It is important to see what spiritual action each holiday and “good day” indicates and how to perform it. When we speak about the symbols of the Sukkot holiday in the language of the branches: about the cover of the Sukkah made from the waste of barn and winery, the blessing of the Arba Minim (four plant species), we should always point to the upper root. From this, we will be able to better understand what to do with our desires and intentions, how to realize these actions in connection between us with the help of material work, building a spiritual form within the ten.

Sitting in the shade of the Sukkah means being under a screen. Together, we can build such a big screen that we can not only give, but even receive for the sake of bestowal—this is a real holiday. We will be able to receive “guests” in this Sukkah, that is, every time we will have the Light of Hassadim sufficient for some disclosure of the Light of Hochma.

On the Sukkot holiday, we leave our permanent home and enter the temporary one, the Sukkah. The temporary dwelling changes every time, but it is more valuable to us than a permanent home because by this we acquire a “shadow,” that is, the screen on the Sefira of Malchut, and we can receive for the sake of bestowal as a spiritual Partzuf.¹

A holiday, a “good day” (Yom Tov) is receiving the Light that returns to the source, which gives us a screen for our desire to enjoy and makes us similar to the upper world, to the Creator, to bestowal. It is called a “day” because by means of this illumination, we can get the intention of bestowal, and the “good” is the reception of Light for the sake of bestowal.

The covering of the Sukkah must be sufficiently dense so that the shadow in it is larger than the sunlight penetrating the cover. It is a symbol of a constant concern for such a great Light of Hassadim that covers all our desires so as not to be afraid to receive the Light for our sake.²

The holiday of Sukkot symbolizes the construction of the anti-egoistic screen. We lived safely in our “permanent home,” in the desire to enjoy, and now we have to go out to a temporary dwelling, which is a symbol of going on a spiritual path. After all, there is nothing permanent in spirituality: we are constantly in a “temporary dwelling,” in constant changes, taking care of the cover, the screen, so as not to return to the “permanent home.”

The most permanent house is the grave; there will be no more changes there. And in the interval between the grave and eternity, we are given a material house.

If we are able to live all the time in a temporary dwelling, that is, in changes, caring for the screen, rising above our desires and striving to become similar to bestowal, to the Creator, then we live as if floating in the air on an air cushion. The main thing is to take care that the bestowal is on top, that the Sukkah covering is above one’s head because it is a symbol of the screen. Therefore, on Sukkot it is accepted to eat only in the Sukkah.³

Sukkot is the joy of overcoming one’s egoism and receiving the Light of the sun for the sake of bestowal through the cover of the Sukkah, through the screen that we have built over our heads. This is a return for love: “I am my beloved’s and my beloved is mine.” First, “I am my beloved’s”: to the extent I am able to bestow to the Creator, I feel that He bestows to me. All the symbols of the holiday of Sukkot—an embrace on the right, an embrace on the left, a kiss, a merger—is the result of corrections made on Rosh Hashanah, Yom Kipur, the Days of Repentance.

The joy of Sukkot comes from the fact that we managed to overcome our desire to enjoy and build a screen, a cover over it.⁴

The first correction is the restriction of one’s egoism. As if I leave the house and close the door behind me, ensuring that I will no longer return to egoistic reception.⁵

If we reach a connection in the ten, then the Creator is surely revealed between us. He shows whether there is a connection between us or not. If we can only bestow for the sake of bestowal, then the Light of Hassadim is revealed, that is, the Creator is revealed from afar, like an adult, a teacher among children. If we can already receive for the sake of bestowal, that is, in love, and not just supporting each other, then the Creator is revealed as our partner, filling and embracing everyone.⁶
From the 1^st part of the Daily Kabbalah Lesson 9/23/18, Lesson on the Topic “Sukkot“
1 Minute 3:56
2 Minute 9:43
3 Minute 15:10
4 Minute 26:25
5 Minute 38:40
6 Minute 53:30

Related Material:
Sukkot: Adhesion With A Single “Embrace”
New Life #629 – Sukkot And Temporariness
New Life #439 – The Lights Of Sukkot

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