The Feast of Tabernacles begins on the fifteenth day of the seventh month, Tishri (October), and during its continuance, seven days, the Israelites are commanded to dwell in tabernacles or booths. This is designed to keep fresh in their memory the tents with formed their homes during their forty years' sojourn in the wilderness. The symbols of the festival are branches of the palm, bound with sprigs of myrtle and willow, and a citron.

The Lord said, "This is not to be to you a fast as the Day of Atonement; eat, drink, be merry, and sacrifice peace-offerings thereon." The Bible says, "Seven days unto the Lord"; therefore we should in all our merriment devote a few serious thoughts to Him.

The Feast of Tabernacles is held in the autumn, after the fruits of the field have been garnered in the storehouses, according to the words of the Bible, "The Feast of Tabernacles shalt thou hold for thyself seven days when thou hast gathered in the produce of thy thresh-floor and thy wine-press."

This dwelling in booths is also to bring to mind the manner in which the Israelites lived for forty years after they left Egypt. With merely temporary walls to protect them from summer's heat and winter's cold, from wind and storm. God was with them through all their generations, and they were protected from all evil.

According to the opinion of some of the Rabbis, the Israelites did not really dwell in booths in the wilderness, but were surrounded by clouds—by seven clouds. Four clouds, one at each of the four sides; a fifth, a shadow, to protect them from the hot rays of the sun; the sixth, a pillar of fire to give them light by night (they being able to see as clearly by night as by day); and the seventh, to precede their journeying and direct their way.

The children of Israel departed from Egypt in Nissan (April), and obtained immediately these booths, which they made use of for forty years. Thus they were in booths during the entire cycle of the year, and we could as easily commemorate this fact in the spring as in the fall, in the summer as in the winter. Why, then, has God made autumn, and neither spring nor summer, the season of observance? Because if we dwelt in booths in the summer, it would be a question whether we did so in obedience to God's behest or for our own gratification; for many people seek airy retreats during this season; but in the fall, when the trees lose their leaves, and the air grows cold and chilling, and it is the time to fix our houses for the winter, then by inhabiting these temporary residences, we display our desire to do as our Creator has bidden us.

The Feast of Tabernacles is also the Feast of Ingathering, when we should thank God for the kindness shown us and the treasure with which He has blessed us. When the Eternal has provided man with his sustenance, in the long evenings which follow he should meditate and study his Bible, and make this indeed a "feast to the Lord," and not entirely for personal gratification.

The four species belonging to the vegetable kingdom which we use in this festival, are designed to remind us of the four elements of nature, which work under the direction and approval of the Most High, and without which all things would cease to exist. Therefore the Bible commands us on this "feast of the Lord," to give thanks, and bring before Him these four species, each typifying one of the elements.

"Ye shall take for yourselves the fruit of the tree hadar" (the citron). Its color is high yellow and resembles fire. The second species is the palm branch (Heb. Lulab). The palm is a high tree, growing up straight in the air, and its fruit is sweet and delicious to the taste; this then represents the second element, air. The third is the bough of the myrtle, one of the lowliest of trees, growing close to the ground; its nature, cold and dry as earth, fits it to represent that element. The fourth is "the willow of the brook," which grows in perfection close beside the water, dropping its branches into the stream, and symbolizing thus the last element, water.

The Bible teaches us that for each of these four elements we owe special thanks to God.

The citron we hold in the left hand, and the other three we grasp together in the right. This we do because the citron contains in itself all that the others represent. The outside skin is yellow, fire; the inside skin is white and damp, air; the pulp is watery, water; and the seeds are dry, earth. It is taken into the left hand, because the right hand is strongest, and the citron is but one, while the other emblems are three.

These four emblems represent likewise the four principal members of the human body. The citron is shaped somewhat like a heart, without which we could not live, and with which man should serve his fellows; the palm branch represents the spine, which is the foundation of the human frame, in front of which the heart lies; this signifies that we should serve God with our entire body. The branches of the myrtle resemble a human eye, with which man recognizes the deeds of his fellows, and with which he may obtain a knowledge of the law. The leaves of the willow represent the lips, with which man may serve the Eternal and thank Him. The myrtle is mentioned in the Bible before the willow, because we are able to see and know a thing before we can call its name with our lips; man is able to look into the Bible before he can study the same. Therefore, with these four principal parts of the human frame should we praise the Creator, as David said, "All my bones shall say, O Lord, who is like unto Thee?"

Maimonides, in his work called Moreh Nebuchim ("The Guide of the Perplexed"), explains that God commanded the Israelites to take these four emblems during this festival to remind them that they were brought out from the wilderness, where no fruit grew, and no people lived, into a land of brooklets, waters, a land flowing with milk and honey. For this reason did God command us to hold in our hands the precious fruit of this land while singing praises to Him, the One who wrought miracles in our behalf, who feeds and supports us from the productiveness of the earth.

The four emblems are different in taste, appearance, and odor, even as the sons of men are different in conduct and habits.

The citron is a valuable fruit; it is good for food and has a most pleasant odor. It is compared to the intelligent man, who is righteous in his conduct toward God and his fellow-man. The odor of the fruit is his good deeds; its substance is his learning, on which others may feed. This is perfect among the emblems, and is, therefore, always mentioned first, and taken by itself in one hand.

The palm branch brings forth fruit, but is without odor. It is compared to those people who are learned, but who are wanting in good deeds; they who know the law, but transgress its mandates.

The myrtle is compared to those people who are naturally good, who act correctly toward God and man, but who are uneducated.

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Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala

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FEAST OF TABERNACLES

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