Sukkot, Shemini Atzeret, and Simchat Torah

How do You Make a Lulav Shake?

You take the branch of a palm tree (in Hebrew: Lulav). On its right side you attach 3 myrtle branches (Hadas). On the left, you place 2 willow branches (Aravah).

Now hold them together with a bright yellow Etrog (a kind of citrus fruit, looks like a lemon but with a fantastic fragrance) and give them a good shake.

Jews have been blessing the Lulav and Etrog for over 3,000 years now (not the same Lulav and Etrog, though, you must get new ones every year). Shaking it is one of the commandments of the Torah. Some say this is the Jewish way of thanking God for the blessings of the earth.

Thank you, God - shake shake shake...

Others say it's a way of connecting with the mysteries of
creation and life and the universe and everything.

Thanks, universe - shake shake shake..

Protect your Lulav
It's the least you can do...

Find a mailing tube to hold your Lulav. Decorate it. Or get a plastic yube in a Judaica book store, which can be re-used in years to come (unless it is misplaced, in which case a guilty party must be decided upon for blame).

Here's the best way to keep your Hadas and Aravah fresh throughout the holiday of Sukkot:

Most stores (or sidewalk booths) selling Hadassim and Aravot give them to you in elongated plastic "envelopes." Don't throw those away! Between appearances at your synagogue, keep those branches (but not the
palm branch) in the plastic, inside the vegetable bin in your refrigerator. Every day add a few drops of water (don't flood!) to refresh the little darlings.

"In booths (sukkot) you shall dwell, seven days... That your generations may know that in booths I made the children of Israel dwell when I brought them out of the land of Eygpt." Leviticus 23:42

"You shall take for yourself the fruit of the goodly tree, branches of palm trees, and branches of the myrtle and willows of the brook." (Leviticus 23:40)

Two weeks after Rosh Hashanah and four days after the fast of Yom Kippur falls an
eight day holiday (seven in Israel) -- most commonly called Chag ha'Sukkot (the
Festival of Booths). Sukkot, from the Hebrew word for booths, historically represents the trek of the Israelites through the wilderness following the Exodus from Eygpt. In remembrance of the Lord's protection during this forty year transitional period, a sukkah (booth) is constructed outside the home. In place of a permanent roof, a layer of branches or other vegetation covers the top, so slight that the stars can be seen by those inside, thereby emphasizing the impermanence of life and the inspiration of nature. Among both
Sephardic and Ashkenazic communities, it is customary to decorate the sukkah with seasonal fruits and vegetables. The family dines and sometimes lives in the sukkah throughout the entire holiday, recreating the experience of our ancestors. Sukkot is a popular time for visiting and, after being seated in the sukkah, guests are offered a wide variety of treats.

As with the other Pilgrim Festivals, Sukkot also has an agricultural/nature connection, representing the final harvest of the agricultural year. At this time of the year, all of the summer's fruits and vegetables have been gathered. The grapes have been pressed to make wine and the olives to make oil. Root vegetables have been securely stored in cellars or pickled to sustain the family throughout the approaching winter. Thus, another name for this festival that served as the model for the more modern celebration of Thanksgiving, is Chag ha'Asif (Holiday of the Ingathering). Alone among holidays, Sukkot is called Z'man Simchateinu -- the Season of Our Joy; a time of unsurpassed joy for a people thankful that the land had yielded its bounty and hopeful, after the introspection of the High Holidays, in the future. Emphasizing the special regard felt toward Sukkot is another of its names, Ha'Chag -- The Holiday. Beside the sukkah, the holiday ncompasses another major symbol, the Four Species -- the etrog (citron), lulav (palm branch), hadas (myrtle branches) and aravah (willow branches). Following the holiday, the lemon-like citron, best known in America for its role in fruit cakes, is used to make preserves and candy.

Most Sukkot dishes reflect the harvest and joyous nature of the holiday, incorporating a bounty of fruits and vegetables. Housewives astutely prepared fare such as casseroles that was easy toshuttle outside to the sukkah. The most common Sukkot dishes are filled foods, symbolizing bounty. Stuffed vegetables -- a most ancient Sukkot dish, probabily having its genesis with thegrape leaves remaining on the vine after the harvest that were then filled and simmered until tender -- are common sights on holiday tables in all communities. As there were few or no grapes in much of Northern and Eastern Europe, the prevalent cabbage became a handy substitute. Pickled vegetables, eggplant spreads and cucumber salads are also common to most Jewish communities. Ashkenazic Sukkot foods include tzimmes, roasted stuffed veal breast or poultry, knishes, filled dumplings, fruit and cabbage strudels, fruit fludens, mandelbrot and fruit or vegetable cakes. Sephardic fare include eggplant stews, green beans, vegetable salads and filled phyllo
pastries. Russians customarily serve a cabbage and meat soup. A favored Polish delicacy was gebruteheh euter (roasted cow's udder). Greeks and Turks serve eggplant casseroles such as moussaka and saku.

The seventh day of Sukkot, called Hoshanah Rabbah, is regarded as the day on which the verdicts of judgement decided on Yom Kippur are sealed. Therefore, as an extension of Yom Kippur, foods traditional for that day such as kreplach are served by Ashkenazim on Hoshanah Rabbah

At the conclusion of the eight day holiday, falls a separate series of holidays, Shemini Atzeret and Simchat Torah. Shemini Atzeret is a Biblical festival concluding the extensive holiday period that began nearly a month earlier with Rosh Hashanah. In recognition of the fast approaching winter, a special prayer for rain in Israel is recited. Simchat Torah, a relatively late creation, marks the end of the yearly cycle of public Torah reading. It is a time of distinctive celebration replete with singing, dancing and feasting. Traditional fare for both of these one day holidays is similar to that of Sukkot.

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