לקוטי שיחות חלק י״ט - חג הסוכות ב

Likkutei Sichos Vol. 19 – Chag HaSukkos 2

1. In the parsha where the commandment regarding the festival of Sukkos is given, it states twice "on the first day": "On the first day, it shall be a holy convocation; you shall not perform any laborious work," and "You shall take for yourselves on the first day the fruit of a beautiful tree, etc." The Gemara explains that as a reward for these two "firsts" — the cessation of work on the festival (on the first day, a holy convocation) and the taking of the lulav (and you shall take for yourselves on the first day) — one merits the building of the Beis HaMikdash and the name of Mashiach, which are referred to as "first" (as in "a glorious throne, exalted from the beginning, is the place of our sanctuary," and "the first to Zion, behold, they are here").

The Maharsha explains: The festival of Sukkos is because "I made the children of Israel dwell in booths when I brought them out of the land of Egypt," and through the resting on Sukkos, one will merit the Beis HaMikdash, about which it is stated, "And in Salem also is His tabernacle."

And the taking of the four species is connected with joy, as it is stated, "And you shall take for yourselves... and you shall rejoice, etc." Therefore, through this, one will merit future joy with the coming of Mashiach.

This also explains the precise language "the name of Mashiach," because the concept of joy in the coming of Mashiach is hinted at in the name of Mashiach — whose name is Menachem, for he will comfort us and bring us joy, as it is written, "Make us glad according to the days wherein You have afflicted us."

We need to understand the emphasis of the Sages on "first": Since the connection of Sukkos with the Beis HaMikdash is due to the verse "And in Salem also is His tabernacle," which is stated regarding the Beis HaMikdash, it should follow that the mitzvah through which one merits the building of the Beis HaMikdash should be the mitzvah of dwelling in the sukkah (and consequently — all) seven days, the concept of the sukkah itself, and not the mitzvah of the cessation of work on the festival, which is an additional mitzvah in "His tabernacle" (and only — during the festival, on the first day)?

Similarly, regarding the name of Mashiach: Why is the mitzvah through which one merits the name of Mashiach, which brings joy, "and you shall take for yourselves on the first day," which is only connected with joy, and not the mitzvah of joy itself ("and you shall rejoice in your festival")?

2. The explanation of this:

In the mitzvah of sukkah, we find a (novelty and) advantage over other mitzvos concerning its effect on the physical objects (the s'chach and the walls) with which the mitzvah is performed:

3. When one performs a mitzvah with a physical object, the mitzvah effects a refinement in that physical object, to the extent that even after the mitzvah has been fulfilled, these physical objects have the status of "objects used for a mitzvah." For example, in the mitzvah of tzitzis, as long as the tzitzis are attached to the garment, "it is forbidden to use them for any mundane purpose... due to the disrespect of the mitzvah." According to some opinions, "even after they have been detached, one should not treat them disrespectfully."

However, despite this, the tzitzis (even when they are attached to the garment) are only considered "objects used for a mitzvah" and not "objects of holiness" (and if not for the disrespect of the mitzvah, one would be permitted to use them for a mundane purpose).

In contrast, through the fulfillment of the mitzvah of dwelling in the sukkah, a sanctity is also conferred upon the wood of the s'chach (and rabbinically, also upon the wood of the walls) — "just as the name of Heaven is invoked upon the sacred offerings... so too is the name of Heaven invoked upon the sukkah." Due to this sanctity, one is not permitted to use them (during the days of the festival).

[And although the sukkah is also "objects used for a mitzvah," not "objects of holiness" — this is only after the festival days have passed, when the mitzvah has concluded, at which point one may use the wood of the s'chach (it is only "proper to be cautious not to use them for a disrespectful purpose") — during the seven days of the festival, however, sanctity is conferred upon them.]

The effect of the sanctity of the sukkah on the fact that it is also among the "objects used for a mitzvah" (like other mitzvos) is also regarding the impact of the mitzvah on the physical: the definition of "objects used for a mitzvah" is that "they are used for the sake of the mitzvah" (but within them, there is no inherent sanctity); whereas "the sanctity of the sukkah" means that the sukkah itself (the s'chach and the walls) becomes holy, "just as the name of Heaven is invoked upon the sacred offerings... so too is the name of Heaven invoked upon the sukkah."

4. Similarly, we find with the mitzvah of taking the four species, that the connection of the physical species with the mitzvah performed with them is emphasized more than with other mitzvos, and to preface:

5. The connection of a physical object to the mitzvah performed with it is not only in that through the fulfillment of the mitzvah (or even through merely designating the physical object for a mitzvah) it undergoes a refinement, as mentioned earlier. It also relates to its very essence (even before the fulfillment of the mitzvah and even before its designation for the mitzvah). The very fact that the physical object is suitable to be used for a mitzvah (for example, wool that is suitable for the mitzvah of tzitzis) indicates that it is more refined and "elevated" than other physical objects (even those that are permissible), which are not suitable for a mitzvah.

And in this lies the advantage of the four species over other items that are suitable for a mitzvah, that the refinement and elevation of the four species (which makes them suitable for the fulfillment of this mitzvah) is in a revealed manner, as will be explained.

4. It is explained in Chassidus that the reason why specifically these four species were chosen for the mitzvah of "And you shall take...," is because they possess the quality of unity: the lulav has its leaves bound together (all the leaves are united); the myrtle is "three leaves from one stem"; the willow grows in clusters; and even more so the esrog, which remains on its tree from year to year — it unites within it all four climates of the four seasons of the year.

And since worldly matters, in general, are characterized by division and separation, it is evident that the fact that the four species possess the quality of unity stems from a certain weakness in their worldly nature — which is connected to nullification, the nullification to G‑dliness.

From this, it is understood that although all mitzvos involve a refinement and elevation in the physical objects that are suitable for making them into mitzvos (as mentioned above in section 3), it does not compare to the refinement and elevation of the four species, which are "suitable for the mitzvah of 'And you shall take for yourselves...'" — since in their refinement and elevation, the aspect of unity is revealed, which is higher than ordinary creations.

5. And this is one of the aspects in which we see both the commonality and the distinction between the two aforementioned mitzvos (sukkah and the four species):

The commonality between both mitzvos lies in the fact that in both, the connection of the physical (the s'chach and walls of the sukkah and the four species) to the mitzvos is felt more than in other mitzvos;

5. The distinction between them is that the connection of the s'chach of the sukkah with the mitzvah of dwelling in the sukkah is through the action upon the physical object, by fulfilling the mitzvah. In contrast, the connection of the four species to the mitzvah of "And you shall take for yourselves" is through their inherent quality which makes them suitable for the mitzvah.

6. Another commonality and distinction in the two aforementioned mitzvos:

The sukkah is beyond division. It is encompassing, surrounding the entire person (his head and majority) as one, and even more: not only is it beyond the division of head, body, and foot within the same Jew, but it is also beyond the division between one Jew and another — to the extent that all of Israel are fit to dwell in one sukkah.

The four species also embody unity: a) the unity of the details within each species itself (as mentioned above in section 4); b) the unity of the four species together — from all these species together, one mitzvah is formed.

However, even in this aspect of unity, there is a distinction between the sukkah and the four species: in the sukkah, there are initially no divided details; whereas in the four species, there are indeed divided details (the division of four different species and also the division of details within each species itself), but the details become unified.

7. It can be said that the two distinctions between the sukkah and the four species — (a) the distinction in the connection of the mitzvah to the physical objects (as mentioned above in section 5), and (b) the distinction in the aspect of unity within them — are related to each other:

The nature of the world (as it is on its own) is division and separation. And the fact that in several matters of the world there is an aspect of unity, is because in these matters, the unity that comes from the Creator, from G‑dliness, shines.

From this, it is understood that the distinction between the unity in the sukkah (which is beyond the division of details) and the unity in the four species (which is merely a unification of details) corresponds to the distinction in the illumination of G‑dliness within them:

The aspect of unity as it is in the four species, a unification of details (to the extent that even after their unification, they remain divided details), brings out how the world stands in nullification to G‑dliness (unity); whereas in the unity as it is in the sukkah, which is devoid of, beyond division, it brings out and reflects the aspect of unity of G‑dliness that is beyond the world.

Accordingly, it is understood how the distinction between the sukkah and the four species in the aspect of unity within them corresponds to the distinction between them in the aspect of the connection of physical objects to the matter of the mitzvos:

The four species, since their matter is how the world stands in nullification to G‑dliness — therefore, the emphasis in the connection of the physicality with the mitzvos within them is as they are (a part of the) world, to the physicality within them, it is evident in their physical existence as they are suitable for the mitzvah;

6. In contrast, the sukkah, since its essence is the drawing down of the unity of G‑dliness, emphasizes the connection of the mitzvah with the physicality regarding the mitzvah, such that the drawing down of G‑dliness through the mitzvah of sukkah is beyond (also) the division of the boundaries of spirituality and physicality. Therefore, the sanctity extends even into the physicality of the wood of the schach and the walls.

7. Nevertheless, there is an advantage in the unification of the details within the four species over the unity (which is beyond division) of the sukkah. For the root of the unification of the details (that even details are in unity) derives from the true unity, which is beyond the definitions of "unity" and "division of details."

The unity of the sukkah comes from a place where multiplicity is an opposite concept to unity, and therefore the unity is in a manner that excludes the division of details. However, the unity as it is from His essence, which is the simple unity, multiplicity is not a contradiction to unity. On the contrary, the multiplicity comes from the simple unity.

Similarly, regarding the matter of the unification of physicality with mitzvos, which is in the sukkah and the four species, there is an advantage in the four species over the unification in the sukkah: The unification of physicality with mitzvos in the mitzvah of sukkah, since it is accomplished through the fulfillment of the mitzvah and not inherent in the nature of the physical object, as mentioned above, does not yet reveal the true unity. In contrast, the four species, in which it is evident how physicality itself is a vessel for mitzvos, specifically through this, the true unity is revealed.

However, since the matter of the unification of the details externally is only that the details are nullified to unity (and not that the details themselves are unity), which is lower than the unity beyond division, in order to reveal the inner aspect (and root) of the unification of the details, that the fact that the details are in unity is (internally) that the details themselves are unity, which expresses the true unity — the unification of the details must come in continuation to the unity beyond division.

Through the unification of the details coming in continuation to the unity beyond division, it is then revealed that the presence of details in the unification is (not because the unity beyond division has not yet illuminated, but) because the details themselves are unity, the revelation and expression of the true unity.

9. Based on the above, that the unity of the sukkah is higher than the division between spirituality and physicality — which is why it also effects holiness in the physicality of the sukkah (the wood of the schach and the walls) — we can also understand the explanation of the sanctity of the festival of Sukkos:

The sanctity of each Yom Tov comes from the revelations that shine on that Yom Tov. This requires explanation: since the revelations of Sukkos (the Clouds of Glory) are in the aspect of makif (encompassing), how do they effect (an internal effect) on the day of Sukkos (which by itself is a weekday) to make it holy?

We can say the explanation is: since the revelations of Sukkos are higher than the division between spirituality and physicality, therefore they effect holiness also in the time of Sukkos, similar to how they effect holiness in the physicality of the sukkah.

And since the time of Sukkos is externally similar to the time of the entire year — unlike the physical sukkah (schach and walls), which is also physically makif (especially since the making of the sukkah must be for the sake of the mitzvah of sukkah) — it turns out that in the fact that the time of Sukkos also becomes holy (with the sanctity of the festival of Sukkos), the revelations of Sukkos are expressed even more than in their effect on the physicality of the sukkah.

Nevertheless, since the holiness in the schach and walls, and even in the time of Sukkos, is achieved through the revelations of the sukkah (and not from themselves), it shows that even the aspect of unity of the sukkah is defined within the framework of unity beyond division. It is just that the extension of unity beyond division has no limitation and it extends everywhere.

In contrast, the unity of the four species, since their unity is (not only through the fulfillment of the mitzvah and the drawing of light from above but also beforehand) from their own nature — meaning, the details are in unity not because the aspect of unity (external to them) is drawn into them, but the details themselves are in the aspect of unity — this brings out the true unity.

7. The effect of the "building of the Beis Hamikdash" is that the revelation and essence of the Beis Hamikdash, "the throne of glory exalted from the beginning," extends and influences even the "place of our sanctuary," which is a place within the world, mundane in its essence. Therefore, it is primarily achieved through "on the first day, a holy convocation," where even the matters of divine glory above influence not only the physical materials (the construction) of the sukkah but also the time, transforming it into a festival that nullifies the mundane (openly and completely — "the first day — you shall not do any work") through the convocation (calling and bringing into the people) of holiness.

Nevertheless, the effect on "the place of our sanctuary" is only due to the revelation from above — "the throne of glory exalted from the beginning" — which extends into the place.

In contrast, the effect of "the name of Mashiach" (Menachem — that he will bring comfort to the exile) is that he will not only draw down revelations from above, but he will also reveal the inner aspect of exile, showing how the exile itself is ultimately (primarily) good, as it is said, "I will thank You, L‑rd, for You were angry with me." This is achieved not through the mitzvah of joy itself, but as it is connected with the taking of the four species, whose essence is that even the matters of the world in their own right become vessels for the unity of G‑dliness.

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