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Text[0]=["CENTER","The large quotation is from holiday liturgy, \"...holidays of happiness, festivals and seasons of joy.\" Things feel unstable this festival season. Weather and rainfall are unpredictable and the ever-changing sky is visible through the sukkah's roof. Also, this is a puzzling conclusion to the Jewish pilgrimage cycle, for after great festivals of Freedom and Revelation, we move outside into temporary dwellings as a reminder of roaming in the wilderness. Finally, Sukkot comes at the heels of Yom Kippur, the most liminal moment of the Jewish year; and Kohelet (Ecclesiastes) is recited, the most existentially uneasy of Jewish texts. Yet, in spite of all this, it is z'man simchatenu, the Season of Our Joy! Indeed, life's impermanence makes it most meaningful, and the hevel (emptiness) of Kohelet makes room for the joy of experiencing holiness."]
Text[1]=["TOP CENTER","To illustrate the notion that Time moves cyclically, the images start at the top, at the sun and move clockwise. Under the sun, a quotation from Ecclesiastes (1:4-5): \"The sun rises and the sun sets, then to its place it rushes, where it rises again...the wind goes round and round, and on its rounds, the wind returns.\" The winds are \"blowing\" into the sukkah, over the phrase (Eccl. 3:1) \"there is time for everything under heaven.\" The border is reminiscent of bamboo schach (the roof on the sukkah) which enables one to see the changing sky. The spiral galaxy reiterates the theme of cycles. And a verse from Kohelet says that generations come and go, but the earth lasts forever. The view on the earth is the Middle-East, and the gold spot is the land of Israel."]
Text[2]=["RIGHT SIDE","Running along the right side is the Jewish blessing for special occasions, the Shehechiyanu, which thanks God for sustaining us to this moment. To the left of the cosmos image are three of the objects that characterize Sukkot: the Lulav (palm frond), Hadasim (myrtle leaves) and Aravot (willow leaves). The image of the compass signifies the ritual of waving the lulav in all directions, perhaps to suggest our vulnerability in the face of surrounding forces. The central spiral contains the penultimate verse from Kohelet saying that in the end, in light of the uncertainty of it all and the inevitable motion of Time, the point of life is to have faith and do what is right."]
Text[3]=["BOTTOM RIGHT","The 16th century Kabbalists popularized the custom of inviting ancestral guests, Ushpizin, into the sukkah each night. Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David embody the season's uncertainty, as they were wanderers and exiles. According to Kabbalah, each represents one of the seven lower sefirot (the spheres of Divine unfolding that make up the universe) so they add a mystical association to each day. Chana put the traditional greeting, \"I invite these exalted guests to dine with me,\" on a red carpet, and she recalls to the Sephardic custom of leaving an empty chair open for them. The napkin on chair has the blessing for the mitzvah of sitting in the sukkah. The chair back is upholstered with the sefirot, while the seat has the name of the corresponding ancestors. Alongside is the recitation made upon entering the sukkah and the invocation of the Ushpizin."]
Text[4]=["BOTTOM CENTER/LEFT","The etrog (citron) is one of the \"four species\" that characterize Sukkot. In Torah (s't'am) calligraphy, are the commandments from Leviticus 23 to take the citron, palm frond, myrtle and willow, dwell in the sukkah and rejoice for seven days. The blossoms at the top of the branch are the parts of the plant that eventually form the pitom (the bloom end) of the etrog, representing the life-cycle of the fruit. Because this is the end of the pilgrimage cycle, Chana included a circle of zemanim (seasons): Passover, the time of our Liberation; Shavuot, the time of The Revelation; and Sukkot, the time of our Rejoicing."]
Text[5]=["LEFT","The grain and vegetables on the stylized sukkah celebrate the \"Holiday of Ingathering\" (Hag HaAsif), another name for Sukkot. On the sign and the leaf are the names of the family for whom this was painted and \"May God to bless them in their comings and goings\". A banner includes a verse from Psalm 126, recited on Sabbath and holidays, \"[at the re-ascent to Zion] those who sowed in tears will harvest in joy\" and the Hag HaAsif. This evokes the ups and downs of history and anticipates another ingathering, that of the Jewish People, at the time of Redemption. A verse from Birkat HaMazon (Grace After Meals) declares \"The Compassionate One will rebuild David's fallen sukkah.\" The blue and white doves hold part of the prayer for the welfare of the State of Israel: \"God, spread Your sukkah of peace over [the land].\""]
Text[6]=["TOP LEFT","A clock is set to 1:15, to represent Tishrei 15, the Hebrew date of Sukkot, (the fifteenth day after Rosh Hashanah, the beginning of the world.) This image is the complement to that of the universe on the right side. Together, they embody the sentiment of Kohelet (Ecclesiastes) and the theme of this painting: \"Time marches on, yet the universe lasts forever.\" The falling leaves also imply the cycle of the seasons. And the butterfly represents metamorphosis as well as the delicate, precious nature of life. Blowing around on the sukkah's roof are seven pomegranates and seven clusters of grapes, representing the seven days we are ach sameach, completely joyous (Deuteronomy 16:15)."]
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