The Divine Embrace: Mystical Insights into the Sukkah

Chapter 1 of the "Gate of Sukkot" explains a spiritual process that occurs between Yom Kippur and Shemini Atzeret, focusing on the idea of Divine kindness embracing and balancing judgment.

After Yom Kippur, the days that follow are seen as a time when HaShem’s kindness, represented by His "right hand embracing," becomes more prominent. This is a shift from the previous days, starting from Rosh Hashanah, which were filled with strictness and judgment. The goal during this time is to balance and sweeten the severity that has been present, bringing in a sense of loving-kindness.

Rachel, in kabbalistic terms, symbolizes the feminine aspect of creation, while Zeir Anpin represents the masculine aspect of the Divine. During this period, Rachel and Zeir Anpin are in a harmonious, face-to-face connection. This connection symbolizes the unity and balance being restored after the judgment and separateness of the High Holidays.

The process of sweetening judgment happens gradually. Before Yom Kippur, Rachel is filled with a lot of strictness or judgment, known as Gevurot. This judgment needs to be softened with kindness, known as Chesed. However, the kindness can't come all at once because it would be overwhelmed by the judgment. So, kindness is introduced slowly, day by day, beginning after Yom Kippur and continuing until Shemini Atzeret.

Each day during this time, a new portion of kindness is received, starting small and building up. This step-by-step process allows the strictness to be gradually balanced by the kindness, without overwhelming the system. If the greatest kindness were to come first, it would be lost in the intensity of the judgment. Instead, smaller kindnesses enter first, and as they accumulate, they prepare the way for the stronger ones to be fully effective.

The festival of Sukkot plays a key role in this process. During Sukkot, the Divine "embrace" of kindness becomes visible and active. This embrace is not only internal, with hidden kindness entering Rachel, but also external, through surrounding lights of kindness that protect and uplift. The actions we perform during Sukkot, like shaking the Lulav and dwelling in the Sukkah, help to draw down this Divine kindness. The Lulav draws down kindness from Zeir Anpin, and the Sukkah draws kindness directly from the Divine Mother, Imma. Together, these actions help create a complete spiritual connection.

The process continues to build throughout the days of Sukkot, and by Shemini Atzeret, everything is complete. The kindness has fully entered and balanced the judgment, leading to a state of peace and unity. Shemini Atzeret represents the culmination of all this work, where the connection with HaShem is strong and fully realized.

This chapter describes a spiritual journey of gradual healing and balance, where kindness is introduced after a period of strict judgment, leading to a harmonious and loving connection with the Divine by the time of Shemini Atzeret.

Gate of Sukkot, Chapter 2, explores the mystical significance of the Sukkah and how it reflects deep spiritual concepts. It begins by discussing a verse that says, "From all my teachers I have gained wisdom," and connects it to King David, who symbolizes Malchut (sovereignty). The verse refers to David recognizing that all wisdom comes from the foundation (Yesod), which nourishes Malchut. Yesod teaches Malchut through two main channels: the written Torah, which represents the flow of wisdom (Chochmah) and severity (Gevurah) from Abba (the Divine Father), and the oral Torah, which reflects the flow from Imma (the Divine Mother). Together, these are what provide wisdom and understanding.

The Yesod of Zeir Anpin is described as the source that teaches and illuminates Malchut, acting as a conduit for Divine energy from the higher realms into the lower. This process is subtle and hidden, much like a whispered conversation. The hidden aspect refers to how the influence of the Yesod of Abba and Imma is present but concealed, working through the Yesod of Zeir Anpin without being fully revealed.

The chapter then explains how the Sukkah itself is a reflection of this spiritual dynamic. The covering of the Sukkah (s'chach) symbolizes the nurturing and protective influence of Imma, which descends into Zeir Anpin. This canopy, called the "Sukkah of peace" or "complete Sukkah," represents the sheltering presence that embraces and surrounds. The walls of the Sukkah represent the flow of Divine light and energy that descends from above into the lower realms. Zeir Anpin receives this light from above, while Nukva (Malchut) receives it through a process of returning light, where the energy rises back up.

The chapter discusses the importance of the Sukkah's measurements, emphasizing how the height and structure of the Sukkah hold symbolic meaning. The Sukkah must be tall enough to allow for the full descent of Divine influence, but it must not be too high—if it is too far above Zeir Anpin, it becomes invalid because the Divine presence would be too distant to connect fully with the world below. If Imma's influence remains too far above Zeir Anpin, the Sukkah is not fit for human dwelling since it no longer represents the proper connection of Divine energy to our physical world.

There is also a discussion about differing perspectives on how the Divine energy flows. One opinion sees the light as coming from above to below, which is the way Zeir Anpin receives the energy. Another view focuses on the process of the light rising from below to above, which is how Nukva receives the energy. A third perspective suggests that the Sukkah combines both processes, symbolizing the connection between the masculine and feminine aspects of the Divine. The numerical value of the word "Sukkah" reflects this unity, as it is equivalent to the combination of the Divine names Havayah and Adonai, indicating the joining of these two energies.

The Sukkah, therefore, represents a space where the masculine and feminine aspects of the Divine, represented by Zeir Anpin and Nukva, come together in balance and harmony. The structure and measurements of the Sukkah serve as metaphors for the proper alignment of these spiritual forces, ensuring that the Divine light flows in a way that brings peace, protection, and unity into our world.

Gate of Sukkot, Chapter 3, delves into the deeper meaning of the Sukkah and its connection to Divine kindness and protection. It begins by explaining that there are two types of kindness (Chassadim) that come into play during the festival of Sukkot. The first type comes from Zeir Anpin (Z"A) itself, which is drawn through the Lulav. The second type comes directly from Imma (the Divine Mother). The text explains that these kindnesses are drawn into Rachel (representing the feminine aspect) through the merit of the days themselves, specifically through the mitzvah of building the Sukkah. Since Sukkot is called "the Festival of Booths," it is through the building of the Sukkah that these kindnesses are drawn down.

The text further clarifies that the kindnesses that enter during the seven days of Sukkot are the surrounding lights (Makifim), whereas the inner lights (Penimim) had already entered before. This is why we are commanded to dwell in the Sukkah for all seven days—to receive the surrounding lights of kindness. The Sukkah represents the embrace of these kindnesses for Rachel, and we, as the children of the higher Nukva (Rachel), sit under the Sukkah to receive these surrounding lights, which envelop and protect us from all sides. This is reminiscent of how the Israelites were surrounded by the Clouds of Glory in the desert, which were also expressions of kindness. These clouds, attributed to the merit of Aaron, who personified kindness, were seven in number, corresponding to the seven Sefirot, from Chesed to Malchut, as symbolized by the seven days of Sukkot.

Rabbi Chaim Vital (RaChV) explains that the purpose of the Sukkah is to sweeten judgments. This idea is reflected in a debate among the sages: one opinion states that the Sukkah should be a permanent dwelling, while another says it should be temporary. The concept here is that after the separation (called "Nesira"), there are two aspects of judgments in Malchut, represented by the two names Elokim, which together have the numerical value of the word "permanent" (Kavua). One sage believes that the Sukkah sweetens these two aspects of judgment. Another opinion holds that the sweetening focuses on the Gevurot associated with the final letters of the Hebrew alphabet (M’natzpach), which have the numerical value of "temporary" (Arai). The difference between these views is whether the sweetening of judgments is only about the two names Elokim or if it includes the judgments tied to Zivug (Divine union).

The chapter also mentions that the word Sukkah has the same numerical value as Elokim, and the Sukkah represents Binah (Understanding), which contains the name Elokim with its 120 permutations. The height of the Sukkah must be a maximum of 20 cubits, corresponding to the ten Sefirot clothed within the vessels. If the Sukkah is too high, it represents a level beyond Zeir Anpin’s ability to connect to, making it invalid.

Additionally, the text explains that the Sukkah’s shade must come from the covering (S’chach) and not from the walls, as the shade of the S’chach symbolizes the surrounding lights of Imma, while the walls represent the surrounding lights of Zeir Anpin. It emphasizes that the S’chach must be made from materials that cannot become ritually impure, signifying the pure influence of Imma, while the walls, associated with Zeir Anpin, can be influenced by the external forces of Ishmael and Esau, which are prone to impurity.

The chapter also touches on various mystical names and numerical values that one should meditate upon when constructing and dwelling in the Sukkah. It suggests aligning the Sukkah with the name Ehyeh and other Divine names that correspond to different directions and elements of the Sukkah.

The Sukkah serves as a spiritual shelter that channels Divine kindness and protection, sweetens judgments, and represents the union of the masculine and feminine aspects of the Divine. It is a space where we connect to the higher spiritual lights, surrounding and internal, and draw down these blessings into our lives. The seven days of Sukkot and the structure of the Sukkah reflect the intricate balance between permanence and temporality, judgment and kindness, and the connection between heaven and earth.

Gate of Sukkot, Chapter 4

In this chapter, the subject of the Sukkah is discussed, focusing on its spiritual meaning. The Sukkah is explained as representing the surrounding light (Makifim) of kindness (Chassadim) from Imma (the Divine Mother). It is important to understand that the Sages mentioned various types of Sukkot, such as "Sukkot of G'navach" and "Sukkot of Rakbash." However, the root of all these types is connected to the three spiritual intellectual faculties, which correspond to the three mentions of "Sukkah" in the verse: "You shall dwell in Sukkot for seven days, every citizen in Israel shall dwell in Sukkot, for in Sukkot I caused them to dwell..." This triplet reflects different spiritual levels.

The Zohar and other Kabbalistic texts explain different aspects of the Sukkah. Sometimes it is described as the "Supernal Mother" (Imma) that shelters the children (the lower sefirot). Other times, the Sukkah is described as Malchut (the feminine aspect). Another interpretation views the Sukkah as the union of Zeir Anpin (the masculine aspect) and Nukva (the feminine aspect), represented by the Divine names Havayah (HaShem) and Adonai.

The deeper understanding of the Sukkah is that it always represents the light of Binah (Understanding), which shelters the children, but this light manifests in three different ways: surrounding light (Makif) for Malchut alone, surrounding light for Zeir Anpin alone, or surrounding light for both Zeir Anpin and Nukva together. All three types of surrounding light come from Binah, as it shelters and surrounds the lower sefirot.

This is why the verse mentions "Sukkah" three times. Two of the mentions are incomplete (without the letter Vav), corresponding to the surrounding light for Zeir Anpin alone and for Nukva alone. The third mention, which is full (with the Vav), represents the union of Zeir Anpin and Nukva together, as the Vav signifies the connection of Havayah and Adonai. The incomplete form of "Sukkah" without the Vav symbolizes the name Elokim, representing Malchut when surrounded by Imma, or Imma herself when providing light solely to Zeir Anpin.

The structure of the Sukkah reflects these spiritual dynamics. Zeir Anpin stands higher than Nukva, as Nukva starts from the chest of Zeir Anpin and below. There is also the concept of Zeir Anpin's right arm embracing Nukva, which represents the union of Zeir Anpin and Nukva. This embrace is a form of surrounding light. There is also a surrounding light that envelops Nukva alone from behind Zeir Anpin.

The halachic requirements for constructing a Sukkah with two full walls and a third partial wall (even just a handbreadth wide) represent this spiritual embrace. When a person embraces someone, their arm bends around them. Similarly, the two full walls of the Sukkah symbolize the two main parts of the arm, while the third wall, being only a handbreadth, represents the part of the arm that completes the embrace around the front.

The Sukkah can also be seen as representing the structure of Binah’s light surrounding the children. Binah’s lower parts extend down to Zeir Anpin’s feet, while Nukva stands in the middle between the two extending lights, representing a passageway with two walls on either side and an opening in between. To complete the passage, a small partition (the handbreadth) is added at the opening, symbolizing the light of Imma that extends only partially.

Furthermore, the Sages said the Sukkah must allow the stars to be seen through the roof. The stars are likened to sparks of kindness, which are like small points of light. The requirement for the roof (s’chach) not to be higher than 20 cubits is because the spiritual light of the Sukkah comes from Binah. Zeir Anpin and Nukva do not perceive light above 20 cubits, as that height represents the upper half of Binah’s Tiferet (Beauty), which is beyond their level of understanding.

The meaning of the Sukkah’s roof, or s’chach, is connected to the concept of the crown (Keter). The roof represents the Tiferet of Binah, which becomes the crown for Zeir Anpin. The light of Binah descends into Zeir Anpin, forming a protective and surrounding light. This light contains all the blessings and spiritual illuminations, which enter into Zeir Anpin and flow downwards.

The seven days of Sukkot correspond to the six lower sefirot (Vav Ketzavot) of Zeir Anpin. The union that happens on Shemini Atzeret corresponds to the sefirah of Yesod, which is when all the previous illuminations are united. Thus, Shemini Atzeret is considered a day of complete union.

The chapter concludes with practical instructions for how one should spiritually prepare for Sukkot. It mentions that it is a time for giving charity because Rachel (symbolizing the feminine aspect) ascends during this period. It also emphasizes the importance of treating the Sukkah with great holiness, ensuring that the wood and materials used are respected and not for mundane purposes. Lastly, it encourages inviting the seven Ushpizin (spiritual guests) into the Sukkah and giving part of their portion to the poor.

This blog is in the zechut of Eliana bat larisa may she has complete emuna, easy parnassa tova, and success in all her endeavors as well as Klal Israel.

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Rabbi Isaac Luria (the Arizal) was one of the most influential figures in Jewish mysticism, specifically Kabbalah. Born in Jerusalem in 1534 and later moving to Safed, he revolutionized Kabbalistic thought with his teachings, which were later recorded by his disciples, primarily Rabbi Chaim Vital. The Arizal is best known for his unique system of Kabbalah, often referred to as Lurianic Kabbalah, which focused on concepts like Tzimtzum (the Divine contraction), Shevirat HaKelim (the shattering of the vessels), and Tikkun (rectification).

Although the Arizal himself did not write down his teachings, his primary student, Rabbi Chaim Vital, compiled them into various works, including Pri Etz Chaim (The Tree of Life). This book is a collection of the Arizal’s teachings on the deeper, mystical meanings of the Jewish holidays, prayer, and spiritual practices. The section on Sukkot is part of Pri Etz Chaim, where Rabbi Vital documented the Arizal’s explanations on the profound spiritual dynamics of the Sukkah, the Lulav, and the holiday’s connection to Divine light and protection. Through this work, the Arizal’s teachings on Sukkot offer insights into how the physical and spiritual worlds interact during this significant festival.

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