Table for Five: Sukkot

Rabbi/Cantor Eva Robbins

Co-Rabbi, N’vay Shalom, Faculty, AJRCA

I recall one day, many years ago, going through my front door to my porch and saw that someone was bent over my blue recycling container scavenging amongst my garbage and for a moment I felt somewhat threatened, uncomfortable and very unsettled. It was the first time I had seen such an activity in front of my house, I had to take a breath. The individual looked up, saw me, and just kept searching. I went back indoors, sat down and tried to metabolize what had happened. Then I remembered what Torah teaches, and it was this line in Leviticus commanding us to leave something for others who are in need. I understood in this moment that I was witnessing a modern-day version of this biblical mitzvah. I realized how much excess we had and that not only could the empty bottles bring some change to those in need, but perhaps other items could be left on the corner of my property that someone in need – a street person or someone feeling shamefully deprived – could use. The idea presented in this commandment for our agricultural ancestors, was a reminder they were blessed with a bounty that they could reap and despite it being their own efforts of seeding and nurturing the growth, in gratitude to the Holy One, sharing with those in need was an expression of their good fortune. Donating and/or leaving unneeded items in the corners of “modern fields,” is our way of fulfilling this mitzvah today.

Shlomo Yaffe

Rabbi at Congregation B’nai Torah, Longmeadow, Mass.

There are many forms of support for the poor found in the Torah. Pe’ah – the obligation to leave a substantial corner of one’s field unharvested so the poor may come and harvest it for themselves, teaches us an important lesson not just about charity but about the nature of ownership. On one hand, the Torah recognizes private property rights as sacred and inviolate. We are warned in so many ways against taking or harming another person’s property. Yet at the same time, there is an underlying sense that anything we own is given to us in trust by G-d so we may use it wisely for fulfilling G-d’s will and purpose. After all, “To G-d belongs the Earth and all that fills it” (Psalm 24:1). The leaving of a corner of the field entirely to the poor – not the poor of one’s choosing but to any poor person who happens by – reminds us that If G-d gives one much resources, it is because G-d knows this person can use those resources wisely and properly for higher purposes if she or he so desires – while remembering all the while that those resources are a trust G-d has chosen them to manage for the benefit of society as a whole.

Sara Blau 

Author and Public Speaker

When you drop off supper for a family with a newborn, you walk away with a glow. There’s a warm sense of “because of me, they’re fed tonight.” It’s a good feeling — but it’s still a feeling. It still feeds me in some way. The Torah, though, pushes us to a higher kind of giving. Right in the middle of describing the festivals — Pesach, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot — the Torah repeats a mitzvah already taught earlier: “When you reap the harvest of your land, you shall not completely remove the corner of your field … you shall leave them for the poor and the stranger: I am the L-rd your G-d” (Vayikra 23:22). 

Why the repetition? Rashi explains: to increase the weight of the mitzvah, so one who ignores it transgresses twice. And quoting Rabbi Abdima, Rashi adds: that’s why it is placed here, among the festivals — to teach that whoever gives Pe’ah, Leket and Shichicha properly is considered as if he built the Beit HaMikdash and offered korbanot there. 

What makes these gifts so unique? Because they’re not from extra money in the pocket. They come from sweat in the field, from the grain you planted and harvested with effort and time. And you don’t even get to feel good about giving — you simply leave it behind. That is giving completely selflessly, with no ulterior motives.

Yehudit Wolffe

Founder Bais Chana of California, & Kosher Sofer: Torah Tefillin Mezuzah Center Los Angeles

“I Am Hashem, Your G-d”: Havaya and Elokim as One 

Chassidus explains: when the Torah says “I am Hashem – Havaya, your G-d – Elokeichem,” it reveals a profound truth about how G-d relates to us and to the world. Havaya (Y-H-V-H) is G-d beyond limits, above time, space and the laws of nature which He created. Elokim is G-d as He channels His infinite essence into the finite system of nature, the laws by which He runs the world. 

In exile, we often experience G-d primarily through the lens of Elokim, as hidden within nature. In the times of Geulah (redemption), however, we will perceive the essence of Havaya within Elokim, how Hashem is not limited by nature, seeing miracles above nature expressed within this world. Everyone will witness enemies falling in unimaginable ways, defenses operating at supernatural speed, abundance of wealth & knowledge flowing beyond human prediction, etc.

With mitzvot, we can transcend laws of nature. For example, we give tzedakah generously without fear of lacking, because we know our sustenance comes not from nature but from the Creator of nature. Our mission is to operate in the world, seeing it as a vehicle to reveal G-d at every opportunity. By keeping mitzvot which make us transcend our natural logical conclusions for success etc, according to nature’s rules, we reveal that Havaya is Elokeichem, that infinite and the finite are really one. We can gratefully acknowledge: G-d beyond nature, is creating & running our world! Chag Sameach!

Cantor Michelle Bider Stone 

Temple Beth Am

Sukkot, z’man simchateinu, the “time of our joy,” is my favorite holiday. We are not asked to be joyous on Sukkot, we are COMMANDED to be joyous. I absolutely love this idea, that we must carve out time in our busy lives to bask in delight. In our house, we do this by having guests over to our sukkah to eat a bountiful meal and spend hours enjoying each other’s company. It is pure joy. 

This joy that we are commanded to take part in on Sukkot is a privilege, and we should not forget that food insecurity remains a serious problem both locally and in Israel. This verse, reminding us to leave a portion of the harvest for the poor and needy, comes in the middle of a description of how to celebrate the three festivals, Passover, Shavuot and Sukkot as well as the High Holy Days. Rashi, quoting the Midrash, asks the question of why this law is mentioned here, even though it’s not related to the holidays? Rabbi Abdima ben Rabbi Yossi explains that feeding the needy during the holidays is as important as giving the sacrifices at the Temple, which was the focal point of the holiday celebration in ancient Israel. It is a bold statement to raise feeding the hungry to the level of the holiest act of the holiday. It’s a wonderful reminder: help others share in the joy of Sukkot by giving to your favorite hunger relief organization this holiday season.