ, פֶּן-תִּשְׁכַּח אֶת-ה אֱ', לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָיב פֶּן-תֹּאכַל, וְשָׂבָעְתָּ; וּבָתִּים טֹבִים תִּבְנֶה, וְיָשָׁבְתָּ.12
lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;
יג וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן
, וְכֶסֶף וְזָהָב יִרְבֶּה-לָּךְ; וְכֹל אֲשֶׁר-לְךָ, יִרְבֶּה.13
and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
וְרָם, לְבָבֶךָ; וְשָׁכַחְתָּ אֶת-ה' אֱ', הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים.14
then thy heart be lifted up, and thou forget the LORD thy God, who brought thee forth out of the land of Egypt, out of the house of bondage;
טו הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא, 15 who led thee through the great and dreadful wilderness,
יח וְזָכַרְתָּ, אֶת-ה' אֱ' כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.
18 But thou shalt remember the LORD thy God, for it is He that giveth thee power, to be successful, that He may establish His covenant which He swore unto thy fathers, as it is this day.
1:30-34: especially 1:31, & 1:33.The miracles in the desert which I think correspond to the reason for succos, the fire and anan, and also Hashem carried us like a father carries a child.
The words are spoken by M"R to those who enter the land, that's when succos was first celebrated, and it is in remembrance of the things in these psukim so that people don’t forget as did the bnei israel at the point MR is recalling.
Also: see below in Ekev
Re succah and anan: check in Bamidbar? where the parsha talks of the mishkan moving, and Rashi says that the anan was like a succah? This is the only place I remember seeing this type of connection…
Also: succos was the first ‘tachana’ of the Jews in the midbar, according to the list given in the end of sefer bamidbar(?), and so maybe it has more significance than the name of a place, maybe even it was called that because that was he first place they made a succah… but why is it considered so miraculous as to make a holiday centered aobut it? And why is nit not explicitly mentioned?…
The only explanation in the written Torah of the meaning of living in the 'booths' is that God built booths for us in the desert which is not such a great miracle especially compared to all the wondrous miracles which took place in the desert and are mentioned here and elsewhere in this portion by Moses; Indeed Tradition teaches us that the essence of the booths is the 'roof' schach symbolizing the 'anan', the holy presence of God manifest as a 'cloud of glory'.
FB 2021: SHMINI ATZERET
Today's holiday - God's greatest cure for the spiritual distancing we might experience:
Why doesn't the Torah gives any reason for tonight's holiday "Shmini Atzeret".
How can there be an 8th day of a 7-day holiday? (The Torah writes about the 7-day holiday of succot, and then says "and on the eighth day...")
Answer:
After the incident of the spies, God blessed the Jewish people with 40 years in the desert closely accompanied by the "anan Hashem" ("the cloud of glory of God"), enough time for the closeness as manifested by this "cloud" to heal the divide that was so prominently displayed at the time of the spies when the people did not want to enter the Land and expressed a preference to return to Egypt.
The healing worked! In fact it worked too well - ironically, as told by Tradition, the Jewish People were reluctant to leave the desert! They were loath to enter the Land since it meant giving up the closeness wrought via the 'anan'!
So God inserted a special energy into time, and awarded the People of Israel 1 week of holiday in the Land, a festival of joy with the presence of God in the succah- where the 'schach' (roof-covering) is designed by God to evoke the anan during that week, and via the secial energy inserted into time, there is this annual opportunity for the succah to engender closeness with God, as consolation prize re-enactment of the desert closeness.
Then, after the great closeness and joy of togetherness during the week of sukkot, Tradition tells us that God said "I can't leave you", and so there is an additional 1-day holiday - shmini atzeret - the cherry on the top of the closeness during the 1-week sukkot holiday.
As an allegory to this: Imagine someone says "let's spend a week together annually to celebrate our anniversary". Then, after that week of celebration ends, they say "let's make a holiday today". So you ask "Why? What does it celebrate or commemorate?" and they say "for no reason, not 'commemorating' anything,,, I just want to be with you". That's the shmini atzeret holiday.
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And God's creation of cyclical spiritual energy in time enabled this special closeness due to 40 years with the anan to return every year during succot, and the special energy of the extra closeness to be a gift to us right afterwards, every year.
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May we all be able to re-connect to our essence, to feel that indeed our source is the breath/spirit of God in these days when feeling someone breath can be frightening, to welcome God's overcoming of social isolation between the divine and ourselves, and to fill the emptiness of aloneness many are experiencing, via this special holiday's offer of closeness.
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DURING PANDEMIC: Today's holiday - God's greatest social distancing violation
o may we all be blessed that this time of tribulations and aloneness across the globe be transformed - via the joy-energy of sukkot's intimate weeklong re-connection to the divine - into a year of blessings and closeness!
And may this time of tribulations and aloneness across the globe be transformed - via the joy-energy of sukkot's intimate weeklong re-connection to the divine - into a year of blessings and closeness!
And may this time of tribulations and aloneness across the globe be transformed - via the joy-energy of sukkot's intimate weeklong re-connection to the divine - into a year of blessings and closeness!
SHMINI ATZERET
Why the Torah gives no reason for tonight's holiday "Shmini Atzeret".
And: how can there be an 8th day of a 7-day holiday? (The Torah writes about the 7-day holiday of succot, and then says "and on the eighth day...")
Answer:
There are 3 levels underlying the special nature of this holiday:
After the incident of the spies, God blessed the Jewish people with 40 years in the desert closely accompanied by "the cloud of glory of God", the "anan", enough time for the closeness as manifested by this "cloud" to heal the divide (the divide that was so prominently displayed when the people did not want to enter the Land and expressed a preference to return to Egypt),
Ironically, according to some Traditions, the Jewish People were reluctant to leave the desert! They were loath to enter the Land since it meant giving up the closeness wrought via the 'anan'!
In other words, the cure had worked - too well!
So God inserts a special energy into time, and awards the People of Israel 1 week of holiday in the Land, a festival of joy with the presence of God in the succah- where the 'schach' (roof-covering) is designed by God to evoke the anan during that week, and via the secial energy inserted into time, there is this annual opportunity for the succah to engender closeness with God, as consolation prize re-enactment of the desert closeness.
[(just as the spies didn't want to leave the desert where all sustenance was from the level beyond nature, and all day spent in spiritual pursuits, to go to a land where they would have to be engaged all day in agriculture) at the end of this period, when the Jewish People were to enter the Land, they didn't want to leave the desert, possibly because it would mean leaving behind the incredible closeness represented by the "cloud of glory"; ]
Then, after the great closeness and joy of togethenress during the week of sukkot, Tradition tells us that God said "I can't leave you", and so there is an addition 1 day holiday - shmini atzeret - the cherry on the top of the closeness during the 1-week sukkot holiday. Imagine someone says "let's spend a week together annually to celebrate our anniversary" and after that week of celebration ends, says "let's make a holiday today" and you say "why? what does it celebrate or commemorate" and they say "for no reason, not 'commemorating' anything,,, I just want to be with you".
May we all be able to re-connect to our essence, to feel that indeed our source is the breath/spirit of God in these days when feeling someone breath can be frightening, to help God violate all the rules of social distancing between the divine and ourselves, and to fill the emptiness of aloneness many are experiencing, via this special holiday's offer of closeness
said at machlis sh atzeret night in eng & heb had said at least once before:
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s torah is not finishing the torah bec that's anew idea of annual cycle rather than 3 years etc (or is its origin exactly that?)
so i said will link it to the sincha of the chag itself.'sh atzeret is sign of love between H and BY, H didnt want to leave etc, so it gives a fractional taste of the dvekus one gets after living a life of torah, so the vesamacht b'chagecha (does it say for sh atzeret?) is also a simcha of living torah life fully.
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haftorah is re yehoshua taking over, MR or H tells him chazak veamatz and then BY tell him this also.
Are they echoing H"? diff meaning for them and for H?
after being in the desert, closeness of ana for 40 years, they are entering e yisrael, ral lif eof making a nation-home, agriculture, permanent homes, etc which they dd not have untol now, ever, as a naiton. And many new challnges, and a new leder, yehoshua instead of M"R.
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vort:in parallel to the above, after the period of RH until after s torah we now enter 'real life' again after a break of a month, we need this chizuk, to carry with us the new energies gained during this period,
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Haftoroh for chutz laaretz on first day ie sh atzeret , before simchat torah:
about shlomo hamelech (in malchim?): sounding very religious, after building the be thamikdash, about keeing the torah etc. THIS sounds like the author of the last passges f kohelet! ie it is not th first part which is real, it is the LAST part of kohelet hich is the real shlomo hamalech, religous enthusiast ho built thbe thamikdash etc, and the earlier parts are the vice of kohelet (ie shlomo's "alter ego").
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[Next week's holiday of "shmini atzeret", celebrates the fact that indeed the closeness as manifested by this "cloud" succeeded in healing the divide - more on that topic next week God willing].
The healing worked! In fact it worked too well - ironically, as told by Tradition, the Jewish People were reluctant to leave the desert! They were loath to enter the Land since the ana was only for the desert, so leaving the desert it meant giving up the closeness of the 'anan'!
Correctly interpreting cause & effect: Ecclesiastes, Eden, and Sukkot
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a) On Shabbat the custom is to read the Biblical book of Ecclesiastes (Kohelet): to me it is about cause and effect and its seeming lack: both randomness (hevel havolim/"vanity of vanities" ie "randomness, full randomness" or "no purpose, all puposeless") and determinism (en chadash tachat hashemesh - nothin new under the sun), but at the conclusion there is the mention of free will "yirat shamayim".
b) People think adam & eve were ejected from eden due to eating of the tree of knowledg. No! Indeed they were ejected from eden afterwards, but this is NOT the true cause/effect - the Torah tells us that the eviction was needed to prevent eating of the tree of life! And it was not punishment it was due to the new situaiotn, where for life outside the garden eternal life is not the appropriate way to spiritual perfection ; along with acquiring free willcame the burden of moral choices, real life; they needed to be outside the garden, and mortality was cause-efect not a punishment! and also it was not a bad situaiotn, it was brave choice and then the difficult consequences coming along with that choice.
Said at Machlis at day seuda (of first day)
succos, the place: ya'akov avinu, why we build huts: 'succosah'
succos, the place: ya'akov avinu, why we build huts: 'succosah'
a) Why does the Torah not mention that the Jewish People stayed in a sukkah during their sojourn in the desert except when it talks of the holiday commemorating it?b) Other than the "cloud of glory of God", is there also a meaning to the sukkah related to not sleeping in our homes?
For the answer (somewhat advanced in terms of sources), see: https://sites.google.com/nyu.../biblethemes/succos-the-place
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R Machlis said:
i. Rav Tzodek HaCohen says look at the first mention of a word (Reb Shlomo: "the headquarters")
ii. The first mention of the word 'succos' is after the wrestling, and then Esav left Yaakov, but before Yaakov continued on into EY, to Schchem (Dina etc). Yaakov built a house and then a shed for the sheep (a succa), East of the Jordan, and called the place 'succos': וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת
So R Machlis asked: Q: If we are supposed to look at the first mention of the word 'succos' to see its meaning, then how is holiday of succos related to Yaakov avinu's sheep-huts?!
[iii. R Machlis also noted that the pasuk uses "All ken", and mentioned as per R S R Hirsch, it means "nevertheless" or etc.]
AR: Even though Yakov built a house, he names the place not "bayit" but "succos" after the animal-enclosure! That's why it is "al ken" ie 'nevertheless'.
Hint in GTorah that the purpose is not to get used to dwelling in large houses etc.....
And so Yaakov was perfectly suited to prepare the energy for this, because Yakov was not into permanent dwelling, he was "ish ohalim", not of beautful permanent homes, but even more so, he slept outdoors for years watching the sheep and on the way etc. And had just now become yisroel after a night outdoors. And this exemplifies the non-materialism needed to stay in Eretz Yisrael "pen tivneh batim tovim" et, and that's why BY needed to enter EY from there. And the entered the desert form a place with that name bec that was the beginning of living outdoors for 40 years (as it turned out) and they needed the strength of that energy of theplace, though it was in the west and yakov's succos was in the east. And it was the beginning of needing the anan on a constant basis. So maybe that's what it means that they were in succos as the first place in the desert.
SO Yakov builds the energy needed by BY when they leave Egypt.
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MESH
MESH
Said at Machlis day seuda (of first day)
Three parts. R Machlis said:
Rav Tzodek HaCohen says look at the first mention of a word (Reb Shlomo: "the headquarters")
The first mention of the word 'succos' is when Yaakov built a house and then a shed for the sheep (a succa) and called the place 'succos': וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת
So R Machlis asked: Q: How is holiday of succos related ot Yaakov avinu;s sheep-huts?!
[R Machlis also noted that the pasuk uses "All ken", and mentioned as per R S R Hirsch, it means "nevertheless" or etc.]
My answer: my vort re (Dvorim 8:25?) which talks of the miracles in desert (shoes etc), so it is ref to succos, and then M"R telling B"Y "Pen...batim tovim tivneh lecha..",so we can interpret this too as re succos. And this is the attitude we are to be infused with during succos outside the house, and it is meant to carry us through the year.
This 'outdoors' attitude is exemlified by Yaakov avinu who slept outside, with a few rocks to protect him, and as pillow. He trusted in H to potect him, and the joining of the stones into one was a sign that H' indeed was active there (and H;s promise was to watch over him on the journey, similar to the role of the anan in the midbar, and joining of the rocks into one was a phsical manifestation of the spiritual aspect, like seeing H;s presence as an anan was, to his descendants B"Y in the midbar).
As we are told: הָיִיתִי בַיּוֹם אֲכָלַנִי חֹרֶב וְקֶרַח בַּלָּיְלָה וַתִּדַּד שְׁנָתִי מֵעֵינָי. In other words(I wrote this to search google:) יעקב ישן בחוץ בשדה כשׁהוא שמר על צאן לבן, So again, by sleeping outdoors Yaakov exemplifies the attitude H (via MR) wants us to inculcate during succos by being outdoors.
And indeed when Y had his own sheep, and wealth, he made himself a house, and a sheep shed (presumably hear the house, to watch the sheep from home) but he didn't name the pace "house" or"mansion" etc (eg "Bayit VaGan" "Bet HaNatziv" ) he names it "shed". So this is an important manifestation of this attitude, ie even though he has a house now, so too do the sheep, and the importance is not that he has a house.
And H brought B"Y there rigth before entering EY
וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס וַיַּחֲנוּ בְּסֻכֹּת " So this was H's message, bringing them first to the place where Yaakov build the succah, and indeed H protected the BY throughout the desert 40 yrs, and so now when BY were ready to enter EY, they were to remember all this, and this was meant as the message of the building of the succah.
....
MESH
MESH
Said at Machlis at day seuda (of first day)
R Machlis said:
i. Rav Tzodek HaCohen says look at the first mention of a word (Reb Shlomo: "the headquarters")
ii. The first mention of the word 'succos' is after the wrestling, and then Esav left Yaakov, but before Yaakov continued on into EY, to Schchem (Dina etc). Yaakov built a house and then a shed for the sheep (a succa), East of the Jordan, and called the place 'succos': וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת
So R Machlis asked: Q: If we are supposed to look at the first mention of the word 'succos' to see its meaning, then how is holiday of succos related to Yaakov avinu's sheep-huts?!
[iii. R Machlis also noted that the pasuk uses "All ken", and mentioned as per R S R Hirsch, it means "nevertheless" or etc.]
....
Below are excerpts from:
שגרת החיים המוגנת של האדם, הופכת את השפע שבתוכו הוא נתון לברור מאליו, ומתוך כך הופכת יניקתו ממנו לאינסטנקטיבית. כשקר מדליקים חימום, כשחם - מזגן, הגשם הינו מחזה הנצפה דרך החלון, והשגחתו היומיומית של ד' יתברך, הופכת לשגרת חיים בלתי מודעת.
פסוקים רבים בספר דברים מזהירים את עם ישראל העומד לעבור מהנהגת המדבר הניסית להנהגת הארץ הטבעית, מפני שגרת החיים וההרווחה העלולה להשכיח את העובדה כי מוצא פי ד' הוא הנותן לנו חיל לעשות.
הסוכה בארעיותה, מחדשת אצלנו את התודעה הניסית. את העובדה שאנו תלויים תלות מוחלטת בד' יתברך ובהנהגתו. הסוכה הופכת אותנו בחזרה ליונקים המקיימים שיח יומיומי, רגעי, עם ד' יתברך.
Re Yaakov: פסוקים אלו תמוהים ודרשות רבות נאמרו עליהם על ידי אדמור"י החסידות.
הנקודה המרכזית הדורשת בירור היא העובדה כי התורה מתארת שתי פעולות שיעקב עשה: בנית בית לעצמו ועשית סוכות למקנהו. לכאורה המעשה המרכזי הוא בנית ביתו, והנה דוקא יעקב קורא למקום על שם הפעולה המשנית - עשית הסוכות למקנה.
אדמורי"ם רבים, ונראה כי אף ר' נחמן חותר לכיוון זה, מבקשים להבין מכאן, כי עשית הסוכות למקנה היא העיקר, ובמידה רבה, יתכן שבדרך זו צריך לבאר את המתח שבין הבית לבין הסוכה המתואר בפסוק זה.
היציאה לסוכה, מחזירה אותנו אל השבועות שקדמו למתן תורה, והביאו את ישראל לבחינת 'ולמקנהו עשה סוכות'. מקנה אשר תלוי תלות מוחלטת ברועה שלו.
הראשיתיות של עם ישראל במעמד הר סיני, חוזרת על עצמה בכל שנה ושנה בתחילת שנה, ורגע אחד לפני הראשית, רגע אחד לפני שמחת תורה שמבשרת על תחילת בנית הבית, בנינה של תורה, רגע אחד לפני כל אלו, צריך סוכה. צריך לחוות את התלות, את המדבר, את 'אין לנו מלך אלא אתה'.
אי אפשר להתחיל שנה, אי אפשר לבנות בית, לבנות בנין של תורה, מלמדנו ר' נחמן דרך יעקב אבינו בלי עשית הסוכה, בלי ההתאיינות שיש בה וויתור גמור על כל המוצק וכל המבוסס וכל הבטוח. כך ישראל היוצאים ממצרים אל המדבר רק בשביל ד' יתברך, וכך איש ישראל היוצא מדירת הקבע אל דירת הארעי, ומתוך חוויה זו, הוא בא אל שמחת תורה המבשרת על הראשית, על ההתחלה, על בנית הבית.
הסוכה, על פי ר' נחמן מקדשת את הבית ומאפשרת את בנייתו, היא אם הבנים שברחמה ניתן לאחר מכן לבנות עולם.
כל תנועה של התקבעות, של התבססות, מחייבת לצידה תנועה של 'צא מדירת קבע לדירת ארעי', תנועה של 'ולמקנהו עשה סוכות', תנועה שיש בה וויתור על הבטחון, על הבסיס, שמוכנה לשכון בבית שתקרתו ענפים ועלים ורצפתו נייר.
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הסוכה, על פי ר' נחמן מקדשת את הבית ומאפשרת את בנייתו, היא אם הבנים שברחמה ניתן לאחר מכן לבנות עולם.
כל תנועה של התקבעות, של התבססות, מחייבת לצידה תנועה של 'צא מדירת קבע לדירת ארעי', תנועה של 'ולמקנהו עשה סוכות', תנועה שיש בה וויתור על הבטחון, על הבסיס, שמוכנה לשכון בבית שתקרתו ענפים ועלים ורצפתו נייר.
מלכים כמו דוד ושלמה עסקו בפיתוח ובתיקון צדדים חומריים של בנין האומה בארץ, וכך גם נדרש ממלכים אחרים. סמכויותיהם הרבות, ותפקידם המורכב והקשה, הוא לשם מטרה אחת:
ובכל יהיו מעשיו לשם שמים, ותהיה מגמתו ומחשבתו להרים דת האמת, ולמלאות העולם צדק (רמב"ם הלכות מלכים ד, י)
הסוכה היא המקום שם ביסס יעקב אבינו דרך זאת, ומשם כשהוא שלם בגוף, בממון ובתורה, ביחס הנכון והמתאים שבין החומר והרוח, הוא בא להנחיל זאת ליושבי ארץ כנען, ולעולם כולו. הוא עושה זאת בשכם דוקא מפני ששם התפלגה מלכות בית דוד, ואצל מלכי ישראל היה ניתוק ופער בין החומר והרוח. מלכי ישראל בנו ופתחו את הארץ, בנו ערים חדשות, (ירבעם בן נבט – שכם ופנואל, בעשא את הרמה, עמרי את השומרון, אחאב- ערים בשומרון, ועוד), אך רובם היו עובדי עבודה זרה.
יעקב אבינו הציב את הנהגת המלכות השלמה והאידאלית, וכפי שהיה בימי דוד ושלמה, את "סוכת דוד", וכך ציוה אותנו לדורות:
יעקב איש תם רק הוא בא שלם. ומעשה אבות סימן לבנים, ולאגד את כל כשרון יחדיו להיות בחוברת, לקדש שם השי"ת ששמו שלום, "והקדישו את קדוש יעקב, ואת אלוקי ישראל יעריצו" (ישעיהו כט, כג). (הראי"ה קוק, עין איה שבת, חלק א אות רפה עמ' **).
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https://www.yeshiva.org.il/midrash/975
לפי הזוהר יש קשר ישיר בין יעקב אבינו לחג הסוכות. התורה אומרת בבראשית פרק לג:
"וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה. וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת"
הזוהר דורש את סמיכות הנושאים, שילוח עשיו שעירה וסוכות, כסמיכותו של יום הכיפורים, בו שולח השעיר לעזאזל, לכניסתו של עם ישראל לסוכה. לאחר שיעקב, איש הרוח, השתחרר מהשפעתו של עשיו, איש החומר והכוח, יכול הוא להסתופף בצל האמת והאמונה בסוכה. היא האנטי תיזה של הכוחנות, האלימות והרשעה. אין בה כמעט שום דבר פיזי אלא בעיקר הלכה ואמונה.
בעצם יש בסוכה מסר כפול: מצד אחד הסוכה מציינת את הניידות את הארעיות. לכשתמצי לומר את הגלות. סוכת עראי. מאידך, תשבו כעין תדורו, שבעה ימים עושה אדם את ישיבתו בסוכה קבע ואת ביתו ארעי.
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Malbim: see full quote below: , לו לעצמו בנה בית קבוע שישב שם ויעבוד את ה', אבל למקנהו וקנינו עשה רק סכות ארעי, כי העסק במקנה וקנין היה אצלו טפל וארעי,
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My answer:
i. First of all my vort re (Dvorim 8:25?) which talks of the miracles in desert (shoes etc), so it is ref to succos, and then M"R telling B"Y "Pen...batim tovim tivneh lecha..",so we can interpret this too as re succos.
So the attitude we are to be infused with during succos is of leaving the comfort-zone, literally going outside the house, and it is an energy meant to carry us through the year (to be aware all year, thankful, and not materialistic and not to think "kochi veotzem yodi" keeps us safe & protected.).
[Many talk of the idea of not being materialistic and re building houses etc, but my vort ties that pasuk directly to succos]
ii. This 'outdoors' attitude is exemplified by Yaakov avinu who slept outside various times: [Many sources talk of Yaakov re connection between heaven and earth via sulam, ie connecting material and spiritual, but my vort ties him to sleeping outdoors, like succah]
a. When running away, he spelt with a few rocks to protect him, and as pillow. He trusted in H to protect him, and the joining of the stones into one was a sign that H' indeed wa active there (and H;s promise was to watch over him on the journey, similar to the role of the anan in the midbar, and joining of the rocks into one was a phsical manifestation of the spiritual aspect, like seeing H;s presence as an anan was, to his descendants B"Y in the midbar).
b. When tending lovon;s flocks of sheep: As we are told: הָיִיתִי בַיּוֹם אֲכָלַנִי חֹרֶב וְקֶרַח בַּלָּיְלָה וַתִּדַּד שְׁנָתִי מֵעֵינָי. In other words(I wrote this to search google:) יעקב ישן בחוץ בשדה כשׁהוא שמר על צאן לבן, So again, by sleeping outdoors Yaakov exemplifies the attitude H (via MR) wants us to inculcate during succos by being outdoors.
c. And indeed even when Y had his own sheep, and wealth, right after he meets Esav and convinces Esav to leave him, he made himself a house, and a sheep shed (presumably hear the house, to watch the sheep from home).
As various sources point out, he didn't name the place "house" or "mansion" etc (eg "Bayit VaGan" "Bet HaNatziv" ) he names it "Succos" ie "shed". So this is an important manifestation of this attitude, ie even though he has a house now, so too do the sheep, and the importance is not that he has a house.
(He is known as yoshev ohalim, like his father (and son), and so he is neither living in a house nor in a succah, but rather an ohel which moves from place to place.(Not an agricultural person, as opposed to what H tells BY that they will grow and harvest etc)
iii. H' brought B"Y to a place with the same name right after leaving Egypt!
וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס וַיַּחֲנוּ בְּסֻכֹּת " That was outside EY to the West, and Yaakov avinu's succos was outside EY to the East.
By bringing them to a place name succos perhaps this was H's message, reminding them of the place where Yaakov built the succah, and indeed H protected the BY throughout the desert 40 yrs, and so when BY were ready to enter EY, they were to remember all this, and this was meant as the message of the building of the succah. [Perhaps various sources mention this point.]
Next level should be the quesiotn of why Y deliberately builds succos at this point? Why now? And why not return to EY, ie Shchem, why wait a while (a few years?) in succos?
Various sources mention that Yakov was perparing the apprpriate energies.
Various sources tie it to the maavak with saro shel esav, and before Shchem.
AR: Maybe the reason Y did this now ( built the succos and named it that, to prepare the energy) was because only now was it possible - it was immediately after he got the name Yisrael from the "ish" (before getting it from H?), and so he was now able to prepare energy for the future Bney Yisrael?
AR:Maybe he had to send Esav away bec Esav interefered, he is a different energy, either materialistic, or Esav is "ish sadeh"., ie outdoors but in a different sense. Or maybe Y wanted to make sure his descendants captured the energy of outdoors, not leave it all to Esav, so after leaving Esav, with the name Yisrael, he builds succos, so that his descendants will have that energy?!
Y gains the name Yisrael outdoors, very much outdside!, and wrestles it away from Esav, so now Yisrael has the potential for outdoors energy, and just as he is about to enter EY, like his descendants who will enter form there.
He makes preparation for 1.5 years, for his descendants who will also be some years (40) on the way and will enter EY right there, from the East. So there is succos as they leave Egypt and succos as they enter.
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Interesting that BY had to go around Esav when entering EY....
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Maybe a connection in the words "VaYichun" re Yaakov and "VaYachanu" re BY?:טז וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה. יז וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת; וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת. {ס} יח וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם, אֲשֶׁר בְּאֶרֶץ כְּנַעַן, בְּבֹאוֹ, מִפַּדַּן אֲרָם; וַיִּחַן, אֶת-פְּנֵי הָעִיר. יט וַיִּקֶן אֶת-חֶלְקַת הַשָּׂדֶה, אֲשֶׁר נָטָה-שָׁם אָהֳלוֹ, מִיַּד בְּנֵי-חֲמוֹר, אֲבִי שְׁכֶם--בְּמֵאָה, קְשִׂיטָה. כ וַיַּצֶּב-שָׁם, מִזְבֵּחַ; וַיִּקְרָא-לוֹ--אֵל, אֱלֹהֵי יִשְׂרָאֵל.
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Interesting that the place where Yakov built succos for the sheep is one of the hottest places in the world:
"On 20 August 2010, it recorded a scorching temperature of 51.1C, the new official highest temperature in the history of Jordan.[8] "
So maybe it is known as being very hot and that's why the sheep needed protection?
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http://www.daat.ac.il/daat/maamar.asp?id=141
ראה כי יעקב בנה כאן בית על מנת לציין ולהזכיר את שייכותו גם לאזור זה. אמנם הוא בדרכו לכוון עבר הירדן המערבי אך יש לו זיקה גם לאזור המזרחי. ציון ראשון לקשר זה נזכר בהסכם בין לבן ליעקב, שם יעקב מרים מצבה ועושה גל אבנים עליו אוכלים יעקב ולבן. שם נוצרת הכרה של לבן בנקודת גבול בין לבן ליעקב: "עד הגל הזה ועדה המצבה אם אני לא אעבור אליך את הגל הזה ואם אתה לא תעבר אלי את הגל הזה ואת המצבה הזאת לרעה".
יעקב בחזרתו מבית לבן קובע סדרת מעשים המסמנים את הקשר שלו לארץ-ישראל הן בצידו המזרחי של הירדן והן בצידו המערבי: בעבר הירדן המזרחי הוא שם את המצבה ואת גל האבנים בהר הגלעד, ובונה את הבית בסוכות, בעבר הירדן המערבי-בשכם הוא רוכש את חלקת האדמה ובבית אל הוא מניח מצבה ובונה מזבח. עם זאת, למרות בניית בית הקבע הוא קורא למקום סוכות, אולי כי אין הוא בונה בית קבע במקום והשהות במקום היא ארעית.
הבית היה אם כן מעשה סמלי של תקיעת יתד ומעשי אבות סימן לבנים.
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For a collection of all thementions of Succah in tanach (chumash, neviim etc) and in Gmoro and medrash, see: https://www.mayim.org.il/?holiday=%D7%A1%D7%95%D7%9B%D7%95%D7%AA-%D7%91%D7%9E%D7%A7%D7%A8%D7%90#gsc.tab=0
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[Message clipped] View entire message Avi Rabinowitz <air1@nyu.edu> Mon, Oct 14, 2019, 6:33 PM
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Said at Machlis at day seuda (of first day)
R Machlis said:
i. Rav Tzodek HaCohen says look at the first mention of a word (Reb Shlomo: "the headquarters")
ii. The first mention of the word 'succos' is after the wrestling, and then Esav left Yaakov, but before Yaakov continued on into EY, to Schchem (Dina etc). Yaakov built a house and then a shed for the sheep (a succa), East of the Jordan, and called the place 'succos': וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת
So R Machlis asked: Q: If we are supposed to look at the first mention of the word 'succis' to see its meaning, then how is holiday of succos related to Yaakov avinu's sheep-huts?!
[iii. R Machlis also noted that the pasuk uses "All ken", and mentioned as per R S R Hirsch, it means "nevertheless" or etc.]
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https://www.yeshiva.org.il/midrash/975
לפי הזוהר יש קשר ישיר בין יעקב אבינו לחג הסוכות. התורה אומרת בבראשית פרק לג:
"וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה. וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת"
הזוהר דורש את סמיכות הנושאים, שילוח עשיו שעירה וסוכות, כסמיכותו של יום הכיפורים, בו שולח השעיר לעזאזל, לכניסתו של עם ישראל לסוכה. לאחר שיעקב, איש הרוח, השתחרר מהשפעתו של עשיו, איש החומר והכוח, יכול הוא להסתופף בצל האמת והאמונה בסוכה. היא האנטי תיזה של הכוחנות, האלימות והרשעה. אין בה כמעט שום דבר פיזי אלא בעיקר הלכה ואמונה.
בעצם יש בסוכה מסר כפול: מצד אחד הסוכה מציינת את הניידות את הארעיות. לכשתמצי לומר את הגלות. סוכת עראי. מאידך, תשבו כעין תדורו, שבעה ימים עושה אדם את ישיבתו בסוכה קבע ואת ביתו ארעי.
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Malbim: see full quote below: , לו לעצמו בנה בית קבוע שישב שם ויעבוד את ה', אבל למקנהו וקנינו עשה רק סכות ארעי, כי העסק במקנה וקנין היה אצלו טפל וארעי,
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Connection of the anan (and the amud esh?) and the place "succos"
יז וַיְהִי, בְּשַׁלַּח פַּרְעֹה אֶת-הָעָם, וְלֹא-נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים, כִּי קָרוֹב הוּא: כִּי אָמַר אֱלֹהִים, פֶּן-יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה--וְשָׁבוּ מִצְרָיְמָה. יח וַיַּסֵּב אֱלֹהִים אֶת-הָעָם דֶּרֶךְ הַמִּדְבָּר, יַם-סוּף; וַחֲמֻשִׁים עָלוּ בְנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם. יט וַיִּקַּח מֹשֶׁה אֶת-עַצְמוֹת יוֹסֵף, עִמּוֹ: כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת-בְּנֵי יִשְׂרָאֵל, לֵאמֹר, פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם, וְהַעֲלִיתֶם אֶת-עַצְמֹתַי מִזֶּה אִתְּכֶם.
כוַיִּסְעוּ, מִסֻּכֹּת; וַיַּחֲנוּ בְאֵתָם, בִּקְצֵה הַמִּדְבָּר. כא וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן, לַנְחֹתָם הַדֶּרֶךְ, וְלַיְלָה בְּעַמּוּד אֵשׁ, לְהָאִיר לָהֶם--לָלֶכֶת, יוֹמָם וָלָיְלָה. כב לֹא-יָמִישׁ עַמּוּד הֶעָנָן, יוֹמָם, וְעַמּוּד הָאֵשׁ, לָיְלָה--לִפְנֵי, הָעָם. {פ
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Mon, Oct 14, 2019, 6:3
DUP? if so erase:
Said #1 at Machlis first night, said #2 at day seuda (of first day) [also said other vort re Yaakov & succos etc)
#1. Combining three old vorts, ie the chiddush is more in the combination, but combining them as successive steps:
A: Holidays are not memorial but rather recurring energy, with opportunity to reconnect to orginal energy;
B. What was the original energy of succos? The anan, not that Gd built us huts;
C. Reason for the energy is that BY didn't want to leave the midbar bec there would be no more anan, so Gd gave us a week of closeness with the anan, but we have to be willing to leave the comfort of the house, and build the succah, and eat & live there in order to be able to feel it the most ("lechtech acharai bamidbar, beeretz lo zeru'a".
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#2. Three levels of holidays:
Memorial
Recurring energy at that period of time
The energy gained is to be used for the rest of the year.
So the idea is that just like there is a balanced diet for a day, and for a week, a few days a week meat, a few days fish, every day salad fruit & veg etc, every day exercise, so too there is a balanced year, every day mitzvos, davening etc, once a week shabbos, once a year RH then YK then succos etc, and there's a reason for the order, one builds on the other. The entire year is healthy only if one has the right balanced full spiritually-nutritious input...
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Chumash: 3 stage vort re periodicity of holiday energy (incuding re anan following us, for succos);
Mon, Oct 14, 2019, 6:30 PM
said at machlis on shabbos chol hamoed succos 2018
1. why do we celebrate events 365 days later? why not 1,267? why not only when vents now are similar to those then, or some other criterion?
Ans: breishis: sun oon stars are otot and moadim.
Itis a clock. And moadim , main one is shabbat, and the energy of hsabbat was creaiton and resting, ie laws of nature etc, inlcuding sun moon stars, to be closk.
ANd so there's a conflunec eof the spiritual energy and physical time duraiotn lapse oset by the celestial clock, as God commanded, 1 year, according to sun + moon.
ANd even moreso, since holiday is a return of the energy of that past time, wh a year? answer: bec instituted that eenrgy in nature, for the spiritual energy to manifest in cncert with the sun moon cycle of a year.holidays
2. Holidays: the energy returns: e succos : anan follows us through time, every year it is here for a week, for thousands of years.
3. we can provide for future justas our ancestors provided forus: the science and tech & medicine and roads and literature etc that the peopl ein the past fashioned for our beneift, and spiritual energies,...we can do the same for the future generaitons, creating positive spiritual energy, by attahcing to the sp'l energy of the holidays etc, and by investing it with or own unique contribution base don our unique circumstancs/struggles etc, our creativity,, abilities, etc.
MESH
Said #1 at Machlis first night, said #2 & #3 at day seuda (of first day)
#1. Combining three old vorts, ie the chiddush is more in the combination, but combining them as successive steps:
A: Holidays are not memorial but rather recurring energy, with opportunity to reconnect to orginal energy;
B. What was the original energy of succos? The anan, not that Gd built us huts;
C. Reason for the energy is that BY didn't want to leave the midbar bec there would be no more anan, so Gd gave us a week of closeness with the anan, but we have to be willing to leave the comfort of the house, and build the succah, and eat & live there in order to be able to feel it the most ("lechtech acharai bamidbar, beeretz lo zeru'a".
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#2. Three levels of holidays:
Memorial
Recurring energy at that period of time
The energy gained is to be used for the rest of the year.
So the idea is that just like there is a balanced diet for a day, and for a week, a few days a week meat, a few days fish, every day salad fruit & veg etc, every day exercise, so too there is a balanced year, every day mitzvos, davening etc, once a week shabbos, once a year RH then YK then succos etc, and there's a reason for the order, one builds on the other. The entire year is healthy only if one has the right balanced full spiritually-nutritious input.
...
#3. The full vort has several parts.
..END MESH....
..END MESH....
מדוע היה צורך לבנות בית?[הסתר]
רמב"ן[הסתר]
ויבן לו בית. יתכן כי היה המקום מקום אין שם עיר, והוצרך לבנות לו בית ולעשות סוכות. או ויבן לו בית, שבנה לו בית גדול ובו מגדל עז להשגב מפני עשו:
כמה זמן שהה יעקב במקום זה?[הסתר]
רש"י[הסתר]
ויבן לו בית. (מגילה יז) שהה שם י"ח חדש קיץ וחורף וקיץ סכות קיץ. בית חורף. סכות קיץ:
מדוע בניית סוכות מהווה סיבה לקרוא למקום בשם זה?[הסתר]
אור החיים[הסתר]
נסע סכותה. פי' וטעם קריאת שמה סכותה בשביל שלמקנהו עשה סוכות על כן וגו' ולא אמר לסוכות שאז תבין שקודם בא יעקב היתה נקראת סוכות ולא כן הוא, ואם תאמר וכי בשביל שעשה שם יעקב סוכה יקרא למקום כן, אולי כי עשה דבר חדש בחמלתו על המקנה מה שלא עשה כן אדם קודם שיכין סוכה לבהמות ולשינוי חדש קרא המקום עליו:
...END MESH..
...END MESH..
וכיון שנסעו מרעמסס דהיינו בתוך ארץ מצרים, כיסם הקב"ה בשבעת ענני כבוד, והיו מסובבין עליהם כסוכה, כדכתיב: "כי על כל כבוד חופה" (ישעיהו ד, ה), וכן הוא אומר: "כי בסוכות הושבתי את בני ישראל בהוציאי אותם מארץ מצרים" (ויקרא כג, מג). ואותו היום שנסעו מרעמסס הלכו תק"כ מיל, לקיים מה שנאמר: "ואשא אתכם על כנפי נשרים" (שמות יט, ד), וכתיב: "יפרוש כנפיו יקחהו ישאהו על אברתו" (דברים לב, יא), וכיון שחנו לאותו המקום ראו שהיו מסתוככין בענני כבוד, ולכך קראו שם המקום סוכות, דכתיב: "ויסעו מסוכות ויחנו באיתם" (במדבר לג, ו), מה איתם מקום, דכתיב: "במדבר איתם" (שם שם ח), אף סוכות מקום. ואפילו תימא ר' אליעזר דאמר סוכות ממש עשו להם במקום חנייתם לסוף תק"כ מיל, דכתיב: "הושבתי את בני ישראל" (ויקרא כג, מג), כדרך מלכים היושבים בסוכות, ולא כדרך עבדים שבורחין בהחבא, ואפילו הכי על שם סוכות שעשו להם קראו שם המקום סוכות. ודומה לדבר: "ויעקב נסע סוכותה" (בראשית לג, יז). הרי יש לך שני מקומות ששמן סוכות, אחד בין רעמסס ובין איתם, ואחד בארץ ישראל.
מה פשר המעבר המהיר מרעמסס לסוכות, והישיבה בסוכות דוקא?
הרב צדוק הכהן מלובלין (פרי צדיק, ה, סוכות אות יג, עמ' קכב) מסביר שהם עשו שם סוכות כהלכתם, מאחר וביציאת מצרים הם זכו להארה רוחנית גבוהה, אלא שהיא היתה מוגבלת לפי שעה, ומיד נכסה מהם מפני שעדין לא היו בשלים ומתוקנים לקבל את השפע והארה העליונה, כמו שנאמר "ואת ערום ועריה" שלא היה בידם רק שתי מצוות – מילה ופסח. מלבד זאת, גם היה טענה כלפיהם מה נשתנו אילו מאילו, הללו עובדי עבודה זרה והללו עובדי עבודה זרה. ולכן:
אז הוצרך להופיע עליהם האור מקיף ממקום גבוה מאד נעלה, גם להגן ולדחות מהם החיצונים שהיה מוצאם מקליפת שבעים אומות שעוד לא זכו לכבוש אותם והיה האויר מלא מטומאת ארץ העמים, כי עוד לא היה מקדושת ארץ ישראל, וגם התורה עוד לא ניתן להם, וע"י שהופיע עליהם מהאור המקיף הגדול, ניצלו. ...וזה "למען ידעו דורתיכם כי בסוכות הושבתי את בני ישראל בהוציאי אותם מארץ מצרים" - שנזכה מעין בחינת הדעת של אז בהתקשרות בשורש.
המהלך הגדול שהיה ביציאת מצרים, הריכוז הגדול למקום אחד לרעמסס ומשם לסוכות בהנהגתו של משה רבנו, יהיה גם לעתיד לבא. כך נאמר במדרש תהלים (בובר) מזמור קז, ד:
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https://www.yeshiva.org.il/midrash/975
לפי הזוהר יש קשר ישיר בין יעקב אבינו לחג הסוכות. התורה אומרת בבראשית פרק לג:
"וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה. וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת"
הזוהר דורש את סמיכות הנושאים, שילוח עשיו שעירה וסוכות, כסמיכותו של יום הכיפורים, בו שולח השעיר לעזאזל, לכניסתו של עם ישראל לסוכה. לאחר שיעקב, איש הרוח, השתחרר מהשפעתו של עשיו, איש החומר והכוח, יכול הוא להסתופף בצל האמת והאמונה בסוכה. היא האנטי תיזה של הכוחנות, האלימות והרשעה. אין בה כמעט שום דבר פיזי אלא בעיקר הלכה ואמונה.
בעצם יש בסוכה מסר כפול: מצד אחד הסוכה מציינת את הניידות את הארעיות. לכשתמצי לומר את הגלות. סוכת עראי. מאידך, תשבו כעין תדורו, שבעה ימים עושה אדם את ישיבתו בסוכה קבע ואת ביתו ארעי.
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Malbim: see full quote below: , לו לעצמו בנה בית קבוע שישב שם ויעבוד את ה', אבל למקנהו וקנינו עשה רק סכות ארעי, כי העסק במקנה וקנין היה אצלו טפל וארעי,
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Connection of the anan (and the amud esh?) and the place "succos"
יז וַיְהִי, בְּשַׁלַּח פַּרְעֹה אֶת-הָעָם, וְלֹא-נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים, כִּי קָרוֹב הוּא: כִּי אָמַר אֱלֹהִים, פֶּן-יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה--וְשָׁבוּ מִצְרָיְמָה. יח וַיַּסֵּב אֱלֹהִים אֶת-הָעָם דֶּרֶךְ הַמִּדְבָּר, יַם-סוּף; וַחֲמֻשִׁים עָלוּ בְנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם. יט וַיִּקַּח מֹשֶׁה אֶת-עַצְמוֹת יוֹסֵף, עִמּוֹ: כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת-בְּנֵי יִשְׂרָאֵל, לֵאמֹר, פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם, וְהַעֲלִיתֶם אֶת-עַצְמֹתַי מִזֶּה אִתְּכֶם.
כוַיִּסְעוּ, מִסֻּכֹּת; וַיַּחֲנוּ בְאֵתָם, בִּקְצֵה הַמִּדְבָּר. כא וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן, לַנְחֹתָם הַדֶּרֶךְ, וְלַיְלָה בְּעַמּוּד אֵשׁ, לְהָאִיר לָהֶם--לָלֶכֶת, יוֹמָם וָלָיְלָה. כב לֹא-יָמִישׁ עַמּוּד הֶעָנָן, יוֹמָם, וְעַמּוּד הָאֵשׁ, לָיְלָה--לִפְנֵי, הָעָם. {פ
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My answer:
i. First of all my vort re (Dvorim 8:25?) which talks of the miracles in desert (shoes etc), so it is ref to succos, and then M"R telling B"Y "Pen...batim tovim tivneh lecha..",so we can interpret this too as re succos.
So the attitude we are to be infused with during succos is of leaving the comfort-zone, literally going outside the house, and it is an energy meant to carry us through the year (to be aware all year, thankful, and not materialistic and not to think "kochi veotzem yodi" keeps us safe & protected.).
ii. This 'outdoors' attitude is exemplified by Yaakov avinu who slept outside various times:
a. When running away, he spelt with a few rocks to protect him, and as pillow. He trusted in H to protect him, and the joining of the stones into one was a sign that H' indeed wa active there (and H;s promise was to watch over him on the journey, similar to the role of the anan in the midbar, and joining of the rocks into one was a phsical manifestation of the spiritual aspect, like seeing H;s presence as an anan was, to his descendants B"Y in the midbar).
b. When tending lovon;s flocks of sheep: As we are told: הָיִיתִי בַיּוֹם אֲכָלַנִי חֹרֶב וְקֶרַח בַּלָּיְלָה וַתִּדַּד שְׁנָתִי מֵעֵינָי. In other words(I wrote this to search google:) יעקב ישן בחוץ בשדה כשׁהוא שמר על צאן לבן, So again, by sleeping outdoors Yaakov exemplifies the attitude H (via MR) wants us to inculcate during succos by being outdoors.
c. And indeed even when Y had his own sheep, and wealth, right after he meets Esav and convinces Esav to leave him, he made himself a house, and a sheep shed (presumably hear the house, to watch the sheep from home) but he didn't name the pace "house" or "mansion" etc (eg "Bayit VaGan" "Bet HaNatziv" ) he names it "Succos" ie "shed". So this is an important manifestation of this attitude, ie even though he has a house now, so too do the sheep, and the importance is not that he has a house. (He is known as yoshev ohalim, like his father (and son), and so he is neither living in a house nor in a succah, but rather an ohel which moves from place to place.(Not an agricultural person, as opposed to what H; tells BY that they will grow and harvest etc)
iii. H' brought B"Y to a place with the same name right after leaving Egypt!
וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס וַיַּחֲנוּ בְּסֻכֹּת " That was outside EY to the West, and Yaakov avinu's succos was outside EY to the East.
By bringing them to a place name succos perhaps this was H's message, reminding them of the place where Yaakov build the succah, and indeed H protected the BY throughout the desert 40 yrs, and so when BY were ready to enter EY, they were to remember all this, and this was meant as the message of the building of the succah.
Next level should be the quesiotn of why Y deliberately builds succos at this point? Why now? And why not return to EY, ie Shchem, why wait a while (a few years?) in succos?
Maybe the reason Y built the succos and named it that was to prepare the energy as soon as it was possible - it was immediately after he got the name Yisrael from the "ish" (before getting it from H?), and so he was now able to prepare energy for the future Bney Yisrael?
Maybe he had to send Esav away bec Esav interefered, he is a different energy, either materialistic, or Esav is "ish sadeh"., ie outdoors but in a different sense. Or maybe Y wanted to make sure his descendants captured the energy of outdoors, not leave it all to Esav, so after leaving Esav, with the name Yisrael, he builds succos, so that his descendants will have that energy?!
Y gains the name Yisrael outdoors, very much outdside!, and wrestles it away from Esav, so now Yisrael has the potential for outdoors energy, and just as he is about to enter EY but makes preparation for a few years, for his descendants who will also be some years (40) on the way and will enter EY right there, from the East. So there is succos as they leave Egypt and succos as they enter.
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Interesting that BY had to go around Esav when entering EY....
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Maybe a connection in the words "VaYichun" re Yaakov and "VaYachanu" re BY?:טז וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה. יז וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת; וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת. {ס} יח וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם, אֲשֶׁר בְּאֶרֶץ כְּנַעַן, בְּבֹאוֹ, מִפַּדַּן אֲרָם; וַיִּחַן, אֶת-פְּנֵי הָעִיר. יט וַיִּקֶן אֶת-חֶלְקַת הַשָּׂדֶה, אֲשֶׁר נָטָה-שָׁם אָהֳלוֹ, מִיַּד בְּנֵי-חֲמוֹר, אֲבִי שְׁכֶם--בְּמֵאָה, קְשִׂיטָה. כ וַיַּצֶּב-שָׁם, מִזְבֵּחַ; וַיִּקְרָא-לוֹ--אֵל, אֱלֹהֵי יִשְׂרָאֵל.
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Interesting that the place where Yakov built succos for the sheep is one of the hottest places in the world:
"On 20 August 2010, it recorded a scorching temperature of 51.1C, the new official highest temperature in the history of Jordan.[8] "
So maybe it is known as being very hot and that's why the sheep needed protection?
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http://www.daat.ac.il/daat/maamar.asp?id=141
ראה כי יעקב בנה כאן בית על מנת לציין ולהזכיר את שייכותו גם לאזור זה. אמנם הוא בדרכו לכוון עבר הירדן המערבי אך יש לו זיקה גם לאזור המזרחי. ציון ראשון לקשר זה נזכר בהסכם בין לבן ליעקב, שם יעקב מרים מצבה ועושה גל אבנים עליו אוכלים יעקב ולבן. שם נוצרת הכרה של לבן בנקודת גבול בין לבן ליעקב: "עד הגל הזה ועדה המצבה אם אני לא אעבור אליך את הגל הזה ואם אתה לא תעבר אלי את הגל הזה ואת המצבה הזאת לרעה".
יעקב בחזרתו מבית לבן קובע סדרת מעשים המסמנים את הקשר שלו לארץ-ישראל הן בצידו המזרחי של הירדן והן בצידו המערבי: בעבר הירדן המזרחי הוא שם את המצבה ואת גל האבנים בהר הגלעד, ובונה את הבית בסוכות, בעבר הירדן המערבי-בשכם הוא רוכש את חלקת האדמה ובבית אל הוא מניח מצבה ובונה מזבח. עם זאת, למרות בניית בית הקבע הוא קורא למקום סוכות, אולי כי אין הוא בונה בית קבע במקום והשהות במקום היא ארעית.
הבית היה אם כן מעשה סמלי של תקיעת יתד ומעשי אבות סימן לבנים. ...
רש"י
רש"י
"ויבן לו בית" - (מגילה יז) שהה שם י"ח חדש קיץ וחורף וקיץ סכות קיץ בית חורף סכות קיץ
רמב"ן
רמב"ן
"ויבן לו בית" - יתכן כי היה המקום מקום אין שם עיר והוצרך לבנות לו בית ולעשות סוכות או ויבן לו בית שבנה לו בית גדול ובו מגדל עז להשגב מפני עשו
מלבי"ם
מלבי"ם
(יז) "ויעקב נסע סכתה". הנה צורך הספור הזה בארו חז"ל, שעשו א"ל נחלק שנינו העה"ז והעה"ב, ר"ל שאם היה יעקב משתתף אז עם עשו והולך לשעיר, היו שניהם גוי אחד, והיה המסובב מזה שהיה חולק עמו הכל בשוה, ויעקב שהיה עתיד להנהגה אחרת נשמט ממנו בהשגחת ה', עד שכל הדברים שעברו בין יעקב ועשו, הם מאורעות שעתידים לעבור בין בניהם בדורות הבאים, שבני יעקב יכנעו אל עשו כמו שנכנע אביהם לפניו, וכי יתרפס ברצי כסף כמו שעשה עשו, ומגמת עשו יהיה שילך עם יעקב בשוה, ולא יהיה כן רק עשו יעבור בראש ויתפוס ממשלה קודם, עד יעלו מושיעים בהר ציון וכו', וגם רצה עכ"פ בהפך שאנשי עשו ישתתפו עם יעקב, כמו שהיה בימי הורדוס, שהכניס את האדומים במילה וטבילה, וגם זה לא נתקיים כי שבו אח"כ לסורן באופן שיעקב נבדל מעשו, "ויבן לו בית ולמקנהו עשה סכות", לו לעצמו בנה בית קבוע שישב שם ויעבוד את ה', אבל למקנהו וקנינו עשה רק סכות ארעי, כי העסק במקנה וקנין היה אצלו טפל וארעי, כסוכה שהיא דירת עראי:
מדוע היה צורך לבנות בית?[הסתר]
רמב"ן[הסתר]
ויבן לו בית. יתכן כי היה המקום מקום אין שם עיר, והוצרך לבנות לו בית ולעשות סוכות. או ויבן לו בית, שבנה לו בית גדול ובו מגדל עז להשגב מפני עשו:
כמה זמן שהה יעקב במקום זה?[הסתר]
רש"י[הסתר]
ויבן לו בית. (מגילה יז) שהה שם י"ח חדש קיץ וחורף וקיץ סכות קיץ. בית חורף. סכות קיץ:
מדוע בניית סוכות מהווה סיבה לקרוא למקום בשם זה?[הסתר]
אור החיים[הסתר]
נסע סכותה. פי' וטעם קריאת שמה סכותה בשביל שלמקנהו עשה סוכות על כן וגו' ולא אמר לסוכות שאז תבין שקודם בא יעקב היתה נקראת סוכות ולא כן הוא, ואם תאמר וכי בשביל שעשה שם יעקב סוכה יקרא למקום כן, אולי כי עשה דבר חדש בחמלתו על המקנה מה שלא עשה כן אדם קודם שיכין סוכה לבהמות ולשינוי חדש קרא המקום עליו:
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Yabok = Zarka river, East of the Jordan, running further East, north of Amman.
Succot = Deir Alla (Arabic: دير علا) : Almost on the Jordan, but East of it, directly East of Shchem. It was on the way from Maavar Yabok to Shchem. Medrash says Yakov lived there a few years, and send Esav gifts continuously, but when he kleft to Schchem, which was in EY, he felt unthreatened by Esav, Rashi says maybe bec it was in EY (or bec their father Yitschak was still alivve, in EY)
It was the site of an ancient Near Eastern town in Balqa Governorate, Jordan, thought to be the biblical Pethor.[2] The town was a sanctuary and metal-working centre, ringed by smelting furnaces built against the exterior of the city walls,[3]whose successive rebuildings, dated by ceramics from the Late Bronze Age, sixteenth century BCE, to the fifth century BCE, accumulated as a tell based on a low natural hill. The hopeful identification of the site as the Biblical Sukkot is not confirmed by any inscription at the site. However, in Jerusalem Talmud ZeraimShevi'it 9:2, Sukkot is referred as Tar'ellah' hence maybe deformed later into Deir Alla.[4]
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https://he.wikisource.org/wiki/קטגוריה:בראשית_לג_יז
Jun 23, 2009 - ויעקב נסע סכתה ויבן לו בית ולמקנהו עשה סכת על כן קרא שם המקום סכות (ראו פסוק זה בהקשרו במהדורת הכתיב של הפרק) * * * וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן ...
https://he.wikisource.org/wiki/מ%22ג_בראשית_לג_יז
Jun 10, 2008 - כתיב: ויעקב נסע סכתה ויבן לו בית ולמקנהו עשה סכת על כן קרא שם המקום סכות. מנוקד: וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל ...
www.daat.ac.il/daat/maamar.asp?id=141
במהלך חזרתו של יעקב מחרן הוא מתעכב בעבר הירדן המזרחי ובונה בית במקום ששמו סוכות. ... ובכל זאת יעקב בנהבית, כפי שנאמר: "ויעקב נסע סכתה ויבן לו בית ולמקנהו עשה סכת על ...
https://www.yeshiva.org.il/midrash/975
"ויברח יעקב שדה ארם מפני עשיו אחיו" ואף שם לא ישב במנוחה כי אם נאלץ להתמודד עם נכליו ... וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא ...
https://he.wikipedia.org/wiki/סכות_(עבר_הירדן)
"וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם ... בספר יהושע נזכרת העיר כאחת מערי שבט גד שבבקעת הירדן המזרחית: "וּבָעֵמֶק בֵּית ...
https://pesukim.org/וְיַעֲקֹב-נָסַע-סֻכֹּתָה-וַיִּבֶן-לו/
ויעקב נסע סכתה, ויבן לו בית, ויבא יעקב שלם עיר שכם, תמונה Nomadic Lass. "ויעקב נסע סכתה", מלמד שהקריביעקב שבעים פרים לע' אומות, לאחר שנאבק עם עם המלאך בנחל יבק, ...
https://www.etzion.org.il/he/סוכות-ויבן-לו-בית-ולמקנהו-עשה-סוכות
"וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת, וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת. וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ ...
https://www.toraland.org.il/מאמרים/במעגל.../האושפיזין-ויעקב-נסע-סוכותה/
אחרי המפגש של יעקב אבינו עם עשו: ויעקב נסע סכתה, ויבן לו בית, ולמקנהו עשה סכת, על כן קרא שם המקום סכות. ויבא יעקב שלם עיר שכם אשר בארץ כנען בבאו מפדן ארם ויחן את פני ...
https://www.mayim.org.il/?holiday=סוכות-במקרא
יעקב אבינו – החזרה לארץ כנען. וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל־כֵּן קָרָא שֵׁם־הַמָּקוֹם סֻכּוֹת (בראשית פרק לג יז). בראשית רבה ...
https://books.google.co.il/books?id=e0hOAQAAMAAJ - Translate this page
1831
... (יז יעקב אבער רייזטע נאך סכרת, בויעטע זיך אין הויס , אונד זיינעם פיהע מאכטעערהיטטען, ... שעירה: " ויעקב נסע סכתה ויבן לו בית ולמקנהו עשה סכרת רש"י עד אשר אבא וגו' סרקיב לו ...
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was going to say at machlis fri night but he called everyone but me! was in bad mood. but he called me at end of day meal.
and the tour leader brought 20 chr pigrims and they really liked my vort and i gave one my email, so it turned out well. (I thought/consoled myself maybe this would happen)
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cause & effect:
kohelet is re this (det, randomness, and qp is a combinaiton of those two, then the Jewish innovation, FW) yrat shamaim = FW so last passage of kohelet is re this etc.
(So now more about FW):
And then j people so close didnt want to go in to EY, this was cause of the effect: annual weekly holiday, and then added extra day, shmini atzeret, as effect of the not wanting to leave the lcosenes sof the desert..
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To machlis, spoke, (he gave me a long build up that I can speak in a way that is interesting for people at didff levels and etc) spoke on parsha & YK. Says lo tirah twice re war, bec oGod is with us so don’t fear, then fear god twice, but in middle is re succos yovel hakhel says layro’os panai, and again re anan vayera, so this ties it into same theme, when see god’s presence it induces yirah, and how get there? MR was anav, gave over in public the reins to Yehoshua, and this lowered ego state brought the shcinah, anan manifested, and this is lir’os panai which induces yirah, and in that state we need not be afraid of anything bec God is with us.
Sh: to machlis. spoke at v end. on YK parallel to G Eden and then also re sucos joy after YK reconnection, purpose is reconeting, and kaparah is guaranteed, not like in world where people judge based on results achievemnt not effort, so if make the internal effort kaparah is guanranteed, hence it is called YK iand is a day of joy, then leading to succos (and the parsha[vayaech] mentions succos and annan) people liked it.[ Afterwards, the (religiojs) guy who is very straight asked me to repeat outside where no noise and then he criticized every phrase so I gave up and walked away]
SHMINI ATZERET
SHMINI ATZERET
haftorah is re yehoshua taking over, MR or H tells him chazak veamatz and then BY tell him this also.
Are they echoing H"? diff meaning for them and for H?
after being in the desert, closeness of ana for 40 years, they are entering e yisrael, ral lif eof making a nation-home, agriculture, permanent homes, etc which they dd not have untol now, ever, as a naiton. And many new challnges, and a new leder, yehoshua instead of M"R.
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vort:in parallel to the above, after the period of RH until after s torah we now enter 'real life' again after a break of a month, we need this chizuk, to carry with us the new energies gained during this period,
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Haftoroh for chutz laaretz on first day ie sh atzeret , before simchat torah:
about shlomo hamelech (in malchim?): sounding very religious, after building the be thamikdash, about keeing the torah etc. THIS sounds like the author of the last passges f kohelet! ie it is not th first part which is real, it is the LAST part of kohelet hich is the real shlomo hamalech, religous enthusiast ho built thbe thamikdash etc, and the earlier parts are the vice of kohelet (ie shlomo's "alter ego").
Beha'alotcha & Shlach: text, website, videos: Shlach: Desert retreat; Parallels tzitzit and spies; Succos ShminiAtzeret:
Beha'alotcha & Shlach: text, website, videos: Shlach: Desert retreat; Parallels tzitzit and spies; Succos ShminiAtzeret:
https://sites.google.com/nyu.edu/biblethemes/behaaloscha
Shlach: Desert retreat: https://drive.google.com/file/d/1HgNpTDNC9oKYYNeIJhHwyskWGA63CHQ4/view?usp=sharing
Parallels tzitzit and spies: https://drive.google.com/file/d/1dlZy6YDPRfuprySwnOpr15grVAuPVWnJ/view?usp=sharing
Succos ShminiAtzeret: https://drive.google.com/file/d/1pR1W7FlmEsr2-JtcZQ-7ljLrNupTCcST/view?usp=sharing
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