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סֶדֶר אוּשְׁפִּיזִין וְאוּשְׁפִּיזַן לְחַג הַסּוּכוֹת | Service of Welcoming Ushpizin and Ushpizan to the Sukkah on the Festival of Sukkoth, by Hayyim Obadyah

https://opensiddur.org/?p=52820 סֶדֶר אוּשְׁפִּיזִין וְאוּשְׁפִּיזַן לְחַג הַסּוּכוֹת | Service of Welcoming Ushpizin and Ushpizan to the Sukkah on the Festival of Sukkoth, by Hayyim Obadyah 2023-09-29 22:57:57 The ceremony of welcoming ushpizin originated in the Jewish mystical tradition of Qabbala, for which the ushipizin represented the divine emanations called “sefiroth”, in the context of the sukka as a representation of Ultimate Redemption. Because of this mystical association, the ceremony was rejected by some communities (such as Spanish and Portuguese Jews) and individuals (such as diehard rationalists). Without applying mystical implications, however, we can see this ritual as a symbol of how we bring into our lives diverse aspects of Jewish history and tradition as we navigate our spiritual journeys. Text the Open Siddur Project Ḥayyim Obadyah Ḥayyim Obadyah https://opensiddur.org/copyright-policy/ Ḥayyim Obadyah https://creativecommons.org/licenses/by-sa/4.0/ Sukkot אושפיזין ushpizin 21st century C.E. 58th century A.M. אושפיזתא Ushpizata
בַּסֻּכֹּ֥ת תֵּֽשְׁב֖וּ… (ויקרא כג:מד)
 
“You shall dwell in Sukkot…” (Leviticus 23:42 part)

DOWNLOAD: PDF | ODT

The ceremony of welcoming ushpizin originated in the Jewish mystical tradition of Qabbala, for which the ushipizin represented the divine emanations called “sefiroth”, in the context of the sukka as a representation of Ultimate Redemption. Because of this mystical association, the ceremony was rejected by some communities (such as Spanish and Portuguese Jews) and individuals (such as diehard rationalists). Without applying mystical implications, however, we can see this ritual as a symbol of how we bring into our lives diverse aspects of Jewish history and tradition as we navigate our spiritual journeys.

Note: Originally only seven men were identified as Ushpizin. Now, however, we include seven women named in the Talmud (Megilla 14a) as prophetesses. The RaMaK, Rabbi Moses ben Jacob Cordovero, in 16th century Safed, associated each of these women with the ‘sefirot’ of the qabbala. According to a tradition recorded in the 17th century by talmudist and kabbalist Rabbi Menachem Azariah da Fano of Italy, these seven prophetesses should also be invited into the sukka as ushpizan.


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Source (Hebrew & Aramaic)Translation (English)
עוּלוּ אוּשְׁפִּיזִין עִילָּאִין קַדִּישִׁין,
עוּלִין אוּשְׁפִּיזַן עִילָּאַן קַדִּישַׁן,
עוּלוּ אֲבָהָן עִילָּאִין קַדִּישִׁין,
עוּלִין אִמָּהָתַן עִילָּאַן קַדִּישַׁן,
לְמִיתַב בְּצִלָּא דִמְהֵימְנוּתָא עִלָּאָה,
בְּצִלָּא דְקֻדְשָׁא בְּרִיךְ הוּא.
בְּצִלָּא דִשְׁכִינְתָא.
Enter, holy and sublime hosts.[1] The word “ushpizin” is often translated as “guests”, but in Aramaic, it actually refers to hosts, such as innkeepers. The implication here is that when we enter the sukka, we symbolically enter a celestial realm, where redemption is a reality, and are hosted by the celestial figures who are our spiritual ancestors. Although some use “Ushpizoth” as the feminine plural, but that uses a Hebrew form; the appropriate Aramaic form is “Ushpizan.” 
Enter, holy and sublime hosts.
Enter, holy and sublime leaders.
Enter, faithful hosts,
to sit in the shade of sublime faith,
in the shade of the Blessed Holy One,
in the shade of the Divine-Presence.
לִעוּל אַבְרָהָם רְחִימָא,
וְעִמֵּיהּ יִצְחָק עֲקֵידָא,
וְעִמֵּיהּ יַעֲקֹב שְׁלֵמָא,
וְעִמֵּיהּ מֹשֶׁה רַעֲיָא מְהֵימְנָא,
וְעִמֵּיהּ אַהֲרֹן כַּהֲנָא קַדִּישָׁא,
וְעִמֵּיהּ יוֹסֵף צַדִּיקָא,
וְעִמֵּיהּ דָּוִד מַלְכָּא מְשִׁיחָא.
May Abraham the beloved enter,
and with him Isaac the bound,
and with him Jacob the complete,
and with him Moses the faithful shepherd,
and with him Aaron the holy priest,
and with him Joseph the righteous,
and with him David the anointed king.
תֵּעוּל שָׂרָה בְּרִיכְתָּא,
וְעִמַּהּ מִרְיָם נְבִיאְתָא,
וְעִמַּהּ דְּבוֹרָה דָיְנָתָא,
וְעִמַּהּ חַנָּה מְצַלְּיָתָא,
וְעִמַּהּ אֲבִיגַ֫יִל רְכִיבְתָא,
וְעִמַּהּ חֻלְדָּה מַלְּפָנְתָא,
וְעִמַּהּ אֶסְתֵּר מַלְכְּתָא.
May Sarah the blessed enter,
and with her Miriam the prophet,
and with her Deborah the judge,
and with her Hanna the prayerful,
and with her Abigail the rider,
and with her Hulda the teacher,
and with her Esther the queen.
הֲרֵינוּ מוּכָנִים וּמְזֻמָּנִים
לְקַיֵּם מִצְוַת סֻכָּה
כַּאֲשֶׁר צִוָּה הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ:
בַּסֻּכֹּ֥ת תֵּֽשְׁב֖וּ שִׁבְעַ֣ת יָמִ֑ים
כׇּ֯ל־הָֽאֶזְרָח֙ בְּיִשְׂרָאֵ֔ל יֵֽשְׁב֖וּ בַּסֻּכֹּֽת׃
לְמַ֘עַן֘ יֵֽדְע֣וּ דֹרֹֽתֵיכֶם֒
כִּ֣י בַסֻּכּ֗וֹת הוֹשַׁ֨בְתִּי֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל
בְּהֽוֹצִיאִ֥י אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם
אֲנִ֖י ה֥׳ אֱ-לֹֽהֵיכֶֽם׃ (ויקרא כג:מב)
We are now prepared
to fulfill the commandment of the sukka,
as the Creator commanded:
“In sukkoth shall you dwell for seven days —
each native among Israel shall dwell in sukkoth —
in order that your generations will know
that I caused the Israelites to dwell in sukkoth
when I brought them out from the land of Egypt.
I am [Adonay] your God.” (Leviticus 23:42)
בערב יום ראשון:
מברכים על היין ועל היום, [במוצאי שבת מברכים על הנר והמבדיל,] מברכים לישב בסוכה ויושבים. מברכים שהחיינו, על נטילת ידיים, והמוציא. מבצע וטובל חלה בדבש.
On the first night of Sukkoth:
Recite Qiddush (with the blessings on wine and on sanctification of the day), as given in festival prayerbooks. Recite the blessing upon sitting in the sukka and then the blessing of sheheheyanu. Sit and drink the wine. Wash the hands and recite the blessing before drying them. Recite the blessing over bread, then dip it in honey and eat. [Some have the custom to wash the hands with blessing before Qiddush.]
בערב יום שני:
מברכים על היין ועל היום, [במוצאי שבת מברכים על הנר והמבדיל,] מברכים שהחיינו ולישב בסוכה. יושבים. מברכים על נטילת ידיים והמוציא. מבצע וטובל חלה בדבש.
On the second night of Sukkoth:
Recite Qiddush (with the blessings on wine and on sanctification of the day), as given in festival prayerbooks, [on Saturday night, the habdalla, with blessings on the light and on the separation of days]. Recite the blessing of sheheheyanu and then the blessing upon sitting in the sukka. Sit and drink the wine. Wash the hands and recite the blessing before drying them. Recite the blessing over bread, then dip it in honey and eat.
בערב שבת חול המועד:
מברכים על היין ועל היום. מברכים לישב בסוכה ויושבים. מברכים על נטילת ידיים והמוציא. מבצע וטובל חלה בדבש.
On the intermediate Sabbath:
Recite Qiddush (with the blessings on wine and on sanctification of the day), as given in festival prayerbooks, and the blessing upon sitting in the sukka. Sit and drink the wine. Wash the hands and recite the blessing before drying them. Recite the blessing over bread, then dip it in honey and eat.
בחול המועד:
מברכים על נטילת ידיים והמוציא. מברכים לישב בסוכה ויושבים. מבצע וטובל חלה בדבש.
On other nights:
Wash the hands and recite the blessing before drying them. Recite the blessing over bread and upon sitting in the sukka. Sit. Dip the bread in honey and eat. [Some have the custom to recite the blessing upon sitting in the sukka after the blessing of washing the hands and before the blessing over bread.
ברכת סוכה יושבים
The blessing upon sitting in the sukka.
בָּרוּךְ אַתָּה
ה׳ אֱלֹהֵינוּ
מֶ֫לֶךְ הָעוֹלָם,
אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו,
וְצִוָּנוּ לֵישֵׁב בַּסֻּכָּה׃
Blessed are You,
[Adonay] our God,
universal Sovereign,
Who sanctified us with Your commandments
and commanded us to sit in the sukka.
קבלת אושפיזין ואושפיזן

Welcoming the “Ushpizin”

תִּיבוּ תִּיבוּ אוּשְׁפִּיזִין עִילָּאִין.
תִּיבִין תִּיבִין אוּשְׁפִּיזַן קַדִּישַׁן.
תִּיבִין תִּיבִין אוּשְׁפִּיזָת מְהֵימְנוּתָא.
תִּיבוּ בְּצִלָּא דְקֻדְשָׁא בְּרִיךְ הוּא.
תִּיבוּ בְּצִלָּא דִשְׁכִינְתָּא.
Sit, sit, sublime hosts.
Sit, sit, holy hosts.
Sit, sit, faithful hosts.
Sit in the shade of the Blessed Holy One,
in the shade of the Divine-Presence.
זַכָּאָה חוּלְקָ֫נָא וְּזַכָּאָה חוּלְקֵיהוֹן דְיִשְׂרָאֵל
דִּכְתִיב כִּי חֵ֫לֶק ה׳ עַמּוֹ
יַעֲקֹב חֶ֫בֶל נַחֲלָתוֹ׃
Our portion[2] It is customary to send food to the poor before the festival, as חלק אושפיזין “the portion of the ushpizin”.  with [all] Israel’s portion is pure,
as it is written: “[Adonay]’s portion is the people,
Jacob is [God’s] own possession.”[3] Adonai’s portion is the people, Jacob is [God’s] own possession. Literally: “Adonai’s portion is His people; His apportioned possession is Jacob.”  (Deuteronomy 32:9)
אֲזַמִין לִסְעוּדָתִי אוּשְׁפִּיזִין עִילָּאִין
אַבְרָהָם יִצְחָק יַעֲקֹב מֹשֶׁה אַהֲרֹן יוֹסֵף וְדָּוִד׃
I invite to my meal[4] Note that one invites the ushpizin to “my meal”, not to “my sukka”. This is consistent with understanding the ushpizin as the hosts, not the guests. We provide the meal, but the sukka represents the realm of the Almighty.  the sublime hosts:
Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David.
אֲזַמִין לִסְעוּדָתִי אוּשְׁפִּיזַן עִילָּאַן
שָׂרָה מִרְיָם דְּבוֹרָה חַנָּה אֲבִיגַ֫יִל חֻלְדָּה וְאֶסְתֵּר׃
I invite to my meal the sublime hosts:
Sara, Miriam, Deborah, Hanna, Abigail, Hulda, and Esther.
אומים „ בְּמָטוּ…,, בכל לילה ולילה.
The relevant individual welcome for each night, on the following pages, is recited.
Included are some questions that may stimulate discussion appropriate to each of the ushipiz(in/an). Encourage those in the sukka to ask their own questions.
1 ביום הראשון אמרים:
1 On the first night of Sukkoth:
בְּמָטוּ מִינָּךְ אַבְרָהָם אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין יִצְחָק יַעֲקֹב מֹשֶׁה אַהֲרֹן יוֹסֵף וְדָּוִד׃
Please, Abraham, sublime host,
may all the sublime hosts, Isaac, Jacob, Moses, Aaron, Joseph, and David, sit [here] with me and with you.
בְּמָטוּ מִינֵּךְ שָׂרָה אוּשְׁפִּיזָה עִילָאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן מִרְיָם דְּבוֹרָה חַנָּה אֲבִיגַ֫יִל חֻלְדָּה וְאֶסְתֵּר׃
Please, Sara, sublime host,
may all the sublime hosts, Miriam, Deborah, Hanna, Abigail, Hulda, and Esther, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
Abraham:
What are our ultimate commitments? How do we know whether they are spiritually and morally right?
Sara:
How can we nurture unabashed laughter even when confronted by difficult realities?
2 ביום השני אומרים:
2 On the second night of Sukkoth:
בְּמָטוּ מִינֵּךְ מִרְיָם אוּשְׁפִּיזָה עִילָּאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן שָׂרָה דְּבוֹרָה חַנָּה אֲבִיגַ֫יִל חֻלְדָּה וְאֶסְתֵּר׃
Please, Miriam, sublime host,
may all the sublime hosts, Sara, Deborah, Hanna, Abigail, Hulda, and Esther, sit [here] with me and with you.
בְּמָטוּ מִינָּךְ יִצְחָק אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין אַבְרָהָם יַעֲקֹב מֹשֶׁה אַהֲרֹן יוֹסֵף וְדָּוִד׃
Please, Isaac, sublime host,
may all the sublime hosts, Abraham, Jacob, Moses, Aaron, Joseph, and David, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
Isaac:
How do we understand the spiritual implications of sacrifice, both willing and unwilling?
Miriam:
What should we do to find inspiration for spiritual joy? How do we help others experience it?
3 ביום השלישי אומרים:
3 On the third night of Sukkoth:
בְּמָטוּ מִינָּךְ יַעֲקֹב אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין אַבְרָהָם יִצְחָק מֹשֶׁה אַהֲרֹן יוֹסֵף וְדָּוִד׃
Please, Jacob, sublime host,
may all the sublime hosts, Abraham, Isaac, Moses, Aaron, Joseph, and David, sit [here] with me and with you.
בְּמָטוּ מִינֵּךְ דְּבוֹרָה אוּשְׁפִּיזָה עִילָּאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן שָׂרָה מִרְיָם חַנָּה אֲבִיגַ֫יִל חֻלְדָּה וְאֶסְתֵּר׃
Please, Deborah, sublime host,
may all the sublime hosts, Sara, Miriam, Hanna, Abigail, Hulda, and Esther, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
Jacob:
What does it mean to leave home in order to create family? How do we understand spirituality as a journey?
Deborah:
How do we reconcile harmful consequences with acting in a just cause? What are the responsibilities of influence?
4 ביום הרביעי אומרים:
4 On the fourth night of Sukkoth:
בְּמָטוּ מִינֵּךְ חַנָּה אוּשְׁפִּיזָה עִילָּאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן שָׂרָה מִרְיָם דְּבוֹרָה אֲבִיגַ֫יִל חֻלְדָּה וְאֶסְתֵּר׃
Please, Hanna, sublime host,
may all the sublime hosts, Sara, Miriam, Deborah, Abigail, Hulda, and Esther, sit [here] with me and with you.
בְּמָטוּ מִינָּךְ מֹשֶׁה אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין אַבְרָהָם יִצְחָק יַעֲקֹב אַהֲרֹן יוֹסֵף וְדָּוִד׃
Please, Moses, sublime host,
may all the sublime hosts, Abraham, Isaac, Jacob, Aaron, Joseph, and David, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
Moses:
How can leaders inspire spiritual development?
Hanna:
What is the role of prayer in our lives?
5 ביום החמישי אומרים:
5 On the fifth night of Sukkoth:
בְּמָטוּ מִינָּךְ אַהֲרֹן אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין אַבְרָהָם יִצְחָק יַעֲקֹב מֹשֶׁה יוֹסֵף וְדָּוִד׃
Please, Aaron, sublime host,
may all the sublime hosts, Abraham, Isaac, Jacob, Moses, Joseph, and David, sit [here] with me and with you.
בְּמָטוּ מִינֵּךְ אֲבִיגַ֫יִל אוּשְׁפִּיזָה עִילָּאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן שָׂרָה מִרְיָם דְּבוֹרָה חַנָּה חֻלְדָּה וְאֶסְתֵּר׃
Please, Abigail, sublime host,
may all the sublime hosts, Sara, Miriam, Deborah, Hanna, Hulda, and Esther, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
Aaron:
How do we mesh ritual and spirituality?
Abigail:
When we go out into the world, how can we remain open to spiritual experience amidst the everyday?
6 ביום הששי אומרים:
6 On the sixth night of Sukkoth:
בְּמָטוּ מִינֵּךְ חֻלְדָּה אוּשְׁפִּיזָה עִילָּאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן שָׂרָה מִרְיָם דְּבוֹרָה אֲבִיגַ֫יִל חַנָּה וְאֶסְתֵּר׃
Please, Hulda, sublime host,
may all the sublime hosts, Sara, Miriam, Deborah, Hanna, Abigail, and Esther, sit [here] with me and with you.
בְּמָטוּ מִינָּךְ יוֹסֵף אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין אַבְרָהָם יִצְחָק יַעֲקֹב מֹשֶׁה אַהֲרֹן וְדָּוִד׃
Please, Joseph, sublime host,
may all the sublime hosts, Abraham, Isaac, Jacob, Moses, Aaron, and David, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
Joseph:
How can we use our life dreams to further spiritual goals?
Hulda:
How can we connect our everchanging spiritual life to fixed religious texts?
7 ביום השביעי אומרים:
7 On the seventh night of Sukkoth:
בְּמָטוּ מִינָּךְ דָּוִד אוּשְׁפִּיז עִילָא
דְיַתְבֵי עִמִּי וְעִמָּךְ כׇּ֯ל אוּשְׁפִּיזִין עִילָּאִין אַבְרָהָם יִצְחָק יַעֲקֹב מֹשֶׁה אַהֲרֹן וְיוֹסֵף׃
Please, David, sublime host,
may all the sublime hosts, Abraham, Isaac, Jacob, Moses, Aaron, and Joseph, sit [here] with me and with you.
בְּמָטוּ מִינֵּךְ אֶסְתֵּר אוּשְׁפִּיזָה עִילָּאָה
דְיַתְבַן עִמִּי וְעִמֵּךְ כׇּ֯ל אוּשְׁפִּיזַן עִילָּאַן שָׂרָה מִרְיָם דְּבוֹרָה אֲבִיגַ֫יִל חֻלְדָּה וְחַנָּה׃
Please, Esther sublime host,
may all the sublime hosts, Sara, Miriam, Deborah, Hanna, Abigail, and Hulda, and, sit [here] with me and with you.
רִבּוֹן כׇּ֯ל הָעוֹלָמִים,
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ שֶׁתִּפְרוֹשׂ עָלֵ֫ינוּ סֻכַּת שְׁלוֹמֶ֫ךָ.
בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן׃ (תהלים פט:נג)
You Who Transcends All Worlds,
may You consent to spread over us the sukka of Your peace.
Blessed is [Adonay] forever, amen and amen. (Psalms 89:53)
David:
What are the spiritual implications of power and control?
Esther:
How do we manage our different roles in the world to sustain our spiritual identities amidst secular challenges?
תפלה כשיוצאין מן הסוכה:
When taking leave of the sukka at the end of the holiday:
יְהִי רָצוֹן מִלְּפָנֶ֫יךָ
ה׳ אֱלֹהֵ֫ינוּ וֵאלֹהֵי אֲבוֹתֵ֫ינוּ וֵאלֹהֵי אִמּוֹתֵ֫ינוּ
כְּשֵׁם שֶׁקִיַּ֫מְנוּ וְיָשַׁ֫בְנוּ בְּסוּכָּה זוּ
כֵּן אֶזְכֶּה לְשָׁנָה הַבָּאָה
לֵישֵׁב בְּסוּכָּה שֶׁל לִוְיָתָן׃
May it be acceptable to You,
[Adonay] our God, God of our ancestors,
that as we established and sat in this sukka,
so may we merit in the coming year
to sit in the sukka of the messianic era.[5] the sukka of the messianic era. Literally: “the sukka of Leviathan”, referring to the midrash that after the Messiah comes, the Almighty will build for the righteous a sukka from the skin of the Leviathan defeated in the final battle. 

 

Notes

Notes
1The word “ushpizin” is often translated as “guests”, but in Aramaic, it actually refers to hosts, such as innkeepers. The implication here is that when we enter the sukka, we symbolically enter a celestial realm, where redemption is a reality, and are hosted by the celestial figures who are our spiritual ancestors. Although some use “Ushpizoth” as the feminine plural, but that uses a Hebrew form; the appropriate Aramaic form is “Ushpizan.”
2It is customary to send food to the poor before the festival, as חלק אושפיזין “the portion of the ushpizin”.
3Adonai’s portion is the people, Jacob is [God’s] own possession. Literally: “Adonai’s portion is His people; His apportioned possession is Jacob.”
4Note that one invites the ushpizin to “my meal”, not to “my sukka”. This is consistent with understanding the ushpizin as the hosts, not the guests. We provide the meal, but the sukka represents the realm of the Almighty.
5the sukka of the messianic era. Literally: “the sukka of Leviathan”, referring to the midrash that after the Messiah comes, the Almighty will build for the righteous a sukka from the skin of the Leviathan defeated in the final battle.

 

 

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