ברך משה – Sukkos Shaleim 2

Vayikra 23:43 – "למען ידעו דרתיכם כי בסכות הושבתי את בני ישראל בהוציאי אותם מארץ מצרים. אני ד' אלקיכם" – "So that your generations will know that I caused the B'nei Yisroel to dwell in booths when I took them out from the land of Mitzrayim, I am Hashem, your G-d." Why does the Torah say over here, "אני ד' אלקיכם" – "I am Hashem, your G-d" – which Chazal tell us generally means that Hakodosh Boruch Hu is believed that He will pay reward. What is the significance here of Hakodosh Boruch Hu paying reward? It says in the Arizal, Pri Eitz Chaim 28 – "כי בערב סוכות יש להרבות בצדקה" – "On Erev Sukkos one should give a lot of Tzedakah" The בני יששכר explains (Tishrei 10:26) that the Sukkah is a Zecher, a remembrance, of the Ananei Hakovod. The Gemara in Sanhedrin 22a says that one is not allowed to use the king's horse or his scepter. It says in Shemos 19:9 "הנה אנכי בא אליך בעב הענן" – "And I will come to you in a thick cloud" – which tells us that the clouds are like the chariot of Hakodosh Boruch Hu. Being that the clouds were the chariots of Hakodosh Boruch Hu, how were Klal Yisroel allowed to use it – when we learned that one is not allowed to use the king's horses or scepter – or chariots? Klal Yisroel are called the children of Hakodosh Boruch Hu, and Hakodosh Boruch Hu is their Father. The rule is that a father who is Mochel on his Kovod, it works – and thus Hakodosh Boruch Hu's children, Klal Yisroel, can use His things.

The Gemara in Bava Basra 10a says that the evil Turnusrufus asked Rebbe Akiva about the Mitzvah of Tzedakah. If a king imprisons someone, and another person sustains the prisoner, that is a terrible affront to the king. Thus, if Hakodosh Boruch Hu made it that a Yid is poor, then if someone gives the poor person Tzedakah, it is like he is going against the will of Hashem – thus one should not give Tzedakah. Rebbe Akiva responded that Klal Yisroel are called, "children of Hakodosh Boruch Hu." If a father becomes angry with one of his children, and another comes and sustains that child, the father will reward the other child – for he doesn't really want his child to suffer. Thus, it is proper to give Tzedakah on Erev Sukkos, for with the Mitzvah of Tzedakah it is apparent that we are children of Hakodosh Boruch Hu, and thus we are allowed to use the Ananei Hakovod. We sit in the Sukkah as a Zecher to the Ananei Hakovod, which were allowed to use, for we are children of Hakodosh Boruch Hu. The Torah says, "בסכת תשבו שבעת ימים" – that every Yid is obligated to dwell in a Sukkah.

There is another command of the Torah, "כל האזרח בישראל ישבו בסוכות" – that there is an obligation for every Yid to worry that every single Yid dwells in a Sukkah. Therefore, all should give Tzedakah to the poor on Erev Sukkos, to ensure that every Yid has a Sukkah to dwell in according to the Halacha. The Torah explains, "למען ידעו דרתיכם כי בסכות הושבתי את בני ישראל בהוציאי אותם מארץ מצרים" – that the Sukkah is a Zecher to the Ananei Hakovod. This will cause one to ask, but how were Klal Yisroel allowed to use it? In order that this question should be answered, Klal Yisroel give Tzedakah, as that is the proof that we are children of Hakodosh Boruch Hu, and thus we are allowed to use the chariot of Hakodosh Boruch Hu. The Posuk ends with, "אני ד' אלקיכם" – that Hakodosh Boruch Hu is believed that He will give reward – it is alluding to this that Klal Yisroel give Tzedakah before Sukkos, for the Gemara in Taanis 9a says that by the Mitzvah of Tzedakah, it is permitted for one to say that he is giving Tzedakah in order to receive reward. As the Posuk in Malachi 3:10 says, "ובחנוני נא בזאת אמר ד' צבקות, אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די" – "And thus put Me to the test – said the Lord of Hosts. I will surely open the floodgates of the sky for you and pour down blessings upon you."

Now we can understand why in regards to the Mitzvah of Sukkah, one can eat in his friend's Sukkah, and it does not need to be his own. The Sukkah is to remind us of the Ananei Hakovod. The Ananei Hakovod are like the Chariot of Hakodosh Boruch Hu – the King. Thus, it is prohibited for one to have any benefit from the Ananei Hakovod, for the rule is that one is not allowed to have benefit from the items of the King, such as the scepter and chariot of the King. While that is the rule, the rule does not apply to the children of Hakodosh Boruch Hu. Klal Yisroel are the children of Hakodosh Boruch Hu, and thus they are allowed to use the Chariot of their Father, the King. We are all children of Hakodosh Boruch Hu; thus, we are all brothers and sisters. Certainly, a father wants his children to be one with each other. Thus, the Mitzvah of Sukkah does not limit us to our own Sukkah, but we can be Yotzai the Mitzvah of Sukkah with sitting in our brothers and sisters Sukkah. Hakodosh Boruch Hu, our Father, is there with us, and is certainly happy to have all of His children in the Sukkah. May we be Zoche to truly take advantage of the great Kedusha of the Yom Tov of Sukkos.