Rabbis Without Borders
Rabbis Without Borders is a dynamic forum for exploring contemporary issues in the Jewish world and beyond. Written by rabbis of different denominations, viewpoints, and parts of the country, Rabbis Without Borders is a project of Clal – The National Jewish Center for Learning and Leadership.
Think about an activity you love to do that gives you a good challenge. Maybe it’s playing tennis. Maybe it’s sailing. Maybe you’re like me, and it’s working on the Saturday New York Times crossword.
Whatever it is, when you’re deeply involved in that activity, you’re in a state that’s known as “flow” — a state of pure enjoyment. Time seems to run at a different speed, you’re totally focused on your task, and afterwards, you feel a real sense of accomplishment.
“Flow” was first described by psychologist Mihaly Csikszentmihalyi, and he argues that flow arises when we find challenges that are just ahead of our skills. And beyond the fact that being in flow just feels really good — it’s a state of pure enjoyment — there’s another very important aspect to it: flow pushes our skills to a new level.
If you are a tennis player, for example, you had to work your way up from getting the ball over the net (or not hitting it so hard so that it went over the fence) to improving your serve to nailing your backhand. Each new challenge was also an opportunity to improve your ability.
As Csikszentmihalyi phrased it:
Pleasure is an important component of the quality of life, but by itself it does not bring happiness. Sleep, rest, food, and sex provide restorative homeostatic experiences that return consciousness to order after the needs of body intrude and cause psychic entropy to occur. But they do not produce psychological growth. They do not add complexity to the self. Pleasure helps to maintain order, but by itself cannot create new order in consciousness…
[In contrast,] enjoyable events occur when a person has not only met some prior expectation or satisfied a need or a desire but also gone beyond what he or she has been programmed to do and achieved something unexpected, perhaps something even unimagined before.
Enjoyment is characterized by this forward movement: by a sense of novelty, of accomplishment. (Csikszentmihalyi, Flow, 46)
In other words, joy expands who we are. And that’s a message we need to remember for Sukkot.
Sukkot, along with Passover and Shavuot, are called the “three pilgrimage festivals” because they were the three holidays when all the Israelites were commanded to come to the ancient Temple in Jerusalem. Each of the holidays also has their own name in our liturgy. Passover, understandably, is called “the time of our freedom.” Shavuot, which marks the giving of the Torah, is naturally called “the time of the giving of our Torah.” Sukkot’s title, however, is a little more mystifying — it is called “the time of our joy.” Why is that?
There are any number of reasons, but one of the explanations recalls an ancient tradition from Temple times. On Sukkot, there was a ceremony called “the drawing of water,” and the Rabbis taught, “One who has not witnessed the celebration of the water-drawing ceremony has never seen real joy.” (Sukkah 51a)
What was that “real joy”? Well, according to the Mishnah, people danced and sang, and the wisest and most pious men would juggle torches. While that sight would certainly make people smile and be happy, I think there’s a deeper lesson.
Because Sukkot was one of the three pilgrimage festivals, the population of Jerusalem would increase dramatically, so before the holiday, the priests and Levites would make major renovations to the outer courtyard. They would add some extra balconies, and the courtyard ended up being a little bigger than about the size of a football field.
But lots of people were coming for the holiday. Lots of people. Probably more than what the courtyard could handle. If you want an image, think of MetLife Stadium, but instead of everyone being in the stands, everyone is on the field. But, the Rabbis said, “Miraculously, tens of thousands of people were able to crowd in.”
Now, since thousands of people were coming, they certainly may have been a little physically cramped. But these thousands of people were not coming at any time. Instead they were coming at a specific time — Sukkot, “the time of our joy.” And joy has a miraculous quality to it, because when we are feeling joy, we can somehow always find room for more.
Think about this way: if you have a child, when your child was born, you didn’t say, “Well, since I have only 100 points of love, let me now figure out who I’ll love less.” No! Instead, the joy you felt caused your heart to grow. Miraculously, that joy led you to find room for more holiness, more specialness and more love than you ever thought possible.
Indeed, as Csikszentmihalyi taught us about being in flow, when we are doing anything that gives us real joy, we are learning new things and we pushing ourselves. We discover that joy helps us grow — and that there is no limit to its expansiveness.
So on this Sukkot, may we strive to create a little more joy in this world. We’ll find the room.
(Cross-posted with Sinai and Synapses)
Pronounced: sue-KOTE, or SOOH-kuss (oo as in book), Origin: Hebrew, a harvest festival in which Jews eat inside temporary huts, falls in the Jewish month of Tishrei, which usually coincides with September or October.