Exploring Babylon: Chapter 1.1
“As You rescued the communities You exiled to Babylonia and Your merciful Presence accompanied them — so save us.” — from “Ani Va-ho,” a Sukkot prayer
Prayers begging for rescue and mercy often take the format, “You helped them; help us.” The unusual aspect of this prayer, recited each day of Sukkot in Conservative and Orthodox Jewish liturgies, is its implication that God needs saving, too. Long before Eleazar Kallir (c.570–c.640 CE) developed this poem, however, Jews were teaching that God follows the People into exile.
“These bold interpretations are a way of saying that when there is suffering in the world, God is not to be found on the side of the oppressors” (Or Hadash festival supplement; link below. Click here for basics on ancient Sukkot practices).
Fragility and Sukkot
Many centuries of prayers linked the fragility of Sukkot with exile. For example:
…In the merit of the Mitzvah of Sukkah, redeem us from exile,
protect us, that our enemies not reign over us.
And gather us from the four corners of the earth
and rescue us from captivity and from false imprisonment.
Let no evil eye rule over us ever.
Rebuild Your Holy Temple and restore your presence to Jerusalem….
– from Machzor Rav Peninim (R. Moses ben Hayyim Alshekh c1508-1600)
A different perspective appeared with Haskalah [“Enlightenment”]:
For thousands of years
Israel has been a wandering people.
Our houses are but fragile huts –
And these huts have been torn asunder too many times
By unrest and the hatred of others.
We have only your mercy to thank
That we have not perished from the earth.
Your compassion has held us and carried us
Through storm and flood, over every abyss
That has threatened to devour us,
And now, after generations of wandering,
You have allowed us to taste the sweetness of home.
Thanks to you, we have found a homeland –
A beautiful, wonderful country
That recognizes us as its children.
Safe and free, like ancient Israel
In the shade of its palm and fig trees,
We rest beneath the tent of peace
Provided to us by the law,
Along with all our brothers and sisters in this land….
– “On the first days of Sukkot”
in Fanny Neuda’s Hours of Devotion (1855)
The “homeland” Neuda had in mind was her native Moravia. The first edition of Hours of Devotion was published in German and included a blessing specifically naming Emperor Franz Joseph. Neuda’s family supported Haskalah, promoting the limited citizenship then allowed to Jews as well as sermons in the vernacular, modernizations of of prayers, and other religious adaptations that led to the Reform Movement. The prayerbook was later translated into Yiddish and was being reprinted in both languages up through the early part of the 20th Century.
Some Questions for Consideration
- Where does the fragility of your personal Sukkot experience take you?
- In what ways do you feel protected by a “tent of peace, provided to us by law”?
- In what ways does your experience reflect exile, as expressed by Machzor Rav Peninim?
- What about the fragility of the Jewish community, locally and worldwide?
- And what about the wider world?
- Are there lessons to be drawn from identifying ourselves and God as together in need of rescue?
Spatz-O’Brien sukkah, Oct. 2017
In Temple days, hoshanot were recited while circling the altar on Sukkot; some denominations still recite them, while circling the bima — once on the first six days of the Sukkot and seven times on the seventh day, Hoshana Rabba. Hoshana is a contraction of hosha [save] and na [please]. Eleazar Kallir’s hoshana poem is known by its first line: “ani va-ho.”
“ani va-ho hoshi’a na” from Mishnah Sukkah 4:5 is variously translated as “Save Yourself and us,” “I and You, may You deliver us both,” or “Please rescue me and the divine name.” Babylonian Talmud (Shabbat 104a) explains that “ho” is one of God’s names.
See commentaries on this prayer in Conservative Siddur Lev Shalem and Orthodox The Koren Mesorat Harav Siddur. Or Hadash: A commentary on Siddur Sim Shalom‘s festival supplement is (available for download here).
See also pages 110-111 in Abraham Joshua Heschel’s Heavenly Torah (more here).
Many Jews, including the Reform movement, do not observe Hoshana Rabba — or perform the hoshanot prayers during the rest of Sukkot.