An etymologist I’m not. Nevertheless, it seems to me that the term “sit-in” dates back close to six decades. It was at a lunch counter in early 1960 at a Woolworths in Greensboro North Carolina where four African American college students remained seated despite the fact that they were refused service. Unbeknownst to those four college students, the very first sit-in involved the descendants of Abraham. It first took place thousands of years ago and continues until this very day. Unlike the sit-in of the four college students, our sit-in not in any way connected to race. Independent of the fact that it was mandated in the Torah, our sit -in seeks to address three inequalities.
The very first inequality is that of physical security. Unlike other people, neither hurricanes nor other acts of G-d serve as stark reminders for us that our houses offer absolutely nothing when it comes to physical security. For longer than we care to remember, Jewish houses have been blown down through the huffs and puffs of anti-Semitism. Stories abound of those who managed to survive Der Fuhrer’s inferno, having the chutzpah to return to the house where they once lived. The Policja (Polish for Police) were at the scene lest the Zydzi (Jews) caused the occupants any trouble. For us, the Sukkah serves as a reminder that the sticks and stones of our houses will offer as much physical protection as the schach covering.
The second inequality is that we – and that means all of us – have yet to properly understand the divine word. “So that your generations will know that in Sukkot, I seated the Children of Israel when I brought them out of the land of Egypt,” explains the Torah (Leviticus 23:43). Absolutely no information exists that our ancestors who left Egypt dwelled in any structure other than tents! Sukkot is a geographic location. Sukkot was the first stop for our ancestors after they had miraculously crossed the sea after leaving Egypt. It would therefore make far more sense to understand that we are required by the Torah to locate a place once known as Sukkot and vacation there for seven days from the 15th of Tishrei until the 22nd of Tishrei! It may very well be that our dwelling in the Sukkah is a statement on our parts showing that the very same rabbinic sages who were so truly divinely inspired and so unbelievably brilliant in interpreting the Torah, nevertheless had no way of foreseeing the travels and travails of their people. It’s one thing to dwell in a roofless hut in Sachse on Sukkot; it’s quite another thing to dwell in a roofless hut in Saskatoon on Sukkot.
The third inequality is a protest. With Yom Kippur mere days behind us, one would expect that the efficacy of the Day of Atonement to be fresh in our minds as well in HaShem’s heart. If we have been successful in having all of our sins expunged, then our relationship with our Maker ought to duplicate that of Adam and Eve in the Garden of Eden. Just as they had free reign of pretty much every tree that grew from the ground, so too should be the case with us. The prerequisite of schach (that which grows from the ground but has been detached from the ground) ought to take on a powerful new understanding. By having a Sukkah sit-in, we are in effect demanding the same accommodation afforded to Adam and Eve! If those who are sin-free deserve paradisaical surroundings, then surely the Sukkah with its faux Garden of Eden covering serves the purpose.
Hopefully the Sukkah sit-n will grow in number over the years. Hopefully, the Sukkah sit – in will grow in understanding as well. Let it be a statement on our parts against the supposed physical security of our house, against the fact that our ancestors never dwelt in booths during their forty-year odyssey in the wilderness, against the fact that we fail to realize that dwelling in the Sukkah is our just dessert in that we are Adam and Eve redux.