780 —המשמעות העמוקה של הישיבה בסוכה

B"H, the mitzvah of Sukkah has a unique aspect: since it is written 'so that they may know...' one does not fulfill the mitzvah properly unless he knows the intention of the Sukkah commandment—that we are commanded to dwell in the Sukkah as a remembrance of the Exodus from Egypt. It has already been explained in several places that true knowledge is not just what one hears from teachers or reads in books; rather, it is primarily about establishing one's awareness and fixing one's thoughts with strength and determination of heart and mind until his thoughts are strongly and firmly bound to this. The knowledge is that 'in Sukkot I caused them to dwell,' and that this was when I took them out from Egypt.

And every day, morning and evening, a person must see himself as if he is at the time of the Exodus from Egypt—which means the departure of the G‑dly soul from imprisonment in the body—through engagement in Torah and mitzvot in general, and especially through accepting the yoke of Heaven.

In the words of my revered father-in-law, the Rebbe hk"m: 'The first step is leaving Egypt and boundaries. In general service, these are life paths—the plans a person makes for his life's direction, with all their limitations and boundaries created according to his situation; that is, according to how he wants to position himself in life. So first must be an Exodus from Egypt—leaving all those limitations. Whatever plan he makes for himself must include fixed times for Torah study every day, and prayer must be real prayer—not rushed or superficial. After leaving Egypt comes the splitting of the sea: when a person begins on this path of service, immediately various obstacles arise—each strong and formidable—just as with Israel at their Exodus: behind them was the enemy, ahead was the sea, and they themselves were in a desert. The splitting of the sea came from Above; Hashem split it and made it a path for Israel like dry land—but first there had to be someone who jumped into the sea with self-sacrifice; then Hashem made the sea into dry land.'

Then Hashem seated them in Sukkot. 'Like a newborn baby who is immediately washed from impurity and wrapped in clean cloth: not only does this protect him from outside impurity but also strengthens his limbs—even though it's only temporary, it affects his strength as he grows up.' Similarly in service: when a person brings himself out from his own Egypts and boundaries—leaving behind his own plans for life—even though at that point his animal soul still has its material needs (albeit more refined), immediately there must be 'they traveled to Sukkot.' The Sukkah is an encompassing light (makif), but it's an encompassing light that affects one's inner being—like wrapping a baby strengthens him even as an adult. This is what it means: 'In Sukkot I caused Israel to dwell when I took them out from Egypt.'

The help and strength for this throughout the year comes from Sukkot generally—and specifically through fulfilling dwelling in a Sukkah. Mentioning our leaders—their actions and teachings—also helps with this. As known from my revered father-in-law's saying: there are chassidic ushpizin—the Baal Shem Tov, Maggid of Mezritch, Alter Rebbe, Mitteler Rebbe, tzt"z Rebbe, Maharash n"a, Rebbe Rashab n"a—and we too say: my revered father-in-law hk"m.

Summary

The letter teaches that dwelling in a Sukkah is not just physical but requires deep awareness—it symbolizes breaking free from personal limitations just as our ancestors left Egypt. The spiritual energy drawn from Sukkot empowers us throughout the year to grow beyond our boundaries.