October 2006 The Divine-Human Partnership By Rabbi Alvin Kass The Biblical basis for the observance of Sukkot is very clear: "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths; that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the Lord your God" (Lev. XXIII: 42-43). There is, however, a dispute among the Rabbis over the nature and function of these booths. Rabbi Akiba affirmed that the Israelites built these booths as a means of protection against the sun. Rabbi Eleazar, however, said that booths were simply sheltering clouds which God had sent to protect them. Despite this difference of interpretation, both Sages saw in the booths a means of protection; and each explanation highlights an indispensable ingredient of human security. Rabbi Akiba emphasizes the responsibility of each man to do what is necessary for his own safety; while Rabbi Eleazar contended that God too plays a crucial part in the preservation of our well-being. A total view of man and his world would have to recognize the significant role of both the human and the divine contributions. This duel aspect of security is certainly evident in our personal lives. The prime motivation behind man's economic activity is the attainment of security. People often work long hours, take on multiple jobs and endure tremendous stress in order to earn "enough money." Nevertheless, we soon discover that even though we may accumulate a substantial sum of money, we do not necessarily feel more secure. The future still fills us with much apprehensiveness. Indeed, increased wealth often produces increased anxiety. As the Ethics of the Fathers put it: marbeh nechasim, marbeh d'agot - "the more property you have, the more worries you have." In the last analysis, inner security is a blessing that comes from God. That is why our Sages defined a rich man as someone who is satisfied with his lot. To be sure, a certain amount of work and effort is necessary in order to obtain the necessities of life; but whether or not these bring internal tranquility depends on our spiritual endowment from the Almighty. We need His sheltering cloud to supplement our man-made sukkah. The perspectives of Rabbi Akiba and Rabbi Eleazar are also evident as one examines the factors that have governed Jewish survival during the last 4,000 years. On the one hand, the Jews worked hard creating institutions and developing a way of life that could withstand the trials and tribulations to which they were subjected in one country after another. Yet, notwithstanding their own heroic efforts, it is hard to imagine they could have kept themselves alive without the help of God. The Almighty consistently fulfilled the challenge of makdim refuah l'maccah, "providing the cure before the disease." No misfortune befell the Jews until there already was in existence the seeds of a solution that would extricate them from their difficult straits. The Midrash says that before the sun of a righteous man sets, the sun of his successor has already dawned. Thus, on the very day that Rabbi Akiba died, Judah ha-Nasi was born. Similarly, when the Jews were expelled from Spain, Columbus discovered a new world which would become the center of the Jewish Diaspora. In our time we have seen how the agony of the Holocaust was followed by the ecstasy of the State of Israel. We dare not fall prey to the claim: "My own strength and energy have gained me this" (Deut. 8:17). On this Sukkot, let us build our booths proudly but let us also remember to look through the roof at the sheltering clouds above. As Rabbi Akiba and Rabbi Eleazer understood, all genuine achievement is the product of a partnership between the human and the divine.