Tuesday, November 1, 2016

Succot-The Season of Rejoicing:
How do we experience joy?

One of the popular rabbinic interpretations of the lulav and etrog is the imaginative understanding that compares each of the four species-palm branch, myrtle branch, willow and citron to essential parts of the human anatomy.  “.......the spine of the palm branch can be compared to the spine of one’s back; the myrtle leaf is analogous to  the human eye; the willow brings to mind the shape of the human mouth and  the etrog reminds us of the human heart........”(Leviticus Rabbah 30;14)
Clearly the Rabbis sought ways by which to infuse the ritual with homiletic significance and thus the above interpretation was taught as an explanation of the  verse in Psalms-”All my limbs will declare who is like You, O Lord” (Psalms 35;10)

Perhaps too what lingered beneath the Midrashic ‘humanization’ of elements in nature was the mystical awareness of the unity that underlies all things rendering the human and the ostensibly inert dimensions of nature integral parts of the Unity and Wholeness of all of God’s creation.

Whatever the understanding, I would like to extend the  way of seeing the lulav and etrog as it pertains to the human heart. The Etrog is viewed by the tradition as symbolizing the heart. By exercising a semantic split between the two syllables of the word LULAV : LU-LAV, לו-לב, we can define these syllables as two separate words-לו, meaning “if only,” and לב-”lev,” which is translated as heart. Thus, the taking of the lulav carries with it the hope that the heart is  that part of the human anatomy and psychology that can be  recruited on Succot to experience the essential sentiment of the season, namely joy, or better yet, grateful joy.

Returning to the etrog, traditionally compared to the human heart, if we rearrange the final two  letters of the Hebrew word -אתרג -we construct a new word with a powerful new possibility for the experience of Succot. The word is אתגר, challenge.
One can then argue that indeed the spiritual challenge of Succot is to marshall the heart in the service of the  divine. In fact, the opening  or softening of the heart is regarding by Hassidim, meditators and mystics alike, as the spiritual means by which to gain access to the dimension of the divine. The Bible itself perceives  the heart as the seat of human consciousness and awareness by which we experience the full richness and illumination of the presence of the holy in life. 

The heart is the locus of human joy and the space from which we experience the joy and simcha of gratitude and thanksgiving on Succot and any other day of the year.
Simcha as joyful gratitude-An essential religious sentiment

A little less than 60 years ago I was invited to deliver a sermon in the synagogue of my youth on the Sabbath of the intermediate days of Succot. I was a student at Yeshiva University, and had decided that my life’s goal was to become a rabbi. I was deeply honored by the invitation, excited but very anxious. Not only would the rabbi be present but family and many friends of my childhood and youth as well. 
I can clearly recall the sermon’s theme-the meaning of the “ joy of the mitzvah” in Judaism.  It was based on a Talmudic passage : “The Divine Presence ( Shechinah) rests neither in the midst of sadness, nor in the midst of idleness, nor in the midst of frivolity, nor in the midst of levity, nor in the midst of chitchat, nor in the midst of inane talk, but only in the midst of the  joy in performing a mitzvah.” (Shabbat 30b)

 Thinking  back I’m amused by my naive,  idealistic ardor  which led to  a strident castigation of those who observe Judaism only at certain  times, and not in a consistent manner. For example, sadness-death and misfortune; will elicit a religious response; or celebrating a connection to Judaism exclusively at moments of  levity and frivolity-Bar Mitzvahs etc. I devoted little attention to the climactic phrase of the passage-simcha shel mitzvah-the rejoicing of or in the performance of the mitzvah. It was easier to be critical than to offer a meaningful way to appropriate Judaism or a religious way of life.

On the surface the meaning of this phrase-simcha shel mitzvah- suggests  the essentiality of joy when engaged in performing religious acts.The question naturally arises: What is the nature of this joy, of “simchah?” Does joy not contain elements of delight, pleasure, gaiety even levity? After all, the Hebrew word for levity or laughter  is ‘sechok,’ and it is referred to positively in the Talmudic section mentioned above quoting Kohelet-Ecclesiastes: “ I said of laughter it is to be praised!”(Chpt.2, 2) While joy in itself is commendable while  performing a mitzvah, is it humanly possible to feel so under all circumstances of religious activity?  After all, there are times of sadness and struggle, sickness and hardship, that make it impossible for any empathic person to rejoice! Can we discover joy in any and all mitzvoth?
I believe we can if we understand the notion of ‘simchah’ in a uniquely Jewish way. The emphasis on rejoicing on the festivals, especially the occasions of pilgrimage  which celebrate harvest and the receiving of God’s gifts , can only be grasped if we consider gratitude as the core sentiment contained in the rejoicing experience. In other words, rejoicing in the holy act embraces  feeling grateful for the opportunity, privilege and gift associated with the performance of the noble deed. Not a few  view religious responsibilities as burdensome; it is not uncommon for many to complain about the arduousness of the regimen of mitzvot in Judaism. 
The festival of Succot, a season of rejoicing lends itself easily and seamlessly to the experience of joy-when we are surrounded with bounty, relieved of worry that there wont be enough to eat during the rainy winter months and make a journey to Jerusalem without the usual challenges of work, surrounded by family and the beauty of nature in the forms of a succah and the lulav and etrog-gratitude flows smoothly in our hearts and we rejoice thankfully.
Succot is the Season of our Rejoicing precisely because it attempts to elevate natural joy and celebration to a level of greater spirituality, one that evokes consciousness of a Source of All life,resulting in an attitude of gratitude and thanksgiving.
Thus, the unique and specific occasion of Succot can irrigate our souls to rejoice in the performance of the “good deed” any time of the year. In the midst of this kind of ‘simcha,’ rejoicing, there is space in our hearts open and receptive  to receive the Divine Presence.