Sukkos: The Three Varieties

The Sukkah that has three complete walls, but is open on one side—represents the individual who has a solid base— much like the letter chaf that has a bottom line that gives the letter support—but is nevertheless open to all the alien and threatening influences from the outside. This individual, while always struggling with temptation and evil, has the inner strength—and utilizes it—to remain morally strong. This describes the personality type referred to in the Chassidic classic, the Tanya, as the Benoni, who is exposed to all of the threatening influences but is capable of mustering the requisite energy to resist the temptation.

A Three Letter Word

The word Sukkah in Hebrew consists of three letters: A samach, chaf and a hei. It has been pointed out that these three letters reflect the three types of Sukkos.

Biblical law—as was passed down orally from Sinai through Moses to subsequent generations—requires that the Sukkah be made of, at least, two complete walls, and a third wall, the width of a handbreadth. This shape resembles the letter ה hei, which has one horizontal line on the top that is connected to a vertical line on the right, and a small vertical line on the left that is detached from the top.

Rabbinical law requires that we make the Sukkah of, at least, three complete walls. This shape resembles the letter כ chaf that has three lines: one horizontal line on top, one on the bottom and one vertical line that connects the two horizontal lines on the right.

Jewish tradition encourages making a Sukkah of four complete walls. And although, a Sukkah with three walls is perfectly Kosher, many conscientious individuals seek to have four walls. This reflects the shape of the first letter of the word Sukkah, the ס samach, which is closed on all sides.

There is a deeper understanding to the three letters and configurations of the Sukkah.

Escape Hatch Sukkah

According to the Talmud, the letter hei, which is open on the bottom (like the letter חchet) also has an opening on the top. This signifies the person who has fallen morally and spiritually, but through Teshuvah, sincere repentance and return to G-d, find a way to escape through a little opening on the top.

Hence the basic structure of the Sukkah, the one that has two complete walls and a portion of a third wall represents the Jew whose “Sukkah (read: structure that defines the Jew) is barely enough to keep him or her from falling to the nethermost levels of spiritual existence.

Stable but Vulnerable Sukkah

The more stable Sukkah—the one that has three complete walls, but is open on one side—represents the individual who has a solid base—much like the letter chaf that has a bottom line that gives the letter support—but is nevertheless open to all the alien and threatening influences from the outside. This individual, while always struggling with temptation and evil, has the inner strength—and utilizes it—to remain morally strong.

This describes the personality type referred to in the Chassidic classic, the Tanya, as the Benoni, the intermediate person; the one who is part saint and part sinner. They are regarded as a sinner because they are exposed to all of the threatening influences and possess the same desires as the hei personality, but are capable of mustering the requisite energy to resist the temptation.

The Righteous Sukkah

The Sukkah that has all four walls intact can be said to represent the Tzadik, the righteous person whose existence is completely insulated and protected from any external threats; a person who has risen to the greatest spiritual heights.

Not only does the “four walled” personality not succumb to the negative influences from the outside, he or she is impervious to all of the external threats. They do not even harbor the slightest desire to leave the Divinely protected environment of the Sukkah.

All Sukkos are Special

And while there is an advantage to this exalted samach- Sukkah-personality, there is an obvious advantage to the chaf-Sukkah-personality, who is constantly struggling with evil and succeeds in suppressing it.

And while there is an advantage to the former two levels— the common denominator of which is that they are not affected by evil—the third and apparently lowest category, the hei-Sukkah-personality is, in one important sense, superior to the others. In the words of the Talmud: “Where a Ba’al Teshuvah (penitent) stands, completely righteous people cannot stand.”

The lesson of the Sukkah—which comprises all three letters—thus is that in order for our Sukkah to be complete, it must incorporate all three levels of spirituality, for they complement each other.

The Three Sukkos of the Future

With the above analysis of the three modes of Sukkos we can explain why the Sukkah is employed in the Torah as a metaphor for the Messianic Age. The Sukkah exemplifies the total unity of all classes within the Jewish people.

Moreover, in the Messianic Age, we will see how each one of the three classes mentioned above contributed to the creation of a new world. The new world will be one of sublime and unadulterated spirituality—the world of the samach; a world that is completely holy, a taste of which the tzadik experiences even now.

However it is the struggle of the average person and the penitent throughout the ages that generates the spiritual energy that will ultimately bring about the future Redemption. In the words of Maimonides: “The Jewish people were promised that they will do teshuvah and they will be immediately redeemed.”

Moreover, not only does the Ba’al Teshuvah serve as the catalyst to bring Moshiach, it is the ultimate goal of Moshiach to usher in an age when—as the Ba’al Teshuvah who transforms his past evil ways into good—evil will ultimately be transformed into good.

Indeed, the Zohar that states that Moshiach’s accomplishment is that he will introduce the ideal of Teshuvah to the tzadik as well. The unique energy that only a penitent sinner can generate today will become the standard for everyone in the future Age of Redemption.

From the book Light from the Future: Sukkos by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.