Sukkah as refuge from Amalek

איתא בס' הכוונות בברכת אהבה קודם ק"ש.

It is brought down in the Sefer HaKavanos, regarding the berachah of "Ahavah" recited before Krias Shema.

The Sefas Emes opens by citing the Arizal's Sefer HaKavanos on a teaching connected to the blessing of love that precedes Shema.

כי חג הסוכות הוא מול זכירת עמלק שרדף אחר אותן שפלטן הענן ע"ש.

That the Yom Tov of Sukkos stands opposite the remembrance of Amalek, who chased after those whom the Cloud had expelled — see there.

Sukkos is the rectification facing Amalek, who preyed upon the stragglers cast out from the protective Clouds of Glory.

וכן הי' ביצ"מ בראותם מלחמה.

And so it was at Yetzias Mitzrayim (the Exodus), when they saw war.

The same danger of Amalek's attack threatened Bnei Yisrael as they left Mitzrayim and faced the prospect of battle.

ואמרו חז"ל כגון וירד העמלקי שעמלק מוכן הי' עם כל הרשעים לעמוד נגד בנ"י כשיצאו ממצרים.

And Chazal said, as in "And the Amaleki descended," that Amalek stood ready together with all the wicked to oppose Bnei Yisrael when they came out of Mitzrayim.

Amalek was poised, leading the forces of evil, to confront Bnei Yisrael the moment they were redeemed.

כמ"ש במד' בשלח ע"ז שלכן סיבבם בענני כבוד.

As is stated in the Midrash on Beshalach on this, that for this reason Hashem surrounded them with the Ananei HaKavod (Clouds of Glory).

Precisely because of Amalek's threat, Hashem encircled Bnei Yisrael with the protective Clouds of Glory.

וזהו בסוכות הושבתי להגן עלינו מאותן הרודפים.

And this is the meaning of "In Sukkos I caused them to dwell" — to shield us from those pursuers.

The sukkah's purpose is protection, a shelter Hashem provides against the forces that chase after us.

וכן הוא בכל שנה אחר ר"ה ויוה"כ הסט"א רודפת כמ"ש בזוה"ק אמור.

And so it is every year: after Rosh Hashanah and Yom Kippur the sitra achra (the side of evil) gives chase, as is written in the Zohar HaKadosh on Emor.

After the elevation of the Yamim Noraim, the forces of impurity pursue the now-purified soul, just as Amalek pursued the redeemed nation.

וע"ז כתיב לך עמי בוא בחדריך הוא הסוכה.

And on this it is written, "Go, My people, enter your chambers" — this refers to the sukkah.

The pasuk's call to withdraw into one's inner chambers (Yeshayahu 26:20) is fulfilled by entering the sukkah as a refuge.

חבי כמעט רגע ר"ת "ראשית "גוים "עמלק.

"Hide for but a moment" — the initial letters spell "Reishis Goyim Amalek" ("Amalek is the first of the nations").

The Sefas Emes finds an allusion: the very words "hide for a moment" hint by their first letters to Amalek, the danger from which one hides in the sukkah.

ולכן מיד כשמת אהרן כו' וישמע הכנעני זה עמלק ימ"ש והסוכה מצילנו מידם:

Therefore, immediately when Aharon died, etc., "And the Canaani heard" — this is Amalek, may his name be blotted out — and the sukkah saves us from their hand.

The moment the protecting Clouds (in Aharon's merit) departed, Amalek attacked; so too the sukkah is what rescues us from those same pursuing forces.

Summary: Sukkos is the antidote to Amalek. Just as the Clouds of Glory shielded Bnei Yisrael from Amalek who preyed on the exposed and the stragglers, every year after the heights of Rosh Hashanah and Yom Kippur the forces of evil pursue the purified soul — and the sukkah is the inner chamber of refuge in which Hashem protects and saves us.