(לג) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (לד) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֲמִשָּׁ֨ה עָשָׂ֜ר י֗וֹם לַחֹ֤דֶשׁ הַשְּׁבִיעִי֙ הַזֶּ֔ה חַ֧ג הַסֻּכּ֛וֹת שִׁבְעַ֥ת יָמִ֖ים לַיהֹוָֽה׃ (לה) בַּיּ֥וֹם הָרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ (לו) שִׁבְעַ֣ת יָמִ֔ים תַּקְרִ֥יבוּ אִשֶּׁ֖ה לַיהֹוָ֑ה בַּיּ֣וֹם הַשְּׁמִינִ֡י מִקְרָא־קֹ֩דֶשׁ֩ יִהְיֶ֨ה לָכֶ֜ם וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֲצֶ֣רֶת הִ֔וא כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃
(33) יהוה spoke to Moses, saying: (34) Say to the Israelite people: On the fifteenth day of this seventh month there shall be the Feast of Booths to יהוה, [to last] seven days. (35) The first day shall be a sacred occasion: you shall not work at your occupations; (36) seven days you shall bring offerings by fire to יהוה. On the eighth day you shall observe a sacred occasion and bring an offering by fire to יהוה; it is a solemn gathering: you shall not work at your occupations.
(לט) אַ֡ךְ בַּחֲמִשָּׁה֩ עָשָׂ֨ר י֜וֹם לַחֹ֣דֶשׁ הַשְּׁבִיעִ֗י בְּאׇסְפְּכֶם֙ אֶת־תְּבוּאַ֣ת הָאָ֔רֶץ תָּחֹ֥גּוּ אֶת־חַג־יְהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הָֽרִאשׁוֹן֙ שַׁבָּת֔וֹן וּבַיּ֥וֹם הַשְּׁמִינִ֖י שַׁבָּתֽוֹן׃ (מ) וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיּ֣וֹם הָרִאשׁ֗וֹן פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛י יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃
(39) Mark, on the fifteenth day of the seventh month, when you have gathered in the yield of your land, you shall observe the festival of יהוה [to last] seven days: a complete rest on the first day, and a complete rest on the eighth day. (40) On the first day you shall take the product of hadar*hadar Others “goodly”; exact meaning of Heb. hadar uncertain. Traditionally the product is understood as “citron.” trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before your God יהוה seven days.
(9) You shall count off seven weeks; start to count the seven weeks when the sickle is first put to the standing grain. (10) Then you shall observe the Feast of Weeks for your God יהוה, offering your freewill contribution according as your God יהוה has blessed you. (11) You shall rejoice before your God יהוה with your son and daughter, your male and female slave, the [family of the] Levite in your communities, and the stranger, the fatherless, and the widow in your midst, at the place where your God יהוה will choose to establish the divine name.
(יג) חַ֧ג הַסֻּכֹּ֛ת תַּעֲשֶׂ֥ה לְךָ֖ שִׁבְעַ֣ת יָמִ֑ים בְּאׇ֨סְפְּךָ֔ מִֽגׇּרְנְךָ֖ וּמִיִּקְבֶֽךָ׃ (יד) וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃ (טו) שִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר יְהֹוָ֑ה כִּ֣י יְבָרֶכְךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ בְּכֹ֤ל תְּבוּאָֽתְךָ֙ וּבְכֹל֙ מַעֲשֵׂ֣ה יָדֶ֔יךָ וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ׃
(13) After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths for seven days. (14) You shall rejoice in your festival, with your son and daughter, your male and female slave, the [family of the] Levite, the stranger, the fatherless, and the widow in your communities. (15) You. shall hold a festival for your God יהוה seven days, in the place that יהוה will choose; for your God יהוה will bless all your crops and all your undertakings, and you shall have nothing but joy.
(א) אתה מוצא שלש שמחות כתיב בחג ושמחת בחגך. והייתי אך שמח ושמחתם לפניי ה' אלהיכם שבעת ימים. אבל בפסח אין אתה מוצא שכתוב בו אפילו שמחה אחת למה. אתה מוצא שבפסח התבואה נידונית ואין אדם יודע אם עושה השנה [תבואה] אם אינו עושה [לפיכך אין כתוב שם שמחה].
The expression of rejoicing occurs three times in connection with Sukkot...but no such expression occurs even once with regard to Pesach. Why? Because the fate of one's crops is still in balance on Pesach, and one does not know whether there will be a yield or not.
Is this expression of joy relevant to us in our lives today? Why or why not?
The festivals focused on the two defining events in Jewish history and theology - Exodus and Sinai - are not the ones Judaism most powerfully connects with joy. The most joyous days of the year do not commemorate earth-shattering, world-transforming events but rather the arduous and protracted journey from Exodus to destination. To be sure, in the biblical account God is radically present with Israel in the desert - and memories of God's providential care lie at the heart of the holiday. And yet Judaism does not primarily connect joy to the great moments when God interrupts history and turns things upside down, but rather to something far more sober - to attempting to live with God in the day-to-day march through the desert, through history and through life.
(ח) הַהַלֵּל וְהַשִּׂמְחָה שְׁמֹנָה כֵּיצַד. מְלַמֵּד שֶׁחַיָּב אָדָם בַּהַלֵּל וּבַשִּׂמְחָה וּבִכְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, כִּשְׁאָר כָּל יְמוֹת הֶחָג. סֻכָּה שִׁבְעָה כֵּיצַד. גָּמַר מִלֶּאֱכֹל, לֹא יַתִּיר סֻכָּתוֹ, אֲבָל מוֹרִיד אֶת הַכֵּלִים מִן הַמִּנְחָה וּלְמַעְלָה, מִפְּנֵי כְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג:
(8) This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival. The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from minḥa time and onward in deference to the last day of the Festival, when he will require the vessels in the house.
In many ways, Sukkot has become the model for ...worldly enjoyment, which is why it is called the time of rejoicing. The depth of the joy also grows out of its relationship to Yom Kippur. Sukkot comes just four days after Yom Kippur, the most ascetic, self-denying, guilt-ridden, awesome holy day of the Jewish year. On the Day of Atonement, Jews reenact their own death, only to be restored to life in the resolution of the day. Only those who know the fragility of life can truly appreciate the full preciousness of every moment. The release from Yom Kippur leads to the extraordinary outburst of life that is Sukkot. On this holiday, Jews are commanded to eat, drink, be happy, dance, and relish life to the fullest in celebrating the harvest and personal wealth.
But making joy means being selective in the enjoyment of God's gifts, not worshipping those gifts or those who own them. The first and foremost expression of this insight is to share the bounty and the joy. Gifts from the harvest were given to the poor, as we read in Deut. 16:11 "You shall rejoice before your God יהוה with your son and daughter, your male and female slave, the [family of the] Levite in your communities, and the stranger, the fatherless, and the widow in your midst"
(8) Even if a person lives many years, let them enjoy themselves in all of them, remembering how many the days of darkness are going to be. The only future is nothingness!
...deep and irreplaceable knowledge of my capacity for joy comes to demand from all of my life that it be lived within the knowledge that such satisfaction is possible.
https://www.movingtraditions.org/finding-joy-a-weekly-jewish-ritual/
Reciting Hallel
Noticing Beauty
Honoring the self
What else?