When we think of the celebration of Sukkot, we naturally think of meals in the sukkah, waving the arba minim (four species), and the special prayers, such as the Hoshanot, which we recite while carrying the arba minim around the synagogue.
In the times of the Bet Hamikdash, however, this special holiday had additional features. For example, an unusually large number of sacrifices were offered on each of the seven days of Sukkot, including a total of 70 bulls. And, there was an especially intriguing ritual performed each day called nisuch hamayim – the water libation.
Throughout the year, many sacrifices – including the daily tamid sacrifice – were accompanied by a wine libation, the pouring of wine into a special pipe on the altar. Each day of Sukkot, at the time of the daily wine libation, water was poured, as well.
On one level, the purpose of this mitzvah relates to the theme of water that features prominently on Sukkot. The Mishna (Rosh Hashanah 16a) teaches that on Sukkot, which is observed at the onset of autumn, the world is judged with regard to rainfall, as to whether or not sufficient rain will fall during the winter months. Hence, we approach Gd with a sample of the different types of vegetation (the four species) that depend on rain, and we pour water on the altar, as a means of praying for rain.
Additionally, however, there is deeper significance to the nisuch hamayim on Sukkot, one which gives us a more profound understanding of the nature of this special Yom Tov.
Mixing the Water with the Wine
Let us begin by noting a number of surprising features of the water libation that was performed on Sukkot.
First, the Mishnah (Sukkah 48b) teaches that the tube into which the water was poured over the altar was slightly thinner than the tube used for the standard wine libations. The reason is that water is more fluid than wine, and flows more rapidly. In order for the wine and water to descend simultaneously, it was necessary for the water pipe to be somewhat thinner than the pipe used for the wine.
This halachah, of course, works off the assumption that it was important for these two liquids to descend at the same time. But the Mishnah does not explain why. For what reason did the wine and water need to flow down to the bottom of the Temple courtyard at the same time? Would it matter if the water flowed more quickly than the wine? Moreover, why was it even necessary for the wine libation and water libation to be performed at the same time? Why are these two linked at all? Why couldn’t the special Sukkot libation with water be done after the daily wine libation?
This question is compounded by Rashi’s controversial opinion regarding these two pipes. In explaining this Mishna, Rashi writes that although the wine and water were poured into separate tubes, these tubes then merged together, combining the wine and water. According to Rashi, then, not only were these two libations performed simultaneously, but they were specifically intended to mix the two liquids, which then descended as a blended mixture down into the drainage system underneath the Bet Ha’mikdash. Although Tosafot and other commentators challenge Rashi’s position, his view needs to be understood. What connection is there between the daily wine libation and the special water libation performed on Sukkot? Why did they need to be mixed?
The answer begins by an examination of the Biblical source of the nisuch hamayim obligation.
Nowhere does the Torah explicitly command pouring water on Sukkot – which is why, incidentally, the heretical Sadducee sect (“Tzedukim”), who rejected the rabbinic oral tradition, and followed only the strict, literal meaning of the text – opposed this practice. However, the sages found a number of subtle references to nisuch hamayim, one of which appears in the command to offer wine libations to accompany the daily tamid sacrifice. The Torah speaks of this daily wine libation with the seemingly repetitive expression “hasech nesech” (Bamidbar 28:7). The rabbis inferred that the terms “hasech” and “nesech” refer to two different libations: the standard wine libation, which accompanied the tamid offering each day of the year, and the additional water libation which was done on the seven days of Sukkot.
It turns out, then, that the Torah introduces the mitzvah of nisuch hamayim in the context of the daily wine libations. From the sages’ reading of “hasech nesech” it seems clear that the nisuch hamayim obligation is required on Sukkot as part of the daily wine libations. This is not a separate mitzvah that is observed on Sukkot, like eating in the sukkah and waving the four species. Rather, the Torah commands that on Sukkot we perform the daily libations in a unique fashion – together with water.
This easily explains why the water libation was performed on Sukkot simultaneously with the regular wine libations, and why, according to Rashi, these liquids were actually mixed together. The Torah precisely commands that on Sukkot, the standard wine libation accompanying the tamid sacrifice must be performed in a special way – together with wine. The mitzvah is precisely to mix these two liquids.
Diluting Judgment with Mercy
What remains to be understood, then, is the meaning behind this mixing of water and wine. Earlier, we mentioned that the obligation of nisuch hamayim is part of our prayer for plentiful rain during the winter months. But if this were the full extent of the meaning behind nisuch hamayim, then why would the Torah require mixing it with wine?
The rabbis explained that the mixing of the wine and water on Sukkot symbolizes the kabbalistic notion of mituk hadinim – the “sweetening of the judgments.” Like all kabbalistic teachings, this concept lies well beyond the grasp of our limited comprehension. Nevertheless, we will endeavor to understand the idea behind mituk hadinim on a level that is accessible to us.
Throughout the Yamim Noraim (High Holidays), we are subject to dinim – harsh judgment. We are all guilty of certain misdeeds, and thus during this period of din (judgment), when Gd applies strict justice, we face the risk of being found culpable and deserving of punishment, Heaven forbid. Therefore, during the Yamim Noraim, we are in a state of fear, and we repent and beseech Gd for forgiveness in an effort to protect ourselves from the dinim.
We might have thought that once Yom Kippur ends, and we begin the festive season of Sukkot, the force of the dinim no longer prevails, and we now enter a period characterized by compassion and grace. But in truth, the dinim remain in force even during Sukkot. However, instead of responding with fear, attempting to shield ourselves from the dinim, we are able to “sweeten” them, and transform the harsh judgment into kindness. This is because on Sukkot, we come before Hashem not with fear, but rather with joy. The Talmud famously teaches that repenting out of fear has the effect of erasing our guilt, but repentance driven by genuine love of Hashem goes even further – actually transforming our guilts into merits. When we joyously celebrate our relationship with Gd, we not only earn forgiveness, but earn His special love and affection.
We need the period of fear, the days of the Yamim Noraim, to begin our process of repentance and change. The prospect of harsh judgment shakes us from our complacency, and motivates us to take steps to improve. But once we complete this stage, we advance to the next stage, which is teshuvah me’ahavah – repentance out of love. On Sukkot, instead of reflecting on our wrongdoing and wallowing in remorse, we festively rejoice over the great privilege we have to serve our compassionate, loving Creator. And this joy brings us much more than forgiveness – it achieves the “sweetening of judgments,” the transformation of our guilt into sources of merit, thus bringing us great blessings.
This is symbolized by the merging of the wine and the water on the altar. The red wine signifies harsh judgment, whereas the fresh, life-sustaining water represents love and mercy. The joy of Sukkot, the exhilaration of our relationship with Hashem, has the effect of pouring “water” onto the “wine,” in a sense “diluting” the judgments, thereby arousing Gd’s love, compassion and kindness, which we hope will remain with us throughout the coming year.
Why is this so important for us to know?
There is an unfortunate phenomenon of “High Holiday Jews,” of Jews whose attendance in synagogue and general involvement is limited to the Yamim Noraim. I want to emphasize that these Jews should be warmly welcomed and made to feel at home; no Jew should ever be made to feel uncomfortable in the synagogue or at any religious function because of his or her level of observance. However, this phenomenon is most unfortunate – not only because our religion is relevant to our lives each and every day of the year, but also because the Jewish experience must never be seen as focused primarily on fear. Torah life is not about being scared, about avoiding the wrath of a harsh, mean, vengeful Deity. Quite to the contrary, Torah life is meant to provide unparalleled joy, fulfillment and meaning. Observing the frightening Yamim Noraim without then festively celebrating Sukkot and Simhat Torah is like stopping in the middle of a trip without reaching the destination. The dread and fear of judgment is meant to be followed by a period of unbridled joy, celebrating our special relationship with Hashem.
The special “sweetness” of Sukkot reminds us that Jewish life is to be joyous, vibrant and full of positive energy. It prepares us for cold, dark, dreary winter months by injecting within us a healthy dose of enthusiasm and rigor, reminding us that we are privileged to live as Gd’s faithful service, and to thus be worthy of His unlimited blessings.