Sukkot תרמ"ה 4

מצות הסוכה הוא מדת הבטחון בהשי"ת.

The mitzvah of the Sukkah is the middah of bitachon (trust) in Hashem Yisbarach.

The Sefas Emes opens by identifying the entire essence of dwelling in the Sukkah as an expression of bitachon — placing one's trust entirely in Hashem rather than in a sturdy permanent home.

כמ"ש רז"ל צא מדירת קבע שלא לבטוח בעושר ובנכסים רק לבטוח בה'.

As Chazal said: "Leave your permanent dwelling" — meaning, do not place your trust in wealth and possessions, but rather trust in Hashem.

Leaving the solid house for the fragile Sukkah enacts a spiritual lesson: a person should not rely on his riches and property for security, but only on Hashem.

ולכן הוא זמן שמחתינו.

And therefore it is "the time of our rejoicing" (zman simchaseinu).

Because Sukkos cultivates pure trust in Hashem, it is precisely the festival designated as our season of joy.

כי אין שמחה כשמחת הבוטח בה' באמת כמו שמבאר בספר חובת הלבבות.

For there is no joy like the joy of one who truly trusts in Hashem, as is explained in the sefer Chovos HaLevavos.

True bitachon is itself the source of the deepest happiness, for one who genuinely relies on Hashem is freed of worry — a point developed at length in the Chovos HaLevavos.

ולכן נוסדו תפלות והושענות בחג הזה.

This is why the tefillos and Hoshanos were instituted for this Yom Tov.

The many prayers and Hoshana supplications of Sukkos express and reinforce this theme of dependence on Hashem.

לידע כי כל ברכות השנה תלוי' רק בעזר השי"ת ולא לבטוח באסיפת כל התבואות לבית.

To know that all the year's blessings depend only on the help of Hashem Yisbarach, and not to rely on having gathered all the produce into the house.

Even after the harvest is safely stored, a person must recognize that his sustenance for the whole year flows solely from Hashem's assistance, not from the full barns themselves.

וכמ"ש בטחו בו בכל עת עם שפכו לפניו לבבכם.

As it is written: "Trust in Him at all times, O nation; pour out your hearts before Him" (Tehillim 62:9).

Constant trust in Hashem is joined to pouring out one's heart before Him in prayer — bitachon and tefillah go hand in hand.

וע"ז רמז ניסוך המים לשפוך לב כמים לפניו ית'.

This is hinted at by the nisuch hamayim (water libation) — to pour out one's heart like water before Him, may He be blessed.

The pouring of water on the Mizbe'ach symbolizes the heart poured out before Hashem, the inner avodah of trust expressed as wholehearted prayer.

ובודאי כן הוא מוטבע בלבות בנ"י שבכל עת שצריכין ישועה בוטחים בו ית'.

And surely this is ingrained in the hearts of Bnei Yisrael, that whenever they need salvation they trust in Him, may He be blessed.

This instinct of bitachon is rooted deep within the soul of every Jew — in any moment of need, Bnei Yisrael naturally turn in trust to Hashem.

ולכן השי"ת סוכך עליהם בימים אלו כמ"ש והבוטח בה' חסד יסובבנהו.

Therefore Hashem Yisbarach shelters (sochech) over them in these days, as it is written: "And one who trusts in Hashem — chesed surrounds him" (Tehillim 32:10).

Because Bnei Yisrael place their trust in Hashem, He spreads His protective shelter over them — the very word "Sukkah" sharing the root of "sochech," to cover and protect. The reward of bitachon is being encircled by Divine kindness.

וכמ"ש אלקים מחסה לנו.

And as it is written: "Elokim is a refuge for us" (Tehillim 62:9).

Hashem Himself becomes the shelter and refuge of those who rely on Him.

וזה החג הוא ברכה על כל ימי השנה.

And this Yom Tov is a blessing for all the days of the year.

Sukkos is not an isolated festival; the bitachon and Divine shelter it generates extend over the entire coming year.

ונקר' חג האסיף כמו שבעוה"ז עתה הזמן להכין פרנסה על כל השנה.

It is called Chag HaAsif (the Festival of Ingathering), for just as in this world it is now the time to prepare parnassah (livelihood) for the whole year,

On the physical plane, the harvest season is when one gathers in the grain that will sustain the household through the year.

כן ברכת ה' עתה על כל השנה להבוטחים בו.

so too the blessing of Hashem is now given for the whole year to those who trust in Him.

In parallel, on the spiritual plane Sukkos is the time when Hashem grants a year's worth of blessing to those who place their bitachon in Him.

והוא כמו חינוך בתחילת השנה ועל זה הוסד המזמור שיר חנוכת הבית.

It is like a chinuch (inauguration) at the beginning of the year, and for this reason the psalm "A Song for the Dedication of the House" (Mizmor Shir Chanukas HaBayis) was established.

Sukkos serves as a fresh dedication for the year ahead — like the consecration of a house — which is why the Mizmor of dedication is associated with this season.

כי בר"ה נאמר בכסה ליום חגינו.

For regarding Rosh Hashanah it is said: "[Blow the shofar] at the covered time (ba'keseh), for the day of our festival" (Tehillim 81:4).

Rosh Hashanah is described with the word "keseh," concealment — the new year begins in a state of hiddenness, with judgment yet veiled.

שכל ההסתר הי' כדי לצמוח הישועה כמ"ש הסתרת פניך הייתי נבהל.

For all that concealment was in order to make the salvation sprout forth, as it is written: "When You hid Your face I was terrified" (Tehillim 30:8).

The hester (concealment) of the Yamim Nora'im is not an end in itself; it is the soil from which a greater yeshuah (salvation) will grow. The verse's fright at Hashem's hidden face is only one stage in a process leading toward deliverance.

אבל באמת רגע באפו חיים ברצונו.

But in truth, "His anger lasts a moment, but life is in His ratzon (favor)" (Tehillim 30:6).

The concealment and severity are fleeting; the enduring reality is Hashem's underlying will, which is for life and goodness.

שכל הרצון הי' על הישועה שאח"כ כמ"ש הפכת מספדי למחול שנעשה מזה החג הסוכות פתחת שקי ותאזרני שמחה.

For the entire ratzon was for the salvation that follows, as it is written: "You turned my mourning into dancing" — from which is made this festival of Sukkos — "You undid my sackcloth and girded me with joy" (Tehillim 30:12).

Hashem's true intention all along was the joy that emerges after the awe of judgment. The "dancing" and "joy" of the psalm become realized in Sukkos, when the solemnity of the Yamim Nora'im is transformed into rejoicing.

ומביאין משמים בנ"י לתוך ההסתר בתחלת השנה.

And from Heaven, Bnei Yisrael are brought into the concealment at the beginning of the year,

Bnei Yisrael are deliberately led into the hidden, awe-filled state of Rosh Hashanah from Above — for a purpose.

כדי שיכינו לבם להשי"ת ויהיו מוכנים לקבל הישועה הבאה בימים אלו כמ"ש ואני אמרתי בשלוי וכו':

so that they may prepare their hearts toward Hashem Yisbarach and be ready to receive the salvation that comes in these days, as it is written: "And I had said in my tranquility…" (Tehillim 30:7).

The purpose of the initial concealment is to stir Bnei Yisrael to ready their hearts for Hashem, so that when the salvation and joy of Sukkos arrive they are fit vessels to receive it. The verse warns against the complacency of "tranquility" — true readiness comes through the awakening of the heart.

Summary: The Sukkah embodies the middah of bitachon — leaving the security of a permanent home to rely solely on Hashem — and this very trust is the wellspring of Sukkos joy. The concealment of Rosh Hashanah is but the soil from which the year's salvation and blessing sprout, and Sukkos is the festive ingathering when those who trust in Hashem receive His sheltering chesed for the entire year.