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Sukkot, a Hebrew word meaning "booths" or "huts," refers to the Jewish festival of giving thanks for the fall harvest. It also commemorates the 40 years of Jewish wandering in the desert after the giving of the atop Mt. Sinai. Sukkot is celebrated five days after Yom Kippur on the 15th of the month of , and is marked by several distinct traditions. One, which takes the commandment to dwell in booths literally, is to erect a . Sukkot (the plural of sukkah) are commonly used during the seven-day festival for eating, entertaining and even for sleeping.

Sukkot also called Z'man Simchateinu (Season of Our Rejoicing), is the only festival associated with an explicit commandment to rejoice. A final name for Sukkot is Chag HaAsif (Festival of the Ingathering), representing a time to give thanks for the bounty of the earth during the fall harvest.

Music

Hallel (praise) refers to a specific selection from the Book of Psalms. These psalms-113 to 118-are sung or recited in the synagogue on all festivals, as well as on Rosh Chodesh (the first day of each month), on each day of Hanukkah, and, in recent years, on Yom HaAtzmaut (Israeli Independence Day). Hallel also is recited on the eve of Passover during the . According to early rabbinic tradition (M. Pesahim 5:7), the Levites chanted these Hallel psalms in the Temple courtyard while the Passover lambs were being slaughtered; they are also associated with the waving of the and during Sukkot (M. Sukkah 3:9).

In the synagogue, Hallel is recited immediately following the and before the Torah reading (or the reading from the Festival Megillah, which precedes the Torah reading). Hallel is one of the musical highlights of festival services; there are many melodies for each of the Hallel psalms.

Ritual Objects

Sukkah: The sukkah symbolizes the frail huts in which the Israelites lived during their 40 years of wandering in the desert after the Exodus from Egypt. It also serves to remind Jews of the biblical account of how God protected them, provided for their needs in the wilderness, and by implication, still watches over us today.

Sukkot come in many variations, but there are some guidelines to follow when building them. Two important ones are:

A sukkah has to have two and a half walls. Only one can be an existing wall, like the side of a house. The walls may be constructed of any material, generally canvas, wood or metal. Today, it is possible to buy ready-to-assemble sukkah kits.

The roof is to be temporary, covered with loose branches from trees or anything that grows out of the ground, and has been cut off from the ground. According to tradition, this roof covering, s'chach, should give shade and yet allow those in the sukkah to see the stars through the roof at night.

Once the sukkah is built, it is common to decorate it by hanging fruit and other items from the s'chach, putting posters on the walls, and even laying carpet on the floor.

Sukkot celebrates the fall harvest, expressed by blessing and waving the lulav and the etrog, symbols of the harvest; by building and decorating a sukkah; and by extending hospitality to friends and family.

The lulav is a combination of date palm, willow and myrtle branches, held together by a woven palm branch. The etrog, or citron, is a lemon-like fruit with a wonderful citrus smell. When reciting the blessing over the lulav and etrog, one should wave them in six directions-north, south, east, west, up, and down. This action symbolizes that God can be found in all directions, not only in one particular place.

The traditional ritual for the lulav and etrog is as follows:

1. Stand facing east. Place the lulav (with the spine facing you, myrtle on the right and the willows on the left) in your right hand and the etrog in your left hand. Bring your hands together so that the lulav and etrog are side by side.

2. Next, recite this special blessing: Baruch atah Adonai, Eloheinu Melech haolam, asher kid'shanu b'mitzvotav v'tzivanu al n'tilat lulav. "Blessed are You, Adonai our God, sovereign of the universe, who has sanctified us through Your mitzvotmitzvah מִצְוָה Literally, "commandment." A sacred obligation. Jewish tradition says the Torah contains 613 mitzvot Mitzvot refer to both religious and ethical obligations. and ordained the taking of thelulav."

3. On the first day of the festival, add the Shehecheyanuprayer.

4. Shake the lulav in all directions - east, south, west, north, up, and down - while reciting or chanting the words Hodu l'Adonai ki tov ki l'olam chasdo. "Give thanks to God, for God is good, for God's loving-kindness endures forever."

In the Congregation

Many synagogues build sukkot that are used for communal meals and celebration. Festival services also are held on the first day of Sukkot, with special prayers included to commemorate the holiday as Z'man Simchateinu (Season of Our Rejoicing).

Torah

Following an ancient practice of Babylonian Jews that is now observed throughout the world, the Five Books of Moses (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) are divided into 54 sections called parashat Parashah פָּרָשָׁה Torah portion. The five books of the Torah are divided into 54 parashiyot or portions. Each week, Jewish communities read one parashah (singular of parashiyot); in this way, Jewish communities read the entire Torah over the course of a year. Depending on the calendar, some weeks will feature a "double-portion." The name of each portion is taken from the first few significant words of the portion; plural: parashiyot hashavua,the weekly portion. A different section is read each Shabbat. Special sections of the Torah are designated to be read at each Jewish holiday. Often, these sections are thematically related to the holiday.

On the first day of Sukkot, the Torah portion (Leviticus 23:33-44) is read, which includes the instructions to dwell in booths. The haftarahhaftarah הַפְטָרָה Selection from the Prophets read or chanted after the weekly Torah portion; plural: haftarot is from Zechariah 14:7-9, 16-21. The Torah is read on every day of the festival, including the Shabbat that falls during Sukkot. On this Shabbat, the Book of Kohelet (Ecclesiastes) is read.

At Home

Many families build their own sukkah at home, or visit the sukkah of other families. Extending hospitality, especially to the needy, is a Sukkot custom. Many Jews invite guests outside of their families to join them for a holiday meal in the sukkah.

It is a mitzvah to celebrate in the sukkah. This is done primarily by eating meals in the sukkah, especially on the first night of the Festival. Whenever one eats in the sukkahone, recites the prayer over bread, and then adds a special blessing:

Baruch atah Adonai, Eloheinu Melech haolam, asher kid'shanu b'mitzvotav v'tzivanu leisheiv basukah.
Blessed are You, Adonai our God, sovereign of the universe, who has sanctified us through your mitzvot and commanded us to dwell in the sukkah.

Learn all of the blessings for the sukkah, and download a printable version.

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What is a lulav and etrog? Learn about the customs, ritual objects, and music associated with Sukkot.

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Beginning five days after Yom Kippur, Sukkot is named after the booths or huts (Sukkot in Hebrew) in which Jews are supposed to dwell during this week-long celebration. The festival of Sukkot is one of the three great pilgrimage festivals (chaggim or rega

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These 11 Instagram Photos from Around the World Will Inspire You This Sukkot | My Jewish Learning

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Sukkot, the holiday of eating and sometimes even sleeping in temporary dwellings, is often referred to as zman simchateinu, or ...

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By Andrés Spokoiny

Until now, I've always felt at home in the world.

I have lived in five different countries and visited close to a hundred. I've always felt that the world was a place of opportunity and promise, a place where I could feel at home. After visiting most countries I'd say to myself, "I think I could live here." If I felt particularly ill-adapted to a specific country, I always knew that there are many other places in which I can feel "at home."

Lately, however, I've been besieged by the opposite feeling: a sense of homelessness in the world.

Political and social events make the places I used to know almost unrecognizable. Remember the movie "Back to Future," when Michael J. Fox visits a future in which Biff Tannen prevailed and Hill Valley, CA was "like" his hometown, but not really the same? I feel something similar when I try, for example, to walk with a kippah in a Paris suburb; or when I visit the UK and the country I used to admire is caught between two pernicious forms of populism; or when I catch the scent of bigotry, antisemitism, and racism in the air of America. I feel alien when intellectual circles that I used to esteem take anti-Zionism as a dogma, and I feel foreign when conservative values like decency, freedom, and character are twisted into rotten pretzels to justify the worst abuses in word and deed by those in power. I feel homeless when ideological thought police demand that I shed a part of my identity and my values to be accepted and I feel alien when I see that stating simple facts is considered "controversial." I feel a searing sense of orphanhood when I see the political discourse in Israel contaminated by racism and internecine hatred, when opponents are called traitors or "disloyal."

In a recent conference, Bari Weiss used a term that stuck with me to describe the perplexity of Jews in this time. She said that we are "lost in political homelessness."

Homelessness seems to be, in fact, the theme of our times. Countries in which we used to "feel at home" feel alien; ideologies that used to organize our lives have lost their relevance; relationships that anchored us are in tatters.

I should note that literal homelessness is also a significant and unacceptable reality of this moment. On any given night, more than half a million Americans have no home in which to sleep. In discussing emotional, ideological, and spiritual homelessness I don't want to be insensitive to the suffering of people facing physical housing insecurity. Rather, and without equating the two, both literal homelessness and metaphorical homelessness are symptoms of a larger, terrible truth: our societies are, in this moment, profoundly lost.

But before I succumb to hopelessness and despondency, the holiday of Sukkot can come to the rescue.

Homelessness is the theme par excellence of Sukkot. We don't just talk about the lack of a roof above our heads, we experience it; we don't fear the lack of attachment to solid walls, we celebrate it; we embrace the fragility of homelessness by praying for rain, precisely as we sit out in the open at the mercy of the elements. And yet, the holiday of homelessness is precisely the one that can make us feel better about our current alienation.

For starters, Sukkot gives us the calming perspective of history. Jews feeling lost, wandering in the desert? Nu, what else is new? We've been doing that for 3,500 years. Alienation is inscribed in our collective DNA; even before the Exodus, Abraham wandered and was called an " Ivri," someone from the other side. Jacob wandered; Joseph wandered; Moses wandered. The Torah commands us that precisely when we get comfy in our sedentary lives, we must remember our wandering essence by living in Sukkot. The holiday gives us a comforting wink - it tells us that this feeling we have is neither new nor abnormal.

Moreover, the feeling of homelessness in a world that has taken leave of its senses is a sign of health and hope, an indication that we are not surrendering to the general craziness. Abraham's wanderings reflected his dissatisfaction with the idolatry and the corruption of his times; Moses's wandering reflected his homelessness in a society that enslaved those who were different, and the Hebrews' desert wandering showed their desire to build a different society, based on law, justice, and solidarity. It's only normal, and reassuring, that we feel homeless in today's world.

For Judaism, it even seems as if homelessness is sometimes necessary for achieving greatness. Jews are at home in the Land of Israel, and yet the all-important Divine revelation that brought Jewishness into being happened not in the comfort of the promised homeland, but in the wilderness. It's as if by embracing the fear and the discomfort of being rootless we open ourselves to higher truths. A roof protects us, but it also covers the sky; it eclipses important things that we can only see among the stars.

But there's more to Sukkot. We are homeless, yes, but we are homeless together. One of the most beautiful customs of the holiday is Ushpizin, the idea that we invite into our sukkah both mythical and real guests; our sukkah is open to all because being homeless doesn't mean being alone. Being homeless implies seeking something, but that seeking, for us Jews, is not an individual but a collective endeavor. With the traditional set of Ushpizin, we don't get to choose who comes; not only those that agree with us are welcomed but everybody, because reaching our destination needs a diversity of wandering voices and not just the ones we agree with.

On Sukkot we learn that solidity is an illusion and that what's truly important and resilient may not be anchored to any physical structure. We learn that our values resist the battering of the elements and the ravages of time, that they can be our portable home. Walls can fall, values persist; houses may collapse, communities remain.

In times of homelessness, our community is our home; our values are the columns of our identity, our principles the roof above our heads.

Finally, embracing and immersing in our feelings of homelessness doesn't mean surrendering to them either. We wander, yes, but we wander towards something. We walked across the desert, but we didn't walk aimlessly; we had the picture of the Promised Land on the horizon. Today, alas, there's no pillar of fire to guide us; and Waze doesn't seem to work for this particular type of disorientation. So we need to use this time of homelessness to build, in our communities and countries, the homes we want and need for ourselves and for our people - both literally and figuratively.

Yes, this is a time of political and social homelessness; a time of anguish and anxiety; a time of feeling unmoored and insecure. But Sukkot reassures us: we've been here before, and we came out stronger and better. Our tradition tells us that these are the times in which the best of our character rises up; the times in which we encounter God and one another; the times in which false securities fall and are replaced by a deeper trust in our values and in each other.

Despite the homelessness, the fragility, the vulnerability, and the fear, Sukkot remains the merriest of our holidays, the one on which we look to the future with optimism and hope.

Let's use this holiday of homelessness as an opportunity to dream up the Promised Land, and let's never stop the march towards it.
Andrés Spokoiny is President & CEO, Jewish Funders Network.

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By Andrés Spokoiny Until now, I've always felt at home in the world. I have lived in five different countries and visited close to a hundred. I've always felt that the world was a place of opportunity and promise, a...

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The LEGO Sukkot Movie: Jewish Holidays 101

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Of all the festivals, Succot is surely the one that speaks most powerfully to our time. Kohelet could almost have been written in the twenty-first century. Here is the picture of ultimate success, the man who has it all - the houses, the cars, the clothes, the adoring women, the envy of others - he has pursued everything this world can offer from pleasure to possessions to power to wisdom and yet, surveying the totality of his life, he can only say, in effect, "Meaningless, meaningless, everything is meaningless."

Kohelet's failure to find meaning is directly related to his obsession with the "I" and the "Me": "I built for myself. I gathered for myself. I acquired for myself." The more he pursues his desires, the emptier his life becomes. There is no more powerful critique of the consumer society, whose idol is the self, whose icon is the "selfie" and whose moral code is "Whatever works for you." This is the society that achieved unprecedented affluence, giving people more choices than they have ever known, and yet at same time saw an unprecedented rise in alcohol and drug abuse, eating disorders, stress-related syndromes, depression, attempted suicide and actual suicide. A society of tourists, not pilgrims, is not one that will yield the sense of a life worth living. Of all things people have chosen to worship, the self is the least fulfilling. A culture of narcissism quickly gives way to loneliness and despair.

Kohelet was also, of course, a cosmopolitan: a man at home everywhere and therefore nowhere. This is the man who had seven hundred wives and three hundred concubines but in the end could only say, "More bitter than death is the woman." It should be clear to anyone who reads this in the context of the life of King Solomon, the author of the book, that Kohelet is not really talking about women but about himself.

In the end Kohelet finds meaning in simple things. "Sweet is the sleep of a labouring man." "Enjoy life with the woman you love." "Eat, drink and enjoy the sun." That, ultimately, is the meaning of Succot as a whole. It is a festival of simple things. It is, Jewishly, the time we come closer to nature than any other, sitting in a hut with only leaves for a roof, and taking in our hands the unprocessed fruits and foliage of the palm branch, the citron, twigs of myrtle and leaves of willow. It is a time when we briefly liberate ourselves from the sophisticated pleasures of the city and the processed artefacts of a technological age, where we take time to recapture some of the innocence we had when we were young, when the world still had the radiance of wonder.

The power of Succot is that it takes us back to the most elemental roots of our being. You don't need to live in a palace to be surrounded by clouds of glory. You don't need to be gloriously wealthy to buy yourself the same leaves and fruit that a billionaire uses in worshipping God. Living in the succah and inviting guests to your meal, you discover that the people who have come to visit you are none other than Abraham, Isaac and Jacob and their wives (such is the premise of Ushpizin, the mystical guests). What makes a hut more beautiful than a home is that when it comes to Succot there is no difference between the richest of the rich and the poorest of the poor. We are all strangers on earth, temporary residents in God's almost eternal universe. And whether or not we are capable of pleasure, whether or not we have found happiness, nonetheless we can all feel joy.

Succot is the time we ask the most profound question of what makes a life worth living. Having prayed on Rosh Hashanah and Yom Kippur to be written in the Book of Life, Kohelet forces us to remember how brief life actually is, and how vulnerable. "Teach us to number our days that we may get a heart of wisdom." What matters is not how long we live, but how intensely we feel that life is a gift we repay by giving to others. Joy, the overwhelming theme of the festival, is what we feel when we know that it is a privilege simply to be alive, inhaling the intoxicating beauty of this moment amidst the profusion of nature, the teeming diversity of life and the sense of communion with those many others who share our history and our hope.

Most majestically of all, Succot is the festival of insecurity. It is the candid acknowledgment that there is no life without risk, yet we can face the future without fear when we know we are not alone. God is with us, in the rain that brings blessings to the earth, in the love that brought the universe and us into being, and in the resilience of spirit that allowed a small and vulnerable people to outlive the greatest empires the world has ever known. Succot reminds us that God's glory was present in the small, portable Tabernacle Moses and the Israelites built in the desert even more emphatically than in Solomon's Temple with all its grandeur. A Temple can be destroyed. But a succah, even if broken, can be rebuilt tomorrow. Security is not something we can achieve physically but it is something we can acquire mentally, psychologically, spiritually. All it needs is the courage and willingness to sit under the shadow of God's sheltering wings.

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Succot For Our Time (extract from Koren Sacks Sukkot mahzor) - Rabbi Sacks

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Of all the festivals, Succot is surely the one that speaks most powerfully to our time. Kohelet could almost have been written in the twenty-first century.

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When guests come calling at your front door, you're about to practice the time-honored value of hachnasat orchim, Welcoming Guests.

In the early part of the Torah, Abraham and Sarah go out to meet the unexpected guests that arrive at their tent and work to make them feel comfortable. The mitzvah of welcoming guests, or hachnasat orchim, is not just about inviting people in but also making them feel honored, relaxed, and at home. Explore this concept further with the stories, activities, and videos below.

DO

HANG UP A WELCOME MOBILE

In September, PJ Library is sending an extra present with your books, a hangable Welcome Mobile. Whether it's displayed in your house or your sukkah, the mobile can serve as an "interactive guestbook" as you and your children enjoy hosting guests - during Sukkot and throughout the year.
Need a quick primer on Sukkot?
Check out PJ Library's 2018 Quick Guide to Celebrating Sukkot With Kids
HOST SHABBAT

Have you been wanting to host that new family from Tot Shabbat for a night? Take the plunge and invite them over. Even if you're not ready to roast a whole chicken or make a wicked batch of cholent, you can still host an awesome Shabbat. Just order some take out, set the kids up with some games, and enjoy an evening of being together. By getting to know a new family and future friends, you're modeling good hosting behavior for your children. By asking questions and being thoughtful about food allergies when menu planning, you're showing your little ones how to focus on others while having a nice night in.

WRITE INVITATIONS

Whether you're organizing a play date or having a friend over for dinner, let the kids create a special invitation to mail or hand to your guest. Your child will get to flex their creative muscles. Plus making the invitation will help build anticipation for the event.

PRACTICE BEING GOOD HOSTS

Kids are naturally pretty adept at honoring hachnasat orchim; they like to play with friends and enjoy time with family. Tap into their natural enthusiasm by reinforcing good "hosting behaviors" during play time and when guests come over. Encourage your kids to greet guests, offer to take their coats, or tell them about what's for dinner or snack.

GIVE GUESTS FIRST PICK

When your child has a friend over for a get together or play date, encourage them to let their friend choose the activity. Part of being a good host is taking turns and being open to a guest's interests. Reminding kids that a guest gets to pick first helps reinforce hachnasat orchim in a fun, organic, and age-appropriate manner.

READ

WATCH

These short videos teach children about how to be a good host and welcome others.

How to Make People Feel Welcome via Shaboom! via BimBam

This adorable episode of Shaboom! gives kids (and their grown-ups) a quick introduction to hachnasat orchim.

Explaining Hachansat Orchim via Shalom Sesame

One of the most fun parts of is welcoming friends and family to your sukkah. Watch along as the monsters from Shalom Sesame get ready to bring guests into their celebration.

What's Jewish about Welcoming Guests? For Parents! via BimBam

How does hachnasat orchim extend beyond playing host when people visit? This video for parents expands on the Torah teachings about hospitality.

Where It All Began via Shalom Sesame

When guests unexpectedly arrived at the tent of Abraham and Sarah, the couple warmly welcome the visitors, make them comfortable, and feed them generously.

MORE

Honoring Guests via Kveller
Jewish Hospitality via MyJewishLearning
Birthday Party Planning and Prep via PBS Parents
Welcoming Guests Books and Activities via PJ Goes to School

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When guests come calling at your front door, you're about to practice the time-honored value of hachnasat orchim, Welcoming Guests. In the early part of the Torah, Abraham and Sarah go out to meet the unexpected guests that arrive at their tent and work to make them feel comfortable.

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The Best Sukkot Pumpkin Ever, written by Laya Steinberg and illustrated by Colleen Madden, is published by Kar-Ben Publishing.

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Sadie's Sukkah Breakfast, written by Jamie Korngold and illustrated by Julie Fortenberry, is published by Kar-Ben Publishing.

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Ages: 6 Months to 2 Years, 2 to 3 Years, 3 to 4 Years

Last Sent to Families: September 2016

Synopsis

The children in Tamar's neighborhood help her decorate a sukkah in which to celebrate the harvest festival of Sukkot. In the process, Tamar comes to understand something about cooperation, friendship, and what makes a sukkah just what it should be.

What Do You Think?

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Ages: 6 Months to 2 Years, 2 to 3 Years, 3 to 4 Years Last Sent to Families: September 2016 The children in Tamar's neighborhood help her decorate a sukkah in which to celebrate the harvest festival of Sukkot. In the process, Tamar comes to understand something about cooperation, friendship, and what makes a sukkah just what it should be.

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Last Sent to Families: September 2014

Synopsis

Sara and her mom make a special trip to the country to choose decorations for the family sukkah. Who's responsible for the fact that Sara's favorite gourds disappear, one by one, from the sukkah?

Big Question

Have you ever had dreams that helped you think about something in a new way?

Other Books Like This One

What Other Families Say About This Book

What Do You Think?

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Last Sent to Families: September 2014 Sara and her mom make a special trip to the country to choose decorations for the family sukkah. Who's responsible for the fact that Sara's favorite gourds disappear, one by one, from the sukkah? Have you ever had dreams that helped you think about something in a new way?

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Is it Sukkot Yet?, written by Chris Barash and illustrated by Alessandra Psacharopulo, is published by Albert Whitman & Company.

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Ages: 6 Months to 2 Years

Last Sent to Families: September 2017

Synopsis

For little ones, holidays like Sukkot are all about hands-on activities -- and counting them is as easy as one, two, three!

Other Books Like This One

What Do You Think?

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Ages: 6 Months to 2 Years Last Sent to Families: September 2017 For little ones, holidays like Sukkot are all about hands-on activities -- and counting them is as easy as one, two, three! Other Books Like This One What Do You Think?

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Step into my sukkah
Take a look up
At the stars in the sky
It makes me wonder why

How come every night
We don't sit under the light
Of the moon?

So excited everyone is coming over
Some cousins I ain't seen since last October
Waiting at the door for them so I can say...

Step into my sukkah
Take a look up
At the stars in the sky
It makes me wonder why

I don't get this feeling
Staring at the ceiling of my room

Sukkot is different from the other holidays
Jews can celebrate in many different ways
So grab the lulav and the etrog and let's say...

Step into my sukkah
Take a look up
At the moon and the clouds
I want to sing out loud...

Decorations I made hanging on the wall
Tiny gourds, yeah you can't find those at the mall
Corn and pumpkins and things seasonal to fall

Step into my sukkah
Step into my sukkah

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Step Into My Sukkah by The Macaroons, released 06 October 2014 Step into my sukkah Take a look up At the stars in the sky It makes me wonder why How come every night We don't sit under the light Of the moon?

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“One of the first conditions of happiness is that the link between Man and Nature shall not be broken.”  - Leo Tolstoy

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“One of the first conditions of happiness is that the link between Man and Nature shall not be broken.”  - Leo Tolstoy

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“Nature is so powerful, so strong. Capturing its essence is not easy - your work becomes a dance with light and the weather. It takes you to a place within yourself.” – Annie Leibowitz

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“Nature is so powerful, so strong. Capturing its essence is not easy - your work becomes a dance with light and the weather. It takes you to a place within yourself.” – Annie Leibowitz

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"I don't know anything with certainty, but seeing the stars makes me dream.” – Vincent Van Gogh

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"I don't know anything with certainty, but seeing the stars makes me dream.” – Vincent Van Gogh

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“Find beauty not only in the thing itself but in the pattern of the shadows, the light and dark which that thing provides.”- Junichiro Tanizaki

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“Find beauty not only in the thing itself but in the pattern of the shadows, the light and dark which that thing provides.”- Junichiro Tanizaki

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“There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” - Albert Einstein

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“There are only two ways to live your life. One is as though nothing is a miracle. The other is as though everything is a miracle.” - Albert Einstein

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“On Sukkot, we leave the world of comforts and immerse ourselves instead in a world of growth.” – Rabbi Eliyahu Heller

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“On Sukkot, we leave the world of comforts and immerse ourselves instead in a world of growth.” – Rabbi Eliyahu Heller

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“Simplicity is the most difficult thing to secure in this world; it is the last limit of experience and the last effort of genius.” – George Sand

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“Simplicity is the most difficult thing to secure in this world; it is the last limit of experience and the last effort of genius.” – George Sand