"Lerman wants Western Jews to stick up for something more inspiring than Netanyahu—and who can blame him? But if ‘unquestioning solidarity’ with Israel’s travails is a shallow, merely vicarious Jewish identity, so is entertaining the Jewish state’s demise in the name of ‘humanism.’ The early Zionists also saw that, after several generations in Western countries, most Jews—grounded in liberal ethics—would be left with only a kitschy residue of Yiddish and Hebrew, and would not be sure of which Jewish rites, texts, and liturgy to save, if any. So they would glom onto the far away drama of the Jewish national home and turn its fate into a kind of obsession. This, Zionists knew, would not be resistance to assimilation but a symptom of it."
Sukkot is a time for us to break down the divides between people in society. We all move to temporary homes with no solid walls or roofs, and we relate to the land we live on and remember our time in the desert. Just a few days after reconciling with ourselves and our friends on Yom Kippur, we come together, on equal ground, to celebrate the holiday.
Sukkot is a tradition designed to remind us of a time in history when the Jewish people had just gone from slavery to freedom. In the desert, all were equal. Everyone ate manna and looked out for each other.
We all know Sukkot is about sitting in a Sukka. But what does that really mean?
A sukka is a temporary structure. Everyone is supposed to leave their homes for a whole week and move to temporary dwellings. The rich and the poor step out of their homes, whether a mansion or subsidized housing which sends a message to the rich not to feel superior and creates a connection between all people.
In the context of a harvest festival, this is especially meaningful. When people with plenty look at their harvest, they recognize the good fortune they have in a very clear way. Stepping out of their homes is a way to remember the importance of humility.
Sukkot is a time where anyone and everyone is welcome to be a guest in any Sukka, and no one should be without food and shelter. We are told to invite Jews and gentiles, rich and poor, friends and strangers.
These traditions and themes bring a sense of equality and social justice related practices, but are they enough?
For a week, Sukkot allows for everyone to feel as one people. It creates a feeling of a shared history and destiny, with an incredible emphasis on tzedaka in the form of hachnasat orchim (welcoming guests) and giving, but it doesn’t shape society in a new way looking forward. It doesn’t demand a total change in the way people think or act. It is a “one night stand” where connections can be made, but it’s lacking emphasis – or even a mention – of the way those connections continue.
Sukkot is an isolated experience of a more just world, but it is on us to bring the spirit of the chag to the other 51 weeks in the year. In the spirit of the proposal from last veida regarding systemic injustice, what do we need to demand of ourselves and those around us? We challenge each of you to think about what you can take from the lessons of Sukkot and carry with you throughout the year. Perhaps once a month, you invite neighbors to a meal. Perhaps for a weekend each season, you go camping with the intent of thinking about its significance. Choose one thing, and take it with you. This way, we can make the important messages of Sukkot last and together, as we spread these ideas, we can move towards a more just world, created not only by the feelings of some, but of the structures and systems that exist.
Despair is a much more dangerous feeling than fear, because fear is an intense feeling and, even if it can be momentarily paralyzing, in the end it calls for action, and, surprisingly, it can also create solutions. But despair is a feeling that calls for passivity and acceptance of reality even if it is unbearable, and it sees every spark of hope, every desire for change as a cunning enemy.
Etgar Keret, in an exchange with Sayed Kashua on Israel’s condition. (via newyorker)
