Why is this law mentioned in the middle of a description of how to celebrate the festivals?
Table for Five: Sukkot
In partnership with the Jewish Journal of Los Angeles
Edited by Nina Litvak & Salvador Litvak, the Accidental Talmudist
When you reap the harvest of your land, you must not fully reap the corner of your field during your harvesting, nor may you gather up the gleanings of your harvest. You must leave these for the poor person and for the convert; I am God, your God. – Lev. 23:22
Rabbi/Cantor Eva Robbins
Co-Rabbi, N’vay Shalom, Faculty, AJRCA
I recall one day, many years ago, going through my front door to my porch and saw that someone was bent over my blue recycling container scavenging amongst my garbage and for a moment I felt somewhat threatened, uncomfortable, and very unsettled. It was the first time I had seen such an activity in front of my house, I had to take a breath. The individual looked up, saw me, and just kept searching. I went back indoors, sat down and tried to metabolize what had happened. Then I remembered what Torah teaches, and it was this line in Leviticus commanding us to leave something for others who are in need. I understood in this moment that I was witnessing a modern-day version of this biblical mitzvah. I realized how much excess we had and that not only could the empty bottles bring some change to those in need, but perhaps other items could be left on the corner of my property that someone in need – a street person or someone feeling shamefully deprived – could use. The idea presented in this commandment for our agricultural ancestors, was a reminder they were blessed with a bounty that they could reap and despite it being their own efforts of seeding and nurturing the growth, in gratitude to the Holy One, sharing with those in need was an expression of their good fortune. Donating and/or leaving un-needed items in the corners of ‘modern fields,’ is our way of fulfilling this mitzvah today.
Cantor Michelle Bider Stone
Temple Beth Am
Sukkot, zman simchateinu, the “time of our joy,” is my favorite holiday. We are not asked to be joyous on Sukkot, we are COMMANDED to be joyous. I absolutely love this idea, that we must carve out time in our busy lives to bask in delight. In our house, we do this by having guests over to our sukkah to eat a bountiful meal and spend hours enjoying each other’s company. It is pure joy.
This joy that we are commanded to take part in on Sukkot is a privilege, and we should not forget that food insecurity remains a serious problem both locally and in Israel. This verse, reminding us to leave a portion of the harvest for the poor and needy, comes in the middle of a description of how to celebrate the three festivals, Passover, Shavuot, and Sukkot as well as the High Holidays. Rashi, quoting the Midrash, asks the question of why this law is mentioned here, even though it’s not related to the holidays? Rabbi Abdima ben Rabbi Yossi explains that feeding the needy during the holidays is as important as giving the sacrifices at the Temple, which was the focal point of the holiday celebration in ancient Israel. It is a bold statement to raise feeding the hungry to the level of the holiest act of the holiday. It’s a wonderful reminder: help others share in the joy of Sukkot by giving to your favorite hunger relief organization this holiday season.
Yehudit Wolffe
Founder Bais Chana of California, & Kosher Sofer: Torah Tefillin Mezuzah Center Los Angeles
“I Am Hashem, Your G-d” : Havaya and Elokim as One
Chassidus explains: when the Torah says “I am Hashem – Havaya, your G-d – Elokeichem,” it reveals a profound truth about how G-d relates to us and to the world. Havaya (Y-H-V-H) is G-d beyond limits, above time, space, and the laws of nature which He created. Elokim is G-d as He channels His infinite essence into the finite system of nature, the laws by which He runs the world.
In exile, we often experience G-d primarily through the lens of Elokim, as hidden within nature. In the times of Geulah (redemption), however, we will perceive the essence of Havaya within Elokim, how Hashem is not limited by nature, seeing miracles above nature expressed within this world. Everyone will witness enemies falling in unimaginable ways, defenses operating at supernatural speed, abundance of wealth & knowledge flowing beyond human prediction, etc….
With mitzvos, we can transcend laws of nature. For example, we give tzedakah generously without fear of lacking, because we know our sustenance comes not from nature but from the Creator of nature. Our mission is to operate in the world, seeing it as a vehicle to reveal G-d at every opportunity. By keeping mitzvos which make us transcend our natural logical conclusions for success etc, according to nature’s rules, we reveal that Havaya is Elokeichem, that infinite and the finite are really one. We can gratefully acknowledge: G-d beyond nature, is creating & running our world! Chag Sameach!
Sara Blau
Author and Public Speaker
When you drop off supper for a family with a newborn, you walk away with a glow. There’s a warm sense of “because of me, they’re fed tonight.” It’s a good feeling — but it’s still a feeling. It still feeds me in some way. The Torah, though, pushes us to a higher kind of giving. Right in the middle of describing the festivals — Pesach, Shavuos, Rosh Hashanah, Yom Kippur, Sukkos — the Torah repeats a mitzvah already taught earlier: “When you reap the harvest of your land, you shall not completely remove the corner of your field… you shall leave them for the poor and the stranger: I am the L-rd your G-d” (Vayikra 23:22).
Why the repetition? Rashi explains: to increase the weight of the mitzvah, so one who ignores it transgresses twice. And quoting Rabbi Avdimi, Rashi adds: that’s why it is placed here, among the festivals — to teach that whoever gives Peah, Leket, and Shikcha properly is considered as if he built the Beis HaMikdash and offered korbanos there.
What makes these gifts so unique? Because they’re not from extra money in the pocket. They come from sweat in the field, from the grain you planted and harvested with effort and time. And you don’t even get to feel good about giving — you simply leave it behind. That is giving completely selflessly, with no ulterior motives.
Shlomo Yaffe
Rabbi at Congregation B’nai Torah, Longmeadow, MA
There are many forms of support for the poor found in the Torah. Pe’ah – the obligation to leave a substantial corner of one’s field unharvested so the poor may come and harvest if for themselves, teaches us an important lesson not just about charity but about the nature of ownership. On one hand, the Torah recognizes private property rights as sacred and inviolate. We are warned in so many ways against taking of harming another person’s property. Yet at the same time, there is an underlying sense that anything we own is given to us in trust by G-d so we may use it wisely for fulfilling G-d’s will and purpose. After all, “To G-d belongs the Earth and all the fills it” (Psalm 24:1). The leaving of a corner of the field entirely to the poor -not the poor of one’s choosing but to any poor person who happens by – reminds us that If G-d gives one much resources, it is because G-d knows this person can use those resources wisely and properly for higher purposes if she or he so desires – while remembering all the while that those resources are a trust G-d has chosen them to manage for the benefit of society as a whole.
With thanks to Rabbi/Cantor Eva Robbins, Cantor Michelle Bider Stone, Yehudit Wolffe, Sara Blau and Rabbi Shlomo Yaffe.
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