English translation — חה"ס ב

A.

In the parshah where it is told about the festival of Sukkot¹

<b> </b>it stands twice “bayom harishon”: “bayom²

<b> </b>harishon mikra kodesh kol melechet avodah lo ta’asu”³,

“ulakachtem lachem bayom harishon pri etz hadar etc.”⁴.

Says on this the Gemara⁵

<b> </b>that in reward of these two “rishon” – “shvitat haregel d’chag”⁶

and “netilat lulav”

(ulakachtem lachem bayom harishon)

– one merits “to the building of the Beit Hamikdash and to the name of Mashiach”,

which are called “rishon”

(“kisei chavod marom merishon mekom mikdasheinu”⁸,

“rishon l’Tziyon hineh heim”⁹).

Explains on this the Maharsha: the festival of Sukkot is because “ki basukkot hoshavti et Bnei Yisrael b’hotzi’i otam mei’eretz Mitzrayim”¹⁰,

and through the shvita in sukkot one will merit to the Beit Hamikdash about which it stands “vayehi b’Shalem suko”¹¹

; and

Taking the four species is connected with joy, as it is written "And you shall take for yourselves etc. and you shall rejoice etc.,"

Therefore, through this one will merit joy in the future at the coming of Moshiach.

With this he also explains the precise wording "&lt;b&gt;for his name &lt;/b&gt;of Moshiach",

Because the concept of joy at the coming of Moshiach is hinted at in the name of Moshiach — "whose name is Menachem&lt;sup&gt;12&lt;/sup&gt;

&lt;b&gt; &lt;/b&gt;who will comfort us and make us rejoice, as it is written&lt;sup&gt;13&lt;/sup&gt;

&lt;b&gt; &lt;/b&gt;Make us rejoice according to the days You have afflicted us".

One must understand - the emphasis of Chazal &lt;b&gt;first&lt;/b&gt;: because the connection of Sukkah with the Beis HaMikdash is from the verse "And it was in Shalem His Sukkah" which is said about the Beis HaMikdash,

it should have come out that the mitzvah through which one merits the building of the Beis HaMikdash should be the mitzvah of "In Sukkos you shall dwell"

(and consequently - all)

seven days,

the matter of the Sukkah itself,

and not the mitzvah of "resting of the &lt;b&gt;Festival &lt;/b&gt;of the holiday",

which is an additional mitzvah in "Sukkah"

(and only - on the Festival,

on the first day)?

And likewise also regarding the name of Moshiach: why is the mitzvah through which one merits the name of Moshiach,

that will gladden us - "And you shall take for yourselves on the first day"&lt;sup&gt;14&lt;/sup&gt;,

which is only connected with joy,

and not

the mitzvah of joy

(And you shall rejoice on your festival¹⁵)

the body¹⁶?

B.

the explanation in this:

In the mitzvah of sukkah one finds a

(novelty and)

advantage over other mitzvos regarding its effect on the physical objects

(the schach and the walls)

with which the mitzvah is performed:

When one performs a mitzvah with a physical object,

the mitzvah effects a refinement in that physical object,

so that even after the fulfillment of the mitzvah the physical objects have the status of "tashmishei mitzvah"¹⁷.

As for example in the mitzvah of tzitzis,

that as long as the tzitzis are attached to the tallis "it is forbidden to use them for any mundane use ...

because of degradation of the mitzvah"¹⁸,

and according to some opinions¹⁹

<b> </b>"even after they have been severed one should not treat them with contempt".

But nevertheless,

the tzitzis

(even when they are fixed in the tallis)

are only "tashmishei mitzvah" and not "tashmishei kedushah"

(and if not from the aspect of degradation of the mitzvah,

one would be permitted to use them for a "common use").

Not so through the fulfillment of the mitzvah of dwelling in the sukkah²⁰,

there also becomes a <b>holiness</b> in the wood of the sechach

(and rabbinically also in the wood of the walls)

- "Just as the name of Heaven applies to the holy offerings ..

so the name of Heaven applies to the sukkah"²¹.

And because of the <b>holiness</b> that is in them, one may not use them

(during the days of the festival).

not "an object of holiness" - this is only after the days of the festival have passed when their mitzvah has passed,

then one may use the wood of the sechach

(it is only "proper to be careful not to use them for a degrading use"²²

- during the seven days of the festival, however, holiness applies to them]²³.

That the action of the holiness of sukkah upon that which it is also from the "items of a mitzvah"²⁴

is

(also)

regarding the action of the mitzvah in the physical: the definition of "items of a mitzvah" is,

that "one uses them &lt;b&gt;for the sake of &lt;/b&gt;the mitzvah"

(but in them themselves there is no holiness)²⁵

; in contrast, "holiness of the sukkah" means,

that the sukkah itself

(the schach and the walls)

becomes holy,

"just as the name of Heaven rests upon the holy things ..

so does the name of Heaven rest upon the sukkah"²⁶.

3.

Similarly, one finds also by the mitzvah of taking the four species,

that the connection of the physical species with the mitzvah that is performed with them,

is more emphasized than by other mitzvos,

and with an introduction:

The connection of a physical thing to the mitzvah that one fulfills with it does not consist only in that through the fulfillment of the mitzvah

(or even through merely designating the physical thing for a mitzvah&lt;sup&gt;27&lt;/sup&gt;)

a refinement occurs in it as above,

but also from its own essential existence

(even before the fulfillment of the mitzvah and even before the preparation for the mitzvah).

The very fact that the physical thing is fit to make a mitzvah from it

(for example,

wool that is fit for the mitzvah of tzitzis)

shows that it is more refined and "higher" than other physical things

(also from things that are permitted)

which are not fit for a mitzvah&lt;sup&gt;28&lt;/sup&gt;.

And in this consists the superiority of the four species relative to other things that are fit for a mitzvah,

that the refinement and elevation of the four species

(which makes them fit for the fulfillment of this mitzvah)

is in a revealed manner,

as follows.

4.

It is explained in Chassidus²⁹,

that the

reason that for the commandment "And you shall take for yourselves etc." specifically <b>the </b>four species were chosen,

is it therefore that in them is the quality of unity: lulav is "on its leaves bound together"

(all leaves in unity)

; hadas is "three in one branch"; aravot grow in brotherhood; and

(all the more so³⁰)

etrog which is "dwells on its tree from year to year" - in it are unified all these four lights of the four seasons of the year.

And since matters of the world in general are in division and separation,

it is proven,

that that which the four species have in themselves the quality of unity, it comes from that in them is felt a weakness in their worldliness — which is connected with nullification,

the nullification to G‑dliness.

From which it is understood,

that although also in all the commandments,

there is a refinement and elevation in the physical things which are fit to make from them commandments

(as above sec. 3),

it comes however not to the refinement and elevation of the four species which are fit for the commandment of "And you shall take for yourselves" — because in their refinement and elevation is revealed the matter of unity above mere creations.

5.

And this is one of the matters in which one sees both the common denominator in the two commandments mentioned above

(Sukkah and the Four Species)

and also the difference between them:

The common denominator of both commandments consists in that in both is felt the connection of the physical

(the Sechach and walls of the Sukkah and the Four Species)

to the commandments more than in other commandments;

And the difference between them is,

that the connection of the s'chach of the sukkah with the mitzvah of dwelling in the sukkah is through the action in the physical thing,

through the &lt;b&gt;fulfillment&lt;/b&gt; of the mitzvah; and the connection of the four species to the mitzvah of "and you shall take for yourselves" is through their quality

(in their nature)

that makes them &lt;b&gt;fit&lt;/b&gt; for the mitzvah.

6.

Another common aspect and a difference in the two aforementioned mitzvos:

Sukkah is higher than division.

It is encompassing,

it surrounds the entire person

(his head and most of him)

as one,

and even more: not only is it higher than the division of head, body, and leg of the same Jew,

rather it is higher also than the division between one Jew and another — until that <b>all</b> Israel are fit to sit in one sukkah³¹.

And also the four species, their subject is unity: a)

the unity of the details in each species itself

(as above p. 64)

and b)

the unity of the four species together — from all the species together becomes <b>one</b> mitzvah.

But also in this matter of unity there is a difference between sukkah and the four species: in sukkah there are initially no divided particulars; in contrast, in the four species there are indeed divided particulars

(the division of four different species and also the division of the particulars in each species itself),

only the particulars become unified.

7.

And one could say,

that the two differences between sukkah and the four species -

(a)

the difference in the relationship of the commandments to the physical objects

(above sec. 5),

and

(b)

the

Difference in the matter of the unity in them - are related to each other:

The definition of the world

(as it is from its own perspective)

is - division³²

<b> </b>and separation.

And that which in several things in the world there is

(and one sees)

the matter of unity,

it is from the aspect that in these things is illuminated the unity that comes from the Creator,

from G‑dliness.

From this it is understood,

that the difference between the unity that is in the sukkah

(which is higher than the division of the particulars)

and the unity that is in the four species

(which is only a unification of particulars)

is in accordance with the difference in the illumination of G‑dliness within them:

The concept of unity as it is in the four species,

a unification of particulars

(so that even after their unification they remain distinct particulars),

brings out how the world

(the definition of division)

stands in a state of nullification before G‑dliness

(unity)

; but not so in the unity as it is in the sukkah,

which is devoid,

higher than division,

is brought out and there is reflected the concept of the unity of G‑dliness which is higher than the world.

And based on this, it is understood how the difference between Sukkah and the Four Species regarding the unity within them is in accordance with the difference between them regarding the connection of physical things to the matter of the commandments:

The Four Species,

since their essence is that &lt;b&gt;the world &lt;/b&gt;stands in self-nullification to G-dliness - therefore the emphasis in the connection of the physicality with the commandments within them is how they

are

(a part of the)

world,

to the &lt;b&gt;physicality &lt;/b&gt;in them,

it is noticeable in their physical existence how they are fit for a mitzvah;

but not so sukkah,

since its subject is the drawing down of the unity of G-dliness - therefore the emphasis is in the connection of the mitzvah and physicality regarding the &lt;b&gt;mitzvah&lt;/b&gt;,

that the drawing down of G-dliness through the mitzvah of sukkah is higher

(also)

than the division of the boundaries of spirituality and physicality,

and therefore the holiness is drawn down also into the physicality of the wood of the roof-covering and the walls.

8.

Nevertheless, there is an advantage³³

<b> </b>in the unification of the details of the four species on the unity

(which is above division)

of the sukkah.

Because the root of the unification of the details

(so also details are in unification)

derives from the true unity,

which is higher than the definitions of "unity" and "division of details."

The unity of the sukkah derives from a place where multiplicity is an opposite matter of unity,

and therefore the unity is in a manner that negates division of details; but the unity as it is from the aspect of His Essence, which is the simple unity,

multiplicity is not a contradiction to unity,

and on the contrary,

the multiplicity comes³⁴

<b> </b>from the aspect of the simple unity³⁵.

This is also regarding the matter of the unification of the physical with mitzvos as in sukkah and the four species,

that in the four species is

here an advantage over the unification that is in sukkah: the unification of the physical with mitzvos in the mitzvah of sukkah,

since it is accomplished through the fulfillment of the mitzvah and not that it is in the nature of the physical object,

as above - it does not yet bring out the true unity; but the four species,

in which it is evident that the physical in itself is a vessel for mitzvos,

through this specifically is brought out the true unity].

But since the matter of the unification of the particulars &lt;b&gt;in externality &lt;/b&gt;is only that the particulars are nullified&lt;sup&gt;36&lt;/sup&gt;

&lt;b&gt; &lt;/b&gt;to unity

(and not that the particulars themselves are unity),

which is lower than the unity that is above division,

it is in order to reveal the inwardness

(and root)

of the unification of the particulars,

that that which the particulars are in unification is it

(in inwardness)

that the particulars themselves are unity,

which expresses the true unity — the unification of the particulars must come in consequence to the unity that is above division.

Through that which the unification of the particulars comes in consequence to unity that is above division — then it becomes revealed,

that that which in the unification there are particulars is it

(not from the aspect that it has not yet illuminated the unity that is above division,

but)

from the aspect that the particulars themselves are unity,

the revelation and expression of the true unity.

And it can be said that this is an aspect of the reasons why the mitzvah of taking the four species from the choicest is in the sukkah³⁷

: Through this, the unification of the particulars of taking the four species comes as a continuation to the unity that is above division in the sukkah,

one brings out in revelation the inwardness and root of the unification of the particulars,

the true unity³⁸.

9.

According to the above, that the unity of the sukkah is higher than the division between spirituality and physicality — which is why it effects a holiness also in the physicality of the sukkah

(the wood of the covering and the walls)

— one will also understand the explanation of the holiness of the festival of Sukkot:

The holiness of each festival comes from the revelations that shine in that festival.

An explanation is required: Since the revelations of Sukkot

(Clouds of Glory)

are in the manner of makif,

then how do they effect

(an internal action)

on the day of Sukkot

(which in itself is a weekday)

that it should become holy?

And one can say the explanation of this: Since the revelations of Sukkot are higher than the division between spirituality and physicality,

therefore they effect holiness also in the time of Sukkot,

similar to how they effect holiness in the physical sukkah.

And since the time of Sukkot is

(in externality)

equal to the time of all the year — not like the physical sukkah

(the covering and walls)

which also in physicality encompasses

(and especially since the making of the sukkah must be for the sake of the mitzvah³⁹

<b> </b>sukkah⁴⁰)

— it turns out,

that in that which also the <b>time </b>of Sukkot becomes holy

(in the holiness of the festival)

come to expression the revelations of Sukkot

(which are not limited within the boundary of the spiritual and the physical)

even more than in their effect on the physical sukkah.

And nevertheless,

since the holiness in the sukkah and the walls,

and even in the time of Sukkot,

is brought about from the side of the revelations of the sukkah

(and not from their own side),

it shows that also the aspect of unity of the sukkah is defined in the category of the unity that is above division.

It is only that the extension from the unity that is above division has no limitation and it is extended in every place.

But not so the unity of the four species,

since the unity within them is

(not only through the fulfillment of the commandment and the drawing down of the light from above, but also beforehand)

from their own nature — that is,

that the details are in unity not because the matter of unity is drawn into them

(from outside them),

but the details themselves are in the aspect of unity — this brings out the true unity.

Yud-Daled.

According to the above, one will also understand the connection of the rest of the festival to the building of the Holy Temple

(and the reason that this is achieved specifically through the rest of the festival and not through the fulfillment of the mitzvah of sukkah),

and the connection of the taking of the four species to the name of Mashiach:

The action of "building of the Holy Temple" is,

that the revelation and content of the Beis HaMikdash,

"Throne of glory, exalted from the beginning",

is drawn down and affects also upon "the place of our Sanctuary",

which the place is a place of the world,

secular in its essence.

And therefore it is achieved primarily through "on the first day a holy convocation",

that also the clouds of glory above affect not only upon the wood

(building)

of the sukkah but also in the time,

that it should become a festival which is resting

(nullifying)

the secular

(openly and completely - first - no work of labor shall you do)

through calling

(calling

and calling into the nation of)

holy.

Nevertheless, also the action is on

"Place of our sanctification" only from the side of the revelation &lt;b&gt;from above &lt;/b&gt;- "Throne of glory high from the beginning" - which is drawn into the place&lt;sup&gt;42&lt;/sup&gt;

But not so the action of "the name of Mashiach"

(Menachem — that he will bring comfort for the exile)

is,

that he will

(not only continue revelations from above,

but he will also)

reveal the innermost aspect of exile,

as the exile itself is the ultimate

(first)

good,

as we will say⁴³

<b>"I will thank You </b>Hashem <b>for You were angry </b>with me"⁴⁴

<b> </b>- and this is achieved not through the mitzvah of joy in itself,

but as it is connected with taking the Four Species,

whose concept is that also the worldly matters in themselves are vessels for the unity of Elokus.

(Shabbos Bereishis, the farbrengen of the second day)

5724)