Maurice Henry Harris
Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala
FEAST OF TABERNACLES
The Feast of Tabernacles begins on the fifteenth day of the seventh month, Tishri (October), and during its continuance, seven days, the Israelites are commanded to dwell in tabernacles or booths. This is designed to keep fresh in their memory the tents with formed their homes during their forty years' sojourn in the wilderness. The symbols of the festival are branches of the palm, bound with sprigs of myrtle and willow, and a citron.
The Lord said, "This is not to be to you a fast as the Day of Atonement; eat, drink, be merry, and sacrifice peace-offerings thereon." The Bible says, "Seven days unto the Lord"; therefore we should in all our merriment devote a few serious thoughts to Him.
The Feast of Tabernacles is held in the autumn, after the fruits of the field have been garnered in the storehouses, according to the words of the Bible, "The Feast of Tabernacles shalt thou hold for thyself seven days when thou hast gathered in the produce of thy thresh-floor and thy wine-press."
This dwelling in booths is also to bring to mind the manner in which the Israelites lived for forty years after they left Egypt. With merely temporary walls to protect them from summer's heat and winter's cold, from wind and storm. God was with them through all their generations, and they were protected from all evil.
According to the opinion of some of the Rabbis, the Israelites did not really dwell in booths in the wilderness, but were surrounded by clouds—by seven clouds. Four clouds, one at each of the four sides; a fifth, a shadow, to protect them from the hot rays of the sun; the sixth, a pillar of fire to give them light by night (they being able to see as clearly by night as by day); and the seventh, to precede their journeying and direct their way.
The children of Israel departed from Egypt in Nissan (April), and obtained immediately these booths, which they made use of for forty years. Thus they were in booths during the entire cycle of the year, and we could as easily commemorate this fact in the spring as in the fall, in the summer as in the winter. Why, then, has God made autumn, and neither spring nor summer, the season of observance? Because if we dwelt in booths in the summer, it would be a question whether we did so in obedience to God's behest or for our own gratification; for many people seek airy retreats during this season; but in the fall, when the trees lose their leaves, and the air grows cold and chilling, and it is the time to fix our houses for the winter, then by inhabiting these temporary residences, we display our desire to do as our Creator has bidden us.
The Feast of Tabernacles is also the Feast of Ingathering, when we should thank God for the kindness shown us and the treasure with which He has blessed us. When the Eternal has provided man with his sustenance, in the long evenings which follow he should meditate and study his Bible, and make this indeed a "feast to the Lord," and not entirely for personal gratification.
The four species belonging to the vegetable kingdom which we use in this festival, are designed to remind us of the four elements of nature, which work under the direction and approval of the Most High, and without which all things would cease to exist. Therefore the Bible commands us on this "feast of the Lord," to give thanks, and bring before Him these four species, each typifying one of the elements.
"Ye shall take for yourselves the fruit of the tree hadar" (the citron). Its color is high yellow and resembles fire. The second species is the palm branch (Heb. Lulab). The palm is a high tree, growing up straight in the air, and its fruit is sweet and delicious to the taste; this then represents the second element, air. The third is the bough of the myrtle, one of the lowliest of trees, growing close to the ground; its nature, cold and dry as earth, fits it to represent that element. The fourth is "the willow of the brook," which grows in perfection close beside the water, dropping its branches into the stream, and symbolizing thus the last element, water.
The Bible teaches us that for each of these four elements we owe special thanks to God.
The citron we hold in the left hand, and the other three we grasp together in the right. This we do because the citron contains in itself all that the others represent. The outside skin is yellow, fire; the inside skin is white and damp, air; the pulp is watery, water; and the seeds are dry, earth. It is taken into the left hand, because the right hand is strongest, and the citron is but one, while the other emblems are three.
These four emblems represent likewise the four principal members of the human body. The citron is shaped somewhat like a heart, without which we could not live, and with which man should serve his fellows; the palm branch represents the spine, which is the foundation of the human frame, in front of which the heart lies; this signifies that we should serve God with our entire body. The branches of the myrtle resemble a human eye, with which man recognizes the deeds of his fellows, and with which he may obtain a knowledge of the law. The leaves of the willow represent the lips, with which man may serve the Eternal and thank Him. The myrtle is mentioned in the Bible before the willow, because we are able to see and know a thing before we can call its name with our lips; man is able to look into the Bible before he can study the same. Therefore, with these four principal parts of the human frame should we praise the Creator, as David said, "All my bones shall say, O Lord, who is like unto Thee?"
Maimonides, in his work called Moreh Nebuchim ("The Guide of the Perplexed"), explains that God commanded the Israelites to take these four emblems during this festival to remind them that they were brought out from the wilderness, where no fruit grew, and no people lived, into a land of brooklets, waters, a land flowing with milk and honey. For this reason did God command us to hold in our hands the precious fruit of this land while singing praises to Him, the One who wrought miracles in our behalf, who feeds and supports us from the productiveness of the earth.
The four emblems are different in taste, appearance, and odor, even as the sons of men are different in conduct and habits.
The citron is a valuable fruit; it is good for food and has a most pleasant odor. It is compared to the intelligent man, who is righteous in his conduct toward God and his fellow-man. The odor of the fruit is his good deeds; its substance is his learning, on which others may feed. This is perfect among the emblems, and is, therefore, always mentioned first, and taken by itself in one hand.
The palm branch brings forth fruit, but is without odor. It is compared to those people who are learned, but who are wanting in good deeds; they who know the law, but transgress its mandates.
The myrtle is compared to those people who are naturally good, who act correctly toward God and man, but who are uneducated.
The willow of the brook has neither fruit nor odor; it is, therefore, compared to the people who have no knowledge and who perform no good deeds.
The Rabbis have said that he who has failed to participate in the keeping of the Tabernacle Festival in Jerusalem has failed to taste real enjoyment in his life. The first day of the feast was kept with great solemnity, and the middle days with joy and gladness in various methods of public amusement.
The Temple in Jerusalem was provided with a gallery for the women, which was called the apartment of the women, and the men sat below, as is still the custom of the synagogue. Thither all repaired. The young priests filled the lamps of the large chandeliers with oil, and lighted them all, even that the place was so bright that its reflection lighted the streets of the city. Hymns and praises were chanted by the pious ones, and the Levites praised the Lord with harps, cornets, trumpets, flutes, and other instruments of harmony. They stood upon fifteen broad steps, reaching from the lower floor to the gallery, the court of the women. And they sang fifteen psalms as they ascended, beginning with "A song of Degrees," and the large choir joined voices with them. The ancient Hillel was accustomed to address the assemblages on these occasions.
"If God's presence dwells here," he was used to say, "then are ye here, each one of you, the souls of each; but if God should be removed from your midst through disobedience then which of you could be here?" For the Lord has said "If thou wilt come to My house, then will I come to thy house, but if thou refusest to visit My dwelling, I will also neglect to enter yours;" as it is written, "In every place where I shall permit My name to be mentioned I will come unto thee and I will bless thee."
Then some of the people answered:—
"Happy were the days of our youth, for they have not set to blush the days of our old age." These were men of piety.
Others answered:—
"Happy is our old age, for therein have we atoned for the sins of our youth." These were repentants.
Then joining together, both parties said:—
"Happy is the one who is free from sin; but ye who have sinned, repent, return to God, and ye will be forgiven."
The festival was continued during the entire night; for when the religious exercises concluded the people gave themselves up to innocent but thorough enjoyment.
This festival was also called the "Festival of Drawing Water."
Because, during the existence of the Temple, wine was offered during the year for a burnt-offering, but on the Feast of Tabernacles they offered two drink-offerings, one of wine and one of water. Of the other they made a special festival on the second day of the Tabernacle assemblage, calling it the Feast of Drawing the Water. It was founded upon the words of the prophet:—
"And ye shall draw water with joy from the fountains of salvation."
HANNUKAH
This festival is observed for eight days during the ninth month Kislev (December), and commemorates the dedication of the Temple after it had been defiled by Antiochus Epiphanes, whose armies were overthrown by the valiant Maccabees, Hashmoneans.
The Most Holy One has frequently wrought wonders in behalf of his children in their hour of need, and thereby displayed His supreme power to the nations of the world. These should prevent man from growing infidel and ascribing all happiness to the course of nature. The God who created the world from naught, may change at His will the nature which He established. When the Hashmoneans gained, with the aid of God, their great victory, and restored peace and harmony to their land, their first act was to cleanse and dedicate the Temple, which had been defiled, and on the twenty-fifth day of Kislev, in obedience to the teachings of the Rabbis, we inaugurate the "Dedication Feast" by lighting the lamps or candles prepared expressly for this occasion. The first night we light one, and then an additional one each succeeding night of its continuance. We also celebrate it by hymns of thanksgiving and hallelujahs.
This feast is foreshadowed in the Book of Numbers. When Aaron observed the offerings of the princes of each of the tribes and their great liberality, he was conscious of a feeling of regret, because he and his tribe were unable to join with them. But these words were spoken to comfort him, "Aaron, thy merit is greater than theirs, for thou lightest and fixest the holy lamps."
When were these words spoken?
When he was charged with the blessing to be found in Numbers 6:23, as will be found in the Book of Maccabees in the Apocrypha.
The Lord said unto Moses, "Thus say unto Aaron. In the generations to come, there will be another dedication and lighting of the lamps, and through thy descendants shall the service be performed. Miracles and wonders will accompany this dedication. Fear not for the greatness of the princes of thy tribe; during the existence of the Temple thou shalt sacrifice, but the lighting of the lamps shall be forever, and the blessing with which I have charged thee to bless the people shall also exist forever. Through the destruction of the Temple the sacrifices will be abolished, but the lighting of the dedication of the Hashmoneans will never cease."
The Rabbis have ordained this celebration by lighting of lamps, to make God's miracle known to all coming generations, and it is our duty to light the same in the synagogues and in our homes.
Although the Lord afflicted Israel on account of iniquities, He still showed mercy, and allowed not a complete destruction, and to this festival do the Rabbis again apply the verse in Leviticus 26:44:—
"And yet for all that, though they be in the land of their enemies, will I not cast them away, neither will I loathe them to destroy them utterly, to break my covenant with them, for I am the Lord their God."
And thus do the Rabbis explain the same:—"Will I not cast them away." In the time of the Chaldeans I appointed Daniel and his companions to deliver them.
"Neither will I loathe them." In the time of the Assyrians I gave them Matthias, his sons and their comrades, to serve them.
"To destroy them." In the time of Haman I sent Mordecai and Esther to rescue them.
"To break my covenant with them." In the time of the Romans I appointed Rabbi Judah and his associates to work their salvation.
"For I am the Eternal, your God." In the future no nation shall rule over Israel, and the descendants of Abraham shall be restored to their independent state.
The dedication commemorated by Hannukah occurred in the year 3632—129 B.C.E.
PURIM
This festival, occurring on the fourteenth day of the twelfth month, Adar (March), is to commemorate the deliverance of the Hebrews from the wiles of Haman, through the God-aided means of Mordecai and Esther.
Although the Holy One threatens the Israelites, in order that they may repent of their sins, He has also tempted them, in order to increase their reward.
For instance, a father who loves his son, and desires him to improve his conduct, must punish him for his misdeeds, but it is a punishment induced by affection which he bestows.
A certain apostate once said to Rabbi Saphra:—
"It is written, 'Because I know you more than all the nations of the earth, therefore I visit upon you your iniquities;' how is this? If a person has a wild horse, is it likely that he would put his dearest friend upon it, that he might be thrown and hurt?"
Rabbi Saphra answered:—
"Suppose a man lends money to two persons; one of these is his friend, the other his enemy. He will allow his friend to repay him in installments, that the discharge of the debt may not prove onerous; but from his enemy he will require the amount in full. The verse you quote will apply in the same manner, 'I love you, therefore will I visit upon you your iniquities;' meaning, 'I will punish you for them as they occur, little by little, by which means you may have quittance and happiness in the world to come.'"
The action of the king in delivering his signet ring to Haman had more effect upon the Jews than the precepts and warnings of forty-eight prophets who lectured to them early and late. They clothed themselves in sackcloth, and repented truly with tears and fasting, and God had compassion upon them and destroyed Haman.
Although the reading of the Book of Esther (Megilah) on Purim is not a precept of the Pentateuch, 'tis nevertheless binding upon us and our descendants. Therefore the day is appointed as one of feasting and gladness, and interchange of presents, and also of gifts to the poor, that they too may rejoice. As in the decree of Haman, no distinction was made between rich and poor, as all alike were doomed to destruction, it is proper that all should have equal cause to feel joyful, and therefore in all generations the poor should be liberally remembered on this day.