When we invite symbolic biblical guests into our sukkah we are reaching. We
reach to connect with the sukkot of old, sukkot surrounded by deserts, sukkot
where the world was unpopulated except by these larger than life characters
whom we have retained to this day to remind us of profoundly human values.
When we invite the mythic ushpizin, or guests, into our sukkot, Jewish mystical tradition calls upon us not only to invite them in name, but to provide food for poor people in their
stead. The recalling of our story must be accompanied by active involvement
in the world based upon the values embedded in the narrative. The list of
guests is the same every night, but each night the order shifts to honor one
pair, who evoke a particular aspect of God, or sefirah.
All of these characters were travellers, following variations on God's initial command to Avraham and Sarah to leave their native land and set out toward
Canaan. They lived a large portion of their lives in makeshift dwellings
and tents, either going into the land or being directed into exile. On the nights of Sukkot, we follow them, out of the stability of our homes into a symbolic wilderness.
Night One
On the first night we invite Avraham and Sarah first. The value and
spiritual teaching of Hesed, lovingkindness, is evoked. The folk traditions
of Avraham and Sarah are strong, and it is not hard to feel their spirits come
into our midst. Avraham who washed the feet of his desert guests and rushed
to prepare them food, Sarah who was known as a teacher of women far and wide, are important reminders to us.
Who are those we invite into our homes? Do
we still delight in the sense of serving another? As teachers do we meet our
students where they are, recognizing the fullness of their humanity? In
serving others, even in these simple ways, we bring a certain balance to the
universe.
Night Two
On the second night we welcome Rebecca and Isaac first. On this night it is
the teaching of Gevurah, strength. We learn very different models from each
of these two. Isaac appears to be the epitome of powerlessness; we envision
him under the knife, no will of his own. However, the outcome of the Akedah, the binding of Isaac,
is a stronger relationship with God. Rebecca on the other hand, tricks Isaac
into giving the birthright to her favorite, Jacob--another powerless moment
for Isaac --which serves the future of the people.
True strength is sometimes manifested in subduing oneself, and sometimes in exercising power.
Night Three
On the third night we first welcome Rachel and Jacob. They are connected
with the quality of Tiferet, splendor. Whereas Rachel is extolled for her
outward beauty, Leah is praised for her inner qualities. Rachel
and Jacob were both known for their physical beauty, and yet Rachel's
misfortune of having her sister wed Jacob first occurs because she is not
seen. Her most important feature becomes her Achilles' heel. Jacob's
physique is permanently wounded later in the text in his struggle with the
angel.
What role does physical beauty play in our lives? How can we
actively support diverse beauty paradigms that recognize different
ethnicities and diverse aesthetics, and do justice to the uniqueness of each of
God's creations?
Night Four
On the fourth night we first welcome Yocheved and her son Moses. They bring
forth the teaching of Netzach, of eternity. Yocheved assures the survival of
future generations by insisting on bearing children even after Pharoah
decrees that the midwives would kill them and saving Moses by sending him
down the Nile in a basket. Moses evokes eternity by bringing us out of
slavery and into peoplehood.
Neither one of these is enough. Continuity without Jewish values and ethical teachings is meaningless, and Jewish values and teaching without Jews to live them and carry them out in the world is similarly empty.
Night Five
On the fifth night we welcome Miriam and her brother Aaron. The related
spiritual teaching is Hod, glory. Aaron was known for his skill in speaking,
and Miriam's character also centered around the use of words. She was
punished for her speech and famous for her song. Glory is differentiated from
splendor--glory demands transmission of ideas.
Miriam the Prophet and Aaron led and sustained the people through their ability to communicate a vision of life and God. Do we still believe that our words can transform the world? Do our actions support sense?
Night Six
On the sixth night we welcome Joseph and Osnat first. The related teaching
is Yesod, foundation. Joseph was a seeker of hidden meanings, an interpreter
of dreams who gained tremendous power. Osnat, his Egyptian wife, is said
in one midrash to have been the daughter of Joseph's sister Dinah.
Joseph and Dina were both harmed by their siblings, and with the marriage of
Joseph and Osnat, this is healed. The Aramaic root of her name, isna,
means granary. She along with Joseph are symbols of wealth and power,
providing food to sustain our people in a time of famine. Our ancestors went
up to Egypt to escape famine; more recently many of our more immediate ancestors came to the US to better their fortunes. A "Joseph" may yet again become the second-in-command of the world's most powerful nation.
How does viewing America as Egypt, as a foundation, a source of wealth and power for the world, change our sense of responsibility and actions in the world?
Night Seven
On the seventh night, we greet David and Michal first. The related teaching
is Malchut, kingship or dominion. David begins as a humble shepherd and harp player.
When he is angry with his wife, Michal, Saul's daughter, he states that he is
being chosen as king and that he is above her father and above all her
father's house.
This was the fatal flaw in his kingship. Michal demanded modesty before God. Full kingship must be reserved for God alone. We are called upon on Sukkot to experience and honor God's grandeur in nature, and in the huge autumn sky, to remember our own humility.
(Note: in kabbalah, classically the matriarchs are individually associated with each of several sefirot, with different associations than appear here. I have chosen to pair them with patriarchs connected with each night to bring out the resulting dynamic tensions.)
