סֻכּוֹת וְד' מִינִים

Through fulfilling the commandment of Sukkah properly, one merits to very great knowledge — which is in the aspect of "Divine flow, holy spirit" [שֶׁפַע אֱלוֹקִי, רוּחַ הַקֹּדֶשׁ]. And in order to merit this knowledge, one must rectify the seven orifices found in the human head — the eyes, ears, nose, and mouth — as explained in Likutay MoHaRaN Part I in the Torah "Atika Tamir uSatim" ["The Ancient One, hidden and concealed"] — how to rectify these channels of the mind. And one must know that the purpose of the service of every person in the world who engages in fear of G-d and Torah observance is that he merit the "Divine flow, holy spirit," and the great knowledge mentioned above — which are the primary delight of the World to Come. That is: the primary pleasure of the World to Come of every person will be the attainment of knowledge as described. And in proportion to how one fulfills the commandment of Sukkah properly, and in proportion to how one merits to clarify the aforementioned channels — so one merits the Divine flow, the great knowledge, which is, as stated, the primary delight of the World to Come.

Through fulfilling the commandment of Sukkah properly, one merits a pure and clean heart — and through this one merits to speak and set forth before Hashem, may He be blessed, everything found in the heart. These words that one pours before Hashem are in the aspect of holy spirit [רוּחַ הַקֹּדֶשׁ].

Fulfilling the commandment of Sukkah properly is a segulah for children [סְגוּלָה לְבָנִים]. And through fulfilling the commandment of Sukkah properly, one is saved from all manner of quarrels and strife. Falsehood is nullified, truth is strengthened, and the true Rebbe of the generation is revealed — that is, every person sees the truth and understands who is the true Tzadik who can return people in repentance. And through the true Tzadik of the generation being revealed, even the nations of the world return to Hashem, may He be blessed, with one mind.

Powerful prayer, the Land of Israel, and the commandment of Sukkah are one aspect and are dependent upon one another. That is: through fulfilling the commandment of Sukkah properly, one merits powerful prayer and coming to the Land of Israel. And likewise through powerful prayer, one merits the commandment of Sukkah properly and the holiness of the Land of Israel. And through the holiness of the Land of Israel, one merits powerful prayer and the commandment of Sukkah.

When one blemishes, G-d forbid, the commandment of Sukkah — that is, cancels the commandment entirely or does not fulfill it as explained in the Shulchan Aruch — through this one loses the abundance of a human being [שֶׁפַע שֶׁל אָדָם] and falls to the abundance of an animal [שֶׁפַע שֶׁל בְּהֵמָה]. That is: through canceling the commandment of Sukkah, the knowledge and faith that Hashem, may He be blessed, is the One Who provides for the person are lost from him. For when a person believes and feels that his Parnasah is by the particular Providence of Hashem, may He be blessed — only then is his Parnasah from the "abundance of a human being." But through canceling the commandment of Sukkah, this faith and feeling are lost from him — and he falls to natural views and opinions, thinking that toils and labors provide for a person. Then his Parnasah is called "the abundance of an animal" — for an animal is provided for through toil and labor. Even though the animal's Parnasah is also by His particular Providence — but since the animal has no knowledge to understand that its Parnasah is by His Providence, may He be blessed — because of this its Parnasah is called "the abundance of an animal." And likewise: a person who does not know and does not believe that his Parnasah is by His particular Providence — his Parnasah is also the abundance of an animal. And through blemishing the commandment of Sukkah, one causes the premature death of animals and beasts. But through fulfilling the commandment of Sukkah properly, one is saved from the aforementioned blemishes.

Through fulfilling the commandment of Sukkah properly, it is possible to engage in construction [בִּנְיָנִים] in such a manner that the business of construction will not harm those who engage in it. For it is explained in the words of our Sages, of blessed memory that people who engage in construction — the construction harms them, G-d forbid. But through the commandment of Sukkah properly, one is saved from the harm of construction.

Through fulfilling the commandment of Sukkah properly, one is sanctified with the holiness of the Torah upon entering the Sukkah — for from the aspect of the Sukkah all the Torah emanates.

Through the commandment of taking the lulav and its species — that is, through the proper fulfillment of the commandment of lulav during the days of the festival of Sukkos — one merits genuine knowledge, to truly know that "the whole earth is full of His glory" [מְלֹא כָּל הָאָרֶץ כְּבוֹדוֹ]. That is: one merits to truly believe that Hashem, may He be blessed, is present in every place and with every person — always seeing a person's deeds, always hearing every word that comes from his mouth, and knowing his thoughts. And when one truly remembers all of this — one will certainly be very careful about doing evil: whether in thought, whether in speech, whether in deed. Through the commandment of taking the lulav properly, one also merits to know and believe that His divinity, may He be blessed, is present even in all the languages of the nations. That is: when one listens properly to the languages of the nations, one hears in them many allusions to mussar and is aroused to fear of Heaven — as is known from the holy Baal Shem Tov, of blessed memory, and from other people of truth who were aroused to holy fear and love through some words from the languages of the nations. And through the aforementioned commandment, one merits to draw close to Hashem, may He be blessed, even from the most distant places. And one merits to bind genuine knowledge to the heart — that is, through the genuine knowledge of the mind one merits to subdue the lusts and evil traits of the heart, and merits to love Hashem, may He be blessed, with genuine love. And one also merits to feel the light of truth of the Tzadikim who are hidden and concealed from the world, and the light of truth in the Torah — which is hidden from the world. And through this peace increases in the world.

Through the weeping that one weeps before Hashem, may He be blessed, during the Days of Awe — out of genuine repentance and genuine fear of G-d — one merits a valid and beautiful esrog [אֶתְרוֹג כָּשֵׁר וְנָאֶה]. And the more one weeps, the more beautiful an esrog one merits for the festival of Sukkos.

The beauty and validity of the esrog flows from the true Tzadik — who is the "master of the household" [רֹאשׁ בַּיִת] of the entire world. That is: in proportion to how the true Tzadik — the true master of the household — becomes known and revealed in the world as it should be, so do people merit beautiful and valid esrogim for Sukkos. Therefore: in proportion to how genuinely close one is to the true Tzadik, so does one merit a valid and beautiful esrog for Sukkos — and one merits to fulfill the commandment of lulav and esrog etc. with fear of G-d and proper arousal. And through genuinely striving for the sake of Heaven to obtain a valid and beautiful esrog — one merits to draw genuinely close to the true Tzadik.

One must strive very, very greatly to obtain a valid and beautiful esrog for Sukkos. And one must multiply weeping before Hashem, may He be blessed, during the days of Rosh HaShanah and Yom Kippur — that He, may He be blessed, help that one be able to obtain a valid and beautiful esrog. For we do not know at all the importance and greatness of the commandment of esrog — through which one merits to hasten the building of the Temple speedily in our days, Amen.

The matter of Hoshana Rabbah and Simchas Torah is explained in Likutay MoHaRaN Part I, §74 in the Torah "Rumah al HaShamayim" ["Be exalted above the heavens"].

Shemini Atzeres is the aspect of rectification of judgment [תִּקּוּן הַמִּשְׁפָּט] — that is, the judgment that a person renders for himself, examining carefully whether he is conducting himself properly in all his character traits and deeds. And also the acknowledgment in Hashem's judgment [הוֹדָאָה בְּמִשְׁפַּט הַשֵּׁם] — that is, the genuine faith that Hashem, may He be blessed, conducts Himself with justice and uprightness in all His judgments and conduct. And the faith that everything Hashem, may He be blessed, arranges with the person is certainly for a great good both materially and spiritually — this is the primary rectification of judgment. Thus is it explained in Likutay Halachos, Laws of Rosh Chodesh, Halacha 6, §11. And through this one merits rectification of the bris.