Rosh Hashana 5770/2009 - Jewish Infertility

SHAAREI TIKVAH/ FALL 2009
33
The mitzva of succah teaches us that it’s possible to achieve
high levels of spirituality even in situations that appears to
be contrary to spirituality.
When his Chassidim heard him say this, they trembled
in awe.
After some moments, he said, “I need a few thousand
reinish to distribute to charity. If you will lend me the
money, I will be able to do the mitzva of tzedaka [according
to the Arizal, it is important to give charity on Erev Succos]
and then I will be able to enter the succah.”
The holiness of the succah is very great. The Kav
HaYashar (85) states: ‘We must be very careful to maintain
the holiness of the succah. Because when the succah is
made properly, it becomes the resting place for Hakadosh
Baruch Hu, and it becomes like a Beis Hamikdash. We mustn’t
be like those people who make light of the mitzva and
consider it a burden. Those people go into the succah,
quickly recite the bracha over the bread and over the succah,
and after eating a few bites, they immediately leave the
succah…. Rather, we should rejoice with the holy mitzva,
and we should keep it properly.”
The Gemara (Avoda Zara 3) relates: “In the future, when
Hashem will dispense His reward to the Jewish nation, the
nations of the world will gather and complain that they also
want reward. ‘Give us another chance,’ they will say. ‘Give
us a mitzva, and we will keep it, so we can receive reward.’
“Hashem will answer, ‘Really, it’s too late. Only those
who have prepared themselves with Torah and mitzvos in
the past deserve reward. Nevertheless, I will give you another
chance. I have an easy mitzva; it’s called succah. Go
keep it, and you will receive reward!’
“The non-Jews will go up on their roofs to build the succah.
But then Hashem will shine upon them a strong summer
sun, and they’ll all kick over their succah and leave.”
The Kav HaYashar explains that the non-Jews will
quickly abandon the succah, because they will not recognize
the great spirituality and special qualities of the succah.
They will consider the succah to be an unimportant hut
and they will leave quickly, at the first opportunity.
There are also some Jews who quickly leave the succah
because they do not value its greatness. However, those
who understand and appreciate the mitzva will earn great
blessings and success, in the merit of keeping the mitzva of
succah.
On Shemini Atzeres, during the gezegginen (departure
ceremony) from the succah, the Koidenover Rebbe would
kiss each wall and say, “My father and grandfathers used to
kiss the walls of the succah at the gezegginen because of
their love of the mitzva. But we kiss the walls in appeasement,
to ask their forgiveness for not dwelling within them
with the proper awe for this holy and great mitzva.”
The succah represents an interesting paradox; an extremely
holy abode of spirituality, which is built outdoors,
generally considered the domain of the impure forces.
When a succah has even two complete walls plus one small
third wall, then even if it is otherwise wide open to the
street, with all that is contrary to Judaism there, the greatest
power of spirituality still resides within its walls. Furthermore,
we use the succah to eat and sleep. These are mundane
aspects of life that appear distant from spirituality,
yet when they take place in the succah, they reach the highest
levels of spirituality.
What do these contrasts teach us
The mitzva of succah teaches us that it’s possible to
achieve high levels of spirituality even in situations that appear
to be contrary to spirituality. Even if we find ourselves
among negative influences, or if we find ourselves in a situation
that appears to be drawing us away from Hashem,
even when we have fallen or are struggling with the yetzer
hara – even in these situations, it’s possible to attain the
loftiest levels of kedusha. If we remain steadfast and try our
best to serve Hashem during these difficult times, we will
be sanctified with the immense spirituality of the holy succah.
Reprinted with permission from Mishpacha.