בס”ד
The Connection of Sukkot with the Nations and Insights on Forgiveness
This is a brief summary of a chassidic discourse by the Rebbe, Rabbi Menachem Mendel Schneerson, from 1965. This discourse focuses on understanding the offerings during the holiday of Sukkot in the Temple, which represented well-being and blessings for the nations of the world. At first glance, the festive customs of Sukkot seem to have nothing to do with non-Jews. However, the Talmud offers profound insights into the 70 offerings that were brought in the Temple during Sukkot. Each offering represented a nation, symbolizing that G-d’s blessing applies to all the nations of the world. While Sukkot primarily emphasizes a bond between G-d and the Jewish people, it also has a universal aspect that underscores the connection with non-Jewish nations.
The Alter Rebbe and the Sparks of Divinity
The discourse refers to the ideas of the Alter Rebbe, the founder of Chabad, based on the teachings of the Arizal, who posits that there are sparks of divinity within all creations, including all people. However, we do not always see these Divine sparks, as they are “swallowed up”. This is illustrated by the story of Pharaoh’s dream about the thin cows eating the fat cows but remaining thin themselves. Two levels of refinement are described: (1) extracting good from bad and rejecting bad, and (2) transforming bad into good. Each person can be “refined” by elevating their good qualities and losing the bad, or by becoming servants of G-d themselves.
The Joy of the Nations
A verse from Psalms that is discussed (117:1-2) says “Praise Hashem all nations etc. because His great kindness is on us” (meaning the Jewish people) . This raises questions about why non-Jews would praise G-d for His goodness towards Jews. The Lubavitcher Rebbe explains this psalm verse by making a connection with Sukkot and the 70 bull offerings made for the nations, highlighting the joy and universality of these holidays.
However, to understand this, we must begin with Yom Kippur and the 13 Attributes of G-d’s Grace.
The 13 Attributes of Grace and the Connection of Sukkot
The 13 attributes of grace are described in Exodus 34:6-7, where G-d reveals His character to Moses and shares His gracious qualities: Exodus 34:6-7:
| 6 And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD, G-d, merciful and gracious, long-suffering, and abundant in goodness and truth; | ו וַיַּעֲבֹר ד’ עַל-פָּנָיו, וַיִּקְרָא, ד’ ד’, קאֵל רַחוּם וְחַנּוּן–אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת. |
| 7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’ | ז נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה–פֹּקֵד עֲוֺן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים. |
These attributes are meant to forgive without any suffering involved. They are especially prominent on Yom Kippur, the day when G-d forgives the sins of the Jewish people without punishment. This is a unique opportunity for the Jewish community to purify itself and reconnect with its spiritual heritage.
During Yom Kippur, the high priest entered the holy of holies offering incense which produced a big cloud of smoke that rose up to the roof. Chassidic thought explains that this smoke symbolizes, in a spiritual sense, the roof of the Sukkah (since, actually, the roof of the Sukkah symbolizes the clouds of Glory that surrounded the Jewish people in their traveling through the desert). This underscores the close connection between the forgiveness that occurs on Yom Kippur and the joy experienced during Sukkot.
The refinement of the nations can only begin after the sins of the Jewish people are forgiven on Yom Kippur. Once the people are cleansed, the elevation of the nations can commence in Sukkot, leading to the ultimate recognition and praise of G-d by all nations. This is accomplished through the offering of 70 bulls throughout Sukkot.
The Talmud explains that on the first day, 13 bulls were offered, on the second day 12, and so on, until on the last day only 7 bulls remained. This gradual decrease in offerings symbolizes the diminished need for atonement and the growing spiritual connection with G-d.
The midrash links the 70 bulls to a story of a king inviting 70 princes to celebrate a grand feast with him.
However, we now come to an interesting question that the Rebbe raises. How can it be that Sukkot speaks of inviting 70 kings while it also mentions (in Zohar) the 7 Ushpizin – the 7 guests – who enter the Sukkah? This appears to be a contradiction. However, he shows that the Ushpizin – Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David – were all individuals who in some way elevated the nations of the world. Take Abraham, for example, who was known for his hospitality and his role as a bridge between God and the nations. He invited strangers into his tent and inspired them to praise G-d.
Thus, both the 70 bulls, the invitation of the 70 princes, and the 7 guests all serve to elevate the world.
Conclusion
Sukkot is therefore a festival that emphasizes the relationship between the Jewish people and the nations of the world. It is not only a time of joy for Israel but also a period for rectifying the 70 nations, thus the world. Both the Jewish ancestors and the 70 nations – represented as the 70 princes – are present in this process, and the elevation of the holy sparks from the chaotic world is an important theme during this time. Yom Kippur and Sukkot are connected to bring about the redemption of the world.
This leads to the joy of the nations, who are happy that G-d forgave the Jewish people on Yom Kippur, and the Jewish people are glad that on Sukkot they were able to elevate the holy sparks from the world and bring them to G-d.
In conclusion, the Sparks of Holiness within the 70 Nations and thus the whole world are transformed and elevated into holiness. In other words, the Jewish people don’t reject or destroy the 70 Nations but, on the contrary, they refine and elevate them.
In a perfect interplay, G-d and Israel have ensured that the world becomes a place where G-d can dwell. This perfect interplay is celebrated on Shemini Atzeret, where G-d and His people together celebrate the culmination of this process.
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for the inspiring lessons, feedback and input
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