Water and Wine
Our Sages state that “he who has not witnessed the celebration of Simchat Bet Ha-Shoevah has never seen happiness in his life.” This refers to the celebration which accompanied the water libation, the offering of water in the Temple on Sukkot.
In many respects, the water offering paralleled the wine offering that accompanied both the daily sacrifices and the additional Mussaf sacrifices offered on the holidays. In fact, the Torah’s only allusion to the water offering appears in its description of the wine offering.
However, no outstanding celebration marked any of the wine offerings, even though wine figures prominently in the joy of many festive occasions. Paradoxically, the Jewish people’s greatest outpouring of joy was associated with the water offering.
Two Different Approaches
Wine and water represent different approaches to our service of G‑d. The Hebrew word taam has two meanings, “taste” and “reason”. Taste and reason are related because the comprehension of an intellectual idea produces palpable satisfaction, not unlike the pleasure derived from tasting good food.
Because wine is pleasant-tasting it has come to symbolize the kind of divine service that is flavored by understanding. Water, which is tasteless, symbolizes kabbalat ol, the acceptance of the yoke of heaven — a simple commitment to fulfill G‑d’s will whether one understands or not.
Generally, we take pleasure from performing a mitzvah we understand. By the same token, when we do not understand the reasons for a mitzvah, we may feel less fulfilled and less pleasure.
Unbounded Joy
There are times, however, when kabbalat ol generates a satisfaction deeper and more fulfilling than is experienced from a rational service of G‑d. When we are “thirsty”, when we desire to be united with G‑d in a way that transcends the limited scope of our thoughts and feelings, we derive pleasure from “water”, kabbalat ol.
At this level of commitment, the pleasure of fulfilling mitzvot through kabbalat ol exceeds the satisfaction of the rational approach, since the happiness produced through understanding is limited in proportion to our understanding. The more extensive our knowledge, the greater the pleasure we receive; where our knowledge is limited, so is our pleasure.
In contrast, the commitment of kabbalat ol that results from “thirst” results in a happiness that knows no bounds. For by making a commitment beyond understanding, we connect with the infinite dimensions of G‑dliness. This brings about a joy which surpasses our human potential.
Both are Necessary
In this context, Sukkot and the water offering can be seen as a stage in the progressive divine service begun on Rosh HaShanah. On Rosh HaShanah and Yom Kippur we accept G‑d’s sovereignty and turn to Him in sincere teshuvah. These days challenge us to penetrate to our core and awaken within ourselves a “thirst” to enter into a deep, all-encompassing relationship with G‑d. This “thirst” is satisfied through the service of kabbalat ol that is symbolized by the water offering.
The celebrations of Sukkot are an outgrowth of our service on Rosh HaShanah and Yom Kippur. Because we awaken a commitment to G‑d that is unlimited, our celebrations are likewise unbounded.
The unique significance of the water offering does not minimize the importance of the wine offering; both were required in the Bet HaMikdash. Similarly, each mode of divine service complements the other. While the basis of our service must be kabbalat ol, that simple and superrational commitment is enhanced by a conscious relationship with G‑d. A commitment to G‑d beyond our understanding is not sufficient. For our relationship with G‑d to be complete, it should be internalized until it permeates and involves all of our faculties — and that includes our minds.
Adapted from the teachings of the Rebbe. Shabbos Table and Moshiach Now! adapted from Timeless Patterns in Time, reprinted with permission from Sichos in English.
And you shall take unto yourself on the first day...
According to the Midrash, the festival of Sukkot is considered the first day in the calculation of sins. Why? On Yom Kippur, the 10th of Tishrei, the slate was wiped clean.
For the next few days, the 11th through the 14th, every Jew is busy eagerly preparing for the holiday. The first day of Sukkot, on the 15th, is the first opportunity an individual could have possibly had to commit a sin! Furthermore, according to some opinions, the fruit of the Tree of Life eaten by Adam and Eve in the Garden of Eden was an etrog. The first day of Sukkot therefore marks the beginning of the calculation of sin for all mankind. (Kerem Hatzvi)
And the feast of ingathering, at the end of the year, when you gather in your labors out of the field. (Ex. 23:16)
After you have gathered in the bounty of the land, and your homes are filled with all manners of goodness - corn, new wine and pure oil - you shall dwell in sukkot, in order to remember that for forty years I sustained you in the desert. With this in mind you shall give thanks for your inheritance and for your houses full of plenty; do not say in your heart, "my power and the might of my hands have wrought this strength." (Rashbam)
And you shall rejoice in your festival and be happy - "ach sameach" (from the holiday Torah reading)
Without certain boundaries, unrestrained rejoicing can lead to levity and frivolousness. By using the word "ach" (literally, "but"), the Torah cautions that even while we rejoice, we must always be conscious of the reason for our rejoicing. (Sefat Emet)
Lulav
The word "lulav" is comprised of two Hebrew words - lo (to him) and lev (heart), to teach us that a person must always strive to subjugate his entire heart to "Him" - to the Holy One, Blessed be He. (the Alter Rebbe)
