מוֹעֲדֵי ה' - סֻכּוֹת

Through the mitzvah of sukkah, one merits divine abundance, which is the aspect of the holy spirit, meaning they merit attaining great intellect, which is the aspect of the encompassing intellect, the intellect that comes to a person without any introduction but through divine action. All a person’s service in this world is for this, to merit attaining the encompassing intellect, which is the primary delight of the World to Come (21:3).

Through the mitzvah of sukkah, one merits purity of the heart, and through this, they merit to express their conversation well before the Blessed Name as is proper, to speak each time new words, which are the aspect of the holy spirit (ibid., 156).

The sukkah is a remedy for children and saves from strife and disputes. Falsehood is repelled, truth is strengthened, the true rabbi of the generation is revealed, and through this, all will return to the Blessed Name, even the nations of the world, to serve Him with one accord (48).

Powerful prayer, the Land of Israel, and the mitzvah of sukkah are one aspect and depend on each other (ibid.).

When one blemishes the mitzvah of sukkah, through this, they fall from the abundance of man to the abundance of beast, and through this, the death of animals and beasts before their time comes, G-d save us (266).

Through properly fulfilling the mitzvah of sukkah, through this, one can engage in building without it harming them. For those who engage in building, the building harms them, but through the mitzvah of sukkah, they are saved from this (ibid.).

Through entering the sukkah, they themselves become in the aspect of the Torah, for from the aspect of sukkah, all the Torah emanates (ibid.).

Through the mitzvah of taking the lulav and its species, one merits to reveal holy understanding, to know that the whole earth is full of His glory, to reveal His divinity, Blessed be He, in every place, even in all the languages of the nations, to recognize Him, Blessed be He, and draw close to Him even in all the lowest levels, and to connect holy understanding to the heart so that their heart is under their control, to love themselves with the Blessed Name in love, and to come to the light of love in understanding, which is the hidden light. The tzaddikim and the hidden Torah are revealed, and through this, great peace is increased in the world (33).

Through the weeping during the Days of Awe, through this, one merits a beautiful etrog, and one who weeps more is worthy of an even more beautiful etrog [see above, Rosh Hashanah] (Sefer HaRan 87). The beauty of the etrog is drawn from the true tzaddik, who is the head of the house of the entire world.

Therefore, through a beautiful and splendid etrog, one merits to draw close to him and be included in him, and through this, their eyes are opened, and so forth [see Tzaddik]. Conversely, through drawing close to true tzaddikim, one merits a splendid etrog and to fulfill the mitzvah of etrog, which is very precious and significant, completely (Part II, 67, under “And know”).

Through properly fulfilling the mitzvah of sukkah, through this, one can engage in building without it harming them. For those who engage in building, the building harms them, but through the mitzvah of sukkah, they are saved from this (ibid.). One must greatly seek a splendid etrog and weep much on Rosh Hashanah and Yom Kippur to merit a beautiful etrog, as mentioned above, for we do not know at all the virtue and preciousness of the mitzvah of etrog, and it is impossible for us to estimate in the mind the great preciousness of the holiness of this mitzvah. Through this, one merits to hasten the building of our Temple and our glory speedily in our days, Amen, may it be His will (Sefer HaRan 87).

Through entering the sukkah, they themselves become in the aspect of the Torah, for from the aspect of sukkah, all the Torah emanates (ibid.). One must greatly seek a splendid etrog and weep much on Rosh Hashanah and Yom Kippur to merit a beautiful etrog, as mentioned above, for we do not know at all the virtue and preciousness of the mitzvah of etrog, and it is impossible for us to estimate in the mind the great preciousness of the holiness of this mitzvah. Through this, one merits to hasten the building of our Temple and our glory speedily in our days, Amen, may it be His will (Sefer HaRan 87). Hoshana Rabbah and Simchat Torah, see section 74 in the Torah, “Exalted above the heavens,” and so forth.

Through the mitzvah of taking the lulav and its species, one merits to reveal holy understanding, to know that the whole earth is full of His glory, to reveal His divinity, Blessed be He, in every place, even in all the languages of the nations, to recognize Him, Blessed be He, and draw close to Him even in all the lowest levels, and to connect holy understanding to the heart so that their heart is under their control, to love themselves with the Blessed Name in love, and to come to the light of love in understanding, which is the hidden light. The tzaddikim and the hidden Torah are revealed, and through this, great peace is increased in the world (33). Shemini Atzeret is the aspect of rectifying judgment, which is the primary rectification of the covenant (Part II, 5:14). Through the mitzvah of the Chanukah candle, one recognizes the glory of the Blessed Name, His glory is elevated and magnified in the world, the distant are aroused to return to the Blessed Name, and one merits fear [of G-d], domestic peace, and prayer. Disputes and evil speech are nullified, and universal peace is drawn to all the worlds (14). Through the mitzvah of lighting the Chanukah candle, one draws upon themselves holy understanding, which is the aspect of good oil, the aspect of remembrance, meaning to always remember the World to Come in general and in particular [see Remembrance, section 4] (54). Shemini Atzeret is the aspect of rectifying judgment, which is the primary rectification of the covenant (Part II, 5:14).