Shulchan Aruch: Chapter 625 - [Mitzvah to Dwell in a Sukkah]

Vayikra 23:42-43.

Sukkah 11b.

The Rebbe explains how the Alter Rebbe’s wording, which modifies the language of his source, the Tur, distinguishes between two halachically significant facets of the mitzvah: (a) the structural function of the s’chach, that it must be intended for the purpose of shade, and (b) that it provide benefit for man, sheltering him from the sun. (See Likkutei Sichos, Vol. 32, p. 140ff.)

On a related question, the Bach (Orach Chayim 625) asks why the Clouds of Glory were singled out from all the miracles that G‑d worked for the Jewish people in their journey through the desert (e.g., the manna, Miriam’s Well) and a mitzvah was instituted only in connection with this miracle.

The author of Beis Elokim (Shaar HaYesodos, ch. 37) offers a resolution. The other miracles provided food and water, indispensable necessities. The Clouds of Glory were not a necessity, for journeying under the desert sun would have been possible, though uncomfortable. By miraculously sheltering His people with the Clouds of Glory, G‑d showed His loving care for them — and this love is highlighted by the mitzvah of sukkah. See Likkutei Sichos, Vol. 18, p. 258 (and footnote 53 there), and Vol. 32, p. 147.

See sec. 626:1-2 below.

The word translated here as “therefore” is copied in this edition from the first printing of the present work. In this spirit, the Rebbe notes that generally the intent associated with a mitzvah is secondary to its actual performance. In this instance, however, since the commandment to dwell in the sukkah specifies “that your [coming] generations shall know,” the intent is an integral component of the mitzvah. (See Likkutei Sichos, Vol. 9, p. 231, and Vol. 32, p. 140ff., elaborating on the Bach, loc. cit., and other sources.)

Hence the Rebbe’s custom of glancing at the s’chach while saying the closing words of the blessing leishev basukkah (Otzar Minhagei Chabad, p. 299).

Nevertheless, as the Tur explains, we do not celebrate Sukkos directly after Pesach, because it would not be apparent that we are dwelling in the sukkah in observance of a mitzvah. After all, people commonly live in such structures during the summer. However, since Sukkos is celebrated (in the Northern Hemisphere) after the summer has ended and it has begun to become cool, it is clear that we are dwelling in the sukkah in observance of G‑d’s command.

Though the intent here is that one should build the sukkah on the morning of the eleventh of Tishrei, many meticulous individuals make at least preliminary preparations at night, at the end of Yom Kippur (see Rama, Orach Chayim 624:5). This is Lubavitch custom, as noted in Sefer HaMinhagim: The Book of Chabad-Lubavitch Customs (Kehot, N.Y., 5750/1990), p. 126.

The custom in some other communities is to complete most of the construction before Yom Kippur so that one will have acquired an additional merit before the judgment of that day (see Shaarei Teshuvah 625:1).

Cf. Mechilta, Parshas Bo.