Pajad DAvid Las Santas Convocaciones

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Sukkot


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The Sukkah ––– Shadow of Faith

“You shall celebrate it as a festival for your G-d, for a seven-day period  in  the year...  You shall dwell  in  booths  for  a  seven-day period;  every native  in  Israel shall dwell  in  booths. So that your  generations will  know  that  I  caused the Children of Israel to dwell in booths when I took them from the land of Egypt; I am Hashem, your G-d”
(Vayikra 23:41-43)


Chazal  (Sukkah 2a)  expound, “The  Torah mandates that one  leave his  permanent home for  a  seven-day period and  sit  in  a  temporary dwelling.  What  is this  temporary dwelling?  It is the  sukkah, termed by the  Zohar  (Emor 103a) ‘the  Shadow of Faith.’”

The  Shadow of  Faith  is  a  protective shield of  sorts, designed to envelop a  person and  protect him  from  harm. The  Gemara (Sukkah
11a)   states  in   the   name   of  Rabbi   Eliezer   that  our   sukkah  is   a commemoration of the  Clouds  of Glory with  which  Hashem enveloped Bnei Yisrael  when  they  left Mitzrayim.

A few questions arise when  we study this  subject:
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After  instructing  us  “You  shall   dwell   in  booths  for  a  seven-day period” what  is  added by  the  directive “Every  native in  Israel  shall dwell  in booths”?

What  is the  intention of the  Zohar  in calling the  sukkah “the  Shadow of Faith”?

Why do we find the word  Sukkot sometimes written in full (תוכס), and at other times, without the  letter 'ו (תכס)?

Hashem performed a great act  of chessed  with  us  by  giving  us  the festival  of Sukkot in the  month of Tishrei, following Rosh Hashanah and Yom Kippur,  the  festivals when  we do  teshuvah, erasing our  previous sins.

Everyone  feels   a  spiritual  elevation on  these  festivals. They   are aroused from  Above  in merit  of the  arousal they  made below  (Zohar  I,
86b;   88a).   Everyone trembles  on   the   Yamim   Noraim,   for   all  are remembered  either  for   life  or   for   death.  Everyone passes  before Hashem like sheep and  fears  the  great judgment which  takes place.

But, after  Yom Kippur  has  passed, and  a person stands at  the  peak of  perfection,  cleansed  from   sin,   he   needs  an   added  measure  of protection to prevent him from  falling into  the  trap of the  Yetzer  Hara. He  has   elevated  his   spiritual  level   and   become  great  by   doing teshuvah. However, Chazal (Sukkah 2a) state, “One who is greater than his friend  has  a greater Yetzer  Hara.” The  Yetzer  Hara tries mightily to bring  about his downfall. For this  reason, as soon as Yom Kippur  ends, we  are   instructed  to   begin   building  the   sukkah  in  honor  of  the upcoming  holiday.  This   mitzvah protects  us  from   the   Yetzer   Hara (Rema, Orach Chaim 624:5).

As  soon as  one  is  purified of  his  iniquities on  Yom  Kippur,   it  is imperative to  fill the  vacuum within  his  soul  with  holiness and  purity, in order that the  Yetzer  Hara should not  find a place  to  reside within him, causing him to transgress all over  again.
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“You shall  take  for yourselves on the  first  day” (Vayikra  23:40). This pasuk refers to  the  mitzvah of taking  the  four  species on  Sukkot.  It is called “the  first  day,”  for  it  is  the  starting point of accounting each person’s sins  for the  coming  year.  One must be vigilant  not  to fall into the  trap of sin.

The sukkah is a miniature Tabernacle, as it says  (Yechezkel 11:16), “I have  been for them a small  sanctuary.” The  Shechinah resides within each one  of  us.  Building  a  dwelling  place   for  Hashem in  this  world immediately after  Yom Kippur  is as if we are  inviting  Hashem to dwell among  us.

Hashem considers  one’s   good   thoughts as  an  intrinsic part  of  a mitzvah  (Kiddushin 40a).  Although  the   holiday of  Sukkot   does not arrive until  the  15th  of the  month, one’s  efforts in preparing for  the festival   are   considered  as  part of  the   mitzvah.  When   one   does  a mitzvah, he is imbued with its kedushah. When one makes preparations to  do  a mitzvah, he  is imbued with  the  illumination that is connected to  the  root of  the  mitzvah. Thus,   when   one  builds a  sukkah, even though he  has   not   yet  fulfilled  the   mitzvah of  dwelling   in  it,  he  is imbued with  the  kedushah connected  to  the  root of  the  mitzvah  of sukkah, which  is to invite  Hashem into  our  hearts.

When  one  builds his  sukkah, he  must believe that it has  the  same qualities as  the   Clouds   of  Glory  that  enveloped our   nation in  the Wilderness,  safeguarding  them  from   all   forms    of   danger  (Yalkut Shimoni, Beshalach 228).  Hashem protected  Bnei  Yisrael  with  these clouds from  the  cold  and  heat and  all the  dangers of the  desert. Bnei Yisrael clearly felt the  Shechinah in their midst. Likewise, the  Shechinah resides within  the  sukkah and  protects a person from  all harm.

Just  as a shadow shields one  from  the  sun’s  relentless rays,  so  too, does the  sukkah, and  the  Shechinah within  it, protect a person from the  Yetzer  Hara, so  that he  should not  fall into  his  trap. This  is in the
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merit  of the  simple faith  which  we display by  keeping the  mitzvah of sukkah.

The  Torah instructs us  to  leave  our  permanent dwellings and  enter temporary ones. We invite  the  seven shepherds of our  nation to spend time  with  us  in the  sukkah. These are  the  holy  ushpizin from  on  High (Zohar  III, 103a).  Although we cannot see  them, they  come  to  visit  us every  day  of Sukkot,  in the  merit  of our  faith.


The Ohr Hamakif and Adam Harishon

Adam  Harishon forfeited the  protection of the  Ohr Hamakif.  Adam was  commanded to  toil  and  to  guard Gan Eden.  But,  instead, he  and his wife sinned and  heeded the  ploys  of the  Serpent. The Arizal states that had  he just  toiled and  guarded the  Garden and  waited for Shabbat to  arrive, he  would  have  merited having  the  Ohr  Hamakif  surround him, protecting him from  all harm.

The   Ohr  Hamakif   is   of  an   exalted  spiritual  nature,  comprising opposing qualities. Thus  the  sukkah is a paradox. Generally, a shade produces darkness, which  protects one  from  the  sun’s  rays,  whereas the  sukkah provides protection because of the  light of the  Ohr Hamakif brought by the  Shechinah within  it. This  illuminates one’s  path.

This  idea  helps us  resolve our  first  question as  to  why  we are  first told  “You shall  dwell in booths for a seven-day period” and  then again told  “Every native in Israel shall  dwell in booths.” First, one is obligated to  sit  in a sukkah for  seven days.  When  he  does so,  he  must believe that he  is  providing a  dwelling   place   for  the   Shechinah, which   will envelop him in its all-encompassing protective light.  This  is alluded to in the  words, “Every  native in Israel  shall  dwell  in booths.” The  word חרזאה (native) can be divided in two: חרז-אה. The numerical value of the word  אה, adding one  for the  word  itself,  is seven. These are  the  seven days  of the  festival. The  word  חרז (shines) refers to  the  special light that shines upon a person during this  period.

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This teaches that for the  seven days  of Sukkot,  Hashem surrounds a person with  the   all-encompassing shining light,  which   continues to shine upon him  throughout the  days  of the  year.  This  is in order that he  should maintain the  lofty  spiritual level  that he  achieved on  the Yamim  Noraim.   However, this   depends upon the   level  of  his  faith, whether or not  he truly  lives  in the  Shadow of Faith.

Now we can  comprehend, as  well, why  the  first  mention of Sukkot (תכס) is without a 'ו and  only  afterward, is Sukkot  (תוכס) written with a 'ו. To begin  with,  one  has  no  idea  of the  magnitude of spirituality in store for him  when  he  sits  in his  sukkah. Therefore, the  first  time  the word  Sukkot is used, it is written incompletely. During the  festival, one is  able   to  draw   the   Kav  (“Straight line”)  of  the   Ohr  Hamakif   upon himself.   This   is  represented  by   the   straight  line   of  the   letter  'ו. However, if he does not  fulfill his obligations appropriately, he will not merit  this,  and  his  mitzvah of sukkah will be lacking.  This  is hinted to by the  missing 'ו.

Conversely, if he spends the  holiday of Sukkot correctly, his mitzvah of sukkah will be  complete, containing the  letter 'ו. The  light  of the Shechinah will shine upon him and will remain with him throughout the year.  This  is  hinted to  by  the  wording of the  pasuk, (Vayikra  23:41): “You shall  celebrate it as  a festival  for Hashem, a seven-day period in the year (הנשב)...”  The light of the  sukkah will shine his way throughout the  year.

The four species that one takes on Sukkot allude to the  Ohr Hamakif. They  are  the  etrog, aravah,  lulav,  hadas  (citron, willow  branch, palm branch, and myrtle). The sum of the numerical values of the first letters of each word  is 106, the  same as  the  gematria  for the  word  וק (line). These species have  the  potential to draw  blessing upon a person from the  Kav of the  Ohr Hamakif,  which  is included in the  ten  sefirot.
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The Kav Hamakif and the Ohr Hamakif

I would  like to explain, in short, the  concept of the  Kav Hamakif  and the  Ohr Hamakif.  The sefer  Da’at U’Tevunah,  the  writings of the  Arizal, and  the  sefer  Eitz Chaim, relate the  following  thought, which  is known to the  Kabbalists. After Hashem condensed Himself, so to speak, in the place  which  only  He is aware of, in order to  create in the  remaining space an empty, round void,  He placed the  Ohr Ein Sof into  it, with the Kav of light  extending from  the  top  to  the  bottom. From  this  Kav, He made igulim (circles), which  are  the  ten  sefirot.

By preparing oneself properly on  Rosh  Hashanah and  Yom Kippur, one is able  to reach great levels  in kedushah on Sukkot.  He can become intimately connected with Hashem, bonded with the  Kav of the  Ohr Ein Sof, from which  all worlds were created. This is a very complex subject.

When  a person enters his  sukkah, he  has  the  ability  to  connect all four   worlds  (Atzilut,   Briah,  Yetzirah,  and   Assiah).   He  becomes the quintessential man, for all worlds are contained within  him. He likewise connects the  roots of the  sefirot.

Only  he,   through  his   Avodat   Hashem  and   spiritual  service, can succeed in combining the  ten  sefirot,  which  emanate from  the  Kav of the  Ohr Ein Sof. (The  sefer  Chessed L’Avraham  expounds on this  topic.)

Chazal  relate (Bava  Batra 75a)  that in the  World  to  Come,  Hashem will erect a sukkah for the  tzaddikim, made of the  skin of the  leviathan. This  will  prove that the  world   has   reached perfection through the
deeds of the  righteous.



In Summary
$     Why is  the  sukkah  called  “the  Shadow  of  Faith”?  And  why  is the  word Sukkot in the Torah at times written complete  (תוכס)  and, at other times, incomplete,  without  a  'ו?  What  is  the  purpose  of  sitting  in  the  sukkah altogether?
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$     The festival  of Sukkot was given after  Rosh Hashanah  and Yom Kippur, when a person is purged of his former sins. He is then able to come under the wings of the Shechinah . He merits this through his emunah.
$     The command to sit in the sukkah is repeated to explain the reason for the mitzvah. “Every native – חרזאה”  is commanded  to sit in the sukkah. This word can be split into two, hinting to the seven days of Sukkot (אה)  when the light of the Ohr Ein Sof shines (חרז) upon a person who keeps the mitzvah of sukkah in pure faith. The letter 'ו of the word תכוס  alludes to the Kav – the straight line – of the Ohr Ein Sof. At first it may not be perceived and thus is missing from the first mention of sukkah, but once one fulfills the mitzvah  of  sukkah  properly,  it  then  surrounds  him,  as  hinted  by the  full spelling of the word Sukkot (תוכס).  Through the Kav of the Ohr Ein Sof, he is bonded to Hashem, connecting all the worlds and the roots of the sefirot.
He is also protected by it from sin.




Bnei Yisrael’s Sukkah vs. the
Sukkah of the Gentiles


In  the   future,  the   nations  of  the   world   will  approach  Hashem, demanding reward. He will tell  them, “I have  an  easy  mitzvah called sukkah. Go and  build  one.”  They  will build  sukkot on  their rooftops. Hashem  will  remove  the   sun   from   its  shield,  making   the   weather unbearably hot.  They  will all immediately kick their sukkot and  leave them (Avodah Zarah 3a).

This is difficult  to comprehend. Why will Hashem choose to test the gentiles with  the  sukkah, and  not  any  other mitzvah? Moreover, why will  He  torment  them  with   oppressive  heat?   He  is  the   one   who commands them to  do  it; why  will He make  it so  difficult,  especially after  calling  it an “easy  mitzvah” (הלק  הוצמ)?

Since  the  time  of  Creation, the  nations of  the  world  have  caused great harm to Creation. Through their many  sins,  they  introduced Bnei
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Yisrael  to  wicked  temptations,  bringing untold damage to  the  world. For this  reason, in the  future, they  will request to  rectify  their deeds, by connecting all the  worlds and  returning them to their former glory. These worlds allude to  the  holy  and  pure Jew who  enters his  sukkah, which  hints to the  Ohr Hamakif  from  the  light  of the  Kav Hayashar.
The  gematria  of the  word  םדא (man) is forty-five,  which  is the  same gematria  as the  Name  of Hashem, when  each letter is written out,  and adding one  for the  word  itself  (Zohar  I, 25b; Zohar Chadash,  Rut 102b).
The  first  and  last  letter of the  word
הוצמ
also  have  the  gematria  of
forty-five.  Similarly, the  first  and  last  letters of the  phrase הלק הוצמ (an easy   mitzvah) have   the  gematria  of  forty-five.  The  gentiles are  also enjoined to perform this  mitzvah.

But,  as  soon as  they   enter the   sukkah,  they   cannot tolerate its tremendous   kedushah.  This   is   because  they   do   not   possess  the kedushah  conferred  by   brit  milah,   and   they   have   lessened  their inherent kedushah by damaging all the  worlds through their sins.  One is able  to feel the  kedushah and  the  hidden secrets of the  sukkah only if he  has  prepared himself  properly beforehand. This  cannot be  said about the   gentiles; they   flee  from  the   sukkah and   remain at  their inferior level.

Hashem tests  them precisely with  the  mitzvah of  sukkah since it gauges the  level  of  perfection that one  has   reached, and  if he  has helped bring  the  world  to its  tikkun.

“An  easy   mitzvah” shows  whether  one   is  “easygoing” about  his spiritual  avodah and   if he  takes care   to  rectify   those matters that demand correction. A hint  to this  is the  following.  The words הלק הוצמ have  the  gematria,  adding one  for the  words themselves, as the  words הכוס  (sukkah), ע"יבא (the four  worlds), and  וק (Kav  – line: the  Ohr Ein Sof).

Because the  gentiles are unfit to sit in the  sukkah, Hashem shines the heat of the  sun  on  them. The  shade of the  sukkah does not  protect

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them from  the  sun’s  relentless rays.  These rays,  in essence, are  their sins,  which  prevent them from  being  protected from  the  Ohr Hamakif, the Ohr Ein Sof. The sun drives them out of their sukkah, and they  leave it with  a kick.

The   Jewish   nation  is  different.  Because  we  were   granted  Rosh Hashanah  and   Yom   Kippur   to   correct  our   mistakes,  the   sukkah protects us. We invite  the  seven ushpizin into  our  sukkot, in order that they  should assist us  in connecting the  four  worlds, and  bringing the world  to its ultimate tikkun  of Hashem’s Kingship.  This is the  quality of the  sukkah.

The  gematria  of  הכוס  (sukkah), adding fifteen  for  the  date of  the holiday (the 15th of Tishrei), is equal to that of וק (line).  This is the  Kav Ein Sof that joins  all worlds. This is the  means by which  we can hasten the  redemption. On Sukkot,  we ask (see  Amos  9:11), “May the  Merciful One raise up  the  fallen sukkah of David.”

Based   on  this,   we  can   understand  why  Shemini   Atzeret  follows Sukkot.    During    Sukkot,    one    attains  the    peak    of   elevation  and recognition of Hashem. Hashem finds it difficult to part with His people and  asks  them to remain with  Him for one  more day,  Shemini  Atzeret. This  is  comparable to  a  king  who  prepares a  feast   for  his  beloved friend  and cannot part with him (Rashi, Vayikra 23:36; Sukkah 55b). The pasuk in Tehillim  (90:4) states, “For even a thousand years in Your eyes are  but  a bygone yesterday.” In just  the  one  day  of Shemini  Atzeret a person has  the  potential to  draw  down  the  Shechinah into  his  life for the  next  thousand years.

It all depends upon the  person himself.  How he will conduct himself after  the  holiday will affect  his  future. This  is  the  meaning of  “It is difficult  for  Me to  part with  you.”  Hashem beseeches  us  not  to  part from the  kedushah gained during the  Yamim Noraim  and  Sukkot, but  to take  it with  us throughout the  rest of the  year.
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One   must  prepare  himself   properly  to   attain  the   emunah and kedushah that the  sukkah provides him.  He must believe with  all his might  that he has  the  power to connect all worlds into the  Ohr Hamakif and  thereby build  a resting place  for  the  Shechinah. If he  does this, these concepts will  be  implanted in  his  heart. Through his  perfect emunah he will return everything to its root in the  Upper  Worlds. This is why the  sukkah is called “the  Shadow of Faith.”

We are  commanded to  sit  in the  sukkah “so  that your  generations will know  that I caused the  Children of Israel  to  dwell  in booths when I took  them from  the  land  of Egypt.”  What  is the  connection between the  Exodus  from  Egypt,  the  sukkah, and  the  Ohr Hamakif?

The   word    םירצמ   (Mitzrayim)  has    its   root  in   the    word    רצימ (oppression). This refers to the  coercion of the  Yetzer  Hara, who exerts pressure on a person day after  day, bent on killing him (Kiddushin 30b).

In  Mitzrayim, Bnei  Yisrael  were   at  the   forty-ninth level  of  tumah (Zohar  Chadash,  Yitro 39a). They  needed the  Ohr Hamakif  and  the  Kav Ohr Ein Sof to  extricate them before they  would  fall into  the  abyss of the  fiftieth  level,  the  point of no  return. They  were  redeemed in the merit  of the  sukkah, which  was depicted by the  Clouds  of Glory. It was in the  merit  of their faith  that they  left  Egypt  and  became Hashem’s people. The  Navi  (Yirmeyahu 2:2) refers to  this  faith  in his  words, “I recall  for you  the  kindness of your  youth… your  following  Me into  the Wilderness, into  an unsown land.”

Let us  also  remember this,  for  in the  merit  of our  faith,  we will be enveloped by the  Kav Ohr Hamakif  and  the  Ohr Ein Sof. We obtain this emunah from  the  sukkah, which  draws the  presence of the  Shechinah upon us.  Then,  just  as  our  fathers in the  Wilderness, we  too  will be rescued from all oppression and  persecution and all forms  of harm. We will merit  reaching the  fiftieth  level of kedushah and  taharah.
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In Summary
$     The sukkah is called “the Shadow of Faith” only for Am Yisrael. The gentiles are not worthy of this privilege, for they ridicule the sukkah. They were not blessed with faith and are not protected by the Ohr Hamakif and the Names of  Hashem.  (The  word  הכוס  is  numerically  equivalent  to  Hashem’s  two names: ה-ו-ה-י  and ינד-א).  The gentiles are not capable  of performing  an “easy mitzvah.”  The first and last letters of  הלק  הוצמ  (easy mitzvah) are numerically equivalent to the word םדא (man). Even though the gentiles are enjoined to sit in the sukkah, they do not possess the requisite kedushah to keep this mitzvah.
$     Only Bnei Yisrael, who were redeemed from Mitzrayim in the merit of their faith, are capable  of enjoying  the blessings  of the sukkah. The Clouds of Glory protected them in the Wilderness. These clouds were the quintessential sukkah – the Shadow of Faith. In the merit of the Ohr Hamakif and the Ohr Ein Sof we will be redeemed in the future, may it be speedily in our days.




When the Gentiles Try to Dwell in the Sukkah

In the  future, Hashem will call the  gentiles to gather in Yerushalayim and  celebrate Sukkot. We read this  in the  haftarah  of Sukkot (Zechariah
14:16), “It shall  be that all who  are  left over  from all the  nations … will come  up  every  year  to  worship the  King … Hashem and  to  celebrate the  festival  of Sukkot.”

Chazal  (Avodah Zarah  3a)  state that in the  future, the  gentiles  will approach Hashem, requesting to keep  a mitzvah. Hashem will respond, “I have  an easy  mitzvah, called sukkah. Go ahead and  build  one.”  They build  sukkot, but  then escape them, kicking them on their way out.

Why will Hashem call to all of the  nations to gather in Yerushalayim and  celebrate Sukkot?
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As we mentioned before, the  gentiles damage the  worlds of Atzilut, Briah, Yetzirah, and  Assiah  through their corrupt behavior. After Bnei Yisrael,  through their service on  Sukkot,  have  repaired this  damage and  restored the  Kav, the  Ohr Ein Sof and  the  Ohr Hamakif,  the  nations will  see  the  distinct  difference between themselves and  the   Jewish nation.

Yerushalayim is the  ultimate place  for this  rectification to take place. The  Shechinah has  never departed from  the  Kotel  Hama’aravi (Tanchuma, Shemot  10). The  light  of the  Shechinah shines in Yerushalayim, the  center of the  universe (Pesikta  Rabbah  10:2).

Hashem told  Avraham Avinu (Bereishit 12:1), “Go … to the  land  that I  will show  you.”  The  Zohar  (Lech  Lecha  78a)  expounds, “I will show you things that you were  incapable of fathoming until  now. I will reveal to you the  hidden qualities of the  Land.” The qualities of Yerushalayim, the   crown jewel  of  Israel,   are  hidden and   mysterious. Only  in  the future, will its hidden light  be revealed.

This  is the  reason why,  in the  future, the  nations of the  world  will come  to  Yerushalayim, the  holy  city,  to  celebrate Sukkot  in the  Beit Hamikdash. They  will desire to  see  the  Kav  Ohr Ein Sof and  the  Ohr Hamakif,  which  they  had  previously damaged, and  which  Bnei Yisrael repaired through their good  deeds.




Battling the Kelippah on Sukkot


Sukkot  is the  festival  of joy, as it says  (Devarim 16:14-15), “You shall rejoice in  your  festival…  and  you  will be  completely  joyous.” Every person is enjoined to feel joy at the honor Hashem gives him by visiting him with the seven ushpizin, the Heavenly entourage (Zohar, Emor 103).

Rabbi Pinchas of Koritz, zy”a, states (Bnei Yissachar) that the  sukkah hints at ruach hakodesh, which  a person attains in his  sukkah.

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Hashem visits  our  sukkot with His Heavenly entourage. We certainly have  the  ability  to joyfully draw  waters from the  wells of salvation (see Yeshayahu 12:3). These waters refer  to ruach hakodesh. Chazal (Yerushalmi, Sukkah 5:1) state that at the  Simchat  Beit Hasho’eivah, the people were  capable of drawing ruach hakodesh.

Sukkah   is  a  reminder of  the   Clouds   of  Glory  (Sukkah  11b;  Sifri, Bamidbar  10:34). Clouds  are  formed from  water and  give forth  water. Torah is compared to water (Ta’anit 7a; Bava Kama 17a). Only through Torah can  one  merit  true happiness, which  brings to  kedushah (see Yerushalmi, Sukkah 5:1). We are  enjoined to draw  water with  joy, from the  wells of salvation. These are the  wells of ruach hakodesh, which  we attain in the  sukkah.

The word  תוכוס  (Sukkot) contains the  same letters as the  word  תוסוכ (cups). On Sukkot,  each person becomes a vessel that can  be filled by the  light  of the  Shechinah, as  well  as  the  kedushah of the  Avot,  who were called “the chariot of the  Shechinah” (Bereishit Rabbah  82:7; Zohar I, 213b).

The  element of  joy  is  mentioned only  concerning the   holiday  of Sukkot.  This  seems strange since we  experience a certain amount of discomfort by leaving  our  regular abodes and  temporarily dwelling  in the  sukkah (see  Sukkah 2a).

It is  specifically through affliction  that one  is  capable of attaining elevated  heights,  and   even   achieving  ruach   hakodesh,  becoming “enrobed in royal  clothing.” This  is hinted by the  fact  that the  letters of the  word  תוכס  are  the  same as  the  word  תוסכ  (garment). The  Ohr Hamakif  envelops a person on Sukkot  and  shields him from  all harm.

Both   Sukkot   and   the   ritual   of  the   Pouring  of  the   Water   (nisuch hamayim), contain elements of ruach hakodesh and  sanctity. Everyone may tap  into  the  wells  of salvation.

In line with  this,  we shall  explain the  secrets of Sukkot  and  the  four species. The  Torah (Vayikra  23:42) tells  us, “You shall  dwell  in booths
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for  seven days.”  Why  does Sukkot  follow  Yom  Kippur?  What  is  the significance  of   Sukkot   being   zman  simchateinu (the  time   of  our rejoicing), and  the  nisuch  hamayim and  four  species?

What  is  the  reason for  the  many  names of the  festival? Sukkot  is called Chag Ha’asif (the Festival  of the  Ingathering [of  the  harvest]) (Shemot 34:22)?  The  last  day  is  called, Atzeret  (Assembly). Sukkot  is also   called,  Tzila   di’Meheimenuta (the  Shadow of  Faith)   (Zohar   III,
103a).

Let  us   preface  with   an   interesting  Midrash. Chazal   (Yoma  20a; Nedarim  32b)  relate that on  Yom Kippur,  the  Satan  has  no  power to prosecute at  all.  I  found  an  explanation for  this  in  the  sefer  Tehillat David of the  kabbalist, Rabbi Sasson Mordechai Moshe,  zt”l. He quotes the  Ba’al Hapardes  in Sha’ar Hatemurot,  chapter  5.

[There are  two types of Lilit, one  is small  and  one  is large  (see  Zohar I, 29, 79:145). The  older is the  wife of the  Satan,  and  the  smaller is the wife of Ashmodai. Lilit is the  wife of the  Satan.  She controls 480 female forces, corresponding to  the  gematria  of her  name.  She  goes  out  on Yom Kippur  into  the  wilderness, wandering around and  wailing,  since she  is the  Lady of Wailing.

Machalat, the  daughter of Ishmael, is the  concubine of the  Satan.  She goes  out  with  478 female  forces, corresponding to  the  gematria  of her name.   When  the  two  armies meet   each other, they   fight  with  each other on  Yom Kippur  in the  Wilderness, challenging each other until their cries reach the Heavens, and the earth is filled with their screams.

Hashem ensures that this  takes place  in order that they  should not be able  to prosecute Bnei Yisrael  on Yom Kippur.]


The Sukkah Protects One from the Kelippah

On Yom Kippur,  Bnei Yisrael are compared to the  ministering angels. The  kelippah has  no  control over  them. But on  Motza’ei  Yom Kippur,

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Bnei  Yisrael  eat  and  drink,  descending to  the  level  of humans once again.   The   kelippah attempts  to  gain  a  foothold  among   them and destroy them.
However, Bnei  Yisrael  have  been cleansed of all their sins,  so  the kelippah does not  have  an  easy  job.  To  further prevent his  success, Hashem   commands   Bnei   Yisrael    to    start   building  the    sukkah immediately after  Yom Kippur  (Rema, Orach  Chaim  624:5).  This  puts the  kelippah out  of commission for the  time  being.
Why was  specifically the  mitzvah of sukkah chosen to  eliminate the
kelippah from  our  midst?

The  numerical equivalent of the  word  תכס  (Sukkot) without a 'ו, is the  same as that of תיליל (Lilit). After Yom Kippur,  Lilit regains power, fighting  Bnei Yisrael  with  renewed vigor.  She wishes to recoup all that she  lost  by  her  surrender on  Yom Kippur.  Building  the  sukkah is our shield against her.
Although there  are  many  who  cannot, for  whatever reason, begin building their sukkot immediately after  Yom Kippur,  Hashem considers their good  intentions as if they  had  done this  mitzvah (Kiddushin 40a).


Furthermore, sukkah hints at ruach hakodesh, which  drives away the kelippah. Sukkot is “the time of our rejoicing,” a time when  the  kelippah is repelled, since it hates happiness but  revels in sadness and  despair (Zohar  III, 227b; Tikkunei Zohar 21:53b).
Waving   the   four   species  is   another  method  of  eradicating the kelippah. The  sukkah provides shelter against the  kelippah, but  one must make  a personal effort  to eradicate it, and  then he will be helped from on High (Yoma 38b). He will then be given the  ability  to withstand the  kelippah even  after  the  festival  of Sukkot  has  passed.
Now we might  understand why  we draw  water on  Sukkot.  The  Navi (Yeshayahu 12:3) states, “You can draw  water with joy from the  springs of salvation.” On Sukkot,  we draw  kedushah from  the  Clouds  of Glory.
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What   is   the   purpose  of  clouds?  The   sefer   Machaneh   Yehudah explains that the  ten  sefirot enclothe the  Ohr Ein Sof, for without this covering,  the   world   could  not   exist,   all   the   more  so,   mankind. Everything would  simply  be  consumed by  this  great light.  Therefore, Hashem created ten  sefirot, as one garment upon another, to lessen the glare  of the  Ohr Ein Sof, so that it should not  scorch the  entire world.

Clouds  have  this  property, as well. The Shechinah descends into  our sukkah, accompanied  by  the   ten   sefirot.  These  sefirot  envelop the sukkah as  within  a cloud, just  as  the  Clouds  of Glory  protected our people in the  Wilderness.

For this  reason, Sukkot is called Chag Ha’asif (Festival of the Ingathering), and   Tzila   di’Meheimenuta (the  Shadow of  Faith).   One must have  perfect faith  in all the  hidden meanings of Chag  HaSukkot. One  should strive to  collect all  of  the   blessings granted  to  us  by Hashem on Sukkot  and  strengthen his faith  in Hashem. The essence of Sukkot is emunah: “So that your  generations will know that I caused the Children of Israel  to dwell  in booths” (Vayikra  23:43).

Just  as  our  forefathers in the  Wilderness merited elevated heights through  their  emunah, so   may   we  merit   their  level   of  greatness, vanquishing the  kelippah and  attaining kedushah and  ruach  hakodesh
throughout the  year.


In Summary
$     Sukkot is a festival of joy. We rejoice when Hashem arrives with the ushpizin.
Sukkah is related to ruach hakodesh , for at the Simchat Beit Hasho’eivah celebration on Sukkot, the people would draw ruach hakodesh. The sukkah reminds us of the Clouds of Glory. Clouds rain down water, an allusion to Torah, which sanctifies us and thus causes us joy.
$     The letters of the word תוכוס  are the same as the letters of the word תוסוכ (cups). On Sukkot, a person becomes a vessel fit to receive kedushah . Even though it may be difficult to leave one’s permanent abode for a temporary
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one,  this  is  where  he  draws  forth  holiness.  The  letters  of  תוכס  can  be transposed  to  spell  תוסכ  (garment).  This  refers  to  the  Ohr  Hamakif  that envelops a person on Sukkot and shields him from all harm.
$     Sukkot and the ritual Pouring of the Water (nisuch hamayim) bring one to ruach hakodesh and spiritual elevation. Thus Sukkot is the “time of our rejoicing.”
$     On Yom Kippur, the Satan is prevented from prosecuting. The two forces of Lilit fight among themselves, and Hashem forbids them from prosecuting on that day. After Yom Kippur, Bnei Yisrael descend from their lofty level, and are no longer likened to the ministering angels. We are commanded to build the sukkah immediately  after Yom Kippur in order to protect us from the impure force of Lilit. The word תכס,  without a 'ו, has the same gematria as תיליל (Lilit). The kedushah of the sukkah enables us to combat this impurity. The kelippah thrives on sadness; waving the four species wards off its tumah.
$     Drawing water on Sukkot hints at clouds, and the sukkah itself reminds us of the Clouds of Glory. Clouds allude to the ten sefirot, which envelop the Ohr Ein Sof. They protect  the  world  from  its  unbearable  glare,  allowing  it to continue  in  existence,  just  like  the  Clouds  of  Glory  in  the  Wilderness protected Bnei Yisrael like a cloak.
$     Sukkot is called “the Shadow of Faith,” for it is the time when we strengthen ourselves  in emunah, just as our forefathers  in the Wilderness  believed in Hashem. It is called “The Festival of Ingathering” since we add to our strengthened emunah the influences we receive from Above. We thereby eradicate the negative forces and attain ruach hakodesh and kedushah.



Secrets of Sukkot


There are  several puzzling aspects to the  festival  of Sukkot. What  is the  reason behind the  mitzvah of sukkah?
Why  do  we  invite   the   seven  ushpizin to  visit   us  specifically on
Sukkot,  and  not  on any  other holiday?
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Why were  the  following  species chosen to be shaken on Sukkot:  the
lulav, etrog, hadas,  and  aravah?

Why  do  we  celebrate Sukkot  specifically after  Rosh  Hashanah and
Yom Kippur?

The  Midrash (Vayikra   Rabbah   30:2)  connects the   pasuk (Vayikra
23:40),  “You  shall  take  for  yourselves on  the  first  day  the  fruit  of a citron tree”  and  the  pasuk (Tehillim 16:11), “You will make  known  to me the  path of life, the  fullness of joys  in Your  Presence.” The  Admor of Satmar asks:  What  is the  connection between the  two?

It seems fitting  to  answer that the  main  purpose of asking  Hashem for life is in order to fulfill the  Torah and  mitzvot. Torah is the  “potion of eternal life” (Aderet  d’Rabbi  Natan  34:10), and  “it is a tree  of life to those who  grasp it” (Mishlei  3:18).

This  is hinted to in the  mitzvah of the  four  species. The  gematria  of the  word  גורתא, adding one  for the  word  itself,  is equal to  that of הרות (Torah).  When   a  person  holds  the   etrog,  he   is  considered  to   be upholding the  Torah. The gematria  of בלול is equal to that of םייח (life). By taking  the  lulav,  a person ensures for himself  a life of Torah. This sheds light  on  the  pasuk from  Mishlei: “It is a tree  of life” hints to  the lulav, which  comes from  the  palm  tree, “to those who  grasp it,” which is the  etrog that we grasp in our  other hand.

The  Midrash explains that the  pasuk “You shall  take  for yourselves on  the  first  day  the  fruit  of a citron tree”  refers to  Torah. The  word םתחקלו (you  shall  take)  comes from  the  root חקל.  The  Torah is called חקל,  as the  pasuk states (Mishlei 4:2), “םכל יתתנ  בוט חקל יכ  – For I have given  you  a good  teaching.” “You will make  known  to  me  the  path of life,” refers to Torah, the  ultimate life.

The mitzvah of the  four  species alludes to traveling the  true path of life. Through keeping Torah, one  attains (Tehillim 16:11) “the  fullness of  joys   in  Your  Presence.”  When   one   learns  Torah and   keeps its

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mitzvot, one  is constantly in Hashem’s Presence. He will be  deserving of attaining the  conclusion of the  pasuk: “the  delights that are  in Your right  hand for  eternity.” Hashem will always  be  at  his  side,  rescuing him from  sin.  All that is incumbent upon us is to do  His mitzvot.

We might  add  that the  four species allude to different levels  in Torah and  Avodat  Hashem. The  etrog, as previously mentioned, refers to the Written   Law.   Its    letters  (גרתא)    are    similar   to    ג"ירת,   the    613 commandments of Torah. The  lulav hints at  a life of Torah. The  word סדה  (hadas) is  numerically equivalent to  דוס  (secret), adding one  for the  word  itself.  These are  the  hidden aspects of Torah. And the  הברע (aravah) hints to the  pleasant ways  of the  Torah – הרותה  תובירע.

Now   we   can   understand  why   we   invite   the   ushpizin  to   visit specifically on Sukkot (Zohar III, 103a). Throughout the  days  of Elul and the  Yamim Noraim,  we mention zechut  Avot, arousing Heavenly mercy. On Sukkot, we show  that we have  not  forgotten the  Avot, inviting  them into  the  sukkah. We demonstrate that they  were  effective in defending us,  for  now  we  are   keeping the   promises that  we  made then.  By entering the  sukkah, the  Shadow of Faith,  and  taking  the  four  species, we  prove that we  are  connected to  the  Torah and  have  emunah in Hashem.

There are  seven ushpizin, corresponding to  the  seven days  of the festival. They  also  allude to  the  seven days  between Rosh  Hashanah and  Yom Kippur.

The  gematria  of the  word   לולא  (Elul),  adding nine  for  the  days  of teshuvah up  until   Yom  Kippur,   is  seventy-six. The  gematria   of  the initials  of the  names of the  seven ushpizin (Avraham, Yitzchak, Yaakov, Moshe,  Aharon, Yosef, and  David),  is also  seventy-six. We invite  them to advocate our  cause and  speak in our  defense.

The  Chidushei  HaRim  writes that when  a person enters his  sukkah, he  is considered as  if he  fulfills all of the  mitzvot of the  Torah. Based
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on the  above, this  is understandable. Sukkah is a demonstration of our humility  before  Hashem.  Humility   is  one   of  the   prerequisites  for acquiring Torah  (Avot   6:4).  On  Sukkot,   we  shake the   four  species, which  represent different aspects of Torah, as we mentioned above. By fulfilling the  mitzvot of Sukkot, a person indicates that he accepts upon himself  all of the  mitzvot of the  Torah. He takes the  etrog in his  left hand, thereby destroying the  kelippah which  stands at  the  left,  and becoming strengthened in Torah and  its 613 mitzvot.

The  Admor  of Satmar, zt”l, asks  why  we take  a lulav  specifically on Sukkot,   and   not   on   any   other  holiday. This   is  connected  to   the question of why we celebrate Sukkot  specifically after  Rosh  Hashanah and  Yom Kippur.

The  majority of our  tefillot  on  these days  revolve around Hashem granting us long, good  life and  forgiving  our  sins.  Hashem, for His part, requests that after  the  Yamim Noraim,  we should do an act  to bring  us merit. We therefore build  the  sukkah, a symbol of our  submission to Hashem.

One  who  sins  displays haughtiness, which  Hashem cannot bear, as it  says   (Mishlei   16:5),  “Every  haughty heart  is  the   abomination   of Hashem,”  and   (Tehillim  101:5),   “One   with   haughty  eyes   and   an expansive heart, him  I cannot bear.”  Prayers and  good  intentions are not   enough; one   must act   with   humility. Leaving  one’s   permanent home to  enter the   temporary dwelling   of  the   sukkah is  a  tangible expression of our  desire to  rid  ourselves of haughtiness and  become humble. When  one  is  humble, his  sins   are  forgiven. Once  one  has attained this  level, if he then desires to be granted a long life, he should take  the   lulav  (בלול),   which   is  numerically equivalent to  םייח  (life), together with  the  other species.

Combining  the   four   species  and   shaking  them  is   a   means   of eradicating  the   prosecutors,  until   Hoshana  Rabbah,  when   we  are sealed for a good  life.

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Although Yom  Kippur   and  Hoshana Rabbah are  both days   when one’s  fate is sealed, they  are  intrinsically different. On Yom Kippur,  we afflict   ourselves  by   abstaining  from   eating  and   drinking,  and   on Hoshana Rabbah, we abstain from  sleep. These are  forms  of physical pleasures, through which  we exist.  Abstaining from them demonstrates our  nullification of materialism in favor  of the  spiritual. By doing  so,
one  merits long life.


In Summary
$     What is the secret of the sukkah? Why do the ushpizin arrive specifically on Sukkot, rather than on the other holidays?  Why do we take these specific species? Why does Sukkot follow Rosh Hashanah and Yom Kippur? What is the connection between the pasuk “You shall take for yourselves on the first day the fruit of a citron tree” and the pasuk “You will make known to me the path of life, the fullness of joys in Your Presence”?
$     One merits long life through learning Torah and keeping mitzvot. Each of the four species hints to Torah and mitzvot. The word גורתא is numerically equal to הרות  Torah,  and  similar  to  ג"ירת,  the  613  mitzvot.  The  word  בלול  is numerically equal to םייח – a life of Torah, and סדה  (hadas) is numerically equal to דוס (secret) – the secrets of Torah. The הברע (aravah) alludes to the sweetness of Torah (הרותה  תוברע).  The word םתחקלו (you shall take) hints to the Torah, which is called a בוט  חקל  (good teaching). When one waves the four species, he indicates that he is following the Torah’s path of life. In this way, he will obtain the fullness of joys, and Hashem will stand at his right side, to support him.
$     We invite the ushpizin into our sukkot after Rosh Hashanah and Yom Kippur to  prove  that  it  was  beneficial  that  they  defended  us,  for  we  are  now upholding the Torah in their merit. The gematria of the initials of their names equals seventy-six, the same as the gematria of לולא (Elul), adding nine for the days of Tishrei up until Yom Kippur. One who fulfills the mitzvah of sukkah is considered as if he is observing all of the mitzvot of the Torah.
$     Sukkot follows Rosh Hashanah and Yom Kippur. The teshuvah we did on
Rosh  Hashanah  and  Yom  Kippur  is  actualized  in  the  act  of  building  the
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sukkah, the symbol of humility. Torah is acquired through humility. Leaving one’s  house  and  entering  the  sukkah  is  a  demonstration  of  the  desire  to forsake arrogance and acquire humility. On Sukkot, one combines the lulav and etrog, which symbolize the Torah and mitzvot. Through these acts, he merits that he should be sealed for a good verdict on Hoshana Rabbah. On Yom Kippur,  we  afflict  ourselves  by abstaining  from  food  and  drink;  on Hoshana Rabbah, we abstain from sleep. By overcoming physical pleasures, we strengthen ourselves spiritually and merit eternal life.



The Light and Shade of the
Sukkah


Why does the  mitzvah of sukkah begin  specifically on  the  fifteenth day of the  month? (Vayikra  23:34). The sukkah is “the Shadow of Faith” (Zohar III, 103a). We must have  perfect faith that the  mitzvah of sukkah has   the   quality  to  unite   the   Name   of  Hashem  ה-י,  which   has   the gematria  of fifteen.

We have  a part in hastening the  geulah by bringing this  tikkun  to His
Name.  Our  state of exile  is called “the  fallen  sukkah of David”  (Amos
9:11). By strengthening our  emunah when  we sit in the  sukkah, we help to raise the  sukkah of the  House  of David, bringing Mashiach closer.

The   word   הכוס   (sukkah)  is  numerically equivalent  to   Hashem’s Names   ה-ו-ה-י   and   ינד-א.  The  letters 'כ  and   'ס  of  הכוס  refer   to  the Shechinah. The  remaining letters 'ו and  'ה from  הכוס  combine with  the Name  ה-י  (hinted to  by  the   fact  that Sukkot  is  on  the   15th  of  the month),  to  complete  Hashem’s Name   ה-ו-ה-י.   Then   the   geulah   will arrive.

After the solemn days  of weeping and supplication of Rosh Hashanah and  Yom Kippur,  we reach the  joyous festival  of Sukkot.  We advance from a state of somberness into  a state of festivity, as it says  (Devarim

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16:14),  “You  shall  rejoice on  your  festival…   you  will  be  completely joyous.”

Although Sukkot is a holiday of rejoicing, it is a time most auspicious for prayer. If we keep the festival  properly, raising our level of kedushah on  it,  our   prayers will  surely be  accepted. We  firmly  believe that Hashem forgives our  iniquities in the  Shadow of Faith.

The  seven days  of Sukkot  parallel the  seven days  of the  week.  For, although we did teshuvah during the  Asseret Yemei Teshuvah, we now have  another opportunity to  repent. Each  of the  seven days  of Sukkot has  the  quality of being  able  to  atone for  the  sins  committed on  the corresponding day  of the  week,  throughout the  previous year.

Based  on  this,  we can  understand the  comparison of the  sukkah to the  Clouds  of Glory in the  Wilderness (Sukkah 11b; Rashi, ibid.).  There were   seven  clouds,  alluding  to   the   seven  days    of   the   holiday. Remembering Hashem’s miraculous protection  of us  with  the  clouds causes us to marvel at His wonders, instilling faith  deep in our  hearts.

We attain a greater level of emunah by contemplating this  point. This ensures that Hashem will listen to our  prayers. This  is hinted at in the
term דובכ יננע (Clouds of Glory). The word  ינֵ נָ עַ
(clouds) is similar to ינִ נֵ עַ
(answer me).  Glory (דובכ)  belongs to Hashem. Hashem will accept our prayers in  the  merit   of  our  emunah in  Him.  This  will  influence our nation for generations to come.

This  emunah is beneficial not  only  for Bnei Yisrael,  but  even  for the nations of the  world.  How do  we understand this?

In  the   haftarah   on   the   first   day   of  Sukkot,   we  read  (Zechariah
14:16-21), “It shall  be that all who are left over  from all the  nations who had  invaded Yerushalayim will come  up every  year  to worship the  King Hashem… and  to  celebrate the  festival  of Sukkot.  And it shall  be  that whoever… does not  go up… there will be  no rain  upon them.”
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At the  time  of  the  final  redemption, all  the  nations will recognize Hashem and  will coronate Him as King, as the  Navi (ibid.  9) proclaims, “Hashem will be  King over  all the  land.”  All of the  nations will believe in Him.

Why  will Hashem command the  nations to  come  to  Yerushalayim, and  why specifically on Sukkot,  rather than on any  other holiday?

This  is  difficult  to  understand,  especially in  light  of  the  following statement of Chazal.  The  Gemara (Yerushalmi, Ta’anit 2:2) relates that in the  future, all the  festivals will be  annulled, including the  festival  of Sukkot.  The  Rambam (Hilchot  Megillah  2:18)  expounds on  this.  How, then, will all of the  nations ascend to  Yerushalayim on  Sukkot  in the future?

The sukkah is called “the Shadow of Faith.” The nations had  certainly heard about the  numerous miracles which  Hashem wrought for  Bnei Yisrael in the  Wilderness (Shemot 15:14). But they  did not  perceive the miracle of the Clouds  of Glory, which  protected our people at that time. Although they  may  have  heard about them, they  did  not  fully believe in their miraculous nature, for this  was  something above their level of understanding.

Therefore, Hashem desires that in the  future, before the  coming  of Mashiach, when  the  festival  of Sukkot  will still be valid,  all the  gentiles will come  to the Beit Hamikdash to witness how Hashem surrounds  His nation with the  seven Clouds  of Glory, just as He did in the  Wilderness. Then   they   will  certainly admit to  His  greatness and  believe in  Him completely. Those who  refuse to come  demonstrate that they  have  no belief  whatsoever in their hearts. This  is the  meaning of “the  Shadow of Faith.” The  sukkah instills faith  even  in the  hearts of the  gentiles.

The Connection  between Simchat Torah and Sukkot

Immediately following  Sukkot,  we  are  enjoined to  rejoice with  the
Torah. Simchat Torah is celebrated on the  festival  of Shemini  Atzeret.

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The  numerical equivalent of the  name  תרצעה  גח  (Chag  Ha’atzeret)  is equal to  that of הרותה  ץע (the wooden handles of the  Torah scrolls). Why  do  we  rejoice with  the   Torah on  Simchat Torah  and   not   on Shavuot, when  we actually received the  Torah?

After coronating Hashem on Rosh  Hashanah and  returning to Him in teshuvah  on   Yom  Kippur,   we  build   the   sukkah,  a  home  for   the Shechinah. One does this  specifically after  he  has  received atonement for his  wrongdoings in order to  impress upon him  the  importance  of not returning to his former ways. He should desire to continue dwelling with  the  Shechinah after  the  holiday also.

After  we have  dwelt  with  the  Shechinah and  rejoiced for the  seven days  of the festival, Hashem makes a request: “Remain with me another day.  It is difficult  for Me to part with  you” (Sukkah 55a).

Hashem wants us  to  rejoice with  the  Torah that He gave  us.  The word  תרצע  of Shemini  Atzeret refers to  lingering before Hashem. This is  borne out  in the  pasuk (Shmuel I, 21:8),  “Now there… was  one  of Shaul’s  servants, who  lingered (רצענ)  before Hashem.” Rashi  explains (ibid.) that he  lingered at  the  Tent  of Meeting,  to  rejoice and  become engrossed in Torah.

Hashem tells   us  that on  this   day   of  Atzeret,   when   we  celebrate
Simchat Torah, He will rest His Shechinah upon us,  for we are  pure of sin and  worthy of rejoicing with  the  Torah.



In Summary
$     The  mitzvah  of  Sukkot  is  specifically  on  the  fifteenth  of  the  month,  an allusion to part of Hashem’s Name (ה-י), which is united with the second part (ה-ו) on the festival of Sukkot. The letters ה-י are numerically equivalent to fifteen, the date of Sukkot. The letters ה-ו of Hashem’s Name are part of the word הכוס  (sukkah). Through keeping the mitzvah of sukkah, we raise the glory of Hashem, which has been trampled. This is the secret of Sukkot. It is
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a festival of rejoicing, after the spiritual avodah of Rosh Hashanah and Yom Kippur. The seven days of the festival rectify the damage we caused on the seven days of the week throughout the year.
$     The seven Clouds of Glory parallel the seven days of the festival. The word
ינֵ נָ עַ
(clouds) is similar to ינִ נֵ עַ
(answer me). Glory (דובכ) refers to Hashem,
the Master of glory. Hashem accepts our tefillot in the merit of our emunah. We merit blessing for generations to come. Even the nations of the world will benefit   from   this   influence   in   the   future.   Then,   they   will   arrive   at Yerushalayim  on  Sukkot.  They  will  observe  the  Clouds  of  Glory,  and recognize Hashem, believing in Him and crowning Him as King. They will attain perfect faith, for this is the secret of the holiday of Sukkot, the Shadow of Faith.
$     This  is  the  connection  between  Sukkot  and  Simchat  Torah  (which  is celebrated on Shemini Atzeret). After the avodah of Rosh Hashanah and Yom Kippur, we build a dwelling place for the Shechinah , the sukkah. We put our faith in Hashem and rejoice with the Torah. On Simchat Torah, we linger to rejoice with Hashem and His Torah. This day is most auspicious, for we have been cleansed of all sin and have the ability to appreciate the joy of the Torah.

A Practical Application

Everyone must strengthen  his  emunah in  Hashem, specifically on Sukkot,  the  festival  called “the  Shadow of Faith.”  In the  merit  of our faith,  we can  accept the  Torah and  become connected to  it. Only one who is free of sin can acquire Torah. Through his actions, he can build a dwelling  place  of kedushah for Hashem.
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Why Sukkot Is Celebrated in
Tishrei


The  Tur  Shulchan Aruch  (Orach Chaim 625:1) states that the  sukkot in which  our forefathers were  sheltered were  the  Clouds  of Glory. They protected Bnei Yisrael  from the  elements. Even though our  fathers left Egypt  in the  month of Nisan,  we are  not  commanded to  build  sukkot then. Nisan  is  the  beginning of  the  summer, when   people often   sit outdoors under a  shaded structure. By  sitting in  a  sukkah then, it would   not   be  noticeable that we  are  doing   so  for  the   sake   of  the mitzvah. Instead, we  are  commanded to  build  sukkot in  Tishrei, the beginning of the  rainy  season, when  people prefer to  remain indoors. When  we  go  outdoors into  our  sukkot, we  demonstrate that we  are doing  the  will of Hashem.

This   raises  several  difficulties. First,   Hashem intended  that  Bnei Yisrael  should keep  the  mitzvot in Eretz  Yisrael,  the  land  where His Providence is most apparent. In Eretz  Yisrael  it is still warm  in Tishrei, and  it does not  usually start to rain  until  later in the  winter. Therefore, when  we sit in the  sukkah in Tishrei it might  very  well look like we are sitting in booths in order to  enjoy  the  warm  weather, rather than for the  sake  of the  mitzvah. This seems to be just  as problematic as sitting in a sukkah during Pesach, in the  spring. In addition to  this  problem, in some  parts of the  world,  it snows on  Sukkot.  How is one  expected to sit in a sukkah then?

The  Torah does not  take  into  account whether it is an easy  time  to keep  this  mitzvah or not.  This is because mitzvot were  not  given to us for  our   personal  enjoyment (Eiruvin  31).  Rather,  one   should  do  a mitzvah l’shem  Shamayim, without personal motives.

However, since the  mitzvah of sukkah is to commemorate the  Clouds of Glory  in the  Wilderness, it would  seem more appropriate to  sit  in
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the  sukkah at the  time  that we enjoyed that miracle, i.e., in the  month of Nisan.  Why  is  the  fulfillment  of the  mitzvah postponed until  after Yom  Kippur?   In  addition to  the   Tur’s  explanation, quoted  above, I would  like to offer the  following  reason.

A person is surrounded by nisyonot.  At times he withstands them;  at times he succumbs. Hakadosh Baruch Hu knows  the  future; He foresaw what  would  transpire with  Bnei  Yisrael  after  they  entered the  Land, during the  churban  and  the  long  galut. In order that they  should not, chas  v’shalom, fall into  despair and  be  unable to  withstand the  exile, He granted His children the  Shalosh  Regalim.  Pesach is in the  spring, Shavuot is in the  summer, and  Sukkot  is in the  fall. The  festivals are tools to help  us combat the  Yetzer  Hara, strengthening us to withstand the  exile,  until  the  ultimate redemption. The  redemption from  Egypt was   incomplete.  Moshe    Rabbeinu  perceived   this    through   ruach hakodesh. Klal Yisrael await the true, complete geulah, bolstered by the spiritual inspiration of the  festivals.

There is a spiritual progression from  Nisan  to Sukkot.  The  month of Nisan,  the  month of redemption, is a time propitious for strengthening our  faith in preparation for receiving the  Torah. There is a tremendous message  in  searching  for   chametz  and   eliminating  it   from   one’s possession. It inspires a  person to  make  a  personal  accounting.  He realizes that if the  Torah is so  stringent regarding physical chametz, how  much more stringent should he  be  in  eliminating any  negative character traits that he might  possess. Just  as one  searches his  home for  chametz, one   must  examine his  middot,   ridding himself   of  any negativity in order to  become a true servant of Hashem. The  mitzvot concerning chametz assist a person in perfecting his  character.

Next, comes the  month of Iyar, when  man  continues in his  spiritual quest. This  is  the  month designated for  character  improvement. We count the  forty-nine days  of Sefirat  Haomer in anticipation of receiving the   Torah. Then,   in  the   month of  Sivan,  one   becomes even   more elevated as he accepts the  Torah anew.
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Subsequently,  during  Tammuz and   Av,  he   continues  honing his character traits, as he contemplates the  churban  (Mishnah,  Ta’anit 26). The  churban  was  caused by lack of Torah study, baseless hatred, and the  three cardinal sins.  Therefore, during these months, one  should strengthen himself   in  Torah study. If, chas  v’shalom, he  was  lax  in Torah, he does teshuvah during Elul, striving to improve his ways  and wholeheartedly return to Hashem throughout the  period of the  Yamim Noraim.

However, there  is  a  downside to  having   spent so  many   months involved in character improvement and  spiritual striving. Now that he feels   so   spiritually  elevated,  and   knowing   that  he   has   received complete atonement  on  Yom  Kippur,   one   may  feel  smug   with   his accomplishments.   He    may    easily     become   arrogant,   which     is abominable in Hashem’s eyes.  Chazal  warn  us  (Sotah  5a) that Hashem cannot live together with  one  who  is proud. This  may,  chas v’shalom, be the  beginning of his  downfall.

Moreover, after  Yom  Kippur,  he  may  also  feel  exhausted from  his previous spiritual exertions. He might  just  want  to relax.  He may  then lose  all  of  the  elevated levels  he  attained from  Nisan,  up  until  that point.

To  counter  these  pitfalls, Hashem, in  His  great love  for  us,  has commanded us to build  the  sukkah at this  time.  This  provides us with an  extra measure of emunah, as  the  sukkah is called “the  Shadow of Faith”  (Zohar  III, 103a).  One thereby prevents himself  from  falling into despair, entering the  period of rejoicing instead. This  joy  reaches its zenith on Simchat Torah, when  he dances with the  Sifrei Torah. In this manner, rather than falling, one  is able  to elevate himself  even  further in his  spiritual pursuits: strengthening his  faith,  increasing his  level in Torah, and  improving his  middot.

When  a person contemplates the  meaning of the  festival  of Sukkot, he  will realize that Hashem granted him  this  gift to  prevent him  from
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falling  into  the  clutches of arrogance, allowing  him  to  “recharge his batteries” after  the  intense avodah of the  Yamim Noraim.  The  sukkah contains Hashem’s Names  ה-ו-ה-י and  ינד-א. Hashem comes to visit him in his  sukkah, together with  the  seven ushpizin, so  that they  should influence him with their spiritual qualities (Zohar, ibid.).  This will grant him  the  ability  to  withstand nisyonot  as  they  arise. He thus has  the ability  to defeat the  Yetzer  Hara and  ascend in Torah, middot,  and  pure emunah.

The  fact  that  Hashem comes to  visit  us  together with   the   holy ushpizin in our  sukkot demonstrates that He truly  forgave us  on Rosh Hashanah and  Yom  Kippur.  This  can  be  compared to  a  person who asks  forgiveness from  his  friend.  How can  he  be  sure that his  friend has,  indeed, forgiven him?  If this  friend  comes to  visit  him  and  also brings along  gifts,  he  will know  that he  has  been forgiven. Similarly, Hashem does not  only  visit  us,  but  He also  brings along  gifts:  pure emunah, the  ability  to  come  close to  Him, and  elevation in Torah and yirat Shamayim.

In addition to  this,   Hashem acts with  us  in  a  truly  amazing  way. Instead of thanking Hashem for forgiving  us,  He thanks us  for trusting in  Him! The   Navi  proclaims  (Yirmeyahu 2:2),  “I recall   for  you   the kindness of your  youth, the  love  of your  nuptials (ךיירוענ  דסח),  your following   Me  into   the   Wilderness,  into   an   unsown  land.”   Hashem appreciates the  efforts we make  in shaking off (רענל)  the  kelippah and aveirot, and   following   Him  into   “the   Wilderness.”  We  accept upon ourselves to  cultivate emunah in our  hearts and  involve  ourselves in mitzvot. Nothing  of significance comes easily.  Hashem, in turn, comes toward us, visiting  with  the  ushpizin in our  sukkot.

We have  so much for which  to thank Hashem!  Hashem has  given  us the  festival  of Sukkot in order to warm  our  spirits with the  kedushah of this  mitzvah, so  that our  fervor  should not  cool  off after  the  intense period of the  Yamim Noraim.  He wishes to instill within  us the  strength
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to  endure  future nisyonot.   When  one   leaves all  of  his  possessions behind and  ascends to  Yerushalayim for the  chag, his  heart becomes fired up to Hashem, and  he connects to Him with renewed enthusiasm. At the  Simchat  Beit  Hasho’eivah, one  is capable even  of attaining the level of prophecy.

Hashem sees how  Bnei Yisrael  stand up  to  the  machinations of the Yetzer  Hara, triumphing over  him. Then  He remembers the  kindness of our  youth, when  our  ancestors followed  Him in the  Wilderness. This, then, is  why  He sees fit to  visit  us  in  the  sukkah, together with  His Heavenly entourage,  the  seven  ushpizin. Specifically in  the  month  of Tishrei, after  all the  months of spiritual quest, Hashem strengthens our morale.

Building   the    sukkah  is   our   manifestation  of   gratitude  toward Hashem. We are  grateful for the  kindness He remembers in our  merit, and  all  the  good  He  does for  us  even  though we  have  sinned. Our improper actions do  not  make  us  worthy of  His  gratitude. He  acts beyond the  letter of the  law by  demonstrating His love  and  gratitude toward us (Berachot  7a; Bava  Kama  99b).  In this  manner, He grants us the  ability  to  recognize His goodness and  become closer to  Him. This helps us  withstand future nisyonot  and  ascend in Torah, emunah, and good  middot.

Now  we  can   understand  why   the   mitzvah  of  Sukkot   is  “out   of season.” By commanding us  to  build  sukkot in the  month of Tishrei, Hashem  is,  in  essence,  building us   up   anew.   Sukkot   is  a  natural continuation and  the  culmination of the  spiritual avodah started  on Pesach.

Just   as  we  are  commanded to  ascend to  Yerushalayim for  each festival, we are  commanded to  keep  the  mitzvot of the  festival  at  the right  time.  If one  lives  in a cold  climate, the  mitzvah of dwelling  in a sukkah still  applies in  Tishrei, since it  is  the  appointed time  for  the mitzvah in Eretz  Yisrael.  To further illustrate this  point, someone who
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lives   in  Argentina, where  the   summer months  come   after   Tishrei, nevertheless says  the  tefillah  of “mashiv haruach  u’morid  hageshem” then, since the  halachah is  fixed  according to  the  months in  Eretz
Yisrael.


In Summary
$     We are commanded to sit in sukkot in the month of Tishrei and not in Nisan, when Bnei Yisrael sat in sukkot after leaving Mitzrayim. The reason for this is that Nisan heralds the summer months, when it is normal to sit in a shaded structure. If we would go out into our sukkot at this time, it would not be noticeable that we are doing it to fulfill Hashem’s command.
$     However, the fact that we sit in sukkot in Tishrei still raises this question, since the weather in Eretz Yisrael is still warm at this time. There must be a compelling  reason  for keeping the mitzvah  of sukkah in Tishrei, which  is even more important than proving that we are keeping the mitzvah because of the Divine command.
$     In the month of Nisan, a person eradicates the chametz from his heart and comes closer to Hashem. In Iyar, he improves his middot, preparing for Kabbalat  HaTorah.  In  Sivan,  he  becomes  even  more  elevated  when  he receives the Torah. In the months of Tammuz and Av, he corrects his deeds, for he wishes to help rebuild the Beit Hamikdash. In Elul, he does teshuvah, and on the Yamim Noraim, he prays for atonement.  After such an intense avodah, he may feel that he has perfected himself and become arrogant. This would, chas v’shalom , bring about his downfall.
$     Hashem’s command that we build the sukkah specifically in Tishrei is for the purpose of improving ourselves  even further by strengthening our emunah and  our  commitment  to  Torah  and  middot  improvement.  The  mitzvah  of sukkah fills us with enthusiasm for Hashem’s mitzvot, as we are in a state of limbo after Yom Kippur, not “heated up” by the intensity of the day, yet not under the control of the Yetzer Hara. By building the sukkah, a person comes closer to Hashem. Hashem demonstrates His forgiveness by visiting him in his  sukkah.  It  is  truly  incredible  that  instead  of  us  thanking  Hashem  for granting us forgiveness, He shows us gratitude by remembering the kindness

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we displayed by following Him into the Wilderness. We placed our fate into His hands, and we planted emunah in our hearts. Therefore, He comes to visit us in our sukkot, together with the seven ushpizin.
$     We must  thank Hashem  for His great kindness.  Hashem  does not want  a person to become depressed or spiritually deflated after the intense period of spiritual avodah from Pesach through the Yamim Noraim. Therefore, He commanded that we build a sukkah, and He comes to visit us there. This gives us the wherewithal to withstand future nisyonot and become further elevated. Sukkah  is a  manifestation  of  gratitude  toward  Hashem.  According  to our deeds,  we  are  not  worthy  of  His  gratitude.  If  He  nevertheless  shows  us gratitude, it is beyond the letter of the law. We must reciprocate this gratitude, and become closer to Him, standing up to temptations, and rising in Torah, emunah, and good middot.




Sukkot ––– The Festival of Faith

“Arrive, honored and  holy guests, to  sit  in  the shade of faith”
(Zohar)


On  the  festival  of Sukkot,  each evening, the  holy  ushpizin visit  us. Why do  they  come  specifically on  the  holiday of Sukkot?  Why not  on Pesach,   the     festival     of    our     salvation   and     redemption?   The commentaries ask  another question. Since  the  sukkah commemorates the  Clouds  of Glory  with  which  Hashem surrounded  Bnei  Yisrael  at their Exodus   from  Mitzrayim, why  are  we  not  commanded to  build sukkot in the  month of Nisan,  on the  holiday of Pesach, the  date when Bnei Yisrael  left Egypt?

Let us explain by examining the  words of the  Haggadah on the  pasuk (Devarim 26:8),  “Hashem took  us  out  of  Egypt  with  a  strong hand.” “Hashem took  us  out”  – not  by  means of an  angel  or  a  seraph  or  a
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messenger, but   Hakadosh Baruch Hu  Himself,  as  it  states (Shemot
12:12), “I shall  go through the  land  of Egypt  on  this  night,  and  I shall strike every   firstborn in  the  land  of  Egypt,  from  man  to  beast; and against all  the   gods   of  Egypt   I  shall   mete   out   punishment –  I  am Hashem.” On this  the  Haggadah comments, “I shall  go through the  land of Egypt  on  this  night”  – I and  not  an  angel,  “And I shall  strike every firstborn in the  land  of Egypt” – I and  not  a seraph,  “And against all the gods  of Egypt  I shall  mete  out  punishment” – I and  not  a messenger, “I am Hashem” – I and  no other.

Chazal  state that when  Hakadosh Baruch Hu descended upon Mitzrayim to  mete   out  punishment to  the  Egyptians, ninety  million angels descended along  with Him. Among them were  angels of fire and angels of  hail,  angels of  horror and  angels of  fear.  They  turned to Hashem and  asked, “Master of the  World,  when  a  king  of flesh  and blood goes  out to war, his servants and slaves surround him to protect him.  Let  us  go  out   to  fight  Your  battle,  Hashem, as  we  are   Your servants;  let  us   avenge  the   cause  of  Your   people.”  To  which   He responded, “I myself  will descend, in My full glory  and  greatness and holiness. I am Hashem, I and  no other.”

The  geulah  of  Bnei  Yisrael  from  Mitzrayim is  attributed solely  to Hashem. He alone  fought  the  Egyptians and  took  revenge on behalf  of His people. He Himself  led  them out  of Egypt  and  rescued them from the  hands of the  wicked  Pharaoh. To Him alone  belongs our  praise and thanks. No other can take credit for the  miracle of salvation which  they experienced. Even  though the   angels and   seraphim were   Hashem’s agents in the  Exodus,  He prevented them from acting according to the regular protocol that  servants have   toward their king,  in  order to demonstrate His complete supremacy. Thus,  the  ushpizin do not  come to  visit  us  on  Pesach, since it is the  festival  of our  redemption, which was  totally and  utterly dependent on Hakadosh Baruch Hu Himself.

This  is also  the  reason why  the  name  of Moshe  Rabbeinu does not appear even  once  in the  Haggadah of Pesach. Klal Yisrael  were  saved

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by   Hashem  alone.    To   remember  this,    the   festival    of   Sukkot   is celebrated many  months after  Pesach. If we would  be  commanded to sit in sukkot on Pesach, and  the  ushpizin would  come  to visit  us then, we might  mistakenly think  that they  had  some  part in assisting in our salvation.  Instead,  we  are   commanded  to  celebrate the   festival   of Sukkot  in  Tishrei, so  that it  should be  distinct from  the  festival   of Pesach. This  helps us  to  remember that it  was  Hashem alone  Who redeemed us.

The  word  הכוס  (sukkah) is  derived from  the  word  יוסיכ  (covering, protection).  The   sukkah protects  us   from   prosecution.  Our   Sages (Bereishit Rabbah,  Acharei  Mot) tell us  that during the  Yamim Noraim, and   specifically  on   Yom  Kippur,   the   Satan   has   no   permission to prosecute. I  would  like  to  offer  the  following  explanation. Hakadosh Baruch Hu “dresses us  up”  on  Yom  Kippur,  disguising us  as  angels, clean  of all sin and  iniquity. In this  manner, He “covers up” our  crimes and  hides our  transgressions from  the  eyes  of the  Satan.

This  is hinted to in the  words of the  pasuk (Tehillim 81:4), םויל הסכב "ונגח.” The word  הסכ also  comes from the  root יוסיכ. Hakadosh Baruch Hu covers up our  sins  and  dresses us as angels in order that the  Satan should not  prosecute us. But immediately after  Yom Kippur,  the  Satan comes back,  full of energy, to  accomplish his  job.  He tells  Hashem, “Although on Yom Kippur,  Am Yisrael were  similar to angels, free of all sin, now they  have  returned to their daily routine, without the  mask  of angels and  without the  guise  of holiness that previously surrounded them.”

In  order to  shield us  from   his  accusations,  we  are   immediately commanded to  sit  in the  sukkah. It provides protection, guarding us from  the  charges of  the  Satan.  As soon as  the  Satan  arrives at  the doorway of the  sukkah, which  is  termed “the  Shadow of Faith,”  and sees  the   Shechinah  and   the   seven  ushpizin  sitting  there,  he   is dumfounded. All his  claims  are  gone.  He is immediately subdued, and leaves just  as he came.
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One who sits  in the  sukkah is able to absorb pure emunah in Hashem through the  influence of the  ushpizin, who visit every  sukkah. Although the  ushpizin are  not  alive  and  among   us  today, in  His  great mercy, Hashem has  planted tzaddikim and  righteous men  in each and  every generation. They  steer the  ship  of Bnei Yisrael  on  the  proper course, to  safe  shores. They  teach us  the   correct way  to  go.  They  set  an example based on  the  deeds of the  holy  ushpizin. Whoever attaches himself  to  them, learning from  them and  following  in their ways,  will increase his  faith  and  fear  of  Heaven.   The  merit   of  these righteous people is so great that it also  protects us from the  Satan,  silencing him from  speaking against us. Anyone  with  a deep-seated belief  in Hashem in his heart can  merit  witnessing salvation and  miracles in his lifetime.

Chazal  teach us  (Chulin  7b),  “Tzaddikim are  greater in their deaths than in their lifetimes.” Even  after  they  pass away,  their merits stand on our  behalf, nullifying  evil decrees and  securing salvation. There are many  stories related about my  grandfather, Rabbi  Chaim  Pinto,  zt”l, one  to  whom  miracles happened often.  I  will tell  a  mere  few,  which touched me.

Mr. Daniel Afriat told  me that his family wanted to return home from North  Morocco, after   a  few  days   of  vacationing there.  After  a  few minutes on the  road, they  felt something was wrong  with their car.  The motor began making  strange noises, indicating that it was  overheated. While they  were  wondering what  to do, the  motor stopped completely. They  found  themselves in the  middle of a busy  thoroughfare, not  able to do  a thing.

After a few hours of waiting,  Mr. Afriat suddenly began praying to the Creator, mentioning the  merit  of Rabbi Chaim Pinto,  zt”l. He asked that he  intercede on  his  family’s  behalf. Then  he  added,  “Master of  the world! This  is the  very  car  in which  Rabbi  David Chananya travels, as he   makes  his   yearly    trip    from   Casablanca  to   Mogador  on   the anniversary of the  passing of his holy  grandfather, Rabbi  Chaim  Pinto.
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How can  You turn me  down?!  Please, Hashem, at  least let  me  arrive home in my car,  and  after  that, do  what  You want  with  it!”

With a heart full of belief  and  trust in Hashem and  His tzaddikim, he returned to  his  car  and  turned on  the  engine. The  unbelievable took place! The car sputtered back  to life and began to move  as usual, riding quickly  with  no  problem whatsoever. And  the  most amazing thing  of all is that his request was answered in full. As soon as they  turned into the  driveway of  his  house, a  sudden explosion was  heard from  the car’s  engine, and  the  motor died.

Another miracle “on the  road”  in the  merit  of the  tzaddik, was  told to me by Mr. Yoram  Azran,  may Hashem protect him. He purchased a new  car   in  Paris,   intending to  ride   through Spain  to  his  home  in Casablanca. After travelling for one  day,  he  took  a short break in the long  trip.   He  returned to  his  car,   to  continue the   ride   home, and suddenly the  engine  stopped completely. Distressed, he contacted the company representative  to  clarify  the  cause of  the  mishap. He  was utterly baffled.  How could there be something wrong  with a brand new car,  which  he had  bought just  a few days  previously?

The representative arrived, checked out  the  car,  and  stated that the transmission wasn’t  working  properly. There was  no  hope of the  car working.  But  Mr. Azran  did  not  give  up,  and  began praying from  the depth of his heart. He asked Hashem to help  him in the  zechut  of Rabbi Chaim  zt”l,  and  to  make  the  car  drive   normally, as  he  was  late  to work…  Suddenly, against all odds, the  engine  began to  work  again,  as if nothing had   happened! The  company representative stood there, utterly shocked. He also  merited witnessing a  minute amount of the greatness of our  tzaddikim, who  are  able  to protect us even  after  their death.

We should know that the  tzaddikim achieve great things on behalf  of anyone  who   mentions their  merits  before  Hashem. Miracles are wrought for Jew and  gentile  alike. As long as a person has  simple faith
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in the  power of the  tzaddik, he merits salvation, whether he belongs to the  Chosen People, or is one  of the  Nations of the  world.

The following  is an example concerning a wealthy magnate, a gentile who  owns  a large  import/export company of air conditioners. We rent air  conditioners from   him  for  the   hilula  of  Rabbi   Chaim   Pinto,   in Morocco. When the  person in charge of arranging the  air conditioning, Mr. Daniel Afriat, came  to make  a deposit, he was  told,  “I don’t  need a deposit from  you.  I  have  full faith  in  the  Jews.”  After  the  event,  Mr. Afriat met with the  company manager for a private talk, and  asked why he loves  the  Jews  so much, trusting them with  absolute faith?

The  gentile  explained, “I once  found  myself  in the  Moroccan city  of Ouezanne. The  resting place  of the  holy  tzaddik, Rabbi  Amram  Ben Diwan, zt”l, is located there. My acquaintances told  me that it is a very good  idea  to  visit  his  grave.  I  went  there and  kissed his  tombstone, believing with  perfect simplicity that  the  power of  the   tzaddik can accomplish great things for  those who  come   to  his  gravesite. The guard gave  me  a candle, which  he  requested that I light  in a special place  near  the  grave.  He  then gave  me  some   of the  oil  from  the  lit candle, and  instructed me to rub  it onto my neck,  which  I did.

“The  visit  at  the  tzaddik’s gravesite made me  feel elevated. When  I left, together with my friends who  had  accompanied me, we continued on  our  journey. Suddenly, we  came  upon an  old,  dignified  man,  who had   a  long  white   beard,  which   flowed   onto  his   clothing.  He  was standing at  the  crossroads, waiting  for  someone to  give  him  a  lift. I stopped the  car  and  turned to  him  with  a smile,  inviting  him  to  climb in and sit in the empty back seat. We continued riding,  when  something totally unexpected occurred. Thick, heavy smoke began billowing  from the  engine…  I pulled over  to  the  shoulder, completely shaken, ready to open the  hood and  check out  the  problem.

“Suddenly, I noticed another elderly man,  dignified  and  impressive, with  a long white  beard, resembling a Heavenly angel.  He stood at the
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side  of the  road and  waved  at  me  and  said,  ‘Don’t worry. The  car  is fine. You just  need to  tighten the  oil cap  in the  motor. That  is what’s causing all the  smoke. Close it well and continue on your  way in peace.’ He had  hardly finished speaking, when  he  disappeared just  as quickly as  he  came…  I was  still  shaken by  this,  when  I realized that the  old man  in the  back  seat had  disappeared as well… My friends and  I were overcome with  great fear.  I quickly  revved up  the  motor and  fled the place, dumbstruck by the  magnitude of the  miracle we had  witnessed.

“This is not  the  end  of my story. After some  time, I met with a Jewish woman, who  presented me with an unusual, rare album. It contained a collection  of  pictures  of  the   many   tzaddikim  who   are   buried  in Morocco. As I turned the  pages, one  of the  pictures brought back  the incident  of   the   miracle  on   the   highway.  It  was   a   picture  of   a distinguished, old  man,  with  a long  white  beard. It matched perfectly to  the   old  man  on  the   road who  assisted me  when   my  car  began smoking on the  trip  in Morocco. A quick  perusal of the  caption under the picture made my heart pound and brought tears to my eyes.  There, in black  on  white,  it stated, ‘This  is the  picture of the  tzaddik, Rabbi Amram  Ben  Diwan,  zt”l’… Then  I realized that this  tzaddik, who  had the  power to help  me, was sent from Heaven  to aid us. He was the  one who helped us on the  road, in the  merit  of the  emotional prayer which we prayed at his  grave.

“The oil that I rubbed on my neck  also  stood me in good  stead,” the manager continued. “When  I stayed in Belgium,  I was  driving  with  my friends  at   a  speed  of  150  kilometers  an  hour,  when   suddenly an oncoming vehicle smashed  into  us.  We were  rushed to  the  hospital. Look what  a miracle it was  – all my friends sustained terrible injuries, including broken bones. They  were  all bandaged up. The medical team initially thought that I had  sustained a fatal injury  to the  neck… exactly at  the  spot where I smeared the  oil from  the  gravesite of the  tzaddik. By an  outright miracle, all of the  examinations indicated that, thank G-d, nothing was wrong  with me. Even the doctors were amazed at how
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I  survived such  a  horrific accident  without injury.   Since  I  merited experiencing the  greatness of the  Sages  of the  Jews,  I have  a special affinity for them. I know  that they  are  the  ones  chosen by the  Creator to be His special people.”

I also  felt the  great holiness of Rabbi  Amram  Ben Diwan zt”l. When  I was  about twenty-nine years old,  I  visited his  grave.  At that time,  I promised that if I were  to find my match in the  near  future, in the  merit of my prayers there, I would  call  my first-born son  Amram,  after  this great tzaddik. Indeed, after  a short time,  I stood under the  chuppah, and  shortly thereafter, a son  was  born to me. During  that time,  two  of my uncles had  passed away:  Rabbi  Refael and  Rabbi  Meir Pinto,  zt”l. I decided to call my son  Refael Meir after  these two  giants. I also  had  in mind  that he  would  be  named after  Rabbi  Refael  Hakohen and  Rabbi Meir Baal Haness. The  night  before the  brit, Rabbi  Amram  Ben Diwan appeared in a dream, sitting in the Beit Hakeneset of Rabbi Chaim Pinto Hakatan, zt”l,  in  Casablanca. I  immediately woke  up,  understanding that there was a reason why he had  appeared in my dream, specifically the   night   before the   brit.  It  was   because I  had   vowed   to  call  my firstborn  by  his   name.   His  beaming  face   continued  to   escort  me throughout the  brit milah.  I saw  it again  just  as the  name  was about to be called. Indeed, I added the  name  Amram to the  child’s  name,  calling him Refael Meir Amram,  may Hashem protect him.

On  another occasion, one  of my  friends related the  following.  His elderly father once  felt tremendous pains in his entire body.  My friend called  the   doctor.  They   did   comprehensive  testing,  and   it   was discovered that he  had  a terrible illness. His condition was  so  severe that it  was  decided to  operate  immediately. The  date was  set   for Thursday morning. The  preceding Wednesday, the  son  came   to  me with  his  father, requesting a blessing for  a complete recovery in the merit  of my holy  fathers. I picked up  a cup  which  had  been lying  on the table and filled it with water. I ordered the father to make a blessing and    drink,    thereby   ensuring  a   complete  recovery.  The    father,
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embarrassed,  stated  that  he   had   to   fast   in   preparation  for   the operation he would  undergo the  next  day.

I didn’t  consider his  hesitation to  be  relevant. I had  a strong feeling that my  blessing would  be  accepted in  the  merit  of my  forefathers, especially when  I  noticed the  great faith  which  I  saw  on  their faces. Therefore, I  requested once   more that  the   father drink   the   water, adding, “Know that you  are  completely healthy. You have  nothing to worry about at all.” The next  day, before performing the  operation, the doctors  decided to  examine his  condition one   more time.   Lo  and behold! The  tests showed that the  man  was  completely healthy, with no sign of illness at all!

The  professor who   checked the   results was   greatly shaken and suggested  that  maybe the   results  had   been  mixed   up   and   these belonged to  someone else.  He asked that the  tests be  redone. They showed the  exact  same results: perfect health. In this  way, my words came  true, with  the  help  of Hashem. I  had  stated that the  man  was perfectly healthy. I  know  that this   was  not  in  my  weak  power, G-d forbid,  but  only  in the  merit  of my great ancestors, tzaddikim whose neshamot rest in the  Higher  Spheres, close to  the  Throne of Glory.  It was  their prayers and   righteousness that brought mercy upon the elderly man.  Their  zechut  was  able  to save  him from  all harm, and  the Creator sent him  a complete recovery, in a most miraculous way. The merit  of the  deceased tzaddikim is able  to bring  salvation to a person, nullifying  all decrees against him.

Mr. Shimon  Cohen  related an astonishing story, which  happened to his  father, Rabbi  Yichya  Hakohen, zt”l, in Morocco. Once,  Mr. Cohen was  travelling with  his  father to the  grave  of Rabbi  David Ben Baruch, zt”l. On their way  home, after  heartfelt prayers at  his  gravesite, their car suddenly broke down.  All their endeavors to restart it were  in vain, and  they  became very  frightened. The  road was  empty, and  here they were,  in the  middle of the  night,  without any solution in sight.  As is the
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way of believing Jews, they  offered up a prayer from the  depths of their heart, begging  for salvation in the merit  of the tzaddik, Rabbi David Ben Baruch.

Before  they  had  even  finished praying, they  suddenly saw  an  Arab on  a motorcycle, with  his  tools in his  hand. “At first,  we were  scared of him.  But  then he  approached us  with  a pleasant look  on  his  face, asking  if we  needed help.  After  we  told  him  what  had  happened, he asked us to move  away from the  car,  stating he would  fix the  problem. That  is exactly what  happened. With dexterity, and within  a short time, he had  the  car  working  again.  We waited on the  side,  ready to pay him for  his  work  when   he  was  done, or  at  least to  thank him  for  the kindness he  did  for us  in the  middle of the  night.  How great was  our surprise when  we saw  that he  simply  disappeared. Only  our  working car  was  able  to  remind us  of the  miracle that took  place. There is no doubt that the  Creator sent us an angel in the  merit  of Rabbi David Ben Baruch.” This  was  how  Mr. Cohen  ended his  story.

Our family doctor, Dr. Bismuth, is also  a good  friend.  He related that when  he  bought a new  car,  he  took  a quick  trip  around the  block  to test it. Suddenly, a car  came  toward him,  and  collided with  him  with tremendous impact. By a great miracle, his  new  car  was  totaled, but the  doctor himself  emerged without a scratch.

When  he  calmed down  somewhat, he  began praying in gratitude to the  Creator for  the  miracle that had  occurred to  him.  Yet,  since his brand-new car that he hardly had  a chance to use  had  been totaled, he was  somewhat upset.  He  said,   “Master of  the   universe! I  just   now returned from  a shiur given  by Rabbeinu David Chananya, grandson of the  tzaddik, Rabbi  Chaim  Pinto,  zt”l. How could it be  that specifically now,  the  car  was  damaged so severely?”

After he  finished his  prayer and  arrived home, he  felt much better. He  knew  that his  prayer had   been accepted, in  the  merit   of  Rabbi
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Chaim  Pinto.  The next  morning, he went  to the  parking spot where he had  left his demolished car,  in order to have  it towed away.  He looked all around, but  the  car was nowhere to be found! He immediately called his wife to help  him, explaining the  mystery. She, in turn, turned to her husband, astonished, and  asked him  to  look  in their driveway. There stood the  new  car,  intact and  shining. It had  no  signs  of an  accident, not  even  a scratch.

Dr. Bismuth nearly fainted from  the  magnitude of the  miracle.  He remembered the  prayer he  had  uttered, from  the  bottom of his  heart, only   a   few   hours  earlier.  He   realized  that  the   miracle  he   had experienced was in the merit  of his simple faith in tzaddikim. Of course, he retracted the  charges against the  other driver, because he no longer had  any  complaint against him.

This  story was  told  to  me  by  a prestigious, intelligent doctor, not someone who has  delusions. The forms  that he filled out  in front  of the other driver can prove, without any doubt, that a very serious accident did,  indeed, take  place. Here,  one  can  ask: What  took  place  during the night?  An unbelievable miracle occurred. One thing  is certain. Whoever believes in  tzaddikim and  asks  for  mercy from  Hashem Yitbarach in their merit  is guaranteed that Hakadosh Baruch Hu will hearken to his prayers and  bring  about a salvation from  on High.

The  essence of  the   festival   of  Sukkot  is  perfect faith  in  Hashem Yitbarach and  His servants, the  tzaddikim. That  is why  the  sukkah is called “the  Shadow of Faith.” All who  take  refuge  in the  shadow of the sukkah are,  in actuality, taking  protection in the  shadow of Hashem, strengthening their faith  in  the  Creator of the  world,  in  conjunction with  the  ushpizin, who  connect the  person to  Hashem through their holiness and  righteousness. Their  entire lifetime  was  spent in faith  in Hashem, avodat  hakodesh in Torah and  pure fear of Heaven.
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May it be His will that we all merit  to strengthen ourselves in faith in Hashem and  His holy  tzaddikim, who  do  His will. May the  merit  of my holy fathers, some  of whose stories we merited to savor here, stand by
all of us.




In Summary
$     Why do the ushpizin visit us specifically on Sukkot, rather than on Pesach, the festival of our redemption? Why don’t we have the command to sit in the sukkah  in  Nisan,  when  the  miracle  of  the  Clouds  of  Glory  actually  took place?
$     The Haggadah emphasizes  that the Exodus was brought about by Hashem alone, without any intermediary. This is to demonstrate His complete supremacy. We are totally and utterly dependent on Hashem Himself. This is also the reason why the name of Moshe Rabbeinu does not appear in the Haggadah at all. If we would sit in a sukkah on Pesach and be visited by the ushpizin, we might mistakenly think that they had some part in our salvation.
$     The   word   הכוס   (sukkah)   is   derived   from   the   word   יוסיכ   (covering, protection). The sukkah protects us from prosecution.  On Yom Kippur the Satan  is unable  to prosecute.  Hashem  “dresses  us  up,”  disguising  us like angels and “covering up” our sins. However, after Yom Kippur, the Satan renews his campaign against us. Hashem shields us from his accusations in the sukkah.
$     We  no  longer  have  the  holy  ushpizin  amongst  us.  However,  in  every generation there are tzaddikim who guide our path and in whose merit we witness salvation and miracles.
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Half for Hashem and Half for
You

“Three times a year all your males shall appear before the Lord Hashem, the G-d of Israel”
(Shemot 34:23)


On Shabbat Chol  Hamoed Sukkot,  we read parashat Ki Tisa,  which relates the  incident of the  Golden  Calf, as  well  as  Moshe’s  ascent to Heaven   to  supplicate on  the   nation’s  behalf.  Afterward, the   Torah speaks about the  three festivals: Pesach, Shavuot, and  Sukkot.  What  is the  connection between these two  subjects?

The festivals were  given to us in order to bring  us physical pleasure. Much  of the  day  revolves around the  meals, with  emphasis on  meat and wine, which  gladden the heart. This poses a spiritual risk. A person might  get  so  sunk  in his  wine  that he  forgets Hashem, chalilah.  One must  be   extra  vigilant   on   these  days.    We   merit    great  spiritual illumination on  the  festivals, but  we  must know  how  to  utilize  them properly.  Amidst   the   physical  feasting,  one   must  know   how   to consume spiritual sustenance,  adding to  his  spiritual level  with  the pleasures of the  festival. He should not  allow himself  to become defiled with  gluttony, thereby missing out  on  the  main  aspect of the  day.  He should make  time  for Torah study, increasing his  yirat Shamayim.

This  is the  reason for reading the  portion recounting Bnei Yisrael’s sin  with  the  Golden  Calf. One  should learn  from  this  to  guard himself against his  own  personal  avodah zarah,   not   allowing  himself   to  be drawn  after   it,   chalilah.   There  are   many   forms   of  idol   worship. Everyone has   his  own  miniature Calf.  One  person is  consumed  by gastronomical greed. Another deifies   the   dollar, constantly  chasing after  it. Yet another is filled with  lust.  The Torah warns us to distance
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ourselves from  our  own  Golden  Calf. This  is  especially important on the  festivals, when  one  is  enjoined to  give  pleasure to  his  body.  We should not  sink  into  the  quagmire of  physical pleasure, but  always remember Hashem and  His Torah.

This   point  is  emphasized  by  the   continuation  of  the   parashah. Hashem told  Moshe  Rabbeinu (Shemot 34:1),  “Carve  for  yourself two stone Tablets like the  first ones.”  The Gemara expounds (Nedarim 38a), “Hashem  told   Moshe,   ‘The  chips will  be  yours.’   Rabbi   Chama   bar Chanina said,  ‘Moshe  became wealthy from  the  chips of the  luchot.’” Immediately after  Moshe  was  informed of this,  the  pasuk states (ibid.
34:4),  “Moshe   arose early  in  the  morning and  ascended Har  Sinai.” Moshe  did not  become blinded by the  brilliance of the  precious stones which   became his.  He  was  not  captivated by  their glow.  All of  his desires were  directed at  ascending Har Sinai, in order to  come  closer to Hashem. Matters of this  world  could not  compare with closeness to Hashem.

This is indicated by the  pasuk (ibid.  19:14), “Moshe  descended from the  mountain to  the  people.” Rashi  explains, “This  teaches us  that Moshe  did  not  attend to  his  own  business, rather, he  went  directly from  the  mountain to  the  people.” Moshe’s  aspirations were  to  reach greater spiritual heights. He  had  no  concern for  money or  physical pleasures.

This,  then, is the  reason for reading this  parashah on Shabbat Chol Hamoed  Sukkot.   When   immersed in  the   physical pleasures  of  the festival, enjoying the  meat  and  wine, as he is instructed, this  parashah reminds one  not  to  lose  sight  of the  main  point: the  spiritual facet  of the  festival. He should appreciate the  kedushah of the  holiday, realizing that he  can  gain  tremendous  illumination on  it.  He should strive to come  as  close to  Hashem as  he  possibly can,  increasing his  level  of Torah and  yirat Shamayim.
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This is the path that Avraham Avinu walked.  In spite of all his wealth, he  did  not  take  any  interest in  his  riches whatsoever. On  the  other hand, Avraham was  diligent and  enthusiastic in pursuing  mitzvot. He ran  like  a  deer to  do  Hashem’s will,  as  we  read  regarding Akeidat Yitzchak (Bereishit 22:3), “So Avraham woke  up  early  in the  morning.” His  gratification  in  life  stemmed  from   spiritual  pursuits.  He  took pleasure in  serving  Hashem with  honesty and   spreading His  word throughout the  world,  as the  Torah testifies (ibid.  12:5), “רשא שפנה תאו ןרחב ושע – And the  souls they  made in Charan.” Rashi  explains, “They took  them in under the  wings  of the  Divine Presence. Avraham would convert the  men,  and  Sarah  would  convert the  women.”  This  was  the
extent of their pleasure in this  world.  This  is  hinted to  in the  words
themselves. The  gematria  of the  initials  of the  phrase ןרחב
ושע
שפנ,
when  adding one  for the  phrase itself,  is equal to  that of גנע (delight). Avraham and  Sarah’s  delight was  in bringing others closer to Torah.

The  mitzvah of sukkah also  teaches a person not  to  grant excessive importance  to   physical  pursuits  and   not   to   chase  after   passing pleasures.  For  this   reason,  the   Torah  commands  us   to   leave   our well-appointed homes and  enter the  simple sukkah. The  sukkah has limited physical comfort, but it is rich in spiritual splendor, housing the infinite  light  of the  Shechinah. This  should drive  home the  point that one  must make  do  with  the  barest minimum in physical matters, and not  spend his  life chasing after  them. His main  interest should be  to increase his  Torah and   yirat  Shamayim. All of  his  concerns should revolve around matters of spirituality. He should strive to  constantly be  surrounded with  kedushah and  taharah,  just  as  he  is  on  Sukkot, enveloped in  the   embrace of  the   Shadow of  Faith,  the   embrace  of emunah and  the  holy  Shechinah.

The   sefarim   hakedoshim  write   that  entering the   sukkah  is   the equivalent of going  into  exile and  atones for those sins  which  warrant expulsion. If, on  Yom Kippur,  a person was  decreed to  die,  rachmana
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litzlan,  his sentence can  be exchanged for one  of exile, which  can  take the  form  of leaving  his  home for his  sukkah.

We could interpret this  allegorically. Am Yisrael  have  experienced terrible torment in their years of exile. For nearly two  thousand years of  galut,  we  have  suffered tremendously  at  the  hands of the  gentile nations, who  constantly seek  to  annihilate us.  Throughout the  years, Jewish  blood has  flowed like water. On top  of all this,  we wage a steady battle with  the  Yetzer  Hara, who  consistently attempts to  ensnare us in his  trap and  drag  us  into  sin.  From  one  day  to  the  next,  our  trials and  troubles multiply.

The  halachah is that one  who  suffers from  sitting in the  sukkah is exempt from  this  mitzvah and  may  leave  his  sukkah to  return home (Shulchan Aruch, Orach Chaim  640:4). This  symbolizes our  situation in this   world.   We  tell  Hashem,  “Ribbono   shel  Olam!  We  are   suffering terribly in this  exile. One who suffers is exempt from sitting in a sukkah, which  alludes to exile. Please, Hashem, return us to our home. We have no  strength left  to  bear the  burden of galut.  We have  suffered more than enough. Build  for  us  the  Beit  Hamikdash and  bring  us  closer to You and  Your Torah. Protect us under Your  wing, Hashem.”

The mitzvah of sukkah is a kindness of Hashem, for it reminds us of our  wanderings in the  Wilderness, when  we were  actually in exile. That exile, though, was  one  in which  we were  accompanied by the  glory  of the  Shechinah. But today the  galut is gruesome. The  Shechinah, too,  is suffering with  us.  When  a person sincerely prays to  Hashem to  bring an end  to  this  exile, it certainly makes a tumult in Heaven  and  stands in our  defense.

In this  vein, we can  understand the  following  account of the  Gemara (Avodah  Zarah   3a).   In  the   future,  when   the   gentiles observe the tremendous reward of Am Yisrael,  they  will approach Hashem with the claim    that  they,    too,    wish    to   receive  the    Torah.  After   much give-and-take, Hashem accedes to their request, telling them, “I have  an
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easy  mitzvah, called sukkah. Go and  perform this  mitzvah, and  I will grant you  reward.” They  all  set  out  immediately to  build  a  sukkah. Then  Hashem causes the  sun  to  blaze  with  the  heat of mid-summer. Each of them then kicks his sukkah in disgust and abandons it. Hashem mocks them for this.

Why does Hashem test the  nations specifically with  the  mitzvah of sukkah? Furthermore,  if Hashem wants them  to  fulfill  this   mitzvah successfully, why  does He  intensify the  heat of  the  sun  in  order to cause them discomfort? Since  one  who  is  uncomfortable is  exempt from  sitting in a sukkah, why  are  the  gentiles mocked for leaving  it in the  heat of the  day?

Let  us  take  our  analogy of the  sukkah and  galut to  the  next  level. Hashem tells   the   nations of  the   world,   “For  what   do  you  demand reward? In this  world,  you never suffered the  pains of exile. In contrast, My   beloved  sons   were    constantly   consigned   to    suffering  and oppression. They  were  shackled and  enslaved like prisoners. Nevertheless, they  never forsook Me. On the  contrary, they  clung  to Me and  studied My Torah, observing My mitzvot with  mesirut  nefesh. In this  manner, they  did  My will and  kept  My commandments in spite of all their suffering. They  fulfilled  the  verse (Tehillim 44:18), ‘All this came  upon us,  yet  we have  not  forgotten You, and  we have  not  been false to Your covenant.’” The main reason for the  hatred of the  gentiles is due  to Bnei Yisrael’s  strict adherence to  the  Torah and  mitzvot.

“If you,  too,  desire reward,” Hashem continues telling  the  nations, “let us make  a little test to see  whether you, too,  are loyal to the  Torah even  when  the  going  gets  rough.” He seats them in  the  sukkah, the symbol of exile, and  tests them by making  them uncomfortable in the blazing  sun.  He wishes to  prove to  all whether or  not  they  can  stand up  to  a  small   sample of  the   suffering  of  exile.  But  they   suddenly stampede out  of their sukkah, complaining that it’s too  hot.  Hashem sits  on High and  scorns them. “You couldn’t hold  out  for even  a short
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amount of  time.  You  were   uncomfortable and   immediately made a mockery of  Torah and  mitzvot. See  My  beloved nation. They  have suffered throughout the  long years of galut, yet remained loyal in spite of  their  difficulties. They   never abandoned  Me  nor   disparaged My mitzvot. They  clung  to  Me tenaciously and  followed  Me through  fire and  water. They  are  the  ones  deserving of tremendous  reward, while you  will get nothing at all.”

It  is  precisely after   one   purifies himself   on  Rosh   Hashanah and receives atonement on Yom Kippur,  cleansing his soul completely from all taint of sin that he merits sitting in the  sukkah. Hashem invites him to   enjoy   the   splendor  of  his   Shechinah  and   absorb  the   spiritual illumination contained within  this  mitzvah. Regarding Rosh  Hashanah, the  pasuk states (Tehillim 81:4), “At the  time  appointed for our  festive day.”  The  word  הסכב  (at  the  time  appointed) is  similar to  the  word הסוכמ   (concealed). On  Rosh   Hashanah, the light  of  Hashem is  still concealed from  him, since he has  not  yet  been purified of his  sins.  He is  not  capable of seeing the  Shechinah in its  full glory.  But  after  the Yamim  Noraim,  when  he  was  cleansed of  all  impurities, he  has  the potential to  see  the  light  of Hashem in its  full glory  on Sukkot.  All the divisions between us  and  Hashem fall away,  and  we  are  capable  of experiencing the  revelation of Hashem as it radiates from  the  sanctity of the  sukkah.

The  sukkah is called “the  Shadow of Faith.”  It is incumbent upon a person to  strengthen his  faith,  believing that  Hashem’s glory  shines upon  him  in  the   sukkah.  This   is  in  light   of  the   revelation of  the Shechinah, as well as the  radiance of the  ushpizin who  join him  there. Even  if he  does not  see  this  physically, he  is  enjoined to  believe it without hesitation. It is self-evident that when  anyone is sitting in his sukkah,  he   feels   a   spiritual  stirring  within   his   neshamah.  He  is enveloped by  the  Shechinah and  the  light  of the  ushpizin. If one  does not   feel  an   added  measure of  spirituality  in  the   sukkah,  it  is  an indication that he  may  not  have  sufficiently purified himself  from  his

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former sins,  in spite of having  gone  through Yom Kippur.  This  is why he  cannot feel  the  presence of the  Shechinah and  fails  to  feel  added sanctity in the  sukkah.

This  is  hinted to  by  the  pasuk (Vayikra  23:40),  “You shall  take  for yourselves on the  first  day.”  The  Midrash expounds (Midrash  Rabbah, Vayikra  30), “The first  day  for the  accounting of sins.”  One who  enters his  sukkah and  does not  feel any  special inspiration, failing to  believe that the  ushpizin are  visiting  with  him,  is committing a sin,  rachmana litzlan.

The first step to feeling the light of Hashem’s Shechinah is to increase Torah study, for Torah brings a person closer to Hashem. An allusion to  this  can  be  found  in the  pasuk in Iyov (19:26),  “הולא  הזחא  ירשבמ – I see G-d from my flesh.” The gematria of the initials  of this  phrase, ירשבמ הולא הזחא is equivalent to that of the  word  םב (in them). This refers to words of Torah, as the  pasuk states םב תרבדו (you  shall  speak in them). Only  one   who  consumes spiritual sustenance,  sating his  soul   with Hashem’s Torah, merits seeing Him. He will also  merit  revealing Torah
novellae and  uncovering pearls of wisdom.

One  can   literally produce  Torah from   his  own  being.   Regarding Avraham Avinu, the  Midrash states (Bereishit Rabbah  95) that his  two kidneys emitted words of Torah. He saw G-d from his own flesh.  When one  sits  in his sukkah, he should make  every  attempt to be engrossed in  Torah,  as   well.  He  should  not   be   involved  only   in  eating and drinking. Exertion in Torah will award him the  satiation of the  brilliant light of the  Shechinah and  the  splendor of the  seven ushpizin who visit him.

The  sukkah represents  the  Clouds   of  Glory  that  surrounded  Bnei Yisrael when  they  left Egypt. Chazal tell us (Ta’anit 9a) that Bnei Yisrael merited the  manna in the  merit  of Moshe  Rabbeinu and  the  Clouds  of Glory in the  merit  of Aharon. The last  letters of the  words דובכ יננע ןמ (manna, Clouds   of  Glory)  spell  the  word   ןיד  (judgment). The  initial
– Sukkot  –

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letters  of
דובכ
יננע
ןמ spell  the  word  ךמע  (your nation). Moshe  and
Aharon, two  of the  seven ushpizin, have  the  power to  nullify all forms of judgment against us.  After  that, Bnei Yisrael  can  tell  Hashem, “We are  Your  nation and  Your  flock of sheep. We wish  to  be  close to  You
and  one  with  You.”

Moshe  and  Aharon represent  the  sefirot  of חצנ
(netzach) and
דוה
(hod),  the  last  letters of which  have  the  gematria  of twelve.  Through sweetening the  judgment of Bnei Yisrael,  Moshe  and  Aharon cause the Twelve  Tribes to become one  unit,  bonded with  Hashem.

May  it  be   Hashem’s  will  that  we   and   our   children should  be illuminated by the  spiritual light of these festivals throughout the  year, so that we should continue ascending in the  spiritual pursuits of Torah and  yirat Shamayim.


In Summary
$     What is the connection  between  the sin of the Golden Calf and the three festivals  of Pesach, Shavuot,  and Sukkot that are mentioned  in the Torah reading of Chol Hamoed Sukkot?
$     The festivals were given to us for our personal pleasure. We must be careful not to forget the purpose of these days; rather we should utilize them properly for spiritual elevation. Each person has his personal form of Golden Calf and is warned to avoid worshipping it.
$     Even  though  Moshe  became  wealthy  with  the  “chips  of  the  luchot,”  his primary concern was to reach greater spiritual heights. Similarly, Avraham and Sarah’s delight in life was to bring others closer to Torah.
$     By sitting in a simple sukkah, we internalize the message that we should not grant undue importance to physical pursuits and passing pleasures. We should strive to be surrounded by kedushah and taharah, enveloped in the embrace of the Shadow of Faith.
$     Moving out of our homes into the sukkah is a form of exile. According to halachah,  if  one  suffers  by  sitting  in  the  sukkah,  he  is  exempt  from  the

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mitzvah. We implore Hashem to bring an end to the exile that we endure at the hands of the nations, since we suffer too much from it.
$     The gentiles will demand to receive the Torah at the End of Days. Hashem will give them the opportunity to fulfill the mitzvah of sukkah. When they are unable to do so because of the discomfort that they suffer, this will prove the dedication of Bnei Yisrael, who remain loyal to Hashem’s Torah and mitzvot despite the suffering of the galut.
$     On Sukkot, one is able to see the light of Hashem in its full glory. This is after the Yamim Noraim, when he has been cleansed of all sin and impurity. All the divisions between himself and Hashem are now removed, and he is capable  of  experiencing  the  revelation  of  Hashem  as  it  radiates  from  the sanctity of the sukkah.
$     The sukkah is called “the Shadow of Faith.” One must strengthen his faith through keeping this mitzvah. If one is unable to feel the extra kedushah in the sukkah, it may indicate that he has not sufficiently purified himself during the Yamim Noraim. In order to experience the light of the Shechinah, one should increase his Torah study.
$     The sukkah represents the Clouds of Glory that surrounded Bnei Yisrael in the Wilderness. The last letters of the words דובכ יננע ןמ (manna, Clouds of
Glory) spell the word ןיד (judgment). And the initial letters of
דובכ יננע ןמ
spell  the  word  ךמע  (your  nation).  Moshe  and  Aharon,  two  of  the  seven
ushpizin, have the power to nullify all forms of judgment against us.

$     Moshe and Aharon represent the sefirot of חצנ (netzach) and דוה (hod), the last letters of which have the gematria of twelve. Through sweetening the judgment of Bnei Yisrael, Moshe and Aharon cause the Twelve Tribes to become one unit, bonded with Hashem.