Parashat Hashavua: Sukkot
כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל
For I ensured Bnei Yisrael dwelled in sukkot (Leviticus 23:43)
Mishnah Sukkah 3:1 teaches us that a stolen lulav may not be used to fulfill the mitzvah of Netilat Lulav (gathering the four species: lulav, etrog, hadasim, aravot). The Talmud discusses this prohibition. It finds a textual proof as to why the stolen lulav is prohibited on the first day of Sukkot (namely that the verse states that the lulav, etrog, hadasim and arravot must be משלכם – from your own). However, it does not find textual evidence for the remaining days of Sukkot. Instead, the Talmud learns a halachic principle from a verse in Malachi that a mitzvah (commandment) that is performed from an averah (transgression) is not considered to have been fulfilled.
This halacha affirms the fundamental importance of kavannah – intentionality – in performing mitzvot. It is not enough to check a mitzvah off our to-do list. We must do so with a sense of purpose. We must seek to transform the required aspect of the mitzvah into a meaningful act. This is the reason why I find myself agreeing with Beit Shammai in the following machloket (disagreement) between Beit Shammai and Beit Hillel.
In Mishnah Sukkah 1:1, Beit Shammai and Beit Hillel disagree with regard to whether an existing sukkah – in other words, one that was built over thirty days prior to Sukkot – may be used to fulfill the mitzvah of sitting in the sukkah. Beit Shammai does not allow the use of such a sukkah and Beit Hillel does. However, Beit Shammai clarifies that they would permit an “old sukkah” if it was built with intention to be used on Sukkot. Later poskim add that even in such a case, it is imperative that the owner renew something in the Sukkah immediately prior to the holiday itself.
The sukkah is intended to remind us of the temporary dwelling places that God provided for Bnei Yisrael while they journeyed through the desert. It seems that a sukkah that was built too long before the holiday, has the potential to feel like a permanent dwelling. Beit Shammai seeks to affirm that indeed when we sit in the sukkah, we do so with full intentionality. We embrace the fullness of the moment – our sense of trepidation as we recognize the fragility of our existence and our sense of joy as we are able to partake in this celebration.
May this Sukkot holiday be filled with opportunities - weather permitting - to experience joy and gratitude in our temporary dwelling places.
Wishing you a Shabbat Shalom and Chag Sameach,
Rabbi Dahlia Kronish
High School Associate Head
