Sukkos renews the soul as a new creation

במדרש אמור ועם נברא יהלל כו' שנעשין כברי' חדשה ע"ש.

In the Midrash it says: "And a people yet to be created shall praise Hashem…" — that they become like a new creation; see there.

The verse speaks of a "people created" who will praise Hashem; the Midrash explains that Bnei Yisrael are renewed and made into a fresh creation.

כי האדם כולל כל העולמות כדכתיב גבי אדם בריאה ויצירה ועשיה.

For man encompasses all the worlds, as it is written regarding the creation of Adam: beriah (creation), yetzirah (formation), and asiyah (making).

The three verbs used for man's creation correspond to the three upper worlds — man contains within himself all the realms of existence.

ולכן כ' עם זו יצרתי לי הגם כי הכל מעשה ידיו אבל ביצירה לעולם דבקים בנ"י בכח התורה.

Therefore it is written "this people I have formed (yatzarti) for Myself" — although everything is the work of His hands, yet in the world of yetzirah Bnei Yisrael are forever attached, through the power of the Torah.

The verse specifically uses "yatzarti (formed)," pointing to the world of yetzirah, where Bnei Yisrael remain permanently bound to Hashem by the Torah, even when their bond in the other worlds is disturbed.

ועתה בחג הסוכות אחר שנטהרו ביוהכ"פ וע"י תשובה חוזרים להתדבק גם בבריאה.

And now, on the festival of Sukkos, after they have been purified on Yom Kippur and through teshuvah, they return to become attached also in the world of beriah.

Once cleansed on Yom Kippur, Bnei Yisrael reconnect even at the higher level of beriah, restoring a bond that sin had severed.

כדאיתא בתקונים קכ"ד שע"י החטאים מסתלקין נר"נ וע"י התשובה כתיב שובו כו' ואשובה אליכם.

As is taught in the Tikkunim (124) that through sins the nefesh, ruach, neshamah depart, and through teshuvah it is written "Return… and I shall return to you."

Sin causes the three levels of the soul to withdraw; teshuvah draws them back, for as we return to Hashem, He returns to us.

לכן נקראו עם נברא.

Therefore they are called "a people created."

Because their renewed bond reaches the world of beriah, Bnei Yisrael are now termed a "created" people — a true new creation.

והג' ימים טובים הם מול נר"ן.

And the three festivals correspond to the nefesh, ruach, neshamah.

The three pilgrimage festivals align with the three levels of the soul, each restoring a higher rung of connection.

כי הגאולה בנפש שבעשיה.

For the redemption (of Pesach) is in the nefesh, which is in the world of asiyah.

Pesach, the festival of geulah, restores the nefesh, the lowest level of soul, rooted in the world of action.

וע"י התורה זוכין לרוח מיצירה.

And through the Torah (of Shavuos) they merit the ruach, from the world of yetzirah.

Shavuos, the giving of the Torah, restores the ruach, drawn from the world of yetzirah.

ובסוכות להארת הנשמה מבריאה.

And on Sukkos, to the illumination of the neshamah, from the world of beriah.

Sukkos completes the ascent, restoring the highest level, the neshamah, from the world of beriah.

גם פי' נברא כמו מצות ה' ברה שנטהרו ונבררו לבות בנ"י.

The word "nivra (created)" can also be understood like "the mitzvah of Hashem is clear (barah)" — that the hearts of Bnei Yisrael have been purified and clarified.

Reading "nivra" from the root "barur (clear)," it teaches that the hearts of Bnei Yisrael have been cleansed and made pure through the season of repentance.

וזה תכלית של ימים הנוראים לברר נפשות בנ"י כמ"ש מלך ממית ומחיה ומצמיח ישועה.

And this is the purpose of the Yamim Nora'im (Days of Awe) — to clarify the souls of Bnei Yisrael, as it is said "the King who puts to death and brings to life and causes salvation to sprout."

The aim of the awesome days is to refine and purify the souls of the Jewish people, as expressed in the blessing describing Hashem's power over death, life, and salvation.

ובזוה"ק איתא ה' ממית פי' שממית כח הסט"א ומחי' נפש דקדושה ע"ש פ' בלק.

And in the Zohar it is taught: "Hashem puts to death" — meaning He puts to death the power of the sitra achra (the other side), and gives life to the holy soul; see there in parashas Balak.

The "putting to death" is the destruction of the force of impurity, while the "giving life" revives the holy soul within.

וכמו כן בר"ה ויוכ"פ ממית ומחיה.

And so too on Rosh Hashanah and Yom Kippur, He puts to death and gives life.

The Days of Awe carry out this same work — killing the sitra achra and reviving the holy soul of Bnei Yisrael.

ולא המתים יהללו רק בנ"י שנבררו בחיים ונתבררו ונטהרו מפסולת לנו להלל.

"The dead do not praise" — only Bnei Yisrael, who have been clarified into life and refined and purified from dross, are fit to praise.

Praise belongs not to the "dead" (the side of impurity) but to Bnei Yisrael, who have been purified from all dross and brought to true life.

והישועה הוא בחג הזה.

And the salvation is on this festival.

The yeshuah promised by the Yamim Nora'im comes to fruition on Sukkos.

וכל המשפט בר"ה הי' לצמוח ישועה זו:

And the entire judgment on Rosh Hashanah was for the sake of bringing this salvation to sprout.

The whole purpose of the judgment of Rosh Hashanah was to produce this very salvation, which blossoms on Sukkos.

Summary: Man contains all the worlds — beriah, yetzirah, asiyah — corresponding to the three levels of the soul (neshamah, ruach, nefesh). Bnei Yisrael are always bound to Hashem in yetzirah through the Torah, but sin causes the soul's levels to depart. The season of teshuvah restores them: Pesach renews the nefesh, Shavuos the ruach, and Sukkos the neshamah from the world of beriah — making Bnei Yisrael "a people created," a purified new creation. The whole work of the Yamim Nora'im is to refine the soul, putting to death the sitra achra and reviving holiness, with the salvation it sows blossoming on Sukkos.