Our people have suffered greatly this past year. Many Jews were murdered, thousands wounded, and over one hundred remain in captivity. Over 100,000 Israelis were displaced from their homes, and tens of thousands remain displaced a year later.
Throughout this year, we have worked to empathize with those in pain. Sukkot reminds us of those living in temporary conditions, as we are commanded to do the same. The mitzvah of sukkah requires more than just eating meals in the sukkah; it involves moving our lives and most cherished items from home to sukkah. The Mishnah teaches us that “for all seven days, we make the sukkah our dirat keva (permanent dwelling)” (Sukkah 28b). Though the sukkah serves as our dirat keva, it must be constructed as a dirat arai (temporary dwelling). A sukkah cannot be taller than twenty amot – “For seven days, we need to leave the dirat keva and sit in a dirat arai.” Sitting in the sukkah, we should feel like we are in a temporary structure.
Why must the sukkah be a dirat arai? If it is our dirat keva for the chag, why not erect a bonafide dirat keva? Moreover, considering Sukkot is z’man simchateinu (the time of our happiness), wouldn’t we be happier in a sturdy sukkah? How do we find joy in a temporary structure?
The Chida explains that the temporary sukkah models our life in this world. It reminds us that our existence in this world and its pleasures are temporary, ephemeral, and insignificant (Simchat HaRegel, Sukkot). We must remember that this world is merely the “corridor to the palace” (Avot 4:16), the gateway to the next world. This world and its pleasures are not the ultimate end goal.
Though we know that the next world is the ultimate one, we often become overly focused on this world and its pleasures. This focus can be even more intense at the end of a successful harvest season, when our homes are full of the fruits of our labor.
The sukkah reminds us that life in this world is temporary, influencing how we live year-round. We should recognize that our stay here is brief, and not be concerned with building luxurious homes. This is how the Chofetz Chaim explained why his home and furnishings were so basic. He likened himself to a traveler staying in a simple hotel room – just as a traveler doesn’t need extravagance, neither do we, as we are only passing through on our way to the next world.
A dirat arai is not only temporary but also less sturdy than a dirat keva. Sitting in such a sukkah reminds us of our vulnerability and reliance on Hashem’s protection.
Agricultural success can lead farmers to attribute their achievements solely to their efforts, forgetting their need for Hashem’s support (Rashbam, Vayikra 23:39). Similarly, life in a dirat keva can create a false sense of security, as we may believe our steel and concrete walls protect us. The children’s story of the three little pigs teaches that safety relies on solid walls, but events like September 11 and October 7 remind us that even the strongest structures can fail.
We sit in the sukkah to commemorate the Divine protection during our time in the desert. A dirat arai reminds us that true safety comes not from the strength of our walls, but from Hashem, Who fortifies them and us. It is Hashem, not the materials of our homes, Who truly protects us. By leaving our sturdy homes for a dirat arai, we demonstrate our faith in Hashem rather than in our perceived security.
The Sefat Emet explains that this recognition is also the basis of our joy on Sukkot. He asserts that “there is no happiness like the happiness of the one who truly relies on Hashem” (Sukkot 5645). A person who relies on wealth and stone walls knows he is unsafe. In contrast, one who trusts in Hashem is happy because he has good reason to feel secure and confident about his future.
Rav S.R. Hirsch explains that recognizing Hashem’s support brings a deeper joy. We celebrate not just our security but also our relationship with Him, which is the essence of true simcha.
As we pray for the swift return of those displaced, let us also internalize the lessons of displacement, which is meant to remind us of life’s transience and our vulnerability and reinforce our belief in the One who offers protection in our turbulent world. May our efforts lead to Hashem’s swift restoration of the fallen sukkah of David.
Rabbi Reuven Taragin is Educational Director of Mizrachi and Dean of the Yeshivat Hakotel Overseas Program. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com.