Separation that blesses the whole world

בסוכות נבדלין בנ"י מן האומות ע"י מצות הסוכה שהיא דירה מיוחדת לכל האזרח בישראל כו'.

On Sukkos, Bnei Yisrael are set apart from the nations through the mitzvah of the sukkah, which is a dwelling unique to "every native-born in Yisrael" (Vayikra 23:42).

The Sefas Emes begins by noting that the sukkah marks a distinction: dwelling in it is a mitzvah given exclusively to Bnei Yisrael, setting them apart from the other nations as a special, sanctified home.

ולכן דוקא בחג מקריבין ע' פרים מול ע' אומות.

And therefore specifically on the Chag we offer seventy bulls, corresponding to the seventy nations.

Precisely on this festival of separation, the seventy bullocks of Sukkos are brought as korbanos on behalf of the seventy nations of the world.

לומר דכל מה שבנ"י נבדלין לעצמם מזכין ג"כ לכל העולם.

This is to say that whatever Bnei Yisrael set apart for themselves, they thereby bring merit to the whole world as well.

Here is the paradox the Sefas Emes draws out: the separation of Bnei Yisrael is not a withdrawal from the world but a benefit to it. By sanctifying themselves apart, they channel blessing to all the nations — which is why the festival of separation is precisely when offerings are made for the seventy nations.

וכמו כן בביהמ"ק שהיו נבדלין בנ"י האירו גם לכל העולם.

And likewise in the Beis HaMikdash, where Bnei Yisrael were set apart, they illuminated the entire world as well.

The same principle held in the Beis HaMikdash: though it was the unique, set-apart place of Bnei Yisrael, its holiness radiated outward and gave light to all of humanity.

וכן איתא במד' אלו היו האומות יודעין כמה ביהמ"ק טוב להם יהיו מעטרין אותו בזהבים ע"ש.

And so it is brought in the Midrash: had the nations known how much the Beis HaMikdash was beneficial to them, they would have crowned it with gold — see there.

The Midrash makes the point explicit: the nations did not realize how much they themselves gained from the Beis HaMikdash. Had they understood, they would have adorned it with gold, for its light sustained them too.

וכן מצינו באאע"ה שביקש לקרב כל העולם אל הקב"ה ואמר לו לך לך כו'.

And so we find with Avraham Avinu, who sought to bring the whole world close to Hashem, and [Hashem] said to him, "Lech lecha (Go for yourself)" (Bereishis 12:1).

Avraham's lifelong desire was to draw all of mankind near to Hashem. Yet Hashem's instruction to him was to "go" — to separate himself out, to leave his land and become distinct.

וכשתהי' נבדל בפ"ע עי"ז ונברכו בך כל משפחות האדמה.

And [Hashem told him] that when you will be set apart on your own, through this "all the families of the earth shall be blessed through you" (Bereishis 12:3).

This is the resolution of Avraham's aim: the way to bless all humanity was precisely by becoming separate. His distinctness was not opposed to his universal mission but was the very vehicle for it — through his being set apart, all the families of the earth would be blessed, exactly like the sukkah and the Beis HaMikdash.

כמ"ש מזה בחי' תורה של אא"ז ז"ל ע"ש פ' וירא:

As was written about this — the Torah-teaching of my grandfather, of blessed memory; see there, in Parshas Vayeira.

The Sefas Emes closes by referring to a related teaching of his grandfather, the Chiddushei HaRim, on Parshas Vayeira, directing the reader there for further development of this theme.

Summary: The sukkah sets Bnei Yisrael apart from the nations, yet precisely on Sukkos seventy bulls are offered for the seventy nations — teaching that whatever Bnei Yisrael sanctify for themselves brings merit and light to the whole world. So too the Beis HaMikdash, set apart, illuminated all mankind (who, the Midrash says, would have crowned it in gold had they grasped its benefit to them). The same dynamic appears in Avraham Avinu: though he longed to draw the whole world close to Hashem, he was told "lech lecha" — to become separate — for through his very distinctness "all the families of the earth shall be blessed through you."