Sukkah as shelter of Divine chesed

בפסוק המכסה שמים בעבים המכין לארץ מטר כו'.

Regarding the verse: "Who covers the heavens with clouds, who prepares rain for the earth," etc. (Tehillim 147:8)

The Sefas Emes takes this verse as a key to the theme of Sukkos.

פרשנו על חג הסוכות.

We have explained it in connection with the festival of Sukkos.

The imagery of clouds and rain corresponds to the avodah of this Yom Tov.

כי יש בחי' חסד ורחמים.

For there are two aspects: chesed (kindness) and rachamim (mercy).

These are two distinct modes by which Hashem sustains the world.

ובני ישראל עיקר מידתם רחמים.

And the primary attribute of Bnei Yisrael is rachamim.

Mercy is the trait that most characterizes Bnei Yisrael.

כי החסד הי' קודם קבלת התורה כמ"ש חסד יבנה והיא קיום כל הנבראים ואומות.

For chesed existed before the giving of the Torah, as it is written, "the world is built on chesed" (Tehillim 89:3), and it is what sustains all created beings and the nations.

Pure chesed is the foundation that keeps all of creation — including the umos ha'olam — in existence, and it preceded Matan Torah.

ובנ"י בחי' שיתוף מדת הרחמים למדה"ד.

And Bnei Yisrael are the aspect of joining the attribute of mercy to the attribute of strict judgment.

Bnei Yisrael represent the blending of rachamim into din (strict justice) — softening judgment with mercy.

והיא בחי' שמים והיא בחי' הלולב.

And this is the aspect of the heavens, and the aspect of the lulav.

This merciful, heavenly quality is embodied in the lulav, which is raised heavenward.

אבל השי"ת מכסה שמים בעבים שהוא חסד שם ע"ב.

But Hashem covers the heavens with clouds, which is chesed — the Name of seventy-two (Shem Ayin-Beis).

Over the "heavens" of mercy, Hashem draws a covering of clouds representing pure chesed, alluded to by the Divine Name of seventy-two letters (whose numerical value is ע"ב, "clouds").

והיא מצות הסוכה כדי להכין מטר כמ"ש נסכו לפני מים בחג כו'.

And this is the mitzvah of the sukkah, in order to prepare rain, as it is written, "pour out water before Me on the festival," etc.

Sitting in the sukkah under its covering parallels these clouds of chesed, and it prepares the way for the rains — connected to the nisuch hamayim (water libation) of the festival.

פי' שבנ"י צריכין להראות שצריכין לחסד עליון כדי שיהי' קיום לכל הברואים.

The meaning is that Bnei Yisrael must show that they need the supernal chesed in order that there be existence for all creatures.

By dwelling in the sukkah, Bnei Yisrael demonstrate their reliance on Hashem's higher chesed, which sustains all of creation.

והוא בחי' שבעים פרים על ע' אומות שמתקיימים רק בחסד עליון.

And this is the aspect of the seventy bullocks offered for the seventy nations, who endure only by the supernal chesed.

The seventy korbanos of Sukkos draw down the chesed that keeps the seventy nations alive, since they are sustained by kindness alone, not by merit.

וזה שמסיים הפסוק רוצה ה' כו' את המיחלים לחסדו.

And this is why the verse concludes, "Hashem desires... those who hope for His chesed." (Tehillim 147:11)

Hashem takes pleasure specifically in those who place their hope in His kindness.

הם בנ"י ששמחים במצות סוכה לחסות בחסדו ית'.

These are Bnei Yisrael, who rejoice in the mitzvah of sukkah to take refuge in His blessed chesed.

Bnei Yisrael gladly enter the sukkah to shelter under Hashem's chesed, and they are the ones who "hope for His kindness."

כי מי שצריך לחסד אין רבותא שמצפה לזה.

For one who simply needs chesed — there is nothing remarkable in his looking forward to it.

It is no praise that a destitute person hopes for charity; necessity compels it.

רק על בנ"י נאמר את המיחלים לחסדו.

Rather, it is of Bnei Yisrael that it says "those who hope for His chesed."

The praise is for Bnei Yisrael, who, though they could rely on their own merit through judgment, freely choose to hope in Hashem's chesed.

ר"ת אה"ל והוא הסוכה כנ"ל.

The initial letters spell "ohel" (tent) — and that is the sukkah, as above.

The first letters of "es ha'meyachalim le'chasdo" form the word ohel, hinting that the sukkah itself is the place of hoping in His chesed.

[ולכן אין גשמים בחג סי' ברכה שהקב"ה צריך להראות כי בנ"י זוכין במשפט.

[And therefore rain on the festival is not a sign of blessing, for the Holy One needs to show that Bnei Yisrael are found meritorious in judgment.

Since Bnei Yisrael have just emerged victorious in the din of the Yamim Nora'im, rain on Sukkos — which would drive them from the sukkah — is unwelcome, as Hashem wishes to display that they prevailed in judgment.

הגם כי בודאי אנו מצפים ומיחלים לחסדו כנ"ל]:

Even though we certainly look forward to and hope for His chesed, as above.]

This does not contradict our hoping for chesed; on Sukkos we both stand acquitted in judgment and still yearn for Hashem's kindness.

Summary: Sukkos expresses the interplay of chesed and rachamim. Bnei Yisrael, whose trait is mercy blended into judgment (the "heavens" / lulav), enter the sukkah — the covering of clouds of pure chesed (Shem Ayin-Beis / ohel) — to show their reliance on Hashem's supernal kindness that sustains all creation, including the seventy nations. Though acquitted in the judgment of the season, they remain the ones who truly "hope for His chesed."