Sukkos as the joyous expanse after the Yamim Noraim

כתיב מן המיצר קראתי יה ענני במרחב.

It is written, "From the straits I called out to Kah; Kah answered me with expansiveness."

The Sefas Emes builds on this pasuk from Tehillim, contrasting the cry from "narrow straits" with the "wide expanse" of Hashem's answer.

הרמז על הצעקות והתפלות בר"ה ויוהכ"פ שאז נאמר בכסה ליום חגינו.

The hint is to the cries and tefillos of Rosh Hashanah and Yom Kippur, of which it is said, "at the covered time, for the day of our festival."

The "narrow straits" allude to the awe-filled davening of the Yamim Noraim, the "covered" days when the moon is hidden and judgment is concealed.

וענני במרחב הוא בסוכות.

And "He answered me with expansiveness" is Sukkos.

Sukkos, the season of simcha that follows the Yamim Noraim, is the "wide expanse" — Hashem's joyful answer to the cries of those constricted days.

והוא ג"כ תפלה דיש תפלה לעני ותפלה למשה.

And this too is tefillah, for there is "a tefillah of a poor man" and "a tefillah of Moshe."

There are two kinds of prayer: the desperate plea of the impoverished (the straits), and the elevated tefillah of Moshe Rabbeinu, which corresponds to the joyous expanse of Sukkos.

ולכן תיקנו חז"ל בחכמתם ובצדקתם הושענות בימי החג דכתיב [תחת] אשר לא עבדת כו' בשמחה ובטוב לבב כו' ואין עבודה אלא תפלה.

Therefore Chazal, in their wisdom and righteousness, instituted the Hoshanos during the festival days, for it is written, "Because you did not serve… with joy and goodness of heart…", and "avodah" means none other than tefillah.

The Hoshanos are tefillos placed davka in the days of simcha, fulfilling the demand to serve Hashem "with joy" — and since avodah means prayer, the most important service is davening done in a state of joy.

הרי שעיקר תפלה החשובה הוא בימי השמחה והוא בחי' תפלה למשה כנ"ל.

Thus the essential, most valued tefillah is in the days of simcha, and it is the aspect of "a tefillah of Moshe," as above.

Prayer offered out of joy, not out of need, is the higher form — the "tefillah of Moshe."

וכן בפרטות כי בימי העוני התפלה בהכרח נוגעת להאדם.

And so too in detail: in days of poverty the tefillah is necessarily bound up with the person's own need.

When a person davens out of distress, his prayer is inevitably self-interested — focused on his own lack.

רק בעת השמחה אז התפלה באמת רק לשם שמים.

Only in a time of simcha is the tefillah truly purely l'shem Shomayim.

When one already has what he needs and davens out of joy, the prayer can be wholly for Hashem's sake, free of self-interest.

ובימי השמחה כשהקב"ה משפיע הטובה לעולם. אז צריכין לבקש מאתו ית' לסייע לאדם לקבל הטובה כראוי.

And in days of simcha, when the Holy One bestows good upon the world, one must then ask Him to help a person receive that good properly.

Even in times of plenty there is something to daven for: not for the gift itself, but for the siyata d'Shmaya to receive Hashem's bounty in the right way.

וזה עיקר ההפרש בין האומות שכשמשפיעין להם טובה חוטפין כ"א חלקו.

And this is the essential difference from the nations, that when good is bestowed upon them, each one snatches his portion.

The nations grab the material good for themselves the moment it arrives, treating it as an end in itself.

אבל בנ"י מצפין לחסדו ית' שיהי' דבר של קיימא.

But Bnei Yisrael look hopefully to His chesed, that it should be something enduring.

Bnei Yisrael relate to the bounty differently — wanting it to be lasting and rooted in Hashem's chesed, not a fleeting grab.

ושיהי' נגמר רצונו ית' וכבודו ע"י ההשפעה.

And that His ratzon and His honor should be completed through the shefa.

Their aim is that the very flow of good should serve to fulfill the ratzon Hashem and reveal His honor in the world.

והיא העבודה החשובה לפניו ית'.

And this is the avodah that is precious before Him.

Receiving Hashem's good in a way that serves His honor is itself a valued form of avodah.

וז"ש במד' פנחס יספת לגוי ה' שבנ"י מקיימין המועדות ומוסיפין להם שמיני עצרת כו' ע"ש שמתברר עי"ז החג זכותן ומעלתן של ישראל.

And this is what the Midrash says on "You have added to the nation, Hashem" — that Bnei Yisrael keep the festivals and add to them Shemini Atzeres (see there) — that through this festival the merit and the elevated status of Yisrael become clarified.

The "addition" to the nation is the extra day of Shemini Atzeres; the way Bnei Yisrael keep Yom Tov reveals their distinct merit and lofty madreigah.

וזהו ענין שמחת תורה אחר סוכות.

And this is the matter of Simchas Torah after Sukkos.

This clarification of Yisrael's special status culminates in the rejoicing of Simchas Torah at the close of the festival.

דכתיב ה' מסיני בא כו' שהחזיר התורה לבני עשו כו'.

As it is written, "Hashem came from Sinai…" — that He offered the Torah to the children of Esav…

The Sefas Emes invokes the well-known drasha on "Hashem came from Sinai, and shone from Se'ir": Hashem first offered the Torah to the other nations (Esav, Yishmael), who refused it, and only Bnei Yisrael accepted.

ומסתמא זה הענין נוהג בכל שנה.

And presumably this matter recurs every year.

This drama of the Torah being offered to all and accepted by Yisrael is not a one-time event but plays out anew each year.

ולכן בימי הדין המשפט לכל הבריאה כמ"ש כל באי עולם עוברין לפניו.

Therefore, on the Days of Judgment the judgment is upon all of creation, as it says, "All who come into the world pass before Him."

Because the year begins with the Torah being, as it were, "up for the taking" by all, the judgment of Rosh Hashanah extends over the entire world, not Yisrael alone.

וכ' בכסה ליום חגנו ולא ניכר אז חיבת ישראל.

And it is written, "at the covered time, for the day of our festival" — and the special love for Yisrael is not yet recognizable then.

During the "covered" Yamim Noraim, when all the world stands in judgment together, Hashem's distinctive cherishing of Yisrael is concealed.

עכ"ז בסוף נשאר האחדות לישראל.

Even so, in the end the bond of unity remains with Yisrael.

Ultimately, by the end of the season, the exclusive connection between Hashem and Yisrael is revealed and remains theirs.

וזה החג עצמו הי' אז בכסה.

And this festival itself was at that time "covered."

Sukkos's revelation of love was, during the Yamim Noraim, still hidden and waiting to emerge.

ומסיני בא י"ל על ר"ה שופרות זכות מתן תורה.

"And He came from Sinai" can be understood as referring to Rosh Hashanah — the shofaros, the merit of Matan Torah.

The Sefas Emes now maps the verse "Hashem came from Sinai… and shone from Se'ir… and appeared from Mount Paran" onto the festivals: "from Sinai" corresponds to Rosh Hashanah, with its shofar blasts recalling the merit of receiving the Torah at Sinai.

והיא עיקר הזכירה וכתיבה לחיים שהיא התורה שנק' עץ חיים.

And this is the essence of the "remembrance" and the inscription for life, which is the Torah, called the "Tree of Life."

Being "written for life" on Rosh Hashanah is rooted in the Torah, the eitz chaim — our true life — so the shofar's merit of Matan Torah is the core of that remembrance.

וזרח משעיר רמז על יוהכ"פ שיש בו שעיר המשתלח לדחות שרו של עשו.

"And He shone from Se'ir" alludes to Yom Kippur, which has the sa'ir ha-mishtale'ach (the goat sent away) to repel the heavenly minister of Esav.

"Se'ir" (Esav's land) hints at Yom Kippur, when the sa'ir sent to Azazel drives off the spiritual power of Esav/Samael.

והופיע מהר פארן רמז על סוכות שהוא בחי' חסד לאברהם.

"And He appeared from Mount Paran" alludes to Sukkos, which is the aspect of "chesed to Avraham."

"Paran" hints at Sukkos, whose middah is chesed — the kindness associated with Avraham Avinu.

וגם אברהם קראו הר.

And Avraham too called it "a mountain."

Avraham referred to the place of the Mikdash as "a mountain" (Har Hashem yera'eh), tying the chesed of Avraham to this revelation.

ויש אחיזה עי"ז לכל האומות.

And through this, all the nations have a "grasp."

Because chesed flows outward expansively, the nations are able to take hold of some of Sukkos's bounty as well (corresponding to the seventy bulls offered on their behalf).

ולכן צריך הגנה של הסוכה.

Therefore the protection of the sukkah is needed.

Precisely because the nations can grab hold of this outflowing chesed, Yisrael needs the sheltering, encompassing kedushah of the sukkah to guard them.

ואתה מרבבות קודש כו' הוא שמ"ע ושמחת תורה.

"And He came from the myriads of holiness…" — this is Shemini Atzeres and Simchas Torah.

The final phrase of the verse, the pure "myriads of holiness," corresponds to Shemini Atzeres, the intimate day reserved for Yisrael alone, with no portion for the nations.

וסדר זה נוהג לעולם בכלל ובפרט.

And this order operates always, both in general and in particular.

This sequence — from the universal judgment to the exclusive bond with Yisrael — is a permanent pattern, recurring on the national scale and within each individual.

שצריכין מקודם לתקן הטבע ואח"כ זוכין להפנימיות.

That one must first rectify the natural realm, and afterward one merits the penimiyus (inner dimension).

The fixed order is: first refine the outer, natural self, and only then attain the inner spiritual essence.

והשי"ת עשה כן כדי להיות נתקן גם הטבע.

And Hashem arranged it so, in order that the natural realm too should become rectified.

Hashem deliberately set up this order so that nature itself, and not only the soul, would be elevated and repaired.

דהנה אמרו במד' הובא ברש"י מ"ט פתח בבראשית כח מעשיו הגיד לעמו כו'.

For behold, the Midrash, cited by Rashi, says: Why did the Torah begin with "Bereishis"? Because of "The power of His deeds He told to His people…"

The Sefas Emes recalls Rashi's opening question — why begin the Torah with creation rather than with the mitzvos — answered by the pasuk that Hashem showed His people His power in creating the world (so that the nations cannot claim Yisrael stole the land).

והענין הוא שעיקר התורה השייכה לישראל היא נשמת התורה ועשרת הדברות.

And the matter is that the essential Torah that belongs to Yisrael is the "soul" of the Torah and the Aseres HaDibros.

The core Torah of Yisrael is its inner soul — the Ten Commandments — the pure spiritual essence.

אכן איתא רצה הקב"ה לזכות את ישראל הרבה להם תורה ומצות דכ' ה' חפץ למען צדקו יגדיל תורה.

However, it is taught: "The Holy One wished to grant merit to Yisrael, therefore He gave them abundant Torah and mitzvos," as it is written, "Hashem desired, for the sake of His righteousness, to make the Torah great…"

Beyond the soul of the Torah, Hashem multiplied Torah and mitzvos in order to give Yisrael more opportunities to earn merit — "to make the Torah great and glorious."

פי' כי מזכי לחייבא הוא דבר גדול מאוד.

The explanation is that to bring merit to one who is liable is a very great thing.

Granting a way for the undeserving — even the lower, natural creations — to gain merit is itself something exalted.

ורצה הקב"ה שבאמצעיות בנ"י יהי' תיקון לכל הברואים.

And the Holy One desired that through Bnei Yisrael there be a tikkun for all the creatures.

Hashem's plan is that Yisrael serve as the conduit through which all of creation is rectified and elevated.

ולכן המשיך כח התורה לכל המעשים הגשמיים על ידי המצות מעשיות.

Therefore He extended the power of the Torah into all physical deeds by means of the practical mitzvos.

The hands-on mitzvos channel the holiness of Torah into ordinary physical objects and actions, drawing them into kedushah.

וזה התיקון נעשה באמצעיות שלשתן השי"ת והתורה ובנ"י.

And this tikkun is accomplished through all three together: Hashem, the Torah, and Bnei Yisrael.

The rectification of the world is a partnership of three: the Creator, His Torah, and His people.

כמ"ש בשביל התורה שנק' ראשית ובשביל ישראל שנקראו ראשית כו'.

As it is said: "For the sake of the Torah, which is called reishis (first)," and "for the sake of Yisrael, who are called reishis…"

The Midrash on "Bereishis" reads it as "for the sake of reishis" — for the sake of the Torah and of Yisrael, both called "first," through which the world was created.

וזהו שעשה הבורא ית' להיות מקודם תוהו ובהו ואח"כ יהי אור.

And this is why the Creator made it so that first there was "tohu va-vohu (chaos and void)" and afterward "Let there be light."

The very order of creation embodies the principle: first the unformed, natural chaos, and only afterward the revelation of light — outer first, then inner.

וכמ"ש בחי' מו"ז ז"ל שלכך הי' א"י מקודם תחת יד כנען כו'.

And as my grandfather, of blessed memory, explained — that this is why Eretz Yisrael was first under the hand of Canaan…

Citing his grandfather (the Chiddushei HaRim), the Sefas Emes notes the same pattern: the Holy Land had first to be in the possession of Canaan before Yisrael inherited it — the lower precedes and prepares for the holy.

והכל כמ"ש בבחי' ד"א קדמה לתורה.

And all of this is in the aspect of "derech eretz preceded the Torah."

The maxim that "derech eretz came before the Torah" expresses the same rule — the natural, worldly foundation must come first, before the Torah is built upon it.

שעשה השי"ת להיות כל איש ישראל צריך לתקן מקודם הגשמיות והטבע. ואח"כ זוכה להפנימיות.

For Hashem arranged that every Jew must first rectify the physical and the natural, and afterward he merits the penimiyus.

On the individual level too, each person must first refine his bodily, natural side, and only then does he attain his inner spiritual essence.

אם כי עיקרן של בנ"י הפנימיות רק כדי לזכות כו'.

Even though the essence of Bnei Yisrael is the penimiyus — yet this order exists only in order to grant merit…

Although Yisrael's true essence is the inner dimension, Hashem nevertheless set up the outer-then-inner order so that the lower world can be earned and elevated.

ולכן בשבועות יש שמחת תורה על עיקר התורה אש דת עשרת הדברות.

Therefore on Shavuos there is a "rejoicing of Torah" over the essential Torah — the "fiery law," the Aseres HaDibros.

Shavuos celebrates the inner soul of the Torah, the Ten Commandments given amid fire at Sinai.

ועתה יש שמחת תורה כמו שהיא התפשטות התורה בכל הפרטים.

And now [at this season] there is a "Simchas Torah" as it is the spreading of the Torah into all the details.

The Simchas Torah after Sukkos celebrates a different facet — the Torah as it expands and reaches into every detail of life through the mitzvos.

וזו התורה נעשית באמצעיות בנ"י.

And this Torah is brought about through Bnei Yisrael.

This expansive, applied Torah is realized specifically through the avodah of Bnei Yisrael, who draw it into the world.

כמו שראינו שכל התהלוכות מהאבות עד הסתלקות מרע"ה נעשה מזה התורה.

As we have seen that all the events from the Avos until the passing of Moshe Rabbeinu were made into this [Written] Torah.

The entire narrative of the Chumash — from the Avos through Moshe's death — is the Torah taking on form through the deeds and history of Yisrael.

וזה כח תורה שבע"פ דכ' וחיי עולם נטע בתוכינו ממש כנ"ל:

And this is the power of Torah she-be'al peh (the Oral Torah), of which it is written, "and eternal life He has planted within us" — literally — as above.

The Oral Torah is the Torah "planted within us," developed and expanded through Yisrael's own toil — the eternal life implanted within Klal Yisrael, completing the descent of Torah into every detail of the world.

Summary: "From the straits I called… He answered me with expansiveness" maps the constricted cries of the Yamim Noraim onto the joyous expanse of Sukkos, teaching that the highest tefillah ("of Moshe") is davening done in simcha, purely l'shem Shomayim. The festivals follow the verse "Hashem came from Sinai" — Rosh Hashanah (Sinai/shofar), Yom Kippur (Se'ir), Sukkos (Paran/chesed of Avraham, which the nations can grasp, requiring the sukkah's protection), and Shemini Atzeres/Simchas Torah (the "myriads of holiness" reserved for Yisrael alone). This embodies the universal order — first rectify the outer, natural world, then attain the inner penimiyus — the reason the Torah begins with creation and why Hashem multiplied Torah and mitzvos: so that through the threefold partnership of Hashem, Torah, and Yisrael, the holiness of Torah is drawn into every physical deed, culminating in the Oral Torah, the "eternal life planted within us."