English translation — חה"ס

1.

In the conduct of the Rebbe, my father-in-law, the Rebbe, regarding sitting in the sukkah,

one saw a thing and its opposite:

By eating and drinking in the sukkah he was careful to the utmost extreme,

he was stringent that even drinking water should not be outside the sukkah¹

(and this carefulness was even on Shemini Atzeret²)

However, regarding sleep in the sukkah, it is

on the contrary — they saw that he did not sleep in the sukkah

(only in the house)

And superficially, on the contrary: the obligation of sleep in the sukkah has in it more stringency than the obligation of eating and drinking in the sukkah — casual eating

(and all the more so drinking water)

is permitted outside the sukkah,

while casual sleep is forbidden outside the sukkah⁴.

And even though that because of the troubles and difficulties of sleeping in the sukkah due to the conditions of the place and the time etc.,

one is according to halacha exempt from sleeping in the sukkah

(as the law⁵

is,

that "in cold places where there is discomfort to sleep in the sukkah because of the cold ..

one need not sleep in the sukkah..

that anyone who is uncomfortable in the sukkah dwelling is exempt from dwelling in it"

But still it is not smooth,

because by his honor our master, father and teacher, the Rebbe, the physical trouble in such a matter did not occupy a place,

even when it spoke only about a hiddur mitzvah; and as one saw in his conduct regarding the sukkah itself concerning eating and drinking,

that he did not reckon with any difficulties and was stringent in this

(and even on Shemini Atzeret),

until,

as one saw,

that even in the times of rainfall,

which according to the law⁶

one may then eat in the house,

he avoided eating outside the sukkah⁷.

It is understood that his not being meticulous to sleep in the sukkah was not due to the trouble and physical discomfort.

Is too high to be able to come down in enclothing within the man

(in his inwardness),

Rather the light encompasses him in the manner of a makif

(like a sukkah in its simple sense,

which "encompasses" the man,

and not only the man himself

(at least his head and most of him^10,),

but also his table — in a manner that all his matters need to be done in this encompassing of the sukkah — "You shall dwell as you live"^12,).

And since there too a high Divine light shines — how can one sleep there at all¹³

! In the manner of the verse^14,

— "Indeed

God is in this place and I did not know

(that if I had known I would not have slept in such a holy place)

And it is simple then that this is according to halacha and simply: he lies down to sleep in the sukkah and cannot fall asleep in any way,

then according to Shulchan Aruch it is simple that he goes to sleep in his house.

And if one is certain with certainty^16,

that he will not be able to fall asleep in the sukkah — he does not need to try it from the outset.

This is also simply the reason why the Rebbe, my father-in-law, the Rebbe, did not sleep in the sukkah: sitting in the sukkah, the light of the encompassing [light] of the sukkah was revealed to him, and this did not allow him to fall asleep

the encompassing [light] of the sukkah and this did not allow him to fall asleep^17,

in the sukkah.

And one should add to this and sweeten it according to halachah regarding the distinction between eating and drinking in the sukkah and sleeping in the sukkah:

Regarding the definition of "you shall dwell as you normally dwell"<sup>12</sup>,

the Alter Rebbe explains<sup>18</sup>

that "any excessive trouble that a person does not suffer and does not refrain from that trouble in order to settle in his home permanently, he is not obligated to trouble himself to settle in his sukkah permanently"; and likewise regarding sleep,

that if it is in a manner "that if he had such trouble sleeping in his home, he would not sleep in his home, he need not sleep in the sukkah, for anyone who suffers from dwelling in the sukkah is exempt from dwelling in it"<sup>19</sup>

that the exemption of one who suffers regarding sukkah comes from the principle of "you shall dwell as you normally dwell",

that "even during the entire year, a person does not dwell in a place where he suffers"; and therefore,

regarding every matter that is not included in "you normally dwell" at home,

the obligation of "you shall dwell" does not apply to it

(in the sukkah)].

And likewise in our matter: in a situation about which the Mitteler Rebbe or

(the conduct of)

my father-in-law, the Rebbe, speaks, that the greatness of the revelation in the sukkah is a prevention and hindrance to sleep,

one is therefore specifically exempt from sleep in the sukkah*<sup>20</sup>,

because also at home, in such a situation, one would not be able to sleep<sup>21</sup>.

3.

One must, however, have an explanation in this:

As spoken several times, our holy Torah is one Torah — the inner dimension of the Torah

(and its customs)

and the halachic part of the Torah are "entirely one"

(as it is stated in the Zohar²²

that the revealed part of the Torah and the hidden part of the Torah are like a body and a soul)

- 4.

5.

That all parts of the Torah are compatible one with the other and are in full agreement; from this it is understandable,

that the customs of the great ones of Israel

(and those who follow in their footsteps)

whose content is initially founded on the inner dimension of the Torah,

must be in accordance with their matter according to halacha²³.

It is not understood in our case: since according to halacha the mitzvah of sukkah obligates that one sleep in it*²³

- how can it be,

that the inner content of sukkah

(the "surrounding light" that shines in the sukkah)

should be in contradiction to this

(and not permit sleep in the sukkah)?

Or — in addition to this: the explanation above

(section b)

is only a permission not to sleep in the sukkah

(since "you shall dwell as you reside",

as above)

; but ultimately there is seemingly lacking in the fulfillment of the mitzvah of sukkah; and how can one say,

that the inner content of sukkah should cause that there should be lacking, heaven forbid, in the fulfillment of the mitzvah of sukkah

(simply according to halacha)

properly and completely?

And seemingly,

on the contrary: to the inner content of a mitzvah

(in our matter — the revelation of the surrounding light of

Sukkah)

one can attain specifically after and through the fulfillment of the mitzvah in simplicity and in physicality!

4.

At first glance one must say based on what is explained in Tzafnat Paneach²⁴

— that there is a fundamental difference between eating and drinking in the sukkah and sleeping in the sukkah: eating and drinking are fulfillment of the mitzvah of sukkah²⁵

but sleeping in the sukkah,

is not a fulfillment of the mitzvah, only that it is forbidden to sleep outside the sukkah."

And based on this he explains what in the Gemara²⁶

and Rambam²⁷

(in the description of the mitzvah of dwelling in the sukkah²⁸)

the detail of sleeping is not mentioned,

only eating and drinking — "eats and drinks and strolls in the sukkah"²⁹

(and not sleeping).

<span><span> — why does one not make a blessing on sleep in the sukkah?</span></span>

— because with sleep in the sukkah the fulfillment of the mitzvah of sukkah is not effected,

but only a matter of negating the prohibition,

that one may not sleep outside the sukkah].

<span>From this it is understood,</span>

that even when one sleeps permissibly outside the sukkah,

since however he is eating and drinking in the sukkah,

nothing is lacking in him regarding the fulfillment of the mitzvah of dwelling in the sukkah.

And based on this it is understood,

that there is no

contradiction in this,

that according to its inner content the sukkah "confuses" the matter of sleep,

at the same time that according to halacha one must actually sleep in a sukkah — because sleep in a sukkah is not a part of the essence of the mitzvah of

(sitting in)

sukkah; the obligation of sleep in a sukkah is only a

(result of the)

prohibition to sleep outside the sukkah,

as mentioned above.

And in our case,

since this causes distress etc. the initial prohibition is absent.

when from the perspective of the inner content of the mitzvah,

on the contrary — sleeping outside the sukkah is a permissible thing

(and even in an appropriate manner)?

- because the Torah speaks of the majority³¹

-the details of the commandments are set according to the essence of the matter as it is with most people,

and since most people do not feel the encompassing light of the sukkah,

it becomes, on the contrary,

an obligation of sleeping in the sukkah

(because it must be "you shall dwell as you dwell")

; and therefore there is no contradiction,

that for a minority — the unique individuals³²

who do feel the encompassing light of the sukkah³³

-the inner content of the sukkah causes that they should become exempt

(according to halacha,

as above sec. 2)

from sleeping in the sukkah³⁴].

But in truth, one cannot answer in this way the custom of our Rabbis, our leaders — because according to the halachic ruling of the earlier Rav in his Shulchan Aruch,

sleep is also a part of the mitzvah of dwelling in the sukkah.

As he says explicitly³⁵

"How is the mitzvah of dwelling in the sukkah? That one should eat and drink and sleep and stroll and dwell in the sukkah."

: on the language of the Mechaber

(which is the language of the Rambam)

"How is the mitzvah of dwelling in the sukkah? That one should eat and drink and dwell in the sukkah",

the Rema adds the words "

(eat and drink)

and sleep and stroll".

4.

5.

5.

The Rema holds that the mitzvah of dwelling in the sukkah includes also sleep

(and strolling)

in the sukkah".

And superficially this is also the opinion of the Tur,

who adds³⁸

(on the language of the Talmud “the aforementioned”)

"eating and drinking and sleeping".

And this is consistent with the opinion of Rashi³⁹

(brought down in the commentary there⁴⁰)

that "the essence of dwelling in the sukkah — eating, drinking, and sleeping".

And similarly we find,

that the Alter Rebbe rules⁴¹

that the blessing on the mitzvah of sukkah applies also to sleeping in the sukkah

(But there is no separate blessing on sleeping,

because one fulfills it with the blessing on eating in the sukkah⁴²).

And the question returns to its place: Since according to the view of our master, the Alter Rebbe, "the mitzvah of dwelling in the sukkah" includes also sleeping in the sukkah — how can one say,

that the inner content of the mitzvah contradicts the matter of sleep?

6.

Will one understand this with an introduction to what our Sages, of blessed memory, relate⁴³

regarding the Joy of the Water-Drawing — "When we were rejoicing at the Joy of the Water-Drawing ..

we did not taste the taste of sleep, for they would doze on each other's shoulders."

From this it is understood,

that in the days of the Joy of the Water-Drawing the Tannaim did not sleep in the sukkah⁴⁴

(because the explanation in

"They were dozing on each other's shoulders" is,

that the dozing was

(not in the sukkah⁴⁵,

but)

in the place

(the Temple courtyard)

where they all celebrated together the Simchat Beit HaShoevah).

It is seemingly not smooth: although the dozing outside the sukkah was certainly permitted by the Torah⁴⁶

— but it is

It is clear that the Tannaim endeavored to fulfill the mitzvah of dwelling in the sukkah all seven days⁴⁷

("In sukkot you shall dwell seven days"⁴⁸)

with the greatest hiddur,

and in the language of the Mishnah⁴⁹

"All seven days a person makes his sukkah permanent";

And since "the essence of dwelling in the sukkah is eating, drinking, and sleeping"

(as above)

— how does it come,

that one should lechatchilah establish the order of the celebration of the festival of Sukkot in a manner

(of napping outside the sukkah⁵⁰,

and consequently)

that it

Is missing from the completeness of "his permanent sukkah"

(Because one does not have "the main dwelling in the sukkah

(Which includes)

(Eating, drinking,

sleeping)?

and

From this itself it follows,

That even when one sleeps

(According to the Torah's permission)

Outside the sukkah,

It can occur, for all the worse

The fulfillment of the mitzvah "You shall dwell in sukkot" in its agency

(With the adornment as the Tannaim fulfilled a mitzvah).

7.

And one must say the explanation in this:

That which the mitzvah of dwelling in the sukkah includes the matter of sleep,

is not the meaning in this,

that the mitzvah of sukkah imposes a separate obligation of sleep in the sukkah

— what would then come out,

that if one does not sleep in the sukkah

(for whatever reason it may be,

even because the Torah exempts him from sleeping in the sukkah),

is lacking in actuality⁵¹

in him the fulfillment of the commandment of dwelling in the sukkah properly —

But it is only a detail of the general obligation "You shall dwell as you dwell": the obligation of the Torah is — "In sukkot you shall dwell for seven days",

one must have dwelling

(and the hindrance⁵²)

in the sukkah — "his sukkah as a permanent dwelling"; only just as the permanence of a person's dwelling is connected with the place where he does his main activities — eating, drinking and sleeping — therefore the obligation of

"In sukkot you shall dwell" includes

(mainly)

the three matters.

And since the main determination of a person's dwelling is established

(not in the "place of sleeping",

but)

specifically in the place of his eating

(as the Tzemach Tzedek²⁴

brings the proof from the laws of Eruvin⁵³)

— therefore,

in the three matters

(eating, drinking, and sleeping)

themselves,

the main matter of dwelling in the sukkah is connected specifically with eating⁵⁴.

As the Alter Rebbe says explicitly⁵⁵,

that "eating

(ש)

is the main mitzvah of dwelling in the sukkah"

(although the mitzvah includes also sleeping in the sukkah,

as above),

and for this reason one makes the blessing specifically on eating in the sukkah,

and the blessing on eating exempts drinking and sleeping and strolling,

because they are "drawn after and secondary to eating"⁵⁶.

And therefore it was not necessary that the Tannaim should go "dozing" be in a sukkah so that by them should be "his sukkah permanent" — because this they did on mission through their eating in the sukkah

(as the Gemara⁵⁷

relates their daily order "...

from there to eating and drinking",

Certainly the "eating and drinking" was in the sukkah⁵⁸),

because eating does the

(main)

"sitting"

(residing)

and permanence in the sukkah,

so that by them there was not lacking at all in fulfillment of the commandment "in sukkot you shall dwell".

And based on this, it is understood to you in our matter,

that although the inner content of the festival of Sukkot prevents the matter of sleeping in the sukkah — it does not at all negate thereby the fulfillment of the mitzvah of sitting in the sukkah according to halachah.

and most people do not perceive the encompassing light that is in the sukkah,

as above end of section d].

8.

However,

the explanation only answers the saying of the Rebbe the Middle and the conduct of the Rebbe my father-in-law and select individuals,

who feel the encompassing light that is in the sukkah.

But we see in the conduct of many,

that also such ones,

who are not yet on the level of

(being able)

to feel the "encompassing light" that is in the sukkah,

are not accustomed to be meticulous to sleep in the sukkah

(although in any case they are meticulous even in a place where there is no obligation).

Is the explanation in it simply:

Chassidim,

being connected to our Rabbis, our leaders,

learn their Torah

(in order to do)

and go in their ways — the custom of their teachers is in their hands

(In the manner that the Gemara&lt;sup&gt;59&lt;/sup&gt;

&lt;span&gt;&lt;span&gt; relates that "Rav Acha ..&lt;/span&gt;&lt;/span&gt;

would seek out a different one and one"

(Takes a hadas that has only "two leaves on one stem and one leaf below and goes up and rides on the two"&lt;sup&gt;60&lt;/sup&gt;)

like the opinion of Rav Kahana,

although Rav Kahana himself says only "even two and one",

but "three in one cluster, all the more so that it is valid"&lt;sup&gt;61&lt;/sup&gt;

only "since it came out of the mouth of Rav Kahana" this was by his student a matter of hiddur — to do specifically like him)

And added in our matter: The not conducting themselves in practice according to the custom of their teachers in everything possible — causes by them a distress

(As the one who is distressed is exempt from the sukkah)

*&lt;sup&gt;61&lt;/sup&gt;

And furthermore in our case,

that the Mitteler Rebbe meant the matter from Chassidim

(as my revered father-in-law, the Rebbe, relates in the sicha⁶²)

— he can

(related to our Nesi'im)

not sleep peacefully in the sukkah.

Because although the "light" of the sukkah does not disturb his sleep — he is nevertheless pained from this itself,

why he does not hold at the level that the light of the sukkah should shine for him so openly until he cannot sleep in the sukkah;

And even one who does not mind why he does not feel the light that is in the sukkah — he is nevertheless pained that the word of the Mitteler Rebbe does not affect him;

And from this side,

is the sleeping in the sukkah*⁶²

causes him distress - how can he sleep without distress in the sukkah - and one who is distressed is exempt from the sukkah.

but from an external matter

(from his lowliness of state,

that a word from the Mitteler Rebbe does not pain him)

— however the law of one who is distressed is exempt from the sukkah is not only in a case when the distress comes from the sukkah itself,

but also⁶³

when the cause of the distress

(in sitting in the sukkah)

is from an external thing⁶⁴,

such as cold,

rains and the like.

And so in our matter,

So since in practice his sleep in the sukkah is connected with discomfort

(from the aspect of "cold,"

from the aspect that it is not in accordance with the will of the Admur HaEmtza'i)

he is exempt from the sukkah].

* * *

And may it be His will,

that we should merit very soon the sukkah of the skin of the Leviathan⁶⁵

and in general to "Spread over us the sukkah of Your peace" — the future revelation

(of which a foretaste shines in the encompassing [light] of the sukkah)

— in the true and complete redemption through our righteous Mashiach,

and speedily in our days, literally.

(From the talks of the second day of Chol HaMoed Sukkos,

the day of Simchas Torah and Shabbos Bereishis 5730)