Can folks share a bit about who they were, who they'd want at their Sukkah?
A Sacred Space is more than just how it's built - it's how we interact with it, and in the Sukkah's case, it's how we experience the Sukkah inside, and who we experience it with. One quality of the Sukkah, and of Sacred Space in general, is that of being Open, both physically and interpersonally.
In this learning block, we're going to dive into a Sukkot custom known as Ushpizin. What does Ushpizin mean and what is the etymology of the word?
In Aramaic, ushpiza means “inn,” “innkeeper” or “host.” By the time of the Zohar, where the concept of those Sukkot visitors comes from, it had also come to mean “guest.”...Like the English “host,” “hospital” and “hospitality,” the Aramaic ushpizin is derived from the Latin word hospes, via the medieval Greek word for “inn.”
The source of the practice goes back to the core text of the mystical Kabbalah, the Zohar:
(ח) תָּא חֲזֵי, בְּשַׁעֲתָא דְּבַר נָשׁ יָתִיב בְּמָדוֹרָא דָּא, צִלָּא דִּמְהֵימְנוּתָא, שְׁכִינְתָּא פַּרְסָא גַּדְפָהָא עָלֵיהּ מִלְּעֵילָּא, וְאַבְרָהָם וַחֲמִשָּׁה צַדִּיקַיָּיא אָחֳרָנִין שַׁוְיָין מָדוֹרֵיהוֹן עִמֵּיהּ. אָמַר רִבִּי אַבָּא, אַבְרָהָם וַחֲמִשָּׁה צַדִּיקַיָּיא, וְדָוִד מַלְכָּא, שַׁוְיָין מָדוֹרֵיהוֹן עִמֵּיהּ. הֲדָא הוּא דִּכְתִּיב, בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים. שִׁבְעַת יָמִים כְּתִיב, וְלָא בְּשִׁבְעַת יָמִים. כְּגַוְונָא דָּא כְּתִיב, (שמות לא) כִּי שֵׁשֶׁת יָמִים עָשָׂה ה'' אֶת הַשָּׁמַיִם וְגוֹ'. וּבָעֵי בַּר נָשׁ לְמֶחְדֵּי בְּכָל יוֹמָא וְיוֹמָא, בְּאַנְפִּין נְהִירִין, בְּאוּשְׁפִּיזִין אִלֵּין דְּשַׁרְיָין עִמֵּיהּ.
(ט) וְאָמַר רִבִּי אַבָּא, כְּתִיב בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים, וּלְבָתַר יֵשְׁבוּ בַּסֻּכּוֹת. בְּקַדְמִיתָא תֵּשְׁבוּ, וּלְבָתַר יֵשְׁבוּ. אֶלָּא, קַדְמָאָה לְאוּשְׁפִּיזֵי. תִּנְיָינָא, לִבְנֵי עָלְמָא. קַדְמָאָה לְאוּשְׁפִּיזֵי, כִּי הָא דְּרַב הַמְנוּנָא סָבָא, כַּד הֲוָה עָיֵיל לַסּוּכָּה הֲוָה חַדֵּי, וְקָאִים עַל פִּתְחָא לַסּוּכָּה מִלְּגָאו, וְאָמַר נְזַמֵּן לְאוּשְׁפִּיזִין. מְסַדֵּר (נ''א נסדר) פָּתוֹרָא, וְקָאִים עַל רַגְלוֹהִי, וּמְבָרֵךְ, וְאוֹמֵר בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים. תִּיבוּ אוּשְׁפִּיזִין עִלָּאִין, תִּיבוּ. תִּיבוּ אוּשְׁפִּיזֵי מְהֵימְנוּתָא, תִּיבוּ. אָרִים (ס''א אסחי) יְדוֹי, וְחַדֵּי, וְאָמַר זַכָּאָה חוּלָּקָנָא, זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, דִּכְתִּיב, (דברים לב) כִּי חֵלֶק ה'' עַמּוֹ וְגוֹ', וַהֲוָה יָתִיב.
"Come and see: When one sits in this dwelling, the shade of faith, Shekhinah spreads Her wings over him from above, Abraham and five other righteous heroes come to dwell with him!"
Rabbi Abba said "Abraham, five righteous heroes, and King David dwell with him! As it is written: 'Seven Days dwell in sukkot.' 'Seven days' it says, not 'For seven days.' Similarly it is written: 'Six Days God made heaven (Exodus 31:17) (and not "In Six Days"); Day after day, one should rejoice with a radiant face along with these guests who abide with him."
And Rabbi Abba said "It is written: 'Seven days dwell in sukkot'; then, 'shall dwell in sukkot.' First, 'dwell'; then, 'shall dwell.' The first is for the guests; the second, for human beings.
(Translation. Daniel Matt, Zohar: the Book of Enlightenment, p. 149)
- Who are these guests and what is the Zohar instructing us to do with them (practically, given it tries to root it in scripture)?)?
- Does this strike anyone as being a bit odd? Like, what is the deal with inviting in these righteous guests. On Passover, we invite Elijah, great, but 7 guests? Why not stick with Elijah?
- Why do you think these figures might be chosen?
- And based on the Zohar's interpretation of the verses, what do you think the Zohar is saying about what it means to dwell in the Sukkah?
Okay, so we are back in the Zohar. The days, patriarchs, and traits are as follows:
First day: Abraham – Chesed (חסד, "loving-kindness")
Second day: Isaac – Gevurah (גבורה, "restraint and personal strength")
Third day: Jacob – Tiferet (תפארת, "splendor," beauty, truth')
Fourth day: Moses – Netzach (נצח, "eternity")
Fifth day: Aaron – Hod (הוד, "glory," empathy and receptivity to divine splendor)
Sixth day: Joseph – Yesod (יסוד, "spiritual foundation")
Seventh day: David – Malchut (מלכות, "sovereignty")
I can't say I am an expert in Kabbalah and the dimensions of God - I really am not - and both the ordering and qualities associated with some of these is curious...but I want to focus on Abraham for a few minutes, because I think he's a great example, and sometimes not so great, of how to be a host.
For the next 10 minutes, I'd like everyone to go into Chevruta and read through the story of Abraham, Sarah and the angels. As you go through the story, discuss with your partner what each character is doing well as a host, how they are expressing kindness - or the quintessential kindness, which is a high bar - and perhaps where they may be coming up short.
(א) וַיֵּרָ֤א אֵלָיו֙ ה' בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃ (ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃ (ג) וַיֹּאמַ֑ר אדושם אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ׃ (ד) יֻקַּֽח־נָ֣א מְעַט־מַ֔יִם וְרַחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִֽשָּׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ׃ (ה) וְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַֽל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּעֲשֶׂ֖ה כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃ (ו) וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַהֲרִ֞י שְׁלֹ֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַעֲשִׂ֥י עֻגֽוֹת׃ (ז) וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃ (ח) וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃ (ט) וַיֹּאמְר֣וּ אֵׄלָׄ֔יׄוׄ אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל׃ (י) וַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֙יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַחֲרָֽיו׃ (יא) וְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים׃ (יב) וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃ (יג) וַיֹּ֥אמֶר ה' אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַאֲנִ֥י זָקַֽנְתִּי׃ (יד) הֲיִפָּלֵ֥א מֵה' דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן׃ (טו) וַתְּכַחֵ֨שׁ שָׂרָ֧ה ׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י ׀ יָרֵ֑אָה וַיֹּ֥אמֶר ׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃ (טז) וַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם׃ (יז) וַֽה' אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃ (יח) וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃ (יט) כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ ה' לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא ה' עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃ (כ) וַיֹּ֣אמֶר ה' זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃ (כא) אֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃ (כב) וַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י ה'׃ (כג) וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃
(1) The LORD appeared to him by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. (2) Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, (3) he said, “My lords, if it please you, do not go on past your servant. (4) Let a little water be brought; bathe your feet and recline under the tree. (5) And let me fetch a morsel of bread that you may refresh yourselves; then go on—seeing that you have come your servant’s way.” They replied, “Do as you have said.” (6) Abraham hastened into the tent to Sarah, and said, “Quick, three seahs of choice flour! Knead and make cakes!” (7) Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. (8) He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate. (9) They said to him, “Where is your wife Sarah?” And he replied, “There, in the tent.” (10) Then one said, “I will return to you next year, and your wife Sarah shall have a son!” Sarah was listening at the entrance of the tent, which was behind him. (11) Now Abraham and Sarah were old, advanced in years; Sarah had stopped having the periods of women. (12) And Sarah laughed to herself, saying, “Now that I am withered, am I to have enjoyment—with my husband so old?” (13) Then the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I in truth bear a child, old as I am?’ (14) Is anything too wondrous for the LORD? I will return to you at the same season next year, and Sarah shall have a son.” (15) Sarah lied, saying, “I did not laugh,” for she was frightened. But He replied, “You did laugh.” (16) The men set out from there and looked down toward Sodom, Abraham walking with them to see them off.
Credit: Rembrandt, Abraham Entertaining the Angels, Public domain
And actually, Abraham, and Isaac, and Jacob and all the other traditional Ushpizin, are themselves people we might have been inclined to reject at our table! They themselves were people who were unwanted or homeless or wandering - all of them were uprooted in some way.
In addition to serving as a reminder of our duty to the poor (it is said that the ushpizin would refuse to enter a sukkah where the poor are not welcome), each of these exalted personages represents uprootedness. (Abraham left his father’s home for the land God promised to show him [Genesis 12:1], Isaac went to Gerar during a famine [Genesis 26:1], Jacob fled from his brother Esau to the habitat of Laban [Genesis 28:2], Joseph was sold to merchants and taken to Egypt [Genesis 37:23-36], Moses fled to Midian after inadvertently killing an Egyptian [Exodus 2:11-15] and he and Aaron wandered the Sinai for forty years [beginning with Exodus 13], and David hid from Saul in the wilderness [ISamuel 20, 21].)
כיצד הקטנים נותן להם קליות ואגוזים ומגדנות. והנשים קונה להן בגדים ותכשיטין נאים כפי ממונו. והאנשים אוכלין בשר ושותין יין שאין שמחה אלא בבשר ואין שמחה אלא ביין. וכשהוא אוכל ושותה חייב להאכיל לגר ליתום ולאלמנה עם שאר העניים האמללים. אבל מי שנועל דלתות חצרו ואוכל ושותה הוא ובניו ואשתו ואינו מאכיל ומשקה לעניים ולמרי נפש אין זו שמחת מצוה אלא שמחת כריסו. ועל אלו נאמר זבחיהם כלחם אונים להם כל אוכליו יטמאו כי לחמם לנפשם. ושמחה כזו קלון היא להם שנאמר וזריתי פרש על פניכם פרש חגיכם.
The children, for example, should be given parched grain, nuts, and sweetmeats; the womenfolk should be presented with pretty clothes and trinkets according to one's means; the menfolk should eat meat and drink wine, for there is no real rejoicing without the use of meat and wine. While eating and drinking, one must feed the stranger, the orphan, the widow, and other poor unfortunates. Anyone, however, who locks the doors of his courtyard and eats and drinks along with his wife and children, without giving anything to eat and drink to the poor and the desperate, does not observe a religious celebration but indulges in the celebration of his stomach.
(ה) יוֹסֵי בֶּן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם אוֹמֵר, יְהִי בֵיתְךָ פָּתוּחַ לִרְוָחָה, וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתֶךָ,
(5) Yosei ben Yochanan, man of Jerusalem, says: May your house be open wide, and may the poor be members of your household,
- Why do you think Abraham was sitting at the entrance of the tent? Did he know that the three men were approaching him?
- How does Abraham respond to the arrival of the three strangers?
- At what point and how does he begin welcoming them?
- What may have motivated Abraham to respond in this way?
- Where do you see reciprocity in the relationship between the hosts and guests?
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What are five ways Abraham is a good host in this story? In what ways would you say he could use some gentle constructive feedback?
(thanks to Melissa Kansky, Hillel International)
- Let's put ourselves in the characters' shoes:
- Why did God reveal God's self Abraham? What was the occasion?
- What do you imagine Abraham was thinking when God appeared? And when he saw the guests?
- How do you think the men felt during the events of the story as they approached? And while they were being entertained?
- Where is Sarah throughout this encounter? Where you do think she is at emotionally?
All year, the poor person sees others working in their fields and deriving blessing from their activities, while the poor have nothing., and are dependent completely on the gifts and leftovers of the rich. The joyous season for gathering in the harvest has now home; all bring their blessings home, while the poor has nothing to bring to his desolate home. With what shall he rejoice? God said therefore: In Sukkot you shall dwell seven days; when you gather in the produce of th earth, let all of you leave your homes and let all of you become guests in My sukkah, and the wealthy not be recognized before the poor. Three walls and above them schach of straw and twigs - that is the Sukkah of every Jew, whether poor or rich...When the Sephardim provide a poor person with the needs for festival, it is their custom to say: This is the portion of the exalted guests.
Guests, and they are the souls of the seven forefathers: Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. Each day one is invited into the Sukkah. In order to merit in having the spiritual guests, one should invite physical guests as well.
- Sarah (earlier known in the Bible as Sarai) is Abraham's wife, with whom she journeyed from Ur to Canaan to Egypt and back. Sarah's barrenness jeopardizes the covenant God made with her and Abraham to make their progeny numerous and give them the land of Israel. When God promises Sarah that in her old age she will have a son, she laughs at the prospect. Later, her son, Isaac, is named in tribute to her laughter (Isaac means laughter). In the chart, Sarah is the barren desert of Israel under an immense sky filled with divine light. She is also fertility: the ancient symbol of the fish, and the modern microscopic image of sperm and egg.
- Miriam first appears in the Torah as the unnamed sister of baby Moses. She saves him from drowning by convincing the daughter of Pharaoh to adopt him and raise him as her own son. In her next appearance in the narrative, she is identified as "Miriam the Prophet" who leads the Israelite women in song and dance after the crossing of the Sea of Reeds. Miriam is Egypt and Exodus: papyrus, wheat for matzah, dancing letters and music notes for Miriam's dance and timbrel playing.
- Deborah is the Bible's only female judge and the only judge to be called a prophet. As the ruler of the Israelites, she plays a critical role in the Israelites' victory over the Caananites led by King Jabin and his general, Sisera. Deborah is judgment. We see the palm tree under which she sat and weighed different points of view here symbolized as colored dots on both sides of the divided block above the tree.
- Hannah is one of the two wives of Elkanah. In despair over being childless, Hannah goes with her husband to the temple at Shiloh and makes a private plea to become pregnant with a son. God hears Hannah's words, and she becomes pregnant and gives birth to a son, Samuel. In her joy, Hannah sings a triumphant song that proclaims her success over her adversaries and the ultimate power of God. Hannah is a red wildflower who has endured despite adverse conditions; the Calanit flower is also known as "tears of Hannah." The flower is veiled to show Hannah's quiet prayer, which flows in a rhythm of blues.
- Avigail's story begins with a description of the wealth of Nabal, her husband. The soon-to-be King David, traveling in the area, asks Nabal for hospitality. Nabal refuses, and David, angered, prepares to attack him. Avigail brings David gifts of food and drink and asks him to spare her husband. On the chart, Avigail is splendor and abundance. Water is available, roots are anchored to the ground, barley grows, figs, grapes and flowers flourish.
- Huldah is a prophet who validates a scroll found in the temple during the time of King Josiah. Josiah sends his ministers to ask Huldah if the scroll is authentic. It appears from this scene that prophecy was a role that was open to women in biblical times. Huldah's prophetic statements have a historic impact, as they legitimize the text of the Bible. On the chart Huldah has the power of connection. She is technically wired, she harnesses electricity and builds bridges. She is versatile like olives and her mind is like a well-oiled machine.
- Esther is introduced as one of the young virgins taken into the Persian King Ahasuerus's harem as possible replacements for Vashti, the king's banished wife. Esther is chosen to become queen but does not make her Jewish identity known to the king or his court until it becomes necessary for her to reveal herself to save her people. Esther, the queen, surrounded by grandeur, is a pomegranate. At her head is a crown, the shape of a Jewish star.
Find great Ushpizot posters here: https://jewcy.com/jewish-religion-and-beliefs/welcome-the-ushpizot