The celebration of each of the three regalim (Pesach, Shavuot, Sukkot) is accompanied by various mitzvot expressive of agricultural and historical significance: On Sukkot we are commanded to sit in huts in order to remember our historical journey from Egypt to the Land of Israel and celebrate with our agricultural fruits and branches—etrog, lulav, hadassim and aravot. Sukkot simultaneously completes the annual agricultural cycle of the three festivals (barley-wheat-fruit), as well as our historical commemoration from Yetziat Mitzrayim-Har Sinai to Eretz Yisrael, thereby enhancing the happiness of the holiday, V’samachta b’chagecha…vehayita ach sameach!
Interestingly, both mitzvot of Sukkot are intertwined to concurrently express our agricultural and historical dependence on and gratitude for God’s supervision. The sukkot (huts) remind us of the shelter provided by Hashem throughout our journey in the wilderness, and of the practical means of dwelling in the fields during harvest season. The Ba’al HaRokeach teaches that the sukkot are reminiscent of the military huts we camped in during our years of siege and conquest of Eretz Yisrael, recalling the final stage of our journey as we entered and fought for the land. Rashbam explains that the sukkot remind us of our nomadic years bereft of a land—historically and agriculturally—deterring us from feeling too smug and arrogant, as we recall our homeless past and appreciate our homeland and homesteads anew.
As the nation of Shivat Tzion gathered on the second day of Rosh Hashanah to hear the words of the Torah and the laws of Chag HaSukkot, they were told by Ezra and Nechemia to collect branches of olive, wood, myrtle (hadas), palm (lulav), and willow (arava) in order to build their sukkot, resembling those of the time of Yehoshua ben Nun.
Professor Yehuda Felix understands the comparison as a botanical-historical phenomenon: due to intense agriculture and population density during the time of the First Temple, there was a shortage of wood. “A drastic change overtook the countryside after the exile of the ten tribes and the destruction of the First Temple…plantations began to yield to the encroachment of forest trees and bushes… Indeed, not since the days of Joshua the son of Nun had the country enjoyed such an ample supply of building timber for the construction of the booths in fulfillment of the biblical injunction” (“Nature & Man in the Bible,” Soncino Press, 1981). The sukkot thereby remind us of the eras of entering and re-entering our land!
The mitzvah of taking the four species is also expressive of agricultural and historical processes. On one hand, each species represents a topographical area of flora in Eretz Yisrael and a different stage of tree growth, (lulav: valleys and bark; hadas: mountains and branches; arava: riverbanks and leaves; etrog: irrigated fields and fruit). The Rambam explains that the happiness associated with bringing these agrarian species also serves as a historical reminder of leaving the barren wilderness bereft of water resources and fruit trees to the blossoming abundance in the Land of Israel!
At the same time of year wherein we harvest the last of our fruits and bring our final bikkurim (see Mishnah Bikkurim 1:10) from the seven fruit species of Eretz Yisrael, reciting “Arami Oved Avi,” we also celebrate with the four species on Sukkot. A remarkable parallel may be drawn between the Mikra Bikkurim speech that recounts our national past and journey to the land and the symbolic “speech” of the four species, both accompanying the respective fruits. The lulav represents our first stage in the wilderness as we dwelled in palm-covered huts for shelter (sukkot mamash). The aravot remind us of the Jordan River crossing (lit. arvot Yericho) abundant with willows along the border to Eretz Yisrael. The hadassim are reminiscent of the wild flora pre-conquest and settlement during the time of Yehoshua ben Nun. And the etrog? Just like the fruits accompanying the recital of Mikra Bikkurim, the etrog is the culmination of our historical process—the expression of our God-granted fruit harvest (Nogah HaReuveni, Nature in our Biblical Heritage, Neot Kedumim, 1980).
One explanation cited for circling the mizbeach/bima each day of Sukkot with the four species, leading up to seven rotations on Hoshana Rabba, is to remember the miraculous victory of conquest after circling the walls of Yericho in a similar manner (YT Sukkah ch.4). Rav Yaakov Ettlinger (Aruch LaNer, Sukkah 45b) explains that this is the basis of our happiness and gratitude expressed on Sukkot through a complete Hallel. Although we are grateful on Pesach and Shavuot as we recount the miracles of Yetziat Mitzrayim and Ma’amad Har Sinai, the primary praise we offer God is for the miracles performed in Eretz Yisrael, beginning with the victory of Yericho! We take our agricultural species and relive our historical journey, culminating and climaxing with Chag HaSukkot as we commemorate and celebrate the beginnings of entering Eretz Yisrael—then and now!
By Shani Taragin
