Maimonides taught that Sukkot reminds Jews of the miracles that God performed in the wilderness, once again to induced Jews to thank God and lead a modest and humble life. Jews thus leave their houses to dwell in sukkot, as inhabitants of deserts do, so as to remember that this had once been their condition, as reported in , "I made the children of Israel to dwell in booths." And Jews join to Sukkot the Feast of Shemini Atzeret to complete in the comfort of their homes their rejoicings, which cannot be perfect in booths. Maimonides taught that the lulav and etrog symbolize the rejoicing that the Israelites had when they replaced the wilderness, which was in the words of , "no place of seed, or of figs, or of vines, or of pomegranates, or of water to drink," with a country full of fruit trees and rivers. To remember this, Jews take the most pleasant fruit of the land, branches that smell best, most beautiful leaves, and also the best of herbs, that is, the willows of the brook. The four species joined in the lulav and etrog also were (1) plentiful in those days in the Land of Israel, so that everyone could easily get them, (2) of a good appearance, and in the case of the etrog and myrtle, excellent smell, and (3) keep fresh and green for seven days. The Daas Zekeinim (a collection of comments by Tosafists of 12th- and 13th-century France and Germany) noted that the Torah uses variations of the word "joy" (, simchah) three times in connection with Sukkot (in and and ), only once in connection with Shavuot (in ), and not at all in connection with Passover. The Daas Zekeinim explained that it was only at the completion of the harvest and Sukkot that one was able to be completely joyful. In modern interpretation The parashah is discussed in these modern sources: Leviticus chapters 21–24 In 1877, Professor August Klostermann of the University of Kiel observed the singularity of as a collection of laws and designated it the "Holiness Code." Leviticus chapter 23 In 1950, the Committee on Jewish Law and Standards of Conservative Judaism ruled: "Refraining from the use of a motor vehicle is an important aid in the maintenance of the Sabbath spirit of repose. Such restraint aids, moreover, in keeping the members of the family together on