Hashem's Name resting on the sukkah

חביבה מצות סוכה שדרשו חז"ל שחל שם שמים על הסוכה.

Beloved is the mitzvah of sukkah, regarding which Chazal expounded that the Name of Heaven (Shem Shomayim) rests upon the sukkah.

The mitzvah of sukkah is uniquely cherished because, as Chazal teach, Hashem's Name actually dwells upon the sukkah itself.

ונק' צלא דמהמנותא בזוה"ק שצריכין להאמין שהוא מקום שחל עליו ש"ש.

And it is called "the shade of faith" (tzila di-mehemnusa) in the holy Zohar, that one must believe that it is a place upon which the Name of Heaven rests.

The Zohar calls the sukkah the "shade of emunah" because dwelling in it requires and expresses the belief that Hashem's presence rests there.

וכ' בכל מקום אשר אזכיר כו' שמי אבוא אליך וברכתיך.

And it is written, "in every place where I cause My Name to be mentioned, I shall come to you and bless you" (Shemos 20:21).

Wherever Hashem's Name rests, His blessing follows — and so the sukkah, bearing His Name, becomes a place where He "comes and blesses."

ולכן ימים אלו נותנים ברכה על כל השנה כמו שהי' ביהמ"ק מיוחד לבנ"י.

Therefore these days give blessing upon the entire year, just as the Bais Hamikdash was reserved for Bnei Yisrael.

Because Hashem's Name and blessing rest on the sukkah, the days of Sukkos become a source of blessing for the whole year, paralleling the Bais Hamikdash, which was set apart for Bnei Yisrael.

ומשם יצא הברכה על כל העולם.

And from there the blessing went out to the entire world.

Just as blessing radiated to all the world from the Bais Hamikdash, so the sukkah becomes a wellspring of blessing flowing outward.

כי יש בחי' עולם שנה נפש כמ"ש במ"א.

For there is the aspect of "world, year, soul" (olam, shanah, nefesh), as written elsewhere.

Creation has three dimensions — space (world), time (year), and being (soul) — a framework the Sefas Emes now applies to Sukkos.

ובסוכות כתיב שבעת ימים בשנה שימים אלו הם כלל כל השנה.

And regarding Sukkos it is written "seven days in the year," for these days are the כלל (the inclusive root) of the entire year.

In the dimension of time, the seven days of Sukkos are the concentrated root of the whole year, encompassing all of it.

והסוכה הוא כלל כל העולם.

And the sukkah is the inclusive root of the entire world (space).

In the dimension of space, the sukkah is the all-embracing root, gathering up the entire world.

ובנ"י בד' מינים הם כלל כל הנפשות.

And Bnei Yisrael, through the four species (arba minim), are the inclusive root of all souls.

In the dimension of soul, Bnei Yisrael holding the four species are the all-embracing root of every kind of soul.

כי האדם כולל הכל ואתם קרוין אדם.

For man (adam) includes everything, and "you are called adam."

Man is a microcosm containing all of creation, and Bnei Yisrael specifically are called "adam" — the ones who embody this all-inclusive role.

דהנה איתא חביב אדם שנברא בצלם חיבה יתירה נודעת לו כו'.

For behold, it is taught: "Beloved is man, for he was created in the image (tzelem); a greater love was made known to him…" (Avos 3:14).

The Mishnah teaches that man is beloved for being created in the Divine image, with an added love in being made aware of it.

וזה נתקיים בחג הזה ע"י הד' מינים שכולל כל מדריגת בנ"י כדאיתא במד'.

And this is fulfilled on this festival through the four species, which include every level of Bnei Yisrael, as is taught in the Midrash.

This "Divine image" is realized on Sukkos through the four species, which the Midrash explains correspond to and unite all the various spiritual levels within Bnei Yisrael.

והוא להראות כי חל צלם אלקים על בנ"י בימים הללו.

And it is to show that the image of God (tzelem Elokim) rests upon Bnei Yisrael in these days.

The taking of the four species demonstrates that during Sukkos the Divine image shines upon Bnei Yisrael.

והשי"ת נתן לנו מצות שעל ידיהם יהי' לנו דביקות וידיעה בזה הצלם האלקי כמ"ש כל הנקרא בשמי כו' עיין בזוה"ק פרשת אמור.

And Hashem gave us mitzvos through which we have attachment and knowledge of this Divine image, as it is written, "all that is called by My Name…" (Yeshayahu 43:7); see in the holy Zohar, Parshas Emor.

The mitzvos are the means by which we attain deveikus and da'as of this Divine image. The verse "all that is called by My Name" hints that Bnei Yisrael bear Hashem's Name, as the Zohar elaborates.

כי הד' מינים הם רמז לד' אותיות הוי' ב"ה וב"ש.

For the four species are a hint to the four letters of the Name Havayah (the four-letter Name of Hashem), blessed be He and blessed be His Name.

The four species correspond to the four letters of Hashem's ineffable Name, so that taking them binds a person to that Name.

והם הד' בחי' שנאמר בפסוק זה יאמר לה' אני היינו בכל בטעם ובריח.

And they are the four aspects mentioned in the verse, "this one shall say, 'I am Hashem's'" (Yeshayahu 44:5) — that is, the esrog, which has both taste and fragrance.

The verse in Yeshayahu describes four types of people drawing close to Hashem, paralleling the four species. The first, "I am Hashem's," corresponds to the esrog, which has both taste and smell — the complete Jew with both Torah and good deeds.

וזה יקרא בשם יעקב הוא בח' הקול תורה.

"And this one shall call himself by the name of Yaakov" — this is the aspect of the lulav, the "voice" of Torah.

The second type corresponds to the lulav (date palm), which has taste but no fragrance — representing those who have Torah ("the voice"), like the legacy of Yaakov.

וזה יכתוב ידו לה' הוא במעשה המצות.

"And this one shall write with his hand, 'to Hashem'" — this is in the performance of the mitzvos.

The third type corresponds to the hadas (myrtle), which has fragrance but no taste — representing those rich in good deeds and mitzvos.

ובשם ישראל יכנה הם הפשוטים בחי' ערבה.

"And by the name of Yisrael he shall be titled" — these are the simple folk, the aspect of the aravah (willow).

The fourth type corresponds to the aravah, which has neither taste nor fragrance — representing the plain, simple Jews who have neither Torah nor distinctive deeds.

וע"י שמכניסים עצמם לכללות בנ"י יש להם ג"כ חלק בזה הציור.

And by including themselves within the totality of Bnei Yisrael, they too have a share in this form (tziyur).

Even the simplest Jews, the "aravah," gain a portion in the Divine image — by joining and binding themselves to the collective body of Bnei Yisrael, just as all four species are bound together.

והנה כמו שבר"ה נברא ונתחדש העולם וכ' ויקרא שמם אדם ביום הבראם.

And behold, just as on Rosh Hashanah the world was created and renewed, and it is written, "and He called their name 'adam' on the day they were created" (Bereishis 5:2).

On Rosh Hashanah the world is created anew, recalling the original creation of man, when Hashem named the human being "adam."

ולכן אחר שנתחדש הבריאה חל על בנ"י שם אדם כבתחילה.

Therefore, after the creation is renewed, the name "adam" rests upon Bnei Yisrael as in the beginning.

Following the renewal of creation at Rosh Hashanah, the lofty title "adam" — the one bearing the Divine image — settles upon Bnei Yisrael, as it did upon the first man.

אך על ידי החטא צריכין כל התקונים שמר"ה ועד החג להיות מוכן לקבל הציור והשם אדם.

But because of sin, all the repairs from Rosh Hashanah until the festival are needed in order to be prepared to receive the form and the name "adam."

Sin obscures this image, so the whole sequence of teshuvah and avodah from Rosh Hashanah through Sukkos is required to make a person fit to receive the Divine form and the name "adam."

וכמו שהי' בדורות שאחר החטא ירדו.

And just as it was in the generations: after the sin they descended.

This mirrors history: after Adam's sin, the generations spiritually declined.

עד שבא אברהם ובו נתקיים שם אדם ביום הבראם הוא אברהם.

Until Avraham came, and through him was fulfilled "on the day they were created (b'hibar'am)" — Chazal read this as "b'Avraham" (through Avraham).

Only with Avraham was the title "adam" restored. The Midrash rereads "b'hibar'am" (when they were created) as "b'Avraham," teaching that creation itself was for the sake of Avraham, who renewed the Divine image in the world.

דכתיב בי' ויקרא בשם ה' שהקרא שמו ית' בעולם.

For it is written of him, "and he called in the Name of Hashem," that he caused Hashem's Name to be proclaimed in the world.

Avraham earned this because he publicized Hashem's Name throughout the world, drawing the Divine presence back into creation.

ולכן חל עליו שם אדם כמ"ש כל הנקרא בשמי.

Therefore the name "adam" rested upon him, as it is written, "all that is called by My Name."

Because Avraham bore and spread Hashem's Name, the title "adam" — bearing the Divine image — came to rest upon him.

וזה הכח ירשו בני ישראל.

And this power Bnei Yisrael inherited.

Avraham bequeathed this capacity — to bear Hashem's Name and the title "adam" — to all his descendants, Bnei Yisrael.

והכלל שבחג הזה חל שם שמים על בנ"י בכח מצות סוכה וד' מינים כנ"ל.

And the principle is that on this festival the Name of Heaven rests upon Bnei Yisrael through the power of the mitzvah of sukkah and the four species, as above.

To sum up: on Sukkos, through the sukkah and the four species, Hashem's Name comes to rest upon Bnei Yisrael, restoring them to the status of "adam."

לכן צריכין להיות נבדל מתערובות האומות ע"י הסוכה כמו שהי' בארץ ישראל ובמקדש.

Therefore one must be separated from the admixture of the nations through the sukkah, just as it was in Eretz Yisrael and in the Mikdash.

Because the Divine Name rests on Bnei Yisrael at this time, the sukkah serves to set them apart from the mingling of the nations — a separateness that once existed in the Land of Israel and the Bais Hamikdash.

ואז השי"ת פורס סוכת שלומו עלינו.

And then Hashem spreads the sukkah of His peace upon us.

When Bnei Yisrael separate themselves within the holy sukkah, Hashem responds by spreading His protective "sukkah of peace" over them.

והנה בתחלת הבריאה כתיב יהי אור ויבדל כו' דרשו חז"ל שגנז האור לצדיקים.

And behold, at the beginning of creation it is written, "let there be light… and He separated," and Chazal expounded that He hid the light away for the tzaddikim.

The primordial light of creation was "separated" and concealed by Hashem, stored away for the righteous to enjoy in the future.

ומסתמא מתחדש זה בכל שנה שבר"ה נברא העולם.

And presumably this is renewed every year, when on Rosh Hashanah the world is created.

Since the world is recreated each Rosh Hashanah, this hidden primordial light is likewise renewed annually.

ובסוכות מתגלה זה האור הגנוז לכן צריכין הבדלה.

And on Sukkos this hidden light is revealed; therefore separation (havdalah) is needed.

On Sukkos that concealed light shines forth, and because such holy light requires a fitting vessel, a "separation" — the sukkah — is needed to contain and receive it.

וע"י הסוכה שהיא דירה המיוחדת לבנ"י יכולין לקבל הארת אור הגנוז הנ"ל.

And through the sukkah, which is a dwelling reserved for Bnei Yisrael, they are able to receive the illumination of the aforementioned hidden light.

The sukkah, as a dwelling uniquely belonging to Bnei Yisrael, becomes the vessel through which they can absorb that revealed primordial light.

כמ"ש אור זרוע לצדיק.

As it is written, "light is sown for the tzaddik" (Tehillim 97:11).

The hidden light is "sown" for the righteous, waiting to sprout forth for them.

ע"י הלולב דכ' צדיק כתמר יפרח.

Through the lulav, of which it is written, "the tzaddik shall flourish like a date palm (tamar)" (Tehillim 92:13).

The lulav, which comes from the date palm, is the channel for this sown light, as the verse links the flourishing tzaddik to the tamar.

ואח"כ כ' לישרי לב שמחה שהוא זמן שמחתינו:

And afterward it is written, "and joy for the upright of heart," which is "the time of our rejoicing" (zman simchaseinu).

The continuation of the verse, "joy for the upright of heart," corresponds to Sukkos being called "the time of our rejoicing" — the revealed hidden light naturally produces the joy of the festival.

Summary: On Sukkos, Hashem's Name rests upon the sukkah ("the shade of faith") and upon Bnei Yisrael, making these days a source of blessing for the whole year. The sukkah, the seven days, and the four species are the all-inclusive roots of space, time, and soul respectively, and the four species — uniting every type of Jew from the complete esrog to the simple aravah — reveal the Divine image (tzelem Elokim) upon Bnei Yisrael, restoring the title "adam" first renewed through Avraham. Through the separateness of the sukkah, Bnei Yisrael receive the hidden primordial light, yielding the joy of zman simchaseinu.