Immediacy
Immediate experience is, in many ways, the most important touchstone of value in our culture. We seek to overcome barriers that stand between us and a recognition of our inner selves, the reality of those around us, participation in society, and contact with a natural world exceeding human powers. No idea can substitute for this experience.
דתניא (ויקרא כג, מג) כי בסוכות הושבתי את בני ישראל ענני כבוד היו דברי ר' אליעזר ר"ע אומר סוכות ממש עשו להם
As it is taught in a baraita that the verse states: “I made the children of Israel to reside in sukkot”; these booths were clouds of glory, this is the statement of Rabbi Eliezer. Rabbi Akiva says: They established for themselves actual sukkot.
1) According to the text of the Talmud, what are the two possible answers to why we build a Sukkah to dwell in on Sukkot?
2) Which of these answers resonates most with you? Which do you think comes closest to the idea of immediacy?
1) Kohelet is a somewhat esoteric book of the Bible, traditionally read on Sukkot, which is filled with pithy statements like the ones above. What do you think the author is communicating about the nature and impact of human activities?
2) Why might this be an appropriate message for the holiday of Sukkot?
Radical Inclusion
Anyone may be a part of Burning Man. We welcome and respect the stranger. No prerequisites exist for participation in our community.
אמר רבי יוחנן גדולה הכנסת אורחין כהשכמת בית המדרש...
אמר רב יהודה אמר רב גדולה הכנסת אורחין מהקבלת פני שכינה דכתיב ויאמר אם נא מצאתי חן בעיניך אל נא תעבר וגו׳
Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall...
Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately.
1) Why does the Talmud think that hospitality is so important?
2) When do you feel most hospitable? Can you think of times when inviting people in feels important for you?
...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...
When one eats and drinks, one must feed the stranger, the orphan, and the widow, along with the rest of the poor who are in need. But one who locks the gate of their courtyard and eats and drinks with their family and doesn't provide food and drinks for the poor and for those who are despondent, this is not the joy of a mitzvah, but rather just the joy of a full belly...
1) In this text, Maimonides emphasizes the value of welcoming the stranger as we celebrate holidays. Why might hospitality be an important aspect of the holiday of Sukkot?
2) How is this similar to or different from the idea of radical inclusion?
תִּיבוּ תִּיבוּ אוּשְׁפִּיזִין עִילָאִין, תִּיבוּ תִּיבוּ אוּשְׁפִּיזִין קַדִּישִׁין...
Sit, sit, honored guests; sit, sit, holy guests....
1) One of the traditional Sukkot rituals involves inviting "guests" to our Sukkah - namely, famous Biblical personalities who are invited to "join" us. Who would you invite to your Sukkah - real or metaphorical?
Radical Self-expression
Radical self-expression arises from the unique gifts of the individual. No one other than the individual or a collaborating group can determine its content. It is offered as a gift to others. In this spirit, the giver should respect the rights and liberties of the recipient.
Participation
Our community is committed to a radically participatory ethic. We believe that transformative change, whether in the individual or in society, can occur only through the medium of deeply personal participation. We achieve being through doing. Everyone is invited to work. Everyone is invited to play. We make the world real through actions that open the heart.
These final sources speak to the kind of participation and self-expression that characterized Sukkot celebrations in antiquity. As you read them, ask yourself what stands out to you and what resonates with you. What would radical self-expression and participation look like in your life if you applied those concepts to your celebration of Sukkot?
The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.
§ It is taught in a baraita: They said about Rabban Shimon ben Gamliel that when he would rejoice at the Celebration of the Place of the Drawing of the Water, he would take eight flaming torches and toss one and catch another, juggling them, and, though all were in the air at the same time, they would not touch each other. And when he would prostrate himself, he would insert his two thumbs into the ground, and bow, and kiss the floor of the courtyard and straighten, and there was not any other creature that could do that due to the extreme difficulty involved....Levi would walk before Rabbi Yehuda HaNasi juggling with eight knives. Shmuel would juggle before King Shapur with eight glasses of wine without spilling. Abaye would juggle before Rabba with eight eggs. Some say he did so with four eggs. All these were cited.