One day before the beginning of Sukkot, Z’man Simchateinu, the Time of our Joy, I became a Bubbe for the first time. It is an honorific title for which I have waited fairly patiently and for which I am humbly grateful. I write “fairly patiently” because while I did not annoy my children with expectation, I certainly practiced Bubbehood with all of the children at OJC and let it be known that I was ready! And I write “humbly grateful” because while I am filled with an uncanny, indescribable joy, I am well aware of so many people who will never become grandparents for one reason of life or another. May we always have humility when acknowledging a blessing.
And so, I acknowledge my blessing. Carmel Louis Fainshtain entered the world and Z’man Simchateinu took on vast new dictionaries of meaning. This is truly a time of great joy and yet it is not complete. Due to the vagaries of COVID-19, Jonathan and I arrived in Israel in time for the birth, but we will be in quarantine for a total of 14 days. I can offer Sarah comfort and whatever wisdom I recall, but only over FaceTime. Jonathan will be sandek at the bris of his first grandchild, but via Zoom.
Is it still Z’man Simchateinu if it is not complete?
And now it actually is Sukkot, Z’man Simchateinu. Being in Israel for the holiday is absolutely a time of great joy, but again, it is not complete. Here in our quarantine apartment, there is no sukkah. Josh purchased lulav and etrog from the shuk for me, but I daven alone on the balcony.
Is it a time of great joy or will I allow Covid-19 and this quarantine to diminish it? Talmud has something valuable to offer to my question about the incompleteness of joy. In Sukkah 11b, we find an argument between Rabbi Eleazer and Rabbi Akiva:
These booths were ענני כבוד clouds of glory, this is the statement of Rabbi Eliezer. Rabbi Akiva says: They established for themselves סוכות ממש actual sukkot.
Every year for the past 35 years before this one, I have spent time in an actual sukkah, making kiddush with my community, welcoming guests, eating autumn meals; and throughout the week, embracing the idea of my vulnerability and the world’s fragility. The three temporary walls and star-pricked skhach roof teach me to reject the idea that any of us has control. With or without a sukkah, we now know in our very souls that none of us has control. One message of Sukkot is that the only true safety and shelter is found in God‘s protection.
If the actual sukkah is the antithesis of real shelter, the Clouds of Glory are the ultimate shelter. Our ancestors who wandered through the wilderness should have been vulnerable in every way, but instead, they were completely safe, sheltered by God. God’s cloud shielded the Israelites from the desert’s harshness and protected them from enemies.
The time of our great joy is about both vulnerability and protection. Humanity has never been in as much turmoil and fear during my lifetime as we are now. And yet in the midst of the upheaval, here I am welcoming a brand new precious life. Incomplete joy, Judaism teaches, is the only kind of real simcha that we ever have. We gather at holidays and remember those we’ve lost. We celebrate a wedding and smash a glass to remember tragedy even at the beginning of a new marriage. I celebrate Sukkot without an actual sukkah. I have a new grandson whom I cannot yet hold in my arms. Yet it’s all joy if it’s connected to acknowledging the blessing of God’s loving abundance.
This year, I may not have a sukkah mamash (an actual sukkah) but I most certainly have the experience of being protected by Ananei Kavod (God’s Clouds of Glory).
Moadim l’simcha, may these days of Sukkot be filled with joy for you!
Rabbi Paula Mack Drill