בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃
“Seven days you should dwell in sukkos, all the citizens of Yisrael will dwell in sukkos.”
On the pasuk (Vayikra 23:42), “You shall live in sukkos seven days … ” The Midrash Yalkut Shemoni comments, “Rabbi Levi said, ‘Whoever fulfills the mitzvah of sukkah in this world, HaKodesh Baruch Hu says, “He fulfilled the mitzvah of sukkah, I will shield him from the wrath that will take place at the end of days.”’”
Zera Shimshon raises three questions about this midrash.
The first question revolves around the midrash’s specific choice of words. The phrase: “HaKodesh Baruch Hu says, ‘He fulfilled the mitzvah of sukkah, I will shield him,’” seems to emphasize that Hashem is personally recognizing an individual’s completed action. This is different from a more general statement like, “HaKodesh Baruch Hu says, ‘Whoever fulfills the mitzvah of sukkah, Hashem will shield him,’” which is a broad principle applicable to anyone. Why does the midrash opt for language that stresses Hashem’s direct acknowledgment of the individual’s deed and not write the general principle that anyone who sits in the sukkah will be protected?
Second, why does the text specify, “Whoever fulfills the mitzvah of sukkah,” instead of just saying, “Whoever sits in the sukkah?” What’s the significance of emphasizing the mitzvah component? This seems self-evident.
Third, why does the midrash make a point of saying the mitzvah is to be performed “in this world?” Clearly, mitzvos are only applicable in this life, as there are no mitzvos to observe in Olam Haba!
He explains that the mitzvah of sukkah serves dual purposes. On the surface level, sitting in the sukkah is a commemoration of Hashem’s protection and mercy when Bnei Yisrael were in the desert, after they left Mitzrayim. It serves as a tangible reminder of the sukkos that sheltered them during that period.
However, there’s also a deeper, more mystical layer to this mitzvah. It’s not just about historical remembrance; it’s also about spiritual warfare against the Sitra Achra—the side of impurity, and against the wicked nations of the world. When one enters and sits in the sukkah with the deliberate aim of diminishing the power of the Sitra Achra, one turns the act of dwelling in the sukkah into a form of spiritual resistance and warfare. The sukkah, in this context, becomes not just a temporary dwelling but a battleground for spiritual purity and sanctity. Dwelling in the sukkah in this manner is considered that one has fully observed the mitzvah of sukkah. In other words, the mitzvah reaches its highest fulfillment when it’s performed with this dual intention: both as a commemoration of past mercies and as a present-day act of spiritual battle against the Sitra Achra.
Therefore, Rabbi Levi didn’t say, “Whoever sits in a sukkah … ” because this would imply that whoever physically sits in a sukkah—even without having in mind “to subdue and weaken the Sitra Achra … ”—would be protected etc. However, this is not true. A person merits the protection only because he sat in the sukkah with the intent to subdue the Sitra Achra!
We can now also understand why Rabbi Levi mentioned to do it in this world. The phrase “in this world” isn’t included to differentiate from the world-to-come, where it’s already understood that mitzvos aren’t applicable. Rather, it is mentioned to highlight the unique nature of the mitzvah of sukkah—as it relates to our earthly existence.
The Sitra Achra is a force that exists only in this world. Therefore, the act of sitting in the sukkah with the intent to weaken the Sitra Achra is an endeavor that is only relevant and effective here and now. It’s in this earthly realm that we have the chance to confront and subdue this negative spiritual force and as a result—midah keneged midah—we become deserving of a specific reward: protection from external threats at the end of days.
This is also the reason, the exact wording, “HaKodesh Baruch Hu says, ‘He fulfilled the mitzvah of sukkah,’” is chosen over the broader, “Whoever fulfills the mitzvah of sukkah.” It is to emphasize that the person’s reward is directly proportional to their individual efforts in combating the Sitra Achra through sitting in the dukkah, and that this will warrant divine shielding in the end of days—namely, he fought the Sitra Achra by sitting in the sukkah; therefore, this action then merits that Hashem will protect him in the end of days.
To simplify, Zera Shimshon interprets the midrash as pointing to the multi-dimensional aspects of the mitzvah of sukkah. It’s more than a commemorative act of Hashem’s past protection; it also serves as a means to counter the Sitra Achra when approached with the proper mindset. This will merit Hashem’s protective shield in the end of days—following the concept of midah keneged midah.
