Based on all the above, it can be understoodוְעַל פִּי כָּל הַנִּזְכָּר לְעֵיל מוּבָן,
that the fact that the Jews’ taking the four species influences the non-Jewish nations to the extent that they too accept the victory of the Jews in the judgment of Rosh HaShanah,דְּזֶה שֶׁעַל יְדֵי נְטִילַת ד' מִינִים פּוֹעֲלִים שֶׁגַּם הַגּוֹיִם כו' יַסְכִּימוּ לְנִצְחוֹנָם שֶׁל יִשְׂרָאֵל
to the extent that they praise and laud G‑d for the victory,וְעַד שֶׁיְּהַלְלוּ וִישַׁבְּחוּ אֶת ה' עַל זֶה,
surpasses (in one aspect) the victory of the Jews in their judgment itself.הוּא נַעֲלֶה יוֹתֵר (בִּפְרָט אֶחָד) מֵהַנִּצָּחוֹן עַצְמוֹ.
For the fact that also non-Jews –כִּי זֶה שֶׁגַּם הַגּוֹיִם,
and in particular, those who originally were adversaries of the Jewsוּבִפְרָט אֵלֶּה שֶׁהָיוּ תְּחִלָּה מְנַגְּדִים
(and who had to be vanquished) –(וְהָיָ' צָרִיךְ לְנַצְּחָם),
now praise and laud G‑d because “His kindness has overwhelmed us”מְהַלְלִים וּמְשַׁבְּחִים אֶת ה' עַל זֶה שֶׁגָּבַר עָלֵינוּ חַסְדּוֹ,
is a novel development (see the explanations above in sec. 7).הוּא עִנְיָן שֶׁל הִתְחַדְּשׁוּת (עַל דֶּרֶךְ שֶׁנִּתְבָּאֵר לְעֵיל סְעִיף ז),
In that section, it was explained that the Jews’ revelation of the yechidah is not considered a novel development because it is an intrinsic element of their being, constituting the very core of their existence. In contrast, the transformation of the non-Jewish nations into peoples who praise G‑d does represent a novel development, which runs contrary to their natural tendencies.
For this reason, this development commands distinction.
Moreover, it is through this transformation that G‑d’s desire and intent for a dwelling in the lower realms is consummated,נוֹסָף לָזֶה שֶׁעַל יְדֵי זֶה נִשְׁלֶמֶת הַכַּוָּנָה דְּדִירָה בַּתַּחְתּוֹנִים,
in the lowest of all possible levels.בַּתַּחְתּוֹן שֶׁאֵין תַּחְתּוֹן לְמַטָּה מִמֶּנּוּ.
True, this achievement (the submission of the nations of the world to the Jewish people) will take place primarily in the Ultimate Future,וַהֲגַם שֶׁעִנְיָן זֶה (בִּטּוּל הָעַמִּים לְיִשְׂרָאֵל) יִהְיֶ' בְּעִקָּר לֶעָתִיד לָבֹא,
as stated in the prophecy of Zechariah1 that every Jew will have 2800 (non-Jewish) servantsכִּדְאִיתָא בִּנְבוּאַת זְכַרְיָ' דִּלְכָל אֶחָד מִיִּשְׂרָאֵל יִהְיוּ ב' אֲלָפִים וְח' מֵאוֹת עֲבָדִים (מֵאֻמּוֹת הָעוֹלָם)
who will hold the edges of his robe and serve him.שֶׁיַּחֲזִיקוּ בְּד' כַּנְפוֹת הַטַּלִּית שֶׁלּוֹ,
Nevertheless, in microcosm, a foretaste of this development is already taking place even in the era of exile,הִנֵּה מֵעֵין זֶה הוּא גַם בִּזְמַן הַגָּלוּת,
especially in our times, in immediate proximity to Mashiach’s coming (as explained in sec. 5 above).85וּבִפְרָט בְּהַזְּמַן שֶׁבִּסְמִיכוּת לְבִיאַת הַמָּשִׁיחַ (כַּנִּזְכָּר לְעֵיל סְעִיף ה).
In this vein, the assistance which the non-Jewish nations extend to the Jewish people in the present era takes on even greater significance because it anticipates their complete transformation in the Ultimate Future.2
On this basis, we can understand our Sages’ interpretation of the verse, “And you shall take for yourselves on the first day…,” as meaning “the first day of the reckoning.”וְזֶהוּ וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן רִאשׁוֹן לְחֶשְׁבּוֹן,
The above explanations enable us to resolve one of the questions raised at the beginning of the maamar: Why is the expression “the first day” used in reference to the mitzvah of taking the four species, when in fact the mitzvah is to be performed on the fifteenth day of the month?
True, the Jews’ victory in judgment that is made known via taking the four species is the revelation of the victory achieved on Rosh HaShanah.דַּהֲגַם שֶׁגִּלּוּי הַנִּצָּחוֹן דְּיִשְׂרָאֵל שֶׁעַל יְדֵי נְטִילַת הַד' מִינִים הוּא גִלּוּי הַנִּצָּחוֹן שֶׁהָיָ' בְּרֹאשׁ הַשָּׁנָה
And this dimension associated with taking the four species on the first day of the festival of Sukkosוְעִנְיָן זֶה שֶׁבִּנְטִילַת ד' מִינִים בְּחַג הַסֻּכּוֹת
is directly related to the fact that it is the fifteenth day after Rosh HaShanah, for the intent is that the non-Jews align themselves with the essential G‑dliness revealed through the Jews’ Divine service of Rosh HaShanah.שַׁיָּךְ לָזֶה שֶׁהוּא יוֹם הַט"ו לְרֹאשׁ הַשָּׁנָה,
Thus, the question becomes even stronger: Why does the verse refer to the first day and not to the fifteenth day from Rosh HaShanah?
Nevertheless, the fact that taking the four species causes the non-Jewish nations to accept the victory of the Jewish people,מִכָּל מָקוֹם, זֶה שֶׁעַל יְדֵי נְטִילַת ד' מִינִים פּוֹעֲלִים שֶׁהַגּוֹיִם יַסְכִּימוּ לְנִצְחוֹנָם שֶׁל יִשְׂרָאֵל
to the extent that they praise and laud G‑d for this,וְעַד שֶׁיְּהַלְלוּ וִישַׁבְּחוּ עַל זֶה
is a novel development and, as explained above, it is of paramount importance.הוּא עִנְיָן חָדָשׁ,
Therefore, the verse states, “And you shall take for yourselves on the first day…,” interpreted as referring to “the first day of the reckoning.”וְלָכֵן אוֹמֵר וּלְקַחְתֶּם לָכֶם בַּיּוֹם הַרִאשׁוֹן, רִאשׁוֹן לְחֶשְׁבּוֹן.
On this basis, we can understand our Sages’ statement,3 “As reward for observing the three mitzvos described as ‘first’וְעַל פִּי זֶה יֵשׁ לוֹמַר מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ ז"ל בִּשְׂכַר שְׁלֹשָׁה רִאשׁוֹן
[refraining from work on the festival of Pesach, refraining from work on the festival of Sukkos, and taking the lulav],4[שְׁבִיתַת הָרֶגֶל דְּפֶסַח וּשְׁבִיתַת הָרֶגֶל דְּחָג וּנְטִילַת לוּלָב]
the Jews will merit three rewards described as ‘first’:זָכוּ לִשְׁלֹשָׁה רִאשׁוֹן,
to destroy the descendants of Esav, the rebuilding of the Beis HaMikdash, and the name of Mashiach.”לְהַכְרִית זַרְעוֹ שֶׁל עֵשָׂו לְבִנְיַן בֵּית הַמִּקְדָּשׁ וְלִשְׁמוֹ שֶׁל מָשִׁיחַ,
And it is well known5 that the “first” associated with the four species is loftier than “the first” associated with the sukkah.6וְיָדוּעַ דִּבְחִינַת רִאשׁוֹן דְּד' מִינִים הוּא נַעֲלֶה יוֹתֵר מִבְּחִינַת רִאשׁוֹן דְּסֻכָּה,
On the surface, since the inner motivation for the mitzvah of the four species is to draw down (and internalize) the encompassing light (makkif) associated with the sukkah – which as explained in sec. 8 is an expression of the essential bond with G‑d manifest on Rosh HaShanah and Yom Kippur –דְּלִכְאוֹרָה, כֵּיוָן שֶׁעִנְיַן ד' מִינִים הוּא הַמְשָׁכַת הַמַּקִּיף דְּסֻכָּה (בִּפְנִימִיּוּת)
how is it then possible that this be loftier than the sukkah itself, the dimension it seeks to draw down?אֵיךְ שַׁיָּךְ שֶׁיִּהְיוּ נַעֲלִים יוֹתֵר מִסֻּכָּה,
A possible explanation is that through the Divine service associated with the four species,דְּיֵשׁ לוֹמַר הַבֵּאוּר בָּזֶה, כִּי עַל יְדֵי הָעֲבוֹדָה דְּד' מִינִים
the Jewish people fulfill the Divine intent for a dwelling for G‑d in the lower realms.מַשְׁלִימִים יִשְׂרָאֵל הַכַּוָּנָה דְּנִתְאַוָּה הקב"ה לִהְיוֹת לוֹ יִתְבָּרֵךְ דִּירָה בַּתַּחְתּוֹנִים,
As mentioned in sec. 7, the Divine service of the other holidays of Tishrei reflects the essential Divine potential invested in the Jewish people from Above; it is not the product of the Jews’ Divine service. The non-Jewish nations, by contrast, do not share an inherent connection with this essential G‑dliness. It is only through the efforts of the Jewish people (as expressed through the Divine service associated with the four species) that the non-Jews are motivated to align themselves with the Divine intent. This novel development fulfills G‑d’s intent for a dwelling in the lower realms.
Therefore, i.e., because they bring G‑d’s intent to fruition, the reward given the Jewish people is the revelation of G‑d’s Essence.וְלָכֵן, גַּם הַשָּׂכָר שֶׁמַּגִּיעַ לָהֶם עַל יְדֵי זֶה הוּא גִּלּוּי הָעַצְמוּת.
May it be G‑d’s will that from Sukkos, the “season of our rejoicing,”וִיהִי רָצוֹן שֶׁמִּזְּמַן שִׂמְחָתֵנוּ דְּסֻכּוֹת
(as reflected by the verse,7 “You shall take for yourselves… and you shall rejoice”)(וּלְקַחְתֶּם לָכֶם גו' וּשְׂמַחְתֶּם גו')
that we attain – in the very near future – the ultimate rejoicing,יָבוֹאוּ בְּקָרוֹב מַמָּשׁ לַשִּׂמְחָה הֲכִי גְדוֹלָה,
when we will be “crowned with eternal joy,”8שִׂמְחַת עוֹלָם עַל רֹאשָׁם,
with the advent of the true and complete Redemption, led by our righteous Mashiach.בַּגְּאֻלָּה הָאֲמִתִּית וְהַשְּׁלֵמָה עַל יְדֵי מְשִׁיחַ צִדְקֵנוּ,
May he come and redeem us and lead us upright to our land, speedily in our days.יָבוֹא וְיִגְאָלֵנוּ וְיוֹלִיכֵנוּ קוֹמְמִיּוּת לְאַרְצֵנוּ, בִּמְהֵרָה בְיָמֵינוּ מַמָּשׁ.

Summary

As explained, taking the four species motivates the non-Jewish nations to accept the victory of the Jews in the judgment of Rosh HaShanah. In one aspect, this acceptance surpasses the victory in judgment itself, for it fulfills G‑d’s intent for a dwelling in the lower realms. Since this acceptance is a novel development resulting from the Jewish people’s Divine service, in reward for bringing it about the Jews will merit the revelation of essential G‑dliness in the era of Mashiach.