MIRACLE OR NATURAL? WHICH SUKKAH WILL YOU CHOOSE?
Sukkos
“That your generations should know that I caused Bnei Yisroel to dwell in Sukkos when I was taking them out of Egypt”.
This Posuk is the source of the Mitzvah do dwell in a Sukkah during Sukkos. The Torah gives a reason for this Mitzvah; because Hashem caused the Jewish people to dwell in Sukkos while in the desert.
What were these Sukkos in the desert that we are recalling with our Sukkah? This question was debated by two of the great Tanaim.
Rabbi Eliezer says that the Sukkos refer to theענני הכבוד, the miraculous Clouds of Glory which surrounded Bnei Yisroel in the Midbar. Rabbi Akiva maintains that they were סוכות ממש, actual Sukkah booths or huts built by Bnei Yisroel.
Whilst the Halacha according to most authorities follows the view of Rabbi Eliezer, in a deeper spiritual sense, both of them have relevant application.
Chassidus explains that there are two modalities in which Hashem conducts the happenings within our world and interacts with us.
There is the natural order, referred to as נהגה טבעית, where Hashem operates within the laws and limits of the order of nature. Rabbi Akiva’s interpretation that the Sukkos were man-made booths, reflects this natural mode of operation.
In contrast, הנהגה נסית refers to a miraculous conduct. This is when Hashem’s revelation and blessings transcend the limitations of nature. Rabbi Eliezer’s view that the Sukkos were the Clouds of Glory, is aligned with this miraculous conduct.
Chassidus explains that these two modalities are reflected in two of the names of Hashem; Ado-nai and י-ה-ו-ה (Havayah).
The name Ado-nai, means Master and refers to how Hashem is the Master of the world. This refers to Hashem’s presence and operation within the limitations of Creation where His Master-hood is manifest. This is the source of the natural order.
The name Havayah is a composite of היה הוה ויהיה past, present and future simultaneously. This represents revelation of G-dliness that is completely beyond the limitations of nature. The name Havayah is the source of miracles.
The word סוכה has the Gematria of 91. This is the combined value of these two name אדנ-י (65) and י-ה-ו-ה (26).
One aspect of the Sukkah represents Hashem’s conduct within the natural order of Ado-nai, in the form of booths. It also embodies the miraculous conduct of Havayah, in the form the Clouds of Glory.
In Tehillim it says ה' צלך, “Hashem is your shadow”. The Baal Shem Tov explains that the metaphor of a shadow reflects how Hashem relates to us. A shadow mimics the movements that a person makes. Hashem is like our shadow because He mirrors our conduct towards Him and reflects it back to us.
The ‘natural order’ with a person represents a service of Hashem that is based on understanding and calculations; when our service of Hashem is defined and limited by logic and what ‘makes sense’.
The ‘miraculous’ is when we transcend the limitations of our own nature; when we go beyond the constraints of intellect. This is expressed in the service of Kabolas Ol and Mesiras Nefesh, an irrational devotion and surrender to Hashem.
Similarly, when we live our lives with worry, making calculations as though we are masters of our own destiny, we are allowing ourselves to be defined by the limitations of nature. To have Bitachon, absolute and implicit trust in Hashem that things will be good, is a ‘miraculous’ and illogical expression of faith.
Hashem is our shadow. When we operate on the plain of the natural, Hashem will give to us within that system. But when we go beyond our limits, Hashem will shower us with miraculous success beyond what would ever seem possible.
Our Sukkah can be the natural man-made booth or the miraculous G-dly Cloud. Which Sukkah we will sit in is ultimately in our hands.
This Posuk is the source of the Mitzvah do dwell in a Sukkah during Sukkos. The Torah gives a reason for this Mitzvah; because Hashem caused the Jewish people to dwell in Sukkos while in the desert.
What were these Sukkos in the desert that we are recalling with our Sukkah? This question was debated by two of the great Tanaim.
Rabbi Eliezer says that the Sukkos refer to theענני הכבוד, the miraculous Clouds of Glory which surrounded Bnei Yisroel in the Midbar. Rabbi Akiva maintains that they were סוכות ממש, actual Sukkah booths or huts built by Bnei Yisroel.
Whilst the Halacha according to most authorities follows the view of Rabbi Eliezer, in a deeper spiritual sense, both of them have relevant application.
Chassidus explains that there are two modalities in which Hashem conducts the happenings within our world and interacts with us.
There is the natural order, referred to as נהגה טבעית, where Hashem operates within the laws and limits of the order of nature. Rabbi Akiva’s interpretation that the Sukkos were man-made booths, reflects this natural mode of operation.
In contrast, הנהגה נסית refers to a miraculous conduct. This is when Hashem’s revelation and blessings transcend the limitations of nature. Rabbi Eliezer’s view that the Sukkos were the Clouds of Glory, is aligned with this miraculous conduct.
Chassidus explains that these two modalities are reflected in two of the names of Hashem; Ado-nai and י-ה-ו-ה (Havayah).
The name Ado-nai, means Master and refers to how Hashem is the Master of the world. This refers to Hashem’s presence and operation within the limitations of Creation where His Master-hood is manifest. This is the source of the natural order.
The name Havayah is a composite of היה הוה ויהיה past, present and future simultaneously. This represents revelation of G-dliness that is completely beyond the limitations of nature. The name Havayah is the source of miracles.
The word סוכה has the Gematria of 91. This is the combined value of these two name אדנ-י (65) and י-ה-ו-ה (26).
One aspect of the Sukkah represents Hashem’s conduct within the natural order of Ado-nai, in the form of booths. It also embodies the miraculous conduct of Havayah, in the form the Clouds of Glory.
In Tehillim it says ה' צלך, “Hashem is your shadow”. The Baal Shem Tov explains that the metaphor of a shadow reflects how Hashem relates to us. A shadow mimics the movements that a person makes. Hashem is like our shadow because He mirrors our conduct towards Him and reflects it back to us.
The ‘natural order’ with a person represents a service of Hashem that is based on understanding and calculations; when our service of Hashem is defined and limited by logic and what ‘makes sense’.
The ‘miraculous’ is when we transcend the limitations of our own nature; when we go beyond the constraints of intellect. This is expressed in the service of Kabolas Ol and Mesiras Nefesh, an irrational devotion and surrender to Hashem.
Similarly, when we live our lives with worry, making calculations as though we are masters of our own destiny, we are allowing ourselves to be defined by the limitations of nature. To have Bitachon, absolute and implicit trust in Hashem that things will be good, is a ‘miraculous’ and illogical expression of faith.
Hashem is our shadow. When we operate on the plain of the natural, Hashem will give to us within that system. But when we go beyond our limits, Hashem will shower us with miraculous success beyond what would ever seem possible.
Our Sukkah can be the natural man-made booth or the miraculous G-dly Cloud. Which Sukkah we will sit in is ultimately in our hands.