Sukkot

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Sukkot
Sukkoth - IZE10160.jpg
A sukkah (plural: sukkot) in Israel
Official name Hebrew: סוכות or סֻכּוֹת
("Booths, Tabernacles")
Observed by Jews, Samaritans, Semitic Neopagans
TypeJewish, Samaritan
SignificanceOne of the three pilgrimage festivals
ObservancesDwelling in sukkah , taking the Four Species, hakafot and Hallel in Synagogue
Begins15th day of Tishrei
Ends21st day of Tishrei
Date15 Tishrei, 16 Tishrei, 17 Tishrei, 18 Tishrei, 19 Tishrei, 20 Tishrei, 21 Tishrei
2023 dateSunset, 29 September –
nightfall, 6 October
(7 October outside of Israel)
2024 dateSunset, 16 October –
nightfall, 23 October
(24 October outside of Israel) [1]
2025 dateSunset, 6 October –
nightfall, 13 October
(14 October outside of Israel)
2026 dateSunset, 25 September –
nightfall, 2 October
(3 October outside of Israel)
Related to Shemini Atzeret, Simchat Torah
Sukkot's 4 Holy Species from left to right: Lulav (palm frond), Hadass (myrtle), Aravah (willow branch), Etrog (citron) carrier, Etrog (citron) outside its carrier EtrogC.jpg
Sukkot's 4 Holy Species from left to right: Lulav (palm frond), Hadass (myrtle), Aravah (willow branch), Etrog (citron) carrier, Etrog (citron) outside its carrier

Sukkot [lower-alpha 1] is a Torah-commanded holiday celebrated for seven days, beginning on the 15th day of the month of Tishrei. It is one of the Three Pilgrimage Festivals on which Israelites were commanded to make a pilgrimage to the Temple in Jerusalem. Originally a harvest festival celebrating the autumn harvest, Sukkot’s modern observance is characterized by festive meals in a sukkah, a temporary wood-covered hut, celebrating the Exodus from Egypt.

Contents

The names used in the Torah are "Festival of Ingathering" (or "Harvest Festival", Hebrew : חַג הָאָסִיף, romanized: ḥag hāʾāsif) [2] and "Festival of Booths" (Hebrew : חג הסכות, romanized: Ḥag hasSukkōṯ). [3] [2] This corresponds to the double significance of Sukkot. The one mentioned in the Book of Exodus is agricultural in nature—"Festival of Ingathering at the year's end" (Exodus 34:22)—and marks the end of the harvest time and thus of the agricultural year in the Land of Israel. The more elaborate religious significance from the Book of Leviticus is that of commemorating the Exodus and the dependence of the Israelites on the will of God (Leviticus 23:42–43).

The holiday lasts seven days in the Land of Israel and eight in the diaspora. The first day (and second day in the diaspora) is a Shabbat-like holiday when work is forbidden. This is followed by intermediate days called Chol HaMoed, during which certain work is permitted. The festival is closed with another Shabbat-like holiday called Shemini Atzeret (one day in the Land of Israel, two days in the diaspora, where the second day is called Simchat Torah). Shemini Atzeret coincides with the eighth day of Sukkot outside the Land of Israel.

The Hebrew word sukkoṯ is the plural of sukkah ('booth' or 'tabernacle') which is a walled structure covered with s'chach (plant material, such as overgrowth or palm leaves). A sukkah is the name of the temporary dwelling in which farmers would live during harvesting, reinforcing agricultural significance of the holiday introduced in the Book of Exodus. As stated in Leviticus, it is also reminiscent of the type of fragile dwellings in which the Israelites dwelled during their 40 years of travel in the desert after the Exodus from slavery in Egypt. Throughout the holiday, meals are eaten inside the sukkah and many people sleep there as well.

On each day of the holiday it is a mitzvah, or commandment, to perform a waving ceremony with the four species, as well as to sit in the sukkah during the holiday.

Origins

External aerial view of sukkah booths where Jewish families eat their meals and sleep throughout the Sukkot holiday Sukkah Roofs.jpg
External aerial view of sukkah booths where Jewish families eat their meals and sleep throughout the Sukkot holiday
A 19th-century painted sukkah from Austria or South Germany, Painted pine, 220 x 285.5 cm, Musee d'Art et d'Histoire du Judaisme Soukkah (Sukkah) fin du XIXe siecle, Autriche ou Sud de l'Allemagne - Musee d'art et d'histoire du Judaisme.jpg
A 19th-century painted sukkah from Austria or South Germany, Painted pine, 220 × 285.5 cm, Musée d'Art et d'Histoire du Judaïsme
Sukkah in New Hampshire A Pleasant Sukka.JPG
Sukkah in New Hampshire

Sukkot shares similarities with older Canaanite new-year/harvest festivals, which included a seven-day celebration with sacrifices reminiscent of those in Num. 29:13–38 and "dwellings of branches," as well as processions with branches. The earliest references in the Bible (Ex. 23:16 & Ex. 34:22) make no mention of Sukkot, instead referring to it as "the festival of ingathering (hag ha'asif) at the end of the year, when you gather in the results of your work from the field," suggesting an agricultural origin. (The Hebrew term asif is also mentioned in the Gezer calendar as a two-month period in the autumn.)

The booths aspect of the festival may come from the shelters that were built in the fields by those involved in the harvesting process. Alternatively, it may come from the booths which pilgrims would stay in when they came in for the festivities at the cultic sanctuaries. [4] [5] [6] [7] [8] Finally, Lev. 23:40 talks about the taking of various branches (and a fruit), this too is characteristic of ancient agricultural festivals, which frequently included processions with branches. [6] :17

Later, the festival was historicized by symbolic connection with the desert sojourn of exodus (Lev. 23:42–43). [5] The narratives of the exodus trek do not describe the Israelites building booths, [9] [6] :18 but they indicate that most of the trek was spent encamped at oases rather than traveling, and "sukkot" roofed with palm branches were a popular and convenient form of housing at such Sinai desert oases. [10]

Laws and customs

Sukkot is a seven-day festival. Inside the Land of Israel, the first day is celebrated as a full festival with special prayer services and holiday meals. Outside the Land of Israel, the first two days are celebrated as full festivals. The seventh day of Sukkot is called Hoshana Rabbah ("Great Hoshana", referring to the tradition that worshippers in the synagogue walk around the perimeter of the sanctuary during morning services) and has a special observance of its own. The intermediate days are known as Chol HaMoed ("festival weekdays"). According to Halakha, some types of work are forbidden during Chol HaMoed. [11] In Israel many businesses are closed during this time. [12]

Throughout the week of Sukkot, meals are eaten in the sukkah. If a brit milah (circumcision ceremony) or Bar Mitzvah rises during Sukkot, the seudat mitzvah (obligatory festive meal) is served in the sukkah. Similarly, the father of a newborn boy greets guests to his Friday-night Shalom Zachar in the sukkah. Males sleep in the sukkah, provided the weather is tolerable. If it rains, the requirement of eating and sleeping in the sukkah is waived, except for eating there on the first night where every effort needs to be made to at least say kiddush (the sanctification prayer on wine) and eat a piece of bread before going inside the house to finish the meal if the rain does not stop. Every day, a blessing is recited over the Lulav and the Etrog. [13] Keeping of Sukkot is detailed in the Hebrew Bible (Nehemiah 8:13–18, Zechariah 14:16–19 and Leviticus 23:34–44); the Mishnah (Sukkah 1:1–5:8); the Tosefta (Sukkah 1:1–4:28); and the Jerusalem Talmud (Sukkah 1a–) and Babylonian Talmud (Sukkah 2a–56b).

Sukkah

The sukkah walls can be constructed of any material that blocks wind (wood, canvas, aluminum siding, sheets). The walls can be free-standing or include the sides of a building or porch. There must be at least two and a partial wall. [14] The roof must be of organic material, known as s'chach, such as leafy tree overgrowth, schach mats or palm fronds – plant material that is no longer connected with the earth. [15] It is customary to decorate the interior of the sukkah with hanging decorations of the four species [16] as well as with attractive artwork. [17]

Prayers

Sukkot prayers at the Western Wall (the Kotel) PikiWiki Israel 14882 Western Wall in Jerusalem.jpg
Sukkot prayers at the Western Wall (the Kotel)

Prayers during Sukkot include the reading of the Torah every day, reciting the Mussaf (additional) service after morning prayers, reciting Hallel, and adding special additions to the Amidah and Grace after Meals. In addition, the service includes rituals involving the Four Species. The lulav and etrog are not used on the Sabbath. [18]

Hoshanot

On each day of the festival, worshippers walk around the synagogue carrying the Four Species while reciting special prayers known as Hoshanot. [18] :852 This takes place either after the morning's Torah reading or at the end of Mussaf. This ceremony commemorates the willow ceremony at the Temple in Jerusalem, in which willow branches were piled beside the altar with worshippers parading around the altar reciting prayers. [19]

Ushpizin and ushpizata

It is customary to decorate the interior of the sukkah to beautify the mitzvah. Pictured: 5-by-8-foot (1.5 m x 2.4 m) wall hanging Sukkah Walls by Leat Silvera.jpg
It is customary to decorate the interior of the sukkah to beautify the mitzvah. Pictured: 5-by-8-foot (1.5 m × 2.4 m) wall hanging

A custom originating with Lurianic Kabbalah is to recite the ushpizin prayer to "invite" one of seven "exalted guests" into the sukkah. [20] These ushpizin (Aramaic אושפיזין 'guests'), represent the "seven shepherds of Israel": Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David, each of whom correlate with one of the seven lower Sephirot (this is why Joseph, associated with Yesod, follows Moses and Aaron, associated with Netzach and Hod respectively, even though he precedes them in the narrative). According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson to teach that parallels the spiritual focus of the day on which they visit, based on the Sephirah associated with that character. [21]

Some streams of Reconstructionist Judaism also recognize a set of seven female shepherds of Israel, called variously Ushpizot (using modern Hebrew feminine pluralization), or Ushpizata (in reconstructed Aramaic). Several lists of seven have been proposed. The Ushpizata are sometimes coidentified with the seven prophetesses of Judaism: Sarah, Miriam, Deborah, Hannah, Abigail, Hulda, and Esther. [22] Some lists seek to relate each female leader to one of the Sephirot, to parallel their male counterparts of the evening. One such list (in the order they would be invoked, each evening) is: Ruth, Sarah, Rebecca, Miriam, Deborah, Tamar, and Rachel. [23]

Chol HaMoed intermediate days

Decorations hanging from the s'chach (top or "ceiling") on the inside of a sukkah He wiki sucot.jpg
Decorations hanging from the s'chach (top or "ceiling") on the inside of a sukkah

The second through seventh days of Sukkot (third through seventh days outside the Land of Israel) are called Chol HaMoed (חול המועדlit. "festival weekdays"). These days are considered by halakha to be more than regular weekdays but less than festival days. In practice, this means that all activities that are needed for the holiday—such as buying and preparing food, cleaning the house in honor of the holiday, or traveling to visit other people's sukkot or on family outings—are permitted by Jewish law. Activities that will interfere with relaxation and enjoyment of the holiday—such as laundering, mending clothes, engaging in labor-intensive activities—are not permitted. [24] [25]

Religious Jews often treat Chol HaMoed as a vacation period, eating nicer than usual meals in their sukkah, entertaining guests, visiting other families in their sukkot, and taking family outings. Many synagogues and Jewish centers also offer events and meals in their sukkot during this time to foster community and goodwill. [26] [27]

On the Shabbat which falls during the week of Sukkot (or in the event when the first day of Sukkot is on Shabbat), the Book of Ecclesiastes is read during morning synagogue services in the Land of Israel. (Diaspora communities read it the second Shabbat {eighth day} when the first day of sukkot is on Shabbat.) This Book's emphasis on the ephemeralness of life ("Vanity of vanities, all is vanity...") echoes the theme of the sukkah, while its emphasis on death reflects the time of year in which Sukkot occurs (the "autumn" of life). The penultimate verse reinforces the message that adherence to God and His Torah is the only worthwhile pursuit. (Cf. Ecclesiastes 12:13,14.) [28]

Hakhel assembly

Jewish Prayer-Yehi Ratson, 1738 Sukkot Prayer2.jpg
Jewish Prayer-Yehi Ratson, 1738

In the days of the Temple in Jerusalem, all Israelite, and later Jewish men, women, and children on pilgrimage to Jerusalem for the festival would gather in the Temple courtyard on the first day of Chol HaMoed Sukkot to hear the Jewish king read selections from the Torah. This ceremony, which was mandated in Deuteronomy 31:10–13, was held every seven years, in the year following the Shmita (Sabbatical) year. This ceremony was discontinued after the destruction of the Temple, but it has been revived in Israel since 1952 on a smaller scale. [29]

Simchat Beit HaShoevah water-drawing celebration

During the intermediate days of Sukkot, gatherings of music and dance, known as Simchat Beit HaShoeivah (Celebration of the Place of Water-Drawing), take place. This commemorates the celebration that accompanied the drawing of the water for the water-libation on the Altar, an offering unique to Sukkot, when water was carried up the Jerusalem pilgrim road from the Pool of Siloam to the Temple in Jerusalem. [30]

Hoshana Rabbah (Great Supplication)

The seventh day of Sukkot is known as Hoshana Rabbah (Great Supplication). This day is marked by a special synagogue service in which seven circuits are made by worshippers holding their Four Species, reciting additional prayers. In addition, a bundle of five willow branches is beaten on the ground. [18] :859 [19]

Shemini Atzeret and Simchat Torah

The holiday immediately following Sukkot is known as Shemini Atzeret (lit. "Eighth [Day] of Assembly"). Shemini Atzeret is usually viewed as a separate holiday. [31] In the Diaspora a second additional holiday, Simchat Torah ("Joy of the Torah"), is celebrated. In the Land of Israel, Simchat Torah is celebrated on Shemini Atzeret. On Shemini Atzeret people leave their sukkah and eat their meals inside the house. Outside the Land of Israel, many eat in the sukkah without making the blessing. The sukkah is not used on Simchat Torah. [32]

Sukkot in the generations of Israel

Jeroboam's feast

According to 1 Kings 12:32–33, King Jeroboam, first king of the rebellious northern kingdom, instituted a feast on the fifteenth day of the eighth month in imitation of the feast of Sukkot in Judah, and pilgrims went to Bethel instead of Jerusalem to make thanksgiving offerings. Jeroboam feared that continued pilgrimages from the northern kingdom to Jerusalem could lead to pressure for reunion with Judah:

If these people go up to offer sacrifices in the house of the Lord at Jerusalem, then the heart of this people will turn back to their lord, Rehoboam king of Judah, and they will kill me and go back to Rehoboam king of Judah.

Nehemiah

Hannukah

In Christianity

Sukkot is celebrated by a number of Christian denominations that observe holidays from the Old Testament. These groups base this on the belief that Jesus celebrated Sukkot (see the Gospel of John 7). The holiday is celebrated according to its Hebrew calendar dates. The first mention of observing the holiday by Christian groups dates to the 17th century, among the sect of the Subbotniks in Russia. [33]

Academic views

De Moor has suggested that there are links between Sukkot and the Ugaritic New Year festival, in particular the Ugaritic custom of erecting two rows of huts built of branches on the temple roof as temporary dwelling houses for their gods. [34] [35]

Some have pointed out that the original Thanksgiving holiday had many similarities with Sukkot in the Bible. [36] [37]

See also

Notes

  1. Biblical Hebrew: חַג הַסֻּכּוֹתḤag hasSukkōṯ, lit. "festival of booths". Also spelled Sukkoth, Succot; Ashkenazi Hebrew: Sukkos.

Related Research Articles

<span class="mw-page-title-main">Jewish holidays</span> Holidays celebrated in Judaism

Jewish holidays, also known as Jewish festivals or Yamim Tovim, are holidays observed by Jews throughout the Hebrew calendar. They include religious, cultural and national elements, derived from three sources: mitzvot, rabbinic mandates, the history of Judaism, and the State of Israel.

<span class="mw-page-title-main">Passover</span> Jewish holiday

Passover, also called Pesach, is a major Jewish holiday, one of the three pilgrimage festivals, that celebrates the Biblical story of the Israelites' escape from slavery in Egypt. The Passover ritual is thought by modern scholars to have its origins in an apotropaic rite, unrelated to the Exodus, to ensure the protection of a family home.

Shemini Atzeret is a Jewish holiday. It is celebrated on the 22nd day of the Hebrew month of Tishrei in the Land of Israel, and on the 22nd and 23rd outside the Land, usually coinciding with late September or early October. It directly follows the Jewish festival of Sukkot which is celebrated for seven days, and thus Shemini Atzeret is literally the eighth day. It is a separate—yet connected—holy day devoted to the spiritual aspects of the festival of Sukkot. Part of its duality as a holy day is that it is simultaneously considered to be both connected to Sukkot and also a separate festival in its own right.

<span class="mw-page-title-main">Shavuot</span> Jewish holiday

Shavuot, or Shvues in some Ashkenazi usage, commonly known in English as the Feast of Weeks, is one of the biblically-ordained Three Pilgrimage Festivals. It occurs on the sixth day of the Hebrew month of Sivan; in the 21st century, it may fall between May 15 and June 14 on the Gregorian calendar.

<span class="mw-page-title-main">Simchat Torah</span> Jewish holiday marking the conclusion of public Torah readings

Simchat Torah, also spelled Simhat Torah, is a Jewish holiday that celebrates and marks the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle. Simchat Torah is a component of the Biblical Jewish holiday of Shemini Atzeret, which follows immediately after the festival of Sukkot in the month of Tishrei.

Moed is the second Order of the Mishnah, the first written recording of the Oral Torah of the Jewish people. Of the six orders of the Mishna, Moed is the third shortest. The order of Moed consists of 12 tractates:

  1. Shabbat: or Shabbath ("Sabbath") deals with the 39 prohibitions of "work" on the Shabbat. 24 chapters.
  2. Eruvin: (ערובין) ("Mixtures") deals with the Eruv or Sabbath-bound - a category of constructions/delineations that alter the domains of the Sabbath for carrying and travel. 10 chapters.
  3. Pesahim: (פסחים) deals with the prescriptions regarding the Passover and the paschal sacrifice. 10 chapters.
  4. Shekalim: (שקלים) ("Shekels") deals with the collection of the half-Shekel as well as the expenses and expenditure of the Temple. 8 chapters
  5. Yoma: (יומא) ; called also "Kippurim" or "Yom ha-Kippurim" ; deals with the prescriptions Yom Kippur, especially the ceremony by the Kohen Gadol. 8 chapters.
  6. Sukkah: (סוכה) ("Booth"); deals with the festival of Sukkot and the Sukkah itself. Also deals with the Four Species which are waved on Sukkot. 5 chapters.
  7. Beitza: (ביצה) ("Egg"); deals chiefly with the rules to be observed on Yom Tov. 5 chapters.
  8. Rosh Hashanah: deals chiefly with the regulation of the calendar by the new moon, and with the services of the festival of Rosh Hashanah. 4 chapters.
  9. Ta'anit: (תענית) ("Fasting") deals chiefly with the special fast-days in times of drought or other untoward occurrences. 4 chapters
  10. Megillah: (מגילה) ("Scroll") contains chiefly regulations and prescriptions regarding the reading of the scroll of Esther at Purim, and the reading of other passages from the Torah and Neviim in the synagogue. 4 chapters.
  11. Mo'ed Katan: deals with Chol HaMoed, the intermediate festival days of Pesach and Sukkot. 3 chapters.
  12. Hagigah: (חגיגה) deals with the Three Pilgrimage Festivals and the pilgrimage offering that men were supposed to bring in Jerusalem. 3 chapters.
<span class="mw-page-title-main">Hoshana Rabbah</span> 7th day of Sukkot; 21st of Tishrei

Hoshana Rabbah is the seventh day of the Jewish holiday of Sukkot, the 21st day of the month of Tishrei. This day is marked by a special synagogue service, the Hoshana Rabbah, in which seven circuits are made by the worshippers with their lulav and etrog, while the congregation recites Hoshanot. It is customary for the scrolls of the Torah to be removed from the ark during this procession. In a few communities a shofar is sounded after each circuit.

The Three Pilgrimage Festivals or Shalosh Regalim, are three major festivals in Judaism—two in spring; Passover, 49 days later Shavuot ; and in autumn Sukkot —when all Israelites who were able were expected to make a pilgrimage to the Temple in Jerusalem as commanded by the Torah. In Jerusalem, they would participate in festivities and ritual worship in conjunction with the services of the kohanim (priests) at the Temple.

Chol HaMoed, a Hebrew phrase meaning "mundane of the festival", refers to the intermediate days of Passover and Sukkot. As the name implies, these days mix features of chol (mundane) and moed (festival).

<span class="mw-page-title-main">Emor</span> 31st weekly Torah portion in the annual Jewish cycle of Torah reading

Emor is the 31st weekly Torah portion in the annual Jewish cycle of Torah reading and the eighth in the Book of Leviticus. The parashah describes purity rules for priests, recounts the holy days, describes the preparations for the lights and bread in the sanctuary, and tells the story of a blasphemer and his punishment. The parashah constitutes Leviticus 21:1–24:23. It has the most verses of any of the weekly Torah portions in the Book of Leviticus, and is made up of 6,106 Hebrew letters, 1,614 Hebrew words, 124 verses and 215 lines in a Torah Scroll.

<span class="mw-page-title-main">Pinechas (parashah)</span> 41st weekly Torah portion in the annual Jewish cycle of Torah reading

Pinechas, Pinchas, Pinhas, or Pin'has is the 41st weekly Torah portion in the annual Jewish cycle of Torah reading and the eighth in the Book of Numbers. It tells of Phinehas's killing of a couple, ending a plague, and of the daughters of Zelophehad's successful plea for land rights. It constitutes Numbers 25:10–30:1. The parashah is made up of 7,853 Hebrew letters, 1,887 Hebrew words, 168 verses, and 280 lines in a Torah scroll.

<span class="mw-page-title-main">Simchat Beit HaShoeivah</span> Jewish celebration

Simchat Beit Hashoevah or Simchas Beis Hashoeiva is a special celebration held by Jews during the Intermediate days of Sukkot.

<span class="mw-page-title-main">Sukkah</span> Temporary hut during the Jewish festival of Sukkot

A sukkah or succah is a temporary hut constructed for use during the week-long Jewish festival of Sukkot. It is topped with branches and often well decorated with autumnal, harvest or Judaic themes. The book of Vayikra (Leviticus) describes it as a symbolic wilderness shelter, commemorating the time God provided for the Israelites in the wilderness they inhabited after they were freed from slavery in Egypt. It is common for Jews to eat, sleep and otherwise spend time in the sukkah. In Judaism, Sukkot is considered a joyous occasion and is referred to in Hebrew as Z'man Simchateinu, and the sukkah itself symbolizes the fragility and transience of life and one's dependence on God.

Special Shabbatot are Jewish Shabbat days on which special events are commemorated. Variations in the liturgy and special customs differentiate them from the other Shabbats and each one is referred to by a special name. Many communities also add piyyutim on many of these special Shabbatot. Two such Shabbats, Shabbat Mevarchim—the Shabbat preceding a new Hebrew month—and Shabbat Rosh Chodesh can occur on several occasions throughout the year. The other special Shabbats occur on specific sabbaths before or coinciding with certain Jewish holidays during the year according to a fixed pattern.

The modern Hebrew calendar has been designed to ensure that certain holy days and festivals do not fall on certain days of the week. As a result, there are only four possible patterns of days on which festivals can fall.

On Yom Tov the Torah is read during Shacharit services.

Yom tov sheni shel galuyot, also called in short yom tov sheni, means "the second festival day in the Diaspora", and is an important concept in halakha. The concept refers to the observance of an extra day of Jewish holidays outside of the Land of Israel.

Hakafot ; Hakafah —meaning "[to] circle" or "going around" in Hebrew—are a Jewish minhag (tradition) in which people walk or dance around a specific object, generally in a religious setting.

Sfeka d'yoma is a concept and legal principle in Jewish law which explains why some Jewish holidays are celebrated for one day in the Land of Israel but for two days outside the Land. The implications of sfeka d'yoma are discussed in Rosh Hashanah 21a and in the commentaries and poskim.

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  33. "Understand the Feast of Tabernacles From a Christian Viewpoint". Learn Religions. Retrieved 2022-04-20.
  34. De Moor, Johannes Cornelis (1972). New Year with Canaanites and Israelites. Kok. pp. 6–7.
  35. Wagenaar, Jan A. (2005). Origin and Transformation of the Ancient Israelite Festival Calendar. Otto Harrassowitz Verlag. p. 156. ISBN   9783447052498.
  36. Morel, Linda (20 November 2003). "Thanksgiving's Sukkot Roots". Jewish Journal. Retrieved 29 September 2019.
  37. Gluck, Robert (17 September 2013). "Did Sukkot Shape Thanksgiving?" . Retrieved 29 September 2019.

Further reading

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