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Based on the teaching "Tik'u bachodesh shofar" from the beginning "from faith" — Likutay Tinyana §5. See the entire teaching there.

Our Sages said (Toras Kohanim) on the verse "Tzav es Aharon" regarding the Oalah offering: "Ain tzav elah zairuz miyad ul'doros" — "'Tzav' means only urging, immediately and for generations" — "extra urging is needed where there is chesron kis" [monetary loss]. This is as above: the korbanos involve chesron kis — the aspect of shattering the desire for money — by diminishing one's money for Hashem's sake, purchasing korbanos from one's own wealth. This is the essential shattering of the desire for money: when one spends money on something holy. This is "Tzav" — "extra urging is needed where there is chesron kis" — shattering the desire for money through korbanos, which are nidvas laiv [generous-hearted offerings], the aspect of tzedakah. For shattering the desire for money (chesron kis for holy purposes) requires extremely great urging — since extracting from the desire for money is harder than from all other desires. Thus "Tzav" regarding korbanos hints at shattering the desire for money, and simultaneously "ain tzav elah avodah zarah" — shattering the desire for money IS nullifying avodah zarah, for all avodah zarah is in money. 4

This is the aspect of Ketores [incense]: "Ketores y'samach laiv" — "Incense gladdens the heart" (Mishlai 27) — the opposite of the desire for money, which is the aspect of sadness and melancholy: "B'itzavon tochalenah" — "In sorrow you shall eat" (Beraishis 3). As explained in the teaching "Ashrai Ha'am" (LM I:13): shattering the desire for money is the aspect of "Ketores gladdens the heart." The essential element of Ketores is the holy aroma — this is the aroma of the foods described above, through which the desire for money is essentially shattered. 5

Section 1 Now there Rabbainu explained the bechina of Rosh Hashanah, Yom Kippur, Sukkah, and Shemini Atzeres according to the teaching cited above. And it is explained there that sukkah in gimatriyah [numerical value] equals malach [angel] — namely the bechina of a dream through an angel, etc. But this is known: that every bechina includes all the bechinot. Therefore I investigated and found — with the help of Heaven — that in sukkah and lulav as well all the bechinot mentioned there in the teaching cited above are found.

For the mitzvah of sukkah is to establish and raise the bechina of the fallen sukkah of David [sukkas David hanofalas] — which is the bechina of the fallen faith [emunah henefalah]. For the sukkah of David is the bechina of malchus, the bechina of emunah. And through our fulfilling the mitzvah of sukkah — through this we establish the bechina of the fallen sukkah of David — namely, we raise up and elevate the bechina of the fallen emunah. And the essential [part of] the sukkah is the sechach [roofing]. But the sechach is sustained through the walls [dafnos] — and the walls are two complete walls and a third even of one tefach — which are the bechina of netzach vahod. And the third is the bechina of yesod — as is cited. For the essential sustaining and growth of faith is through counsel [atzos] (as explained in the teaching cited above). And this is the bechina of the walls — which are two complete walls, the bechina of netzach vahod. And this is the bechina of counsel — for that is where counsel resides: in the bechina of the kidneys that counsel [klayos yo'atzos] — and they are the bechina of netzach vahod. But the one who draws forth the counsel is the tzaddik — the man of understanding [eesh tevunos] — who draws forth and reveals the counsel, as stated — the bechina of "a man of understanding draws it forth" [v'eesh tevunah yidlenah] — who is the bechina of "the righteous one eats to the satisfaction of his soul" [tzaddik ochel l'sova nafsho] (as explained there). And this is the bechina of the third wall — even one tefach — which is the bechina of yesod, the bechina of tzaddik yesod olam [the righteous one is the foundation of the world], who draws forth and reveals the counsel, as stated. And through the counsel, faith is grown and the fallen faith is raised — namely the sukkah is established — which is the sechach — through the walls. That is: the bechina of the fallen sukkah of David — the bechina of fallen emunah — is raised through the walls, which are the bechina of the counsel through which faith is grown, as stated.

This is the aspect of: "Ketores m'asheres" — "Incense makes one wealthy" (Yoma 26) — the tikkun of ashirus d'kedushah [holy wealth], which is the shattering of the desire for money. For one who falls into the desire for money never has true wealth — he is forever a debtor to his desire; whatever he has, he lacks more and more: "Marbeh n'chasim marbeh d'agah" — "The more possessions, the more worry" (Avos 2). No person merits true wealth unless he shatters the desire for money and believes in Hashem — that He will provide parnasah through an easy cause — and is same'ach b'chelko [happy with his portion]. This is the essential wealth: "Aizehu ashir? Hasame'ach b'chelko" — "Who is wealthy? He who is happy with his portion" (Avos 4). Such holy wealth — shattering the desire for money — one merits through Ketores: "Incense gladdens the heart"; "Incense makes wealthy." 6

Section 2 And this is why one roofs [the sukkah] with the refuse of the threshing floor and winepress [psoles goren v'yekev] — as it is written: "The festival of Sukkos you shall make for yourself when you gather from your threshing floor and your winepress." It is of the refuse of the threshing floor and winepress that the verse speaks. For through raising the fallen emunah — through this gairim [converts] are made. And these converts harm Israel by introducing arrogance [ga'avah] — through which the desire of licentiousness is produced, G‑d forbid. But the shield-bearers [meginim] of the generation protect us and make from this [very arrogance] the bechina of mochin tefillin, etc. (see there carefully) — for they elevate the bechina of chosam besaro [the seal of his flesh] to the bechina of chosam d'kedushah [the holy seal] — the bechina of mochin tefillin. Thus it emerges that from this very refuse that the converts introduce into Israel — through this mochin tefillin are made. And this is the bechina of roofing with the refuse of the threshing floor and winepress — for the refuse is the bechina of gairim, who are the refuse of holiness. For the essential kernel and brain are Israel, and the idolaters are the refuse. And because sparks of holiness are found even in the refuse — therefore there are gairim who convert, and they introduce refuse into Israel, as stated. But the shield-bearers elevate the refuse and make from it the bechina of mochin, as stated. And this is the bechina of the sukkah made from the refuse of the threshing floor and winepress — namely, elevating the refuse and making from it a sukkah — which is the bechina of "the mother who shelters over her children" [ima d'mesakkecha al benin] — the bechina of "call understanding 'mother'" [im labinah] — the bechina of mochin — the bechina of tefillin — which are also the bechina of "the mother who shelters over her children" (as written in the holy Zohar). And therefore the sukkah is called by the language of mesaich [covering] and megain [shielding] — for all of this is done through the shield-bearers of the generation who protect us and make from the refuse cited above the bechina of mochin, as stated.

This is the aspect of the Korban Pesach, which may only be eaten roasted — which is the culmination of the sections and mishnayos of korbanos recited in the morning tefillah. For roasted meat has a pervasive aroma — in order to subdue more powerfully the avodah zarah of money, whose subjugation is through the aroma of those foods (the aspect of the foods of the korbanos). Also, roasting means the fire dominates it more — the essential subjugation of avodah zarah (the desire for money) is through fire, as described in the Story. As explained in the kavanos: the kelipos of avodah zarah are extremely hard shells that can only be burned away through fire. Therefore the Korban Pesach is specifically roasted by fire — for the Korban Pesach is the essential shattering of the desire for money (avodah zarah). 7

Section 3 And therefore a sukkah higher than twenty amos is invalid — for one must contract the mochin [intellect] so that even in holiness it does not go beyond the boundary — in the bechina of "in what is too wondrous for you, do not inquire" [b'muflah mimcha al tidrosh], etc. And this is the bechina of the prohibition against making the sukkah — which is the bechina of "call understanding 'mother'", the bechina of mochin — higher than twenty amos. For it is forbidden to elevate the mochin beyond the boundary — for "in what is too wondrous for you, do not inquire," as stated. And this corresponds to "above twenty" — for it is the bechina of keser [Crown], which is the bechina of "a removed and separated [garment]" [prusah perisah], etc. — concerning which it is said "in what is too wondrous for you, do not inquire," etc.

The Korban Pesach was commanded to Yisrael at their departure from Mitzrayim. The essential Yetzias Mitzrayim is the shattering of the desire for money and meriting the tikkun of ashirus d'kedushah: "V'acharai chain yaitzu birchush gadol" — "Afterward they shall go out with great wealth" (Beraishis 15). Mitzrayim was full of idols and avodah zarah — the desire for money where all avodah zarah resides. As explained at the end of the Story: Mitzrayim is the country whose people believed that their wealthy were all gods, due to their great wealth, claiming to travel with angels (their horses were "angels" because adorned with great wealth). The entire awesome Story is hinted in Yeshayahu chapter 31: "Hoy hayordim Mitzrayim l'ezrah v'al susim yisha'ainu" — "Woe to those who go down to Mitzrayim for help and rely on horses." 8

And similarly, it is forbidden to make the sukkah lower than ten tefachim — for the Presence [Shechinah] never descended lower than ten. Thus that is where the essential physicality of the world of asiyah begins — the dwelling-place of the external forces. And therefore it is forbidden to make the sukkah lower than ten — for the intellect has a boundary and contraction both below and above: namely, just as it is forbidden for it to go above the boundary — which is the bechina of "in what is too wondrous for you, do not inquire" — so is the bechina of the invalidity for above twenty, as stated. And needless to say it is forbidden for a person to allow the intellect to go outside the boundary below — namely to the external places, G‑d forbid — to think foreign thoughts of desires and fantasies, G‑d forbid. And this is the bechina of invalidity below ten — which is the dwelling of the external forces, as stated.

The Korban Pesach was from the flock — which was the avodah zarah of Mitzrayim. We were commanded to bring the Korban Pesach from the flock to subdue and shatter their avodah zarah. As our Sages said (Shemos Rabbah 11): the Egyptians, immersed in avodah zarah (the desire for money), worshipped the flock — the aspect of wealth, as it says: "V'ashtros tzonecha" — "the increase of your flock" — "which make their owners wealthy" (Chullin 84). Through their errors they came to make the flock (wealth) into actual avodah zarah. Therefore we were commanded to bring the Korban Pesach from the flock — to subdue this avodah zarah of money and wealth. 9 Section 4 And this is the bechina of the seven shepherds who come to the sukkah — for the seven shepherds are the bechina of mochin tefillin, as is explained there. And through this the bechina of a dream through an angel is made. And this is the essential bechina of the sukkah — for sukkah in gimatriyah equals malach [angel] (as explained there). And therefore the essential mitzvah of sukkah is eating and sleeping — for eating and sleeping are rectified through the bechina of the angel. For the rectification of sleep is the bechina of a dream through an angel. Also the rectification of foods is through the angel — namely when there is strengthening of the angel (as explained there). And therefore one eats and sleeps in the sukkah — so that the sleep should be in the bechina of a dream through an angel. And similarly the eating in the sukkah — so that the foods should receive their power from the angel alone and no power of a demon [shed] should be mixed into them, G‑d forbid. Section 5 And this is the bechina of the requirement that the sukkah's shade exceed its sunlight [tzilasah merubah mechamamasah]. And this is the bechina of the contraction [tzimtzum] of intellect — that one must contract the intellect so that it not go beyond the boundary — for "in what is too wondrous for you, do not inquire," as stated. And this is the bechina of "its shade exceeds its sunlight" — for sunlight [chamah] is an allusion to intellect — the bechina of "the face of Moshe is like the face of the sun" [penay Moshe k'penay chamah] — and Moshe is the da'as and the mochin (as explained there). And one requires that its shade exceed its sunlight — namely to contract the light of the sun, which is da'as — and there should be more shade. For one must make shade — a partition [mechitzah] — before the sun and the intellect — for "in what is too wondrous for you, do not inquire," as stated. For this is the essential rectification of the mochin — through the contraction cited above, which is the bechina of shade and a partition before the intellect, as stated. Section 6 Thus it emerges: through the mitzvah of sukkah — which is the bechina of establishing and raising the fallen emunah, the bechina of the fallen sukkah of David, as stated — through this gairim are made. And this is the bechina of roofing with the refuse of the threshing floor and winepress, as stated. And therefore the nations who did not wish to convert in this world will be tested in the future through the mitzvah of sukkah — as our Sages of blessed memory said: "I have an easy mitzvah and sukkah is its name," etc. And that each one makes a sukkah on his rooftop — and the Holy One Blessed be He draws out the sun from its sheath, etc. For through the bechina of sukkah they [the nations] should have been fitting to convert. And therefore those who did not wish to convert in this world — and in the future converts are not accepted, for converts are not accepted in the days of the Messiah — therefore their punishment will be through the mitzvah of sukkah. For since they did not wish to convert in this world through the mitzvah of sukkah — therefore in the future they will be tested and punished through the mitzvah of sukkah. And the punishment will be that the Holy One Blessed be He will draw out the sun from its sheath — for the sukkah has more shade than sunlight, which is the bechina of the contraction of mochin — which are the bechina of the sun, as stated. And this is the essential rectification of holiness — to make a contraction [tzimtzum] in the face of the excess of light. For the excess of oil causes the extinguishing of the lamp — and the essential breaking [of the vessels] was through the excess of light. Therefore the essential rectification of holiness is through tzimtzum. And this is the bechina of the rectification of all the mitzvos — to make a tzimtzum and a vessel for the light. And each person — according to the mitzvos he merited to perform in this world — from them are made garments [levushin] which are contractions and vessels, through which he will merit to receive the hidden and stored-away light that cannot be received except through vessels. But the wicked and the nations of the world who did not merit to accumulate mitzvos in this world — they will have no vessels and garments with which to receive the great light that will be revealed in the future. And this will be the essential punishment in the World to Come: that they will be scorched by the great light that will be revealed in the future — since they will have no vessels with which to receive it — since they did not perform mitzvos in this world. And this is the bechina of what our Sages of blessed memory said: that in the future the Holy One Blessed be He will draw the sun from its sheath — the righteous are healed by it and the wicked are judged by it. This "sun" is the bechina of the light of intellect that was hidden and stored away until then. And through the abundance of light that will be revealed then — the righteous are healed, and the wicked are judged. For the righteous will take delight in it and receive vitality and healing from it — for this is what they toiled and labored for all their days in the service of Hashem. Namely: through the mitzvos they performed and prepared in this world — through this they merited to make vessels and garments — and now they merit to receive within those vessels and garments the great light. Thus it emerges that the righteous delight in the revelation of the great light — for they have vessels with which to receive it — through the mitzvos they performed in this world. But the wicked are judged by it — for they are scorched by the great light since they have no vessels with which to receive it — having not performed mitzvos in this world, as stated. Therefore the sukkah they will make in the future will not help them to protect from the great light of the sun — namely they will then not be able to contract and make a vessel for the abundance of light — for "today is the time to perform them, and in the future [such performance avails] nothing." And this is why Hashem commanded them to make a sukkah — through which the bechina of tzimtzum and a vessel for the abundance of light is made. And then each one makes a sukkah on his rooftop — and the Holy One Blessed be He draws the sun from its sheath, etc. — namely the Holy One Blessed be He reveals the abundance of light — which is the bechina of drawing the sun from its sheath. And they will be scorched by the abundance of light and will not then be able to contract the bechina of the great light through the shade of a sukkah — for then no mitzvah performance avails whatsoever. And therefore the sukkah they make in the future will not help the nations to shield from the great sunlight — namely they will not then be able to contract and make a vessel for the abundance of light — as: "one who toiled on the eve of Shabbos will eat on Shabbos" — namely, one who merited to perform mitzvos in this world will merit to receive within the vessels and garments made through his mitzvos the abundance of the great light. But one who did not toil in this world — it will avail him nothing if he wishes to perform mitzvos in the World to Come. And therefore the sukkah the nations make in the future will not help them — and they will be scorched by the abundance of light, which is the bechina of drawing the sun from its sheath, as stated. Blessed be Hashem forever, Amen and Amen. On the matter of sukkah and lulav — based on the teaching "Vayehi miketz — ki merachamam yenahgem" [Likutay Tinyana §7]. See there. For the essential compassion is to draw Israel out from their sins and to illuminate da'as within them — and to strive to illuminate in son and student [bein v'salmid], etc. And through this one merits the makifim — which are the essential delight of the World to Come — the bechina of "how great is Your goodness that You have stored away" [ma rav tuvcha asher tzafanta], etc. And the tzaddik must have the bechina of kol [all-encompassing] — the bechina of "for all that is in heaven and on earth" [ki chol bashamayim uva'aretz] — to illuminate both to the dwellers above [daray ma'alah] and to the dwellers below [daray matah]. To show the dwellers above — who do not know His comprehension at all — the bechina of "where is the place of His glory?" [ayyeh mekom kevodo] — the bechina of "what did you see?" [mah chamisa], etc. And conversely — to the dwellers below, the dust-dwellers [shochnay afar] who dwell in the lowest tier, who think themselves very far from Him, blessed be He — to show them that Hashem is with them — for "the whole earth is full of His glory," etc. See all of this there carefully. And through the totality of son and student — through this the illumination of the Divine Will [he'aras haratzon] shines at the moment of eating — the bechina of "what has G‑d wrought" [mah po'al Kel] — see there. Section 1 Now it is understood there that the essential illumination of son and student is to draw Israel out from their sins — to illuminate da'as within them, etc., as stated. And on Yom Kippur there was the forgiveness of sins — and Israel went forth from their sins. And through this they merited da'as — for the essential da'as is when one goes forth from the sin, which is a spirit of foolishness [ruach shetus]. And therefore on Yom Kippur in the evening one cries out "Hashem — He is G‑d" [Hashem hu haElokim] — for then, after the forgiveness of sins, one merits da'as. For "Hashem — He is G‑d" is the bechina of "You have been shown to know that Hashem — He is G‑d" [atah hare'asa lada'as ki Hashem hu haElokim] — for this is the essential da'as: to know that Hashem — He is G‑d (as explained there — see there). Thus: on Yom Kippur when there was forgiveness of sins and they merited da'as — this is the bechina of the illumination of son and student, as stated. And therefore after Yom Kippur one enters the sukkah — which is the bechina of makifim. For through Yom Kippur — namely the forgiveness of sins, which is the bechina of da'as, the bechina of the illumination of son and student — through this one merits the makifim, which are the bechina of sukkah — the bechina of "how great is Your goodness that You have stored away for those who fear You." And when one merits these makifim, one must have the bechina of kol — the bechina of "for all that is in heaven and on earth" — d'achid bishmaya v'ar'a [that grasps both heaven and earth], etc., as stated. And this is the bechina of the lulav — which is the bechina of the tzaddik — the bechina of kol — the bechina of "the righteous shall flourish like a palm tree" [tzaddik katamar yifrach], as is cited. For the lulav and four species allude to all the bechinot cited above — d'achid bishmaya v'ar'a — illuminating both the dwellers above and the dwellers below. Showing to the dwellers above the bechina of "what did you see?" [mah chamisa] — the bechina of "where?" [ayyeh], etc. And conversely to the dwellers below — the bechina of "the whole earth is full of His glory" — the bechina of "awake and sing, O dust-dwellers" [haku vranenu shochnay afar], etc. And the essential illumination of the lulav — which is the bechina of the tzaddik — is to illuminate to the dwellers below — the bechina of "the whole earth is full of His glory." Section 2 And this is the bechina of the wavings in the six directions of the world — to reveal that "the whole earth is full of His glory." As our Sages of blessed memory said (Berachos 13): to draw out [the word] echad [One] — so that you crown Him above and below, etc. Similarly one waves the four species upward and downward and in the four directions — in order to reveal that the whole earth is full of His glory and His kingship rules over all. And this is the bechina of why the willow-branches [arvay nachal] are among the four species — they have neither taste nor fragrance — and they allude to the sinners of Israel. Yet they too are bound together with the lulav and its species — and one waves with them — to reveal and indicate that the whole earth is full of His glory. And even the sinners of Israel — the bechina of the dust-dwellers cited above — they too are forbidden to despair — for the whole earth is full of His glory. For with the lulav we reveal that even the bechina of the willow-branches — who are the bechina of the wicked — they too can bind themselves to the tzaddik who is the bechina of the lulav. For the tzaddik illuminates them as well — in the bechina of the illumination that shines to the dwellers below, the dust-dwellers — the bechina of "the whole earth is full of His glory" — the bechina of "awake and sing, O dust-dwellers," etc. (as explained there well in the teaching cited above — see there). For the myrtle [hadas] has fragrance but no taste — this is the bechina of the dwellers above, whose illumination is in the bechina of "where?" [ayyeh] — the bechina of "what did you see?", etc. And this is the bechina of fragrance but no taste — for taste is felt inwardly: this is the bechina of what is grasped and perceived. But fragrance is the bechina of what is not grasped or perceived at all — only as "like one who catches a fragrance" [k'man d'arach reicha]. And therefore the soul takes pleasure only from fragrance — for the soul is the bechina of the dwellers above — as our Sages of blessed memory said: "He calls upon heaven from above" [yikra el hashamayim me'al] — that is the soul. And therefore its essential nourishment is from fragrance — which is the bechina of the comprehension of the dwellers above — the bechina of "where?" — the bechina of "what did you see?" — the bechina of fragrance but no taste — "like one who catches a fragrance," etc., as stated. But the comprehension of the dwellers below is the bechina of taste but no fragrance — for taste is felt inwardly. And the essential taste depends on sight — seeing the thing — as our Sages of blessed memory said: "a blind person is never satisfied" (Yoma 74) — for the essential taste is through sight. And therefore taste is the bechina of the comprehension of the dwellers below — the bechina of "the whole earth is full of His glory" — the bechina of "I saw Hashem" [va'ere es Hashem] — the bechina of "taste and see that Hashem is good" [ta'amu ur'u ki tov Hashem]. And since the essential illumination of the Divine Will is to illuminate to the dwellers below — to rouse them from their sleep and reveal to them that the whole earth is full of His glory — for even though the tzaddik illuminates in both worlds, to the dwellers above and to the dwellers below, as stated — nonetheless the essential illumination is to the dwellers below. For this is why the tzaddik comes into this lowly world: to rectify the world and to lift and raise all the lower levels — even those lodged in the ten crowns of impurity [asarah kitrin d'mesa'avusa] — to elevate them as well to Hashem, blessed be He — and to reveal to them that Hashem is with them — for the whole earth is full of His glory — the bechina of "awake and sing, O dust-dwellers." And therefore the lulav — which is the bechina of the tzaddik cited above — has taste but no fragrance. For the essential illumination of the tzaddik is to the dwellers below, whose illumination is the bechina of taste — the bechina of "the whole earth is full of His glory," etc., as stated. Thus: the myrtle is the bechina of the dwellers above, as stated. And the willow-branches — which have neither taste nor fragrance — this is the bechina of the dwellers below, the dust-dwellers, etc., as stated. And the tzaddik — who is the bechina of the lulav — is the one who grasps and connects both — in the bechina of "for all that is in heaven and on earth" — for he illuminates in both, etc., as stated. And one must include the upper worlds within the lower and the lower within the upper — so that they should have fear [yirah]: namely, one must reveal also to the dwellers above the illumination of "the whole earth is full of His glory" — and reveal also to the dwellers below the illumination of "where?" [ayyeh] — so that they should have fear (as explained there). And this is the bechina of the esrog [esrog] — which has both fragrance and taste — the bechina of the totality of the worlds, as stated — for the sake of fear. For the esrog is the bechina of malchus — which is the bechina of fear — as it is written: "Were it not for the fear of kingship" [ilmalei morasah shel malchus] (as explained there). For one must include the comprehension of the dwellers above — which is the bechina of fragrance — the bechina of "where?" — and the comprehension of the dwellers below — which is the bechina of taste — the bechina of "the whole earth is full of His glory." And one must include both together — for the sake of fear (as explained there well). And this is the bechina of the wavings — the bechina of "awake and sing, O dust-dwellers." Just as when one rouses someone from sleep one shakes and moves them so that they should awaken — so do the wavings allude to this: for one shakes and waves all the dust-dwellers — that they should rouse themselves from their sleep and arise and stand in His service, blessed be He. And let them not despair at all — for Hashem is still with them — for the whole earth is full of His glory, as stated. Section 3 And therefore the essential mitzvah of sukkah is eating and sleeping — for through the totality of son and student, through which one merits the makifim — through this one merits specifically at the moment of eating the illumination of the Divine Will [he'aras haratzon] — see there. And this is the bechina of eating in the sukkah — for the sukkah, which is the bechina of makifim — which one merits through the forgiveness of sins of Yom Kippur, which is the bechina of da'as, the bechina of the illumination of son and student — the bechina of Yoivail [Jubilee] which is the bechina of Yom Kippur — through this one merits to receive at the moment of eating the illumination of the Divine Will. Which is the bechina of eating in the sukkah — for the illumination of the makifim itself is the bechina of the illumination of the Divine Will (as explained there). And therefore when we merit to eat in the sukkah — "the holy shade" [tzila kadisha] — we then receive at the moment of eating the illumination of the Divine Will — which is the bechina of the illumination of the makifim — the bechina of sukkah, as stated. And therefore the essential mitzvah of sukkah is eating — for the illumination of the sukkah, which is the illumination of the makifim, the illumination of the Divine Will, is received specifically at the moment of eating (as explained there in the teaching cited above extremely well). And this is the bechina of sleeping in the sukkah — the bechina of "and Rebbi Eliezer would sleep" — as explained there. For the illumination of the sukkah is the bechina of makifim — the bechina of "what did you see?" [mah chamisa] — the bechina of "no eye has seen" [ayin lo ra'asah] — the bechina of sleep — as explained there well. See there and you will see wonders — for such things as are explained there have not been heard or seen since the day the earth was founded. Blessed be Hashem forever, Amen and Amen. This halacha draws on LM II §5 ("Tiku" from the beginning about emunah) and weaves all the sukkah's structural requirements into a single doctrine of emunah and tzimtzum. The walls (dafnos) = netzach, hod, and yesod = the counsel of the tzaddik that grows emunah. The sechach = the canopy of emunah itself. The material — threshing-floor refuse — = the gairim who bring arrogance into Israel, which the shield-bearers of the generation elevate into mochin tefillin. The shade-exceeding-sunlight requirement = the tzimtzum of intellect that prevents overwhelming by the light. And the Aggadah of the future sukkah of the nations — their scorching by the sun — is decoded as the fate of those who accumulated no mitzvos-vessels: the great hidden light when finally revealed becomes consuming fire to those who cannot receive it, while the righteous, whose every mitzvah built a vessel, are healed by it. This is one of the most cosmically sweeping passages in all of Likutay Halachos. This halacha draws on LM II §7 ("Vayehi miketz") and reads the four species as a complete cosmological map. The lulav (palm, taste, no fragrance) = the tzaddik illuminating downward to the daray matah. The myrtle (fragrance, no taste) = the angels, daray ma'alah, who perceive by scent alone. The willow (neither) = the sinners, the dust-dwellers, those seemingly beyond all reach. The esrog (both taste and fragrance) = malchus, integrating both worlds to produce yirah. The eighteen wavings then become an act of cosmic awakening — physically shaking the dust-dwellers out of their spiritual sleep, just as one physically shakes a sleeping person. And eating and sleeping in the sukkah are the two essential mitzvos because the makifim — the he'aras haratzon drawn down through Yom Kippur — shine specifically at the moments of eating and at the threshold of sleep.