The lectures of the Admor Rabbi Yishayahu Pinto, may he live long, are renowned in the Jewish world. They combine Chassidic thought with practical life advice. This week, we present insights from his teachings relevant to the holiday of Sukkot.We must understand that the merit of fulfilling the mitzvah of Sukkah is truly unique. While in most mitzvot, one is required to direct their heart and intentions, the Sukkah holds a special distinction: even without a specific intention, simply being inside the Sukkah brings immense reward and spiritual influence. This principle applies to all things of holiness — even if one does not plan to engage with it, just being in a sacred space has the power to grant significant spiritual strength and influence.The Midrash (Bereishit Rabbah 65:22) teaches us this through the story of Yosef Meshita, a surprising figure who demonstrates the power of holiness. During the destruction of the Beit HaMikdash (Holy Temple), the Romans asked a Jew to be the first to enter and loot the Temple, offering him the right to take the first item he desired. Yosef Meshita, known as a wicked man, volunteered and chose the sacred Menorah.
Upon his exit, the Romans refused to allow him to keep the Menorah, claiming it was too holy for him, and demanded that he re-enter and choose something else. To their surprise, Yosef Meshita refused, declaring: "Is it not enough that I angered my God once? Should I anger Him again?" Despite their threats and torture, he remained steadfast until his death.The commentators ask: Where did Yosef get the strength to withstand such tortures after he had already betrayed his God? The answer lies in the profound power of a holy place. Even one entry into the Beit HaMikdash had such a deep impact on him that it led to immediate repentance.The Sukkah, akin to the Beit HaMikdash, holds similar influence. Even without specific intent, simply entering the Sukkah profoundly affects a person spiritually, unlike anything else. This trait is shared by all holy things — just stepping into a place of holiness grants immense reward.While performing mitzvot involves action, studying Torah has a different, essential distinction. When it comes to the Written Torah — reading the Torah, Psalms, or Prophets — one receives reward even without deep understanding or specific intent. However, with the Oral Torah — studying Mishnah, Talmud, etc. — intent and comprehension are required. As explained in the Shulchan Aruch (Laws of Torah Study): "If one utters the words, even without understanding their meaning, he fulfills the mitzvah of 'And you shall teach them.' This applies to the Written Torah, but for the Oral Torah, if one does not understand, the study is not considered learning at all."Nonetheless, even in the Oral Torah, if one studies and strives to understand, they will receive reward. In the World to Come, or upon entering Heaven, all that one learned but did not understand will be explained to them.Thus, we can now say that simply being in the Sukkah, even without fully grasping its significance, grants one immense reward. The inherent power of dwelling in the Sukkah and its spiritual influence is profound and unparalleled, similar to what Yosef Meshita experienced in the Beit HaMikdash.Another unique aspect of the Sukkah is that, according to Halacha, a valid Sukkah requires two complete walls and a partial third wall, forming the shape of the Hebrew letter "ה" (hei). The question arises: why are only two and a half walls sufficient for a kosher Sukkah?To understand this, we must revisit the time when the Israelites wandered in the desert. G-d granted them three essential gifts:- The Clouds of Glory that protected the Israelites from serpents and scorpions, smoothed the way, and provided protection from harsh weather.- The manna — heavenly bread whose taste adapted to the eater's desire.- Miriam’s well — a portable water source that accompanied the Israelites.The Sages teach that each gift was given due to one of the leaders of the nation:- The Clouds of Glory came in the merit of Aaron.- The well came in the merit of Miriam.- The manna came in the merit of Moses.A well-known question arises: while the Sukkah commemorates the Clouds of Glory, why don't we commemorate the manna or the well? The answer lies in the three phases of the Clouds of Glory:The first wall of the Sukkah represents the original Clouds of Glory granted upon the Israelites' exodus from Egypt.The second wall represents the return of the Clouds after the sin of the Golden Calf. The clouds disappeared for 86 days and were then restored.The third partial wall (the width of a handbreadth) symbolizes the restoration of the Clouds after Aaron's death. Moses was able to bring them back, though in a more limited capacity, akin to the smaller wall of the Sukkah.Thus, the structure of the Sukkah reflects the spiritual history of the Israelites in the desert and the constant benevolence G-d bestowed upon them throughout their journey.May G-d spread His Sukkah of peace over us with mercy and grace.This article was written in cooperation with Shuva Israel