Overview: The
Intermediate Days of Sukkot
Sukkot is a holiday comprised of both a beginning yom tov
(holiday) and subsequent days of hol hamo’ed (intermediate festival
days). This means that the opening of the holiday (the yom tov) is
observed similarly to how one would observe a Sabbath (with certain
differences). The ensuing or intermediate days of the holiday still form part
of the festival, but are observed differently. It is traditional to decrease
one’s amount of work on the intermediate days, though the prohibition of labor
for the intermediate days is not as encompassing as Shabbat or yom tov.
During the hol hamo’ed period it is customary to greet
everyone with a statement of joyous celebration. The various greetings involve
statements alluding to “times of joy” (mo'adim l'simcha) and “holidays
and times for celebrating” (chagim u'zmanim l'sasson). The themes of
celebration and happiness are integral to the holiday of Sukkot.
The Sukkah (hut) remains standing throughout the
intermediate days, as does the obligation to eat meals within the Sukkah. This
obligation has various interpretations in modern Jewish life. Traditional Jews
either find a Sukkah or just “snack” during these days. A few individuals even
own portable “car sukkot.” Liberal Jews will eat in the sukkah whenever
possible.
Throughout these days there are special prayers introduced
into the morning liturgy called hoshanot that refer to redemptive
themes. The phrase hoshana--"save us"--recurs throughout these
prayers. While reciting the hoshanot, the congregation walks in a complete
circle around the sanctuary, each person carrying his or her lulav (palm
fronds) and etrog (citrons).
The seventh day of Sukkot is called Hoshanah Rabbah, or the
Great Hoshanah. On this day there are expanded prayers for redemption that are
recited as the congregation walks around the sanctuary a total of seven times.
These circuits are called hakkafot. Each member of the congregation
carries a lulav and willow branches, which are periodically beaten against the
ground, reminiscent of Temple times, when branches were beaten against the
ground near the altar. The ritual symbolizes a casting away of sins, because
the Rabbis considered Hoshanah Rabbah, similar to Yom Kippur, a last chance for
repentance before the final divine judgment. During Temple times, the
Israelites would make their hakkafot around the altar and place the willow
branches around the altar with the leaves overlapping the top, thus creating
the image of a sukkah. Known as the “custom of the prophets,” this is one of
the oldest rituals in Judaism.
The rabbis of the Mishnah stated that on the holiday of
Sukkot the world is judged for water. Just as Rosh Hashanah and Yom Kippur
marked the process of God judging humanity, Judaism believes that every aspect
of creation has its time of judgment and, hence, we celebrate our opportunity
to have influence upon these decisions. How much rain will fall in the coming
year is decided on the holiday of Sukkot. Therefore, many of the prayers
reflect our need for appropriate rains and our request that there be a favorable
judgment.
The connection with water can be seen clearly if one stands
and observes the hakkafot ceremony. The congregation’s movement around the
sanctuary resembles the flowing movement of water and, thus, we not only state
our prayers for much-needed water, but we also imitate its flow.
During Temple times there were water libations offered
throughout the intermediate days. These water offerings were seen as a time of
greatest joy for the nation and were celebrated with grand festivities.
Today, many traditionalist Jews refrain from going to work
or school during hol hamo’ed, though others go about their usual weekday lives,
albeit with the presence of the festival--the Sukkah, the lulav and etrog, the
special prayers--punctuating their daily routine and reminding them of the
themes of the holiday.
