Hashem's Hidden Shade Revealed on Sukkos

כתיב בצלו חמדתי וישבתי.

It is written, "In His shade I delighted and sat" (Shir HaShirim 2:3).

The pasuk in Shir HaShirim describes Bnei Yisrael longing to sit in the shade of Hashem — the theme that opens this piece about Sukkos.

דרשו חז"ל כתפוח שאין לו צל והכל בורחין ממנו ובנ"י בצלו חמדו וישבו.

Chazal expounded: like an apple tree, which has no shade and from which everyone flees — yet Bnei Yisrael delighted in His shade and sat.

The apple tree (to which Hashem is compared) gives little shade, so people generally pass it by. Bnei Yisrael, however, specifically sought out and sat in that shade — they cherished closeness to Hashem even where others see no benefit.

והענין כמ"ש במ"א דמקודם כתיב כשושנה בין החוחים כו'.

The matter is as explained elsewhere: that beforehand it is written, "Like a rose among the thorns" (Shir HaShirim 2:2).

Just before this verse comes the image of Bnei Yisrael as a rose among thorns. The Sefas Emes links the two: their praise and Hashem's love for them are revealed together.

ולפי שבימי הדין נא' בכסה שבנ"י כוללין עצמן תוך כלל הבריאה.

And because on the Days of Judgment it is said "ba-keseh" (concealed), that Bnei Yisrael include themselves within the whole of Creation.

"Bakeseh l'yom chageinu" (Tehillim 81:4) refers to Rosh Hashanah, the "concealed" day of judgment. On it Bnei Yisrael humble themselves and fold themselves into the general mass of all creation rather than standing apart.

ואז נתברר שבחן של בנ"י שהם שושנה בין החוחים.

And then the praise of Bnei Yisrael becomes clarified — that they are a rose among the thorns.

Precisely when they place themselves among all the nations and creatures (the "thorns"), their distinctiveness as the fragrant "rose" stands out and is made clear.

וכמו כן מתגלה ג"כ אח"כ חיבת השי"ת לבני ישראל שבעבורם כביכול שוכן בתוכם גם שהם בגלות תוך האומות.

And likewise there is afterward revealed the love of Hashem for Bnei Yisrael, that for their sake, as it were, He dwells among them even while they are in galus among the nations.

After the judgment comes the revelation of Hashem's love: He rests His Presence among Bnei Yisrael even in exile, surrounded by the nations.

ומתקיים בשמים ג"כ דודי בין הבנים.

And there is fulfilled also in Heaven, "my Beloved among the sons."

As Bnei Yisrael are a "rose among thorns," so Hashem is "my Beloved among the sons" (Shir HaShirim 2:3) — singled out and beloved in turn, a mutual relationship.

ומתגלה הצל סוכה.

And the "shade" — the Sukkah — becomes revealed.

This revealed love is the shade of the Sukkah on Sukkos: after the concealment of the Days of Judgment, Hashem's protective shade is made manifest.

כי הגם שדרשו שתפוח אין לו צל.

For although they expounded that the apple tree has no shade —

Returning to the earlier Midrash: ordinarily Hashem's "shade" is hardly visible, like the meager shade of the apple tree.

היינו שאין הצל של השי"ת מתגלה בעולם הזה כי הוא סתום ונעלם.

that is, that the shade of Hashem is not revealed in this world, for it is sealed and hidden —

Hashem's protective Presence is real but normally concealed in this world; it does not openly appear.

אבל בזכותן של ישראל מתגלה בעולם:

but in the merit of Yisrael it becomes revealed in the world.

Through the avodah of Bnei Yisrael — humbling themselves on the Days of Judgment and then sitting in Hashem's shade on Sukkos — that hidden divine shade is drawn into open revelation in this world.

Summary: Hashem's protective "shade" is normally hidden in this world, like the scant shade of an apple tree. But Bnei Yisrael, who humble themselves on the concealed Days of Judgment and fold themselves into all of creation, are revealed as the "rose among the thorns." In their merit Hashem's love and protective shade — the Sukkah — are drawn into open revelation, even amid the galus of the nations.