Shabbat of Sukkot ~ What really matters is relationship

(Reb Nahman of Breslov 1772-1810)

The vowel tzerei (..) is the characteristic of vayitzer (and he created) - a creation for good and a creation for evil, creation for reward and creation for punishment (see Zohar on Bereshit page 27a and Talmud Brachot 61a) - this is the characteristic of judgement and mercy. And this is the characteristic of binah (understanding), since there the fetus is formed (notzar), as it is written 'if you call to understanding' (Proverbs 2:3) [reread here as 'and to Binah you call mother']. And there, there are two characteristics, lovingkindness and judgment, since from there judgments arouse themselves. And this is the characteristic of a sukkah, as it is written 'You covered [tesukeni] me in my mother’s womb(Ps 139:13).' And this is [also] the aspect of the strength of prayer, what we pray using strength: 'all my bones shall say etc' (Psalms 35:10). And this is [also] the characteristic of a sukkah, as it is written 'and wove me [tesokhekheni] of bones and sinews'(Job 10:11) - and the strength [koach] that a person infuses into the letters they are the 28 'et' of the story of Creation with which the world was created... and with the ten sayings with which the world was created they are of the characteristic of lovingkindness, since it is written 'I said: the world will be built with loving kindness' (Ps 89:3), and lovingkindness is the characteristic of a sukkah: it is the characteristic of a hug.

A sukkah taller than twenty cubits is invalid. Rabbi Yehudah validates it. And one which is not ten hand-breadths tall, or does not contain three walls, or whose whose [area of] sun is greater than its shade is invalid. ...

And a sukkah that does not have three walls. Since the Torah [Lev. 23:42-43] has the words sukkot, sukkot, sukkot, two written without a vav and one written in full... they count the three words for three walls. And we received this as a law given to Moses on Mount Sinai, it comes and reduces the [third] wall of the sukkah and establishes it as one handbreadth, so we are left with two full walls and one that is one handbreadth.

(20) And the cherubim shall spread out (pores) their wings on high, screening (sochechim) the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be.

One to another. This is to teach regarding strong love, like the groom when he sees the bride, and enjoys just looking at her.

Toward the ark-cover. To teach us that the vision of the Holy One and Israel, together, is toward the Torah in the ark, and this is what explains [the saying that] the Holy One, and Israel, and the Torah are one, as it is known.

(Yehudah Aryeh Leib Alter 1847-1905 Poland)

"Take unto yourselves the fruit of the goodly tree" (Lev. 23:40). On Sukkot God draws Israel near, as it says, Hapores sukat shalom, "who spreads forth a sukkah of peace." God protects us because we are called God's children. Israel too want to be attached to God; they seek to do good deeds so that it [the protection] not be on account of God's kindness alone. This is the meaning of "take unto yourselves" -- of your own accord.