Shemini Atzeret

SEPARATE OR TOGETHER?
by Rabbi David Roselaar, Belmont Synagogue

In the Diaspora, where two days of Yom Tov are observed because of the doubt that existed in ancient times regarding the precise Hebrew date, the festival of Shemini Atzeret has a dual and conflicting status. On the one hand, being the 22nd of Tishri, it is Shemini Atzeret and no longer the festival of Succot. But, on the other hand, because in ancient times there was a concern that it might in fact be only the 21st of Tishri, it is also regarded as the final day of Succot.

Normally, Sfeka D'yoma - a day whose exact identity is in doubt - is treated as if it were the real day of Yom Tov. Thus, the second Seder on Pesach is conducted in exactly the same way as the first Seder. However, it is not possible to treat Shemini Atzeret as Succot proper, because part of the very nature of this festival is that it is not Succot.
(According to Targum Jonathan, Shemini Atzeret’s ‘symbol’ is the fact that we no longer eat in the succah.) Consequently, the Talmud (Succah 47a) reaches the conclusion that in the Diaspora one must eat in the succah on Shemini Atzeret, but without reciting the berachah.

Nevertheless, the question still arises: How is it permissible to eat in the succah when it really is Shemini Atzeret, a day on which one should not eat in the succah? In answer, the Tosafot suggest that it is allowed since if the weather is pleasant one might choose to sit in the succah in any event, and thus it is not entirely obvious that one is eating there for Mitzvah purposes. Thus, if the weather is inclement one should not sit in the succah on Shemini Atzeret, a view adopted by the Korban Netanel, though rejected by the majority of halachic authorities. The Mordechai (13th Century) suggests that the absence of a berachah indicates that one does not really regard it as Succot proper, and thus the status of Shemini Atzeret is not undermined. According to this view, one should not sleep in the succah on Shemini Atzeret as a berachah is never recited on going to sleep in the succah and thus there is nothing to indicate that one is not necessarily sleeping there for Mitzvah purposes. Many authorities rule that one should not sleep in the succah on Shemini Atzeret for this reason, though the Vilna Gaon insisted that one should do so, even if the weather is extremely cold.

The Shulchan Aruch (Orach Hayim 668) and other halachic authorities all rule in accordance with the Talmud that one must eat in the succah without saying a berachah on Shemini Atzeret. Whilst thoroughly endorsing this view, the Mishnah Berurah indicates that things that are eaten without a berachah of Leshev Basuccah during Succot proper may be eaten outside of the succah on Shemini Atzeret.

Nevertheless, the question still arises: How is it permissible to eat in the succah when it really is Shemini Atzeret, a day on which one should not eat in the succah? In answer, the Tosafot suggest that it is allowed since if the weather is pleasant one might choose to sit in the succah in any event, and thus it is not entirely obvious that one is eating there for Mitzvah purposes.

SHEMINI ATZERET
by Rabbi Dr Julian Shindler, Office of the Chief Rabbi
DOLCE VITA - What does it all add up to?

On Shabbat Chol Hamo’ed Sukkot there is the tradition to read the Book of Ecclesiastes - Kohelet. This year, as there is no intermediate Sabbath, Kohelet is read on Sh’mini Atseret.

In truth, Kohelet deserves to be studied in depth and its teachings meditated upon, rather than merely ‘davened’ through. This is because, as part of the wisdom literature of the Bible, Kohelet contains many themes and ideas to help us to get a proper perspective on life.

For example, listen to the words of Kohelet, chapter 2:

"I acted in grand style, I built for myself houses, I planted vineyards, I made for myself gardens and orchards... I constructed pools... I acquired servants... I also owned more possessions... than all my predecessors in Jerusalem... I amassed gold and silver for myself... I provided myself with musical instruments and with every human luxury... whatever my eyes desired I did not deny them; I did not deprive myself of any kind of joy. Then I looked at all the things I had done and the effort I had expended in achieving them and I realised: V’hinei hakol hevel - all of this is futile."

This autobiographical prose by King Solomon describes the realisation of the person ‘who has everything’, that he has achieved nothing of lasting value. Certainly, material success can make one’s passage through life more comfortable, but it is not, of itself, a guarantee of personal satisfaction or happiness. At the final destination, all that remains are the memories of transient material gains and pleasures.

Note the recurrence throughout this chapter of the first person "I". It is arguably built into human nature for a person to be selfish and self-seeking, believing that this will serve one’s best interests. This belief is illusory; paradoxically, such behaviour often achieves exactly the opposite result.

By contrast, the festival of Sukkot, with its core mitzvah of the humble sukkah, symbolises the negation of the ego. The Jew leaves behind the trappings of materialism and surrounds him/herself in a makeshift hut with a fragile covering. The sukkah teaches that, in the final analysis, most of our assumed achievements are havel havalim - utterly futile.

Kohelet emphasises the futility of striving for those material goals that are "tachat hashemesh - under the sun". In contrast to this, the Talmud (Shabbat 30b) observes that there are great rewards to be had for toiling for things that are ‘beyond the sun.’ Judaism teaches that the things that we can do that have eternal value are the mitzvot we perform, the Torah that we learn and the acts of selflessness and kindness that we do for others.

EAT, DRINK AND BE MERRY
by Rabbi Ephraim Mirvis, Finchley Synagogue

In the Book of Ecclesiastes, which we read today, King Solomon says:

Then I commended enjoyment, because a man has no better thing under the sun, than to eat, drink and be merry; for this shall accompany him in his toil during the days of his life which G-d has given him under the sun (8:15).

The popular saying, "Eat, drink and be merry, for tomorrow we die", is a combination of this verse and Isaiah 22:13:

Let us eat and drink, for tomorrow we shall die.

The common perception that these words encourage a carefree approach to life is the very antithesis of our traditional understanding.

Rashi explains "enjoyment" (Heb. simchah) as that which is attained when one is sameach bechelko, satisfied with his lot through the deep-rooted sense of fulfilment that accompanies the performance of mitzvot.

According to the Midrash, all references to eating and drinking in Ecclesiastes refer to studying Torah and performing good deeds, for just as food and drink nourish the body, Torah and mitzvot sustain the soul.

In applying this rule to our verse, the Midrash explains: eat, drink and be merry - live a life of Torah and mitzvot whereby one will achieve satisfaction and fulfilment; for this shall accompany him in his toil (ba’amalo) - read instead be’olamo - in his world i.e. in the world to come. While material possessions are left behind, the good deeds we perform have eternal value and will accompany us through to life beyond the grave.

What’s in a Jewish name?
Good Courage Beer in Northwood, Wine is for all Israel
by Rabbi Meir Salasnik, Bushey Synagogue

The Rabbi in Northwood is Naftali Brawer. Brawer, Brauer, Breuer, Breger, Breyer, Breier, Braier and Braverman all suggest brewing origins. But Brawer and Braverman could also be connected to Brav, the German for good and courageous.

Beer, however, seems less successful than whiskey. Edgar Bronfman, Rabbi Brawer’s fellow Canadian, has become a billionaire through his whiskey, and Bronfman is short for Bronfenman, a person who makes or sells whiskey.

And there are other drinks. A Winnick and a Winokur made or distilled brandy. A Brenner was also a distiller.

And there are Wine, Wein, Feiner, Weiner and Weinreb, the vintners and wine workers.

The sign of a wine shop would display a vintage festival scene, a Weinlese. This surname was later expanded to Weinglass.

The tartar that settles in wine casks is weinstein. So, a wine dealer might choose the name Weinstein.

Are all the many families with these surnames descended from wine sellers? No. Towards the end of the eighteenth century, when Austrian Jews had to choose surnames and those surnames could not be Hebrew, many of them chose a name connected with the vine. This was because in Jeremiah 6:9, the prophet quoted Hashem saying

‘They shall thoroughly glean the remnant of Israel like a vine’.

So, vine became synonymous with Jew.

Last week’s question:

Last year the entire Sidra of Vayelech was read twice in every Shul.

Answer
In 5766, Vayelech was read on 5 Tishri (Shabbat Shuvah) and again on 23 Ellul (a week before Rosh Hashanah).

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