“And Yaakov traveled to Sukkos and he built for himself a house and for his livestock he made shelters [sukkos] therefore he called the name of the place Sukkos” (Bereishis 33:17). All of Israel’s customs are Torah and it is our custom that as soon as we come home from the synagogue at the conclusion of Yom Kippur we immediately immerse ourselves in the mitzvah of building the sukkah. I have found a fitting explanation for this among the essays of Rabbi Shelomo Molcho, z”l (Sefer HaMefo’ar, p. 168), where he discusses why it is that Israel engages specifically in this mitzvah at the conclusion of Yom Kippur as opposed to any other. His explanation is as follows: The Holy One Blessed is He commanded that on Yom Kippur one goat be offered up to Hashem while a second be sent to Azazel. The Kohein Gadol would first confess all the iniquities and transgressions of Israel over the one that was to be sent to Azazel, as it is stated, “And the goat shall bear upon it all their iniquities” (Vayikra 16:22). Through this Israel achieved tremendous atonement. This is an example of the principle that everything that befell the Patriarchs was a foreshadowing of what was to befall their descendants, for in the ritual of the scapegoat Israel inherited a mitzvah recalling an incident from the time of their forefathers. As it is stated, “And Eisav returned along his way to (the land of) Se’ir” (Bereishis 33:16). Then it states, “And Yaakov traveled to Sukkos” (ibid. 17). In other words, after Eisav, who was a hairy man [ish se’ir], had gone on his way to Se’ir — i.e., to receive his portion in the form of the goat [se’ir] that was sent to Azazel — Yaakov went on to Sukkos — i.e., to engage in the mitzvah of sukkah. In this passage the Torah intimates that we must emulate our ancestor by engaging specifically in the mitzvah of sukkah, rather than any other, after we have sent off the scapegoat on Yom Kippur. This is Rabbi Shelomo Molcho’s explanation and the words of the wise are pleasing.
But I would like to add another fitting explanation of my own. It is well known that the Satan, the Lilis and the nations have dominion in this world and that they continually find fault with the holy people Israel and are always on the lookout for ways to harm and oppress them. Now, the name “Lilis” has a numerical value of 480, indicating that she has four hundred and eighty hosts who are Israel’s accusers. And as everyone knows, on Yom Kippur neither the Satan nor Lilis has any power over Israel. Thus the Sages note that the name HaSatan [השׂטן] has a numerical value of 364 whereas the year has three hundred and sixty- five days. This is to indicate that the Satan has no dominion on Yom Kippur but only on the other three hundred and sixty-four days.
Correspondingly, the Holy One Blessed is He has commanded us regarding the mitzvah of sukkah, as it is stated, “On the fifteenth day of this seventh month shall be the Yom Tov of Sukkos for seven days to Hashem” (Vayikra 23:34). The word “Sukkos,” which is written without a letter vav, [סכת] has a value of 480 to indicate that whoever fulfills this mitzvah fully, nullifies the power and dominion of the wicked Lilis. Therefore it seems to me that on Yom Kippur neither Satan nor Lilis has any power over Israel, but immediately after Yom Kippur they begin accusing them afresh, it is for this reason that the holy people Israel immerse themselves in the mitzvah of sukkah, with a numerical value of 480, immediately after Yom Kippur, to counteract the accusations of the evil Lilis. For every mitzvah that has a value of 480 has the power to nullify the impure shell of Lilis. Rav Galanti writes concerning the verse, “She [i.e., Jerusalem] was filled with justice but now, murderers” (Yeshayahu 1:21), that in Jerusalem there were four hundred and eighty synagogues (Midrash Eichah Rabbah, Pesikta12; 2:4) and together with the Holy Temple they totaled 481, the value of the word ‘filled’ [melei’asi]. But then when Jerusalem was destroyed, Lilis and her cohorts grew stronger so that she was then able to kill a multitude of Israel like the sand of the sea. This was in fulfillment of the words, ‘but now, murderers,’ on account of our many sins.”
Therefore one must not take the mitzvah of the sukkah lightly, for the word sukkah alludes to two Divine names (Introduction to Tikkunei Zohar 2b; Tikkun 13, 29a). That is, the letters heh, samech have a value of 65, which is the numerical value of the name אדנ"י, while the letters kaf, vav have a value of 26, which is the value of the name יהו"ה. Thus, when a Jew fulfills the mitzvah of the sukkah properly and in accordance with all its laws, he lends power and strength to the Heavenly host. For the value of the word סוכה is 91, which is equal to that of the word מלאך — “angel.” For this reason we pray [during a blessing in the Evening service], “And spread over us Your tabernacle [sukkah] of peace.” For in the merit of our observance of the commandment of the sukkah Hashem’s Name will be complete and His Throne of Glory will be complete, whereas in this world they are not complete. This is alluded to in the verse, “A hand is upon the Throne of God” (Shemos 17:16). [Note that in this verse the word for “throne” — כסא — is written in the abbreviated form כס, while in place of the four letter Name יהו"ה, only the two letter Name י"ה is used.] But in the time to come both the Name and the Throne will be complete.
This is why when the nations come in the future and say to the Holy One Blessed is He, “Give us Torah as well and we will fulfill it,” He will reply to them, “I have an easy mitzvah called ‘sukkah.’ ” [This mitzvah is called easy because it does not require any monetary outlay].” Instantly they will all go and make sukkos for themselves. But then the Holy One Blessed is He will cause the sun to beat down upon them each one of them will kick down his sukkah and run out. Concerning that moment it is stated, “The One who dwells in Heaven will laugh” (Tehillim 2:4), for the Holy One Blessed is He will laugh on that day as He has laughed on no other occasion. See the Avodah Zarah 3a for the rest of this episode. On the surface it seems puzzling why the Holy One Blessed is He would instruct the nations to fulfill the mitzvah of sukkah specifically, rather than any other mitzvah. However, in light of what I have written above it is very understandable. For although people take the mitzvah of sukkah lightly, in the eyes of the Holy One Blessed is He it is of great significance, because it has a numerical value of 480 and therefore has the power to humble the impure shell of Lilis, whose numerical value is also 480. Now, in the future the Holy One Blessed is He will eradicate from the earth all forms of idolatry, which also derive from Lilis and her cohorts. And He will humble them specifically through the mitzvah of sukkah, after which His name will be complete and His Throne will be complete. This is why we pray, “And spread over us Your tabernacle of peace [sukkas shelomecha],” because at that time there will again be a complete [in the sense of whole] tabernacle [sukkas shaleim]. For once again there will be four hundred and eighty synagogues in Jerusalem and together with the rebuilt Temple there will be a total of four hundred and eighty-one, the value of the word, “filled [melei’asi] with justice.” Then, on that day, “Hashem will be one and His Name will be one” (Zecharyah 14:9).
Therefore one must be very careful regarding the sanctity of the sukkah, for it is comprised of the two names, יהו"ה and אדנ"י. In particular, once the sukkah has been constructed in accordance with all it laws and in purity, one must not degrade it because it is a throne for the Holy One Blessed is He and His Shechinah. Thus the sukkah fulfills the role of a minor “temple,” just as the Holy Temple was called the “Completed Tabernacle [Sukkah].” This is in stark contrast with the attitude of those who treat the sukkah lightly and consider this commandment to be a great burden. They enter the sukkah and recite the blessings over the bread and the sukkah hurriedly and impatiently, and then leave. In this respect they resemble the members of the other nations who revile the sukkah and run out. Moreover, their blessing over the sukkah is in vain because the text of the blessing is “to sit [leisheiv] in the sukkah.” They believe that this means that they must sit there for a short while, after which they may leave. But they are in error because the expression, “to sit in the sukkah,” actually means to tarry there. Thus Rashi explains that the term “sitting” [yeshivah] means nothing other than “tarrying” (Vayikra 12:4; Devarim 9:9). Therefore I admonish every understanding person not to fall into this iniquity. Rather, when he enters the sukkah to eat, let him remain there until he has finished eating so that his blessing will not be in vain and so that he will not be reckoned among the revilers of the mitzvah. Then we will all merit to take shelter beneath the sukkah of the Leviasan, as it is stated, “And a sukkah will be for shade by day” (Yeshayahu 4:6). And the Holy One Blessed is He will cover us with the shade of His wings in the Completed Tabernacle [Sukkah] forever. Amein, so may it be His will.
"וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת, וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת. עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת" (בְּרֵאשִׁית לג, יז). מִנְהָגָן שֶׁל יִשְׂרָאֵל תּוֹרָה הִיא, מַה שֶּׁאָנוּ נוֹהֲגִים בְּבוֹאֵנוּ לְבָתֵּינוּ תֵּכֶף אַחַר יְצִיאָתֵנוּ מִבֵּית הַכְּנֶסֶת אַחַר יוֹם כִּפּוּר, אָנוּ עוֹסְקִין בְּמִצְוַת סֻכָּה דַּוְקָא תֵּכֶף וּמִיָּד. מָצָאתִי טַעַם הָגוּן בִּדְרָשׁוֹת שֶׁל הָרַב רַבִּי שְׁלֹמֹה מוֹלְכוֹ, זִכְרוֹנוֹ לִבְרָכָה, שֶׁכָּתַב טַעַם הָגוּן, לָמָּה יִשְׂרָאֵל עוֹסְקִים דַּוְקָא בְּמִצְוָה זוֹ תֵּכֶף אַחַר יוֹם כִּפּוּר וְלֹא בְּמִצְוָה אַחֶרֶת. וּפֵרֵשׁ הָרַב הַנִּזְכָּר לְעֵיל, דְּהָעִנְיָן הוּא כָּךְ: לְפִי שֶׁצִּוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיוֹם הַכִּפּוּרִים שָׂעִיר אֶחָד לַה', וְשָׂעִיר אֶחָד לַעֲזָאזֵל, וְהַכֹּהֵן הַגָּדוֹל הָיָה מִתְוַדֶּה עַל הַשָּׂעִיר שֶׁשָּׁלַח לַעֲזָאזֵל, אֶת כָּל עֲווֹנוֹתָם וּפִשְׁעֵיהֶם, כְּמוֹ שֶׁאָמַר הַכָּתוּב: וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲווֹנוֹתָם, וּבָזֶה הָיָה כַּפָּרָה גְּדוֹלָה לְיִשְׂרָאֵל. וּכְמַעֲשֶׂה שֶׁאֵרְעוּ לַאֲבוֹתֵינוּ יָרְשׁוּ הַבָּנִים כְּנֶגְדָּן אֵיזֶה מִצְוָה, כִּי הָאָבוֹת הַקְּדוֹשִׁים הָיוּ סִימָן לִבְנֵיהֶם. וּמַה כְּתִיב לְמַעְלָה מֵהָעִנְיָן? וַיָּשָׁב עֵשָׂו לְדַרְכּוֹ שְׂעִירָה. וְאַחַר כָּךְ כְּתִיב: וְיַעֲקֹב נָסַע סֻכֹּתָה. בָּאָה תּוֹרָה לְרַמֵּז: מֵאַחַר שֶׁעֵשָׂו, שֶׁהוּא הָיָה אִישׁ שָׂעִיר, נָסַע לְדַרְכּוֹ לְשָׂעִיר לִטֹּל חֶלְקוֹ מִקָּרְבַּן הַשָּׂעִיר שֶׁנִּשְׁלַח לַעֲזָאזֵל, וְיַעֲקֹב נָסַע לְסֻכּוֹת וְעָסַק בְּמִצְוָה — אַף אֲנַחְנוּ אַחַר יוֹם הַכִּפּוּרִים שֶׁשָּׁלַחְנוּ שָׂעִיר לַעֲזָאזֵל, אָנוּ עוֹסְקִים בְּמִצְוַת סֻכָּה דַּוְקָא, וְלֹא בְּשׁוּם מִצְוָה אַחֶרֶת. וְדִבְרֵי פִּי חָכָם חֵן.
“And Yaakov traveled to Sukkos and he built for himself a house and for his livestock he made shelters [sukkos] therefore he called the name of the place Sukkos” (Bereishis 33:17). All of Israel’s customs are Torah and it is our custom that as soon as we come home from the synagogue at the conclusion of Yom Kippur we immediately immerse ourselves in the mitzvah of building the sukkah. I have found a fitting explanation for this among the essays of Rabbi Shelomo Molcho, z”l (Sefer HaMefo’ar, p. 168), where he discusses why it is that Israel engages specifically in this mitzvah at the conclusion of Yom Kippur as opposed to any other. His explanation is as follows: The Holy One Blessed is He commanded that on Yom Kippur one goat be offered up to Hashem while a second be sent to Azazel. The Kohein Gadol would first confess all the iniquities and transgressions of Israel over the one that was to be sent to Azazel, as it is stated, “And the goat shall bear upon it all their iniquities” (Vayikra 16:22). Through this Israel achieved tremendous atonement. This is an example of the principle that everything that befell the Patriarchs was a foreshadowing of what was to befall their descendants, for in the ritual of the scapegoat Israel inherited a mitzvah recalling an incident from the time of their forefathers. As it is stated, “And Eisav returned along his way to (the land of) Se’ir” (Bereishis 33:16). Then it states, “And Yaakov traveled to Sukkos” (ibid. 17). In other words, after Eisav, who was a hairy man [ish se’ir], had gone on his way to Se’ir — i.e., to receive his portion in the form of the goat [se’ir] that was sent to Azazel — Yaakov went on to Sukkos — i.e., to engage in the mitzvah of sukkah. In this passage the Torah intimates that we must emulate our ancestor by engaging specifically in the mitzvah of sukkah, rather than any other, after we have sent off the scapegoat on Yom Kippur. This is Rabbi Shelomo Molcho’s explanation and the words of the wise are pleasing.
וַאֲנִי אוֹסִיף בָּהּ טַעַם לְשֶׁבַח, כִּי זֶה הוּא יָדוּעַ, שֶׁהַשָּׂטָן וְלִילִית וְהָאֻמּוֹת שֶׁשּׁוֹלְטִין עַכְשָׁו בָּעוֹלָם הַזֶּה, וּמְקַטְרְגִים תָּמִיד עַל יִשְׂרָאֵל עַם קָדוֹשׁ, וּמְבַקְּשִׁים תָּמִיד לְהָרַע וּלְהָצֵר לְיִשְׂרָאֵל. וְלִילִית, שֶׁהִיא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים, בַּאֲשֶׁר שֶׁיֵּשׁ לָהּ אַרְבַּע מֵאוֹת וּשְׁמוֹנִים מַחֲנוֹת, שֶׁהֵן מְקַטְרְגִים עַל יִשְׂרָאֵל. וְיָדוּעַ לַכֹּל, שֶׁבְּיוֹם הַכִּפּוּרִים אֵין לַשָּׂטָן (וְלִילִית) שׁוּם שְׁלִיטָה עַל יִשְׂרָאֵל, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה: הַשָּׂטָן — גִּימַטְרִיָּא שְׁלשׁ מֵאוֹת שִׁשִּׁים וְאַרְבַּע. וּבְשָׁנָה הוּא שְׁלשׁ מֵאוֹת שִׁשִּׁים וַחֲמִשָּׁה יָמִים. הוּא רֶמֶז שֶׁהַשָּׂטָן אֵין לוֹ שְׁלִיטָה בְּיוֹם הַכִּפּוּרִים, כִּי אִם שְׁלשׁ מֵאוֹת שִׁשִּׁים וְאַרְבַּע יוֹם, שֶׁהוּא שְׁאָר יְמוֹת הַשָּׁנָה.
But I would like to add another fitting explanation of my own. It is well known that the Satan, the Lilis and the nations have dominion in this world and that they continually find fault with the holy people Israel and are always on the lookout for ways to harm and oppress them. Now, the name “Lilis” has a numerical value of 480, indicating that she has four hundred and eighty hosts who are Israel’s accusers. And as everyone knows, on Yom Kippur neither the Satan nor Lilis has any power over Israel. Thus the Sages note that the name HaSatan [השׂטן] has a numerical value of 364 whereas the year has three hundred and sixty- five days. This is to indicate that the Satan has no dominion on Yom Kippur but only on the other three hundred and sixty-four days.
וּכְנֶגֶד זֶה צִוָּה לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִצְוַת סֻכָּה, וְלָכֵן כְּתִיב: בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי הוּא חַג הַסֻּכּוֹת שִׁבְעַת יָמִים לַה'. 'סֻכֹּת' — כְּתִיב חָסֵר וָי"ו, כִּי 'סֻכֹּת' הוּא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים, שֶׁהוּא בִּקְדֻשָּׁה, כִּי 'סֻכֹּת' מַכְנִיעַ לִקְלִפַּת לִילִית, שֶׁהִיא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים. וְכָל הַמְקַיֵּם מִצְוַת סֻכָּה כָּרָאוּי, הוּא מְבַטֵּל כֹּחַ וּמֶמְשָׁלָה שֶׁל לִילִית הָרְשָׁעָה. וְלָכֵן נִרְאֶה לִי, כֵּיוָן דִּבְיוֹם כִּפּוּר אֵין לְהַשָּׂטָן וְלִילִית שׁוּם שְׁלִיטָה עַל יִשְׂרָאֵל, וְתֵכֶף אַחַר יוֹם כִּפּוּר מַתְחִיל לְקַטְרֵג מֵחָדָשׁ עַל יִשְׂרָאֵל, לָכֵן יִשְׂרָאֵל קְדוֹשִׁים הֵם עוֹסְקִים בְּמִצְוַת 'סֻכּוֹת', שֶׁהוּא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים, וְתֵכֶף אַחַר יוֹם כִּפּוּר כְּדֵי לְבַטֵּל הַקִּטְרוּג שֶׁל לִילִית הָרְשָׁעָה, כִּי כָּל מִצְוָה שֶׁהוּא גִּימַטְרִיָּה אַרְבַּע מֵאוֹת וּשְׁמוֹנִים, מְבַטֵּל הַקְּלִפּוֹת לִילִית. כְּמוֹ שֶׁכָּתַב הָרַב גַּלַּאנְטִי עַל הַפָּסוּק בִּישַׁעְיָה: מְלֵאָתִי מִשְׁפָּט וְעַתָּה מְרַצְּחִים: דַּע, שֶׁהָיוּ בִּירוּשָׁלַיִם אַרְבַּע מֵאוֹת וּשְׁמוֹנִים בָּתֵּי כְּנֵסִיּוֹת, וְעִם הַבֵּית מִקְדָּשׁ הָיוּ אַרְבַּע מֵאוֹת וּשְׁמוֹנִים וְאֶחָד, כְּמִנְיַן 'מְלֵאָתִי'. וְאַחַר כָּךְ, כְּשֶׁחָרְבָה יְרוּשָׁלַיִם, נִתְגַּבְּרָה הַלִּילִית וּמַחֲנוֹתֶיהָ, וְהָיְתָה הוֹרֶגֶת בְּיִשְׂרָאֵל, עַם כְּחוֹל הַיָּם, וְלָכֵן נִתְקַיֵּם 'וְעַתָּה מְרַצְּחִים', בַּעֲווֹנוֹתֵינוּ הָרַבִּים.
Correspondingly, the Holy One Blessed is He has commanded us regarding the mitzvah of sukkah, as it is stated, “On the fifteenth day of this seventh month shall be the Yom Tov of Sukkos for seven days to Hashem” (Vayikra 23:34). The word “Sukkos,” which is written without a letter vav, [סכת] has a value of 480 to indicate that whoever fulfills this mitzvah fully, nullifies the power and dominion of the wicked Lilis. Therefore it seems to me that on Yom Kippur neither Satan nor Lilis has any power over Israel, but immediately after Yom Kippur they begin accusing them afresh, it is for this reason that the holy people Israel immerse themselves in the mitzvah of sukkah, with a numerical value of 480, immediately after Yom Kippur, to counteract the accusations of the evil Lilis. For every mitzvah that has a value of 480 has the power to nullify the impure shell of Lilis. Rav Galanti writes concerning the verse, “She [i.e., Jerusalem] was filled with justice but now, murderers” (Yeshayahu 1:21), that in Jerusalem there were four hundred and eighty synagogues (Midrash Eichah Rabbah, Pesikta 12; 2:4) and together with the Holy Temple they totaled 481, the value of the word ‘filled’ [melei’asi]. But then when Jerusalem was destroyed, Lilis and her cohorts grew stronger so that she was then able to kill a multitude of Israel like the sand of the sea. This was in fulfillment of the words, ‘but now, murderers,’ on account of our many sins.”
עַל כֵּן מִצְוַת סֻכָּה אַל יְהֵא קַל בְּעֵינֶיךָ, כִּי סֻכָּה כּוֹלֵל שְׁנֵי שֵׁמוֹת: ה"ס, כ"ו. ה"ס — גִּימַטְרִיָּא אֲדֹנָי. וכ"ו — גִּימַטְרִיָּא שֵׁם הֲוָיָה. וּבְמִצְוַת סֻכָּה שֶׁמְּקַיְּמִין יִשְׂרָאֵל כָּרָאוּי וּכְהִלְכוֹתֶיהָ, הֵם נוֹתְנִים כֹּחַ וּגְבוּרָה לַפָּמַלְיָא שֶׁל מַעְלָה, כִּי 'סֻכָּה' גִּימַטְרִיָּא תִּשְׁעִים וְאַחַת, כְּמִנְיַן 'מַלְאָךְ'. וְלָכֵן אָנוּ מִתְפַּלְּלִים: וּפְרֹס עָלֵינוּ סֻכַּת שְׁלוֹמֶךָ. כִּי בִּזְכוּת הַסֻּכָּה, שֶׁאָנוּ מְקַיְּמִין אוֹתָהּ, יִהְיֶה הַשֵּׁם שָׁלֵם, וְכִסֵּא הַכָּבוֹד יִהְיֶה שָׁלֵם. מַה שֶּׁאֵין כֵּן בָּעוֹלָם הַזֶּה, אֵין הַשֵּׁם שָׁלֵם. כְּדִכְתִיב: כִּי יָד עַל כֵּס יָהּ. וְאֵין הַכִּסֵּא שָׁלֵם. מַה שֶּׁאֵין כֵּן לֶעָתִיד, יִהְיֶה הַשֵּׁם וְהַכִּסֵּא שָׁלֵם.
Therefore one must not take the mitzvah of the sukkah lightly, for the word sukkah alludes to two Divine names (Introduction to Tikkunei Zohar 2b; Tikkun 13, 29a). That is, the letters heh, samech have a value of 65, which is the numerical value of the name אדנ"י, while the letters kaf, vav have a value of 26, which is the value of the name יהו"ה. Thus, when a Jew fulfills the mitzvah of the sukkah properly and in accordance with all its laws, he lends power and strength to the Heavenly host. For the value of the word סוכה is 91, which is equal to that of the word מלאך — “angel.” For this reason we pray [during a blessing in the Evening service], “And spread over us Your tabernacle [sukkah] of peace.” For in the merit of our observance of the commandment of the sukkah Hashem’s Name will be complete and His Throne of Glory will be complete, whereas in this world they are not complete. This is alluded to in the verse, “A hand is upon the Throne of God” (Shemos 17:16). [Note that in this verse the word for “throne” — כסא — is written in the abbreviated form כס, while in place of the four letter Name יהו"ה, only the two letter Name י"ה is used.] But in the time to come both the Name and the Throne will be complete.
וְלָכֵן יְצַוֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד, כְּשֶׁיָּבוֹאוּ הָאֻמּוֹת וְיֹאמְרוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא: תְּנוּ לָנוּ גַּם כֵּן הַתּוֹרָה, וַאֲנַחְנוּ מְקַיְּמִין אוֹתָהּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיֶה מֵשִׁיב לָהֶם: מִצְוָה קַלָּה יֵשׁ לִי וְסֻכָּה שְׁמָהּ, לְפִי שֶׁאֵין בָּהּ חֶסְרוֹן כִּיס. מִיָּד כָּל אֶחָד וְאֶחָד עוֹשֶׂה סֻכָּתוֹ וְכוּ'. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַקְדִּיר הַחַמָּה עֲלֵיהֶם, וְכָל אֶחָד וְאֶחָד מְבַעֵט וְיוֹצֵא. וְעַל אוֹתָהּ שָׁעָה כְּתִיב: יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק. וְאֵין שְׂחוֹק לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאוֹתוֹ הַיּוֹם, שֶׁנֶּאֱמַר: יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק. (עַיֵּן בַּאֲרִיכוּת מַסֶּכֶת עֲבוֹדָה זָרָה). וְהִנֵּה קָשֶׁה, לָמָּה הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיֶה מְצַוֶּה לְאֻמּוֹת הָעוֹלָם, שֶׁיְּקַיְּמוּ דַּוְקָא מִצְוַת סֻכָּה, וְלֹא מִצְוָה אַחֶרֶת. אֲבָל לְפִי מַה שֶּׁכָּתַבְתִּי לְעֵיל, אַתְיָא שַׁפִּיר, דְּכֵיוָן דְּאַף עַל פִּי שֶׁמִּצְוַת סֻכָּה הִיא קַלָּה בְּעֵינֵי הַבְּרִיּוֹת, אֲבָל בְּעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא גָּדוֹל מְאֹד, כִּי 'סֻכּוֹת' הִיא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים, וּמִצְוָה זוֹ הִיא מַכְנִיעָה הַקְּלִפָּה שֶׁל לִילִית, שֶׁהִיא גִּימַטְרִיָּא אַרְבַּע מֵאוֹת וּשְׁמוֹנִים. וְלֶעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא יַעֲבִיר אֶת הַגִּלּוּלִים מִן הָאָרֶץ, שֶׁהִיא לִילִית וְכָל הַמַּחֲנוֹת שֶׁלָּהּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיֶה מַכְנִיעַ אוֹתָן עַל יְדֵי מִצְוַת סֻכָּה דַּוְקָא, וְאָז יִהְיֶה שֵׁם הֲוָיָה שָׁלֵם, וְכִסְאוֹ יִהְיֶה שָׁלֵם. וְלָכֵן אָנוּ מִתְפַּלְּלִים: וּפְרֹס עָלֵינוּ סֻכַּת שְׁלוֹמֶךָ. כִּי סֻכַּת שָׁלֵם יִהְיֶה עוֹד הַפַּעַם שֶׁיִּהְיֶה אַרְבַּע מֵאוֹת וּשְׁמוֹנִים בָּתֵּי כְּנֵסִיּוֹת בִּירוּשָׁלַיִם, וְעִם הַמִּקְדָּשׁ שֶׁיִּהְיֶה לֶעָתִיד יִהְיֶה אַרְבַּע מֵאוֹת וּשְׁמוֹנִים וְאֶחָד, כְּמִנְיַן 'מְלֵאָתִי' מִשְׁפָּט, וּבַיּוֹם הַהוּא יִהְיֶה ה' אֶחָד וּשְׁמוֹ אֶחָד.
This is why when the nations come in the future and say to the Holy One Blessed is He, “Give us Torah as well and we will fulfill it,” He will reply to them, “I have an easy mitzvah called ‘sukkah.’ ” [This mitzvah is called easy because it does not require any monetary outlay].” Instantly they will all go and make sukkos for themselves. But then the Holy One Blessed is He will cause the sun to beat down upon them each one of them will kick down his sukkah and run out. Concerning that moment it is stated, “The One who dwells in Heaven will laugh” (Tehillim 2:4), for the Holy One Blessed is He will laugh on that day as He has laughed on no other occasion. See the Avodah Zarah 3a for the rest of this episode. On the surface it seems puzzling why the Holy One Blessed is He would instruct the nations to fulfill the mitzvah of sukkah specifically, rather than any other mitzvah. However, in light of what I have written above it is very understandable. For although people take the mitzvah of sukkah lightly, in the eyes of the Holy One Blessed is He it is of great significance, because it has a numerical value of 480 and therefore has the power to humble the impure shell of Lilis, whose numerical value is also 480. Now, in the future the Holy One Blessed is He will eradicate from the earth all forms of idolatry, which also derive from Lilis and her cohorts. And He will humble them specifically through the mitzvah of sukkah, after which His name will be complete and His Throne will be complete. This is why we pray, “And spread over us Your tabernacle of peace [sukkas shelomecha],” because at that time there will again be a complete [in the sense of whole] tabernacle [sukkas shaleim]. For once again there will be four hundred and eighty synagogues in Jerusalem and together with the rebuilt Temple there will be a total of four hundred and eighty-one, the value of the word, “filled [melei’asi] with justice.” Then, on that day, “Hashem will be one and His Name will be one” (Zecharyah 14:9).
לָכֵן צְרִיכִין אֲנַחְנוּ לְהִזָּהֵר בִּקְדֻשַּׁת סֻכָּה, שֶׁהִיא כּוֹלֶלֶת שְׁתֵּי שֵׁמוֹת: הֲוָיָה וַאֲדֹנָי. וּבִפְרָט שֶׁכָּל זְמַן שֶׁהַסֻּכָּה הִיא נַעֲשֵׂית כְּהִלְכָתָהּ וּבְטָהֳרָה, שֶׁלֹּא יַעֲשֶׂה אוֹתָהּ בְּמָקוֹם מְטֻנָּף, אָז הַסֻּכָּה הִיא מֶרְכָּבָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּשְׁכִינְתֵּיהּ. וְסֻכָּה הִיא בִּמְקוֹם בֵּית הַמִּקְדָּשׁ מְעַט, כִּי בֵּית הַמִּקְדָּשׁ נִקְרָא 'סֻכַּת שָׁלֵם'. וְלֹא כְּדַעַת הַמְּקִילִין בַּסֻּכָּה, שֶׁיֵּשׁ עֲלֵיהֶן מִצְוַת סֻכָּה כְּמַשּׂאוֹי גָּדוֹל, וְהֵן בָּאִים לַסֻּכָּה וּמְבָרְכִין בִּרְכַּת הַמּוֹצִיא וּבִרְכַּת הַסֻּכָּה בִּמְהִירוּת וּבִמְרוּצָה, וְאַחַר כָּךְ הוֹלְכִין חוּץ לַסֻּכָּה. וְדוֹמִין הַכַּת הַזּוֹ לְהָאֻמּוֹת, שֶׁיִּהְיוּ לֶעָתִיד מְבַעֲטִין בַּסֻּכָּה, וְלֹא עוֹד שֶׁהֵן מְבָרְכִין בִּרְכַּת הַסֻּכָּה לְבַטָּלָה, שֶׁהֵן מְבָרְכִין 'לֵישֵׁב בַּסֻּכָּה', הֵן סוֹבְרִים שֶׁיּוֹשְׁבִין בַּסֻּכָּה מְעַט, וְאַחַר כָּךְ יֵשׁ רְשׁוּת לָהֶן שֶׁיֵּלְכוּ מִחוּץ לַסֻּכָּה. אֲבָל בֶּאֱמֶת טוֹעִין הֵן בְּדַעְתָּם, שֶׁפֵּרוּשׁ 'לֵישֵׁב בַּסֻּכָּה' הוּא עִכּוּב, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י: אֵין יְשִׁיבָה אֶלָּא לְשׁוֹן עַכָּבָה. לָכֵן אֲנִי מַזְהִיר לְכָל בַּר דַּעַת, שֶׁלֹּא יִהְיֶה נִכְשָׁל בְּעָווֹן זֶה, כְּשֶׁיָּבוֹא לַסֻּכָּה לֶאֱכֹל, אֲזַי יִרְאֶה לֵישֵׁב שָׁם עַד אַחַר אֲכִילָה, כְּדֵי שֶׁלֹּא יַעֲשֶׂה בְּרָכָה לְבַטָּלָה. וְלֹא יִהְיֶה בִּכְלַל מְבַעֵט בְּמִצְוָה זוֹ, וְאָז אֲנַחְנוּ נִהְיֶה זוֹכִין לְסֻכָּה שֶׁל לִוְיָתָן, כְּמוֹ שֶׁאָמַר הַכָּתוּב: וְסֻכָּה תִּהְיֶה לְצֵל יוֹמָם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא יַסְתִּירֵנוּ בְּצֵל כְּנָפָיו בְּסֻכַּת שָׁלוֹם לְעוֹלָמִים. אָמֵן כֵּן יְהִי רָצוֹן.
Therefore one must be very careful regarding the sanctity of the sukkah, for it is comprised of the two names, יהו"ה and אדנ"י. In particular, once the sukkah has been constructed in accordance with all it laws and in purity, one must not degrade it because it is a throne for the Holy One Blessed is He and His Shechinah. Thus the sukkah fulfills the role of a minor “temple,” just as the Holy Temple was called the “Completed Tabernacle [Sukkah].” This is in stark contrast with the attitude of those who treat the sukkah lightly and consider this commandment to be a great burden. They enter the sukkah and recite the blessings over the bread and the sukkah hurriedly and impatiently, and then leave. In this respect they resemble the members of the other nations who revile the sukkah and run out. Moreover, their blessing over the sukkah is in vain because the text of the blessing is “to sit [leisheiv] in the sukkah.” They believe that this means that they must sit there for a short while, after which they may leave. But they are in error because the expression, “to sit in the sukkah,” actually means to tarry there. Thus Rashi explains that the term “sitting” [yeshivah] means nothing other than “tarrying” (Vayikra 12:4; Devarim 9:9). Therefore I admonish every understanding person not to fall into this iniquity. Rather, when he enters the sukkah to eat, let him remain there until he has finished eating so that his blessing will not be in vain and so that he will not be reckoned among the revilers of the mitzvah. Then we will all merit to take shelter beneath the sukkah of the Leviasan, as it is stated, “And a sukkah will be for shade by day” (Yeshayahu 4:6). And the Holy One Blessed is He will cover us with the shade of His wings in the Completed Tabernacle [Sukkah] forever. Amein, so may it be His will.