Explaining Simchat Beit HaShoeva

At the end of the period of teshuva and the Day of judgement, the festival of Sukkot is the time of full. Compared to other festivals in the Jewish calendar - none on Pesach and one time on Shavuot -, the association between Sukkkot and joy is mentioned three times. According to Deut. 16: "And you shall rejoice on your festival and you shall be only joyous" and "And you shall be exceedingly joyous". "And you shall rejoice before Hashem, your Gd" (Leviticus 23:40). 

Source: Temple Institute

When the Temple still stood, the most important celebrations associated with the festival were Simchat Beit HaShoeva (Rejoicing - simcha - of the place - beit - of water drowing - hashoeva), the height of the holiday joy of the Sukkot. Not explicitly mentioned in the Torah, during the seven days of the festival, water was poured on the altar as a libation that accompanied the daily morning sacrifices, a ceremony called in Hebrew nisuch ha-mayim. Usually at the time, every day of the year, after the sacrifices were burned, an offering of wine was poured on the altar, but during Sukkot, the water was added.Symbolically, there were used water from Shiloh, from a source not affected by any human intervention. 

Each morning, the Kohanim were going to the pool of Shiloh (in Silwan), in the City of David, near Jerusalem, to fill a golden flask. Shofar blasts were greeting their arrival. The water brough was poured on the alter, at the same time with the wine. At the end of the celebration, the immense candelabrum in the Temple courtyard was lightened and it was hardly any courtyard in Jerusalem which didn't reflect its light. The Levi'im prepared the orchestra of flutes, trumpets, cymbals and harps to accompany the torchlight processions and the celebrations.  

The Tractate Sukkot (51:a) says that 'Whoever has not seen the Festival of Water Libation has never seen joy'. It used to take place every night during the Sukkot festival, except the first day and on Shabbes. The Kohanim, Levi'im, Israelim, elders, pious men and men of good deeds, all joined the celebrations that used to last even for more than 15 hours. Although it was not the Purim, many of the great sages were joining the celebrations, some of them in postures hard to imagine. It was said that Rabbi Shimon ben Gamliel juggled eight torches and raised himself on hand stand with only two fingers. Rabbi Levi juggled with many knives, while Shmuel was able to hold eight glasses of wine without spelling the content. It is written in the name of Rabbi ben Hanania: "When we used to rejoice at the place of water drawing, our eyes saw no sleep", meaning that after the celebrations, they were ready to return back to learning and the service in the Temple.

According to other interpretations, the ritual was part of a larger inducement of rain intent. On Sukkot, the world is judged by water (Mishneh Rosh Hashanah) and "Day of the Rains are as great as the day of Giving of Torah" (Talmud Ta'anit 7a). 

Nowadays, the festival is held in the diaspora, but the height of the celebrations are in Israel, especially among the many Hasidic sects in Bnei Brak and Mea Shearim. Shuls, places of study or yeshivot, all are opening their doors to music and dances. One of the most famous are Karlin, Breslev, Toldos Aharon, Belz or Toldos Avrohom Yitzchok.

Simcha at Ponevetz Yeshiva

When Hasidism is fun. Their fun

Hasidism sells in America, but not in the good way. After TV-shows and pathetic articles explaining to a shocked audience the duties of going every month to the mikwe, something new is on the market: an show that starts with a discussion about the eruv and ends up with casual discussion about porn. Nothing wrong with discussing such issues - the last one, I mean - but not by exploiting the innocence of a guy you 'met' on Craiglist at 'platonic love' section. 

Part of her 'installation' about faith, Annie Berman got in touch with Hasidic 25-year old married mad, with whom she talks about eruv, her love life failures and daily religious life. The guy, speaking good English, in full innocence, is opening his heart to her, but for the sake of the art installation, the context and probably the social context of the guy doesn't matter. It's more important to exploit the conversation till it leads at the yellow media level, when he's mentioning sex and other things that for the outside world might look so exotic. 

What bothered me the most was to hear the tonality of the voices of the two participants at the dialogue: she, with the arrogance of self-assumed intellectual superiority and condescension versus the innocent guy, lacking a proper contact with the non-Jewish world but still ready to clarify and help and share his thoughts with someone out of too much loneliness, maybe.   

I have no idea if this discussion brought any high audience or clarified the author's - calling a journalist someone who promise a recorded conversation on one topic and ends up in a completely different direction is abusive - curiosity or big life questions. But for sure, the approach is not professional and lack a proper honesty of a human being approaching other fellow human. 

It might sound pathetic for the illuminated minds, but sharing such normal feelings like compassion, love and respect are the chore of the daily normal human interaction, Hasidic or not.