This section further develops the concept introduced in the previous section: that on “one day” – Yom Kippur, “all the daughters” – all the Jewish souls, “come to inquire about the welfare of their Father, the King.” Afterwards, the King ordains that “one festival” – Simchas Torah – be established, to celebrate together with them.
This concept can be better understood based on the explanations (appearing in the maamar entitled BaSukkos Teishvu):1וְיוּבַן זֶה עַל פִּי מַה שֶּׁנִּתְבָּאֵר לְעֵיל (ד"ה בַּסֻּכּוֹת תֵּשְׁבוּ)
that not only Yom Kippur and Simchas Torah, but all the festivals of the month of Tishrei, reflect the level of achas, the unique core of the Jewish soul that is one with G‑d.שֶׁכָּל הַמּוֹעֲדִים דְּחֹדֶשׁ תִּשְׁרֵי הֵם בִּבְחִינָה שֶׁל אַחַת.
Although the Hebrew word achas is translated literally as “one,” the intent in this context is not the first in a numerical sequence; rather, it refers to a singular uniqueness and oneness for which there are no appropriate terms. In describing G‑d as “one,” the intent is not merely that He is the one and only G‑d, but rather that He is unique and distinct, an entirely different type of being than all other existence.
Similarly, such a dimension of oneness is vested in the soul of each and every Jew. All the festivals of Tishrei highlight this dimension and bring it to the fore.
To explain: With regard to Rosh HaShanah, our Sages state:2 “The mitzvah of the day is performed with the shofar.”דְּהִנֵּה עַל רֹאשׁ הַשָּׁנָה אָמְרוּ רַבּוֹתֵינוּ זַ"ל מִצְוַת הַיּוֹם בַּשּׁוֹפָר.
The intent is that Rosh HaShanah is distinct from the other festivals because of this one mitzvah,הַיְנוּ, דְּזֶה מַה שֶּׁהַיּוֹם דְּרֹאשׁ הַשָּׁנָה הוּא חָלוּק מִשְּׁאָר הַמּוֹעֲדִים הוּא בְּמִצְוָה אַחַת
(i.e., a singular and unique mitzvah,)(אֵיין אוּן אֵיינְצִיקֶע מִצְוָה),
the mitzvah of shofar.מִצְוַת שׁוֹפָר.
And with regard to this very mitzvah that Rambam states,3 “It is a Scriptural decree,”וּבְמִצְוָה זוֹ גּוּפָא כּוֹתֵב הָרַמְבַּ"ם שֶׁהִיא גְּזֵירַת הַכָּתוּב
a Divine command that transcends reason and intellect and reflects the essential G‑dly core of the soul.לְמַעְלָה מִטַּעַם.
True, the mitzvah of shofar also alludes to the loftiest rungs of the service of teshuvah,דַּהֲגַם שֶׁהַמִּצְוָה דְּשׁוֹפָר גַּם מְרַמֶּזֶת עַל עִנְיָנִים הֲכִי נַעֲלִים בְּעִנְיַן הַתְּשׁוּבָה
(as Rambam continues:3 “It contains an allusion….”) Thus, it also possesses a dimension that relates to intellect.(כְּמוֹ שֶׁמַּמְשִׁיךְ הָרַמְבַּ"ם רֶמֶז יֵשׁ בַּדָּבָר כו')
Nevertheless, its primary dimension is that it is a Scriptural decree that transcends intellect.מִכָּל-מָקוֹם עִנְיָנָהּ הוּא גְּזֵירַת הַכָּתוּב לְמַעְלָה מִטַּעַם.
Similarly, Yom Kippur,וְעַל דֶּרֶךְ זֶה הוּא גַּם בַּנּוֹגֵעַ לְיוֹם הַכִּפֻּרִים
[the conclusion of the Ten Days of Teshuvah between Rosh HaShanah and Yom Kippur,]4[סִיּוּם הָעֲשֶׂרֶת יָמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפֻּרִים],
embodies the aspect of “oneness” in the three aspects of olam (space),5 shanah (time),6 and nefesh (soul).שֶׁהִיא בְּחִינַת אַחַת דְּכָל הַג' בְּחִינוֹת דְּעוֹלָם שָׁנָה נֶפֶשׁ.
Sefer Yetzirah explains that all existence comprises three dimensions: olam, shanah, and nefesh. Yom Kippur represents the quintessence of each of these three dimensions:
The unique Divine service of Yom Kippur was performed in the Holy of Holies,שֶׁהָעֲבוֹדָה הַמְּיֻחֶדֶת דְּיוֹם הַכִּפּוּרִים הִיא בְּקֹדֶשׁ הַקֳּדָשִׁים
the dimension of achas, oneness, in space,בְּחִינַת אַחַת דְּעוֹלָם (מָקוֹם),
The Holy of Holies embodied the ultimate fusion of finiteness and infinity, as our Sages comment:7 “The place where the Ark was situated did not take up any space.” Now, precise measure was of utmost significance in the Beis HaMikdash. There were ten cubits from the eastern wall of the Holy of Holies to the eastern side of the ark, and ten cubits from its western wall to the western side of the ark; the ark itself was a cubit-and-a-half wide. Yet the width of the entire chamber was only 20 cubits! Despite the fact that the ark measured 2.5 by 1.5 cubits, it did not take up any space; it revealed a dimension of infinity within the finite dimensions of this world.
on the day of Yom Kippur, which the Torah8 refers to as achas beshanah, “once a year,”בַּיּוֹם דְּיוֹם הַכִּפֻּרִים שֶׁנִּקְרָא בְּשֵׁם אַחַת בַּשָּׁנָה,
the dimension of achas, oneness, in time.בְּחִינַת אַחַת דְּשָׁנָה (זְמַן),
Our Sages9 explain that evil wields no power on Yom Kippur. The numerical value of the letters constituting the Hebrew word HaSatan (השטן), the name of the angel of evil, is 364. There are 365 days in the year. By nature, the limitations of this world empower the Satan. However, on one day every year, Yom Kippur, the Satan wields no power, because Yom Kippur is above the ordinary structure of time.
And this service was performed by the Kohen Gadol, the High Priest,וְנַעֲשֵׂית עַל יְדֵי כֹּהֵן גָּדוֹל
[it is only that the Kohen Gadol acted as the agent of the entire Jewish people,][אֶלָּא שֶׁהַכֹּהֵן הַגָּדוֹל עוֹשֶׂה זֶה בְּתוֹר שְׁלוּחָם שֶׁל כָּל יִשְׂרָאֵל]
about whom it is written:10 “And He distinguished Aharon, to sanctify him as most holy,”דִּכְתִיב בֵּיהּ וַיִּבָּדֵל אַהֲרֹן לְהַקְדִּישׁוֹ קוֹדֶשׁ קָדָשִׁים,
representing the dimension of achas, “oneness,” in soul. The Kohen Gadol was not merely holier and elevated above the other priests; he was in a different category entirely.בְּחִינַת אַחַת דְּנֶפֶשׁ.
Similar concepts apply with regard to the festival of Sukkos.וְעַל דֶּרֶךְ זֶה הוּא גַּם בְּנוֹגֵעַ לְסֻכּוֹת,
The sukkah [– the mitzvah of dwelling in the sukkah defines the theme of the entire festival, as reflected in the fact that itשֶׁבְּעִנְיַן הַסֻּכָּה [שֶׁמִּצְוַת יְשִׁיבָה בַּסֻּכָּה
is to be fulfilled throughout all seven days of Sukkos,הִיא בְּמֶשֶׁךְ כָּל שִׁבְעַת יְמֵי הַסֻּכּוֹת,
from the first moment the festival begins –]מֵרֶגַע הָרִאשׁוֹן שֶׁבְּהַתְחָלָתָם]
emphasizing the concept of achdus, unity (the dimension of achas) that encompasses the entire Jewish people,מֻדְגָּשׁ עִנְיַן הָאַחְדּוּת (בְּחִינַת אַחַת) דְּכָל יִשְׂרָאֵל
as our Sages state:11 “All the Jewish people are worthy of dwelling in one sukkah.”כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל רְאוּיִם כָּל יִשְׂרָאֵל לֵישֵׁב בְּסֻכָּה אַחַת.
The oneness of the Jewish people reflected by the sukkah is an expression of the essential dimension described above. Since the sukkah reveals a light that transcends the natural dimensions of existence, it is capable of uniting the entire Jewish people, disparate though they may be.
Similar concepts apply with regard to the mitzvah of taking the four speciesוּכְמוֹ כֵן הוּא גַּם בְּמִצְוַת נְטִילַת ד' מִינִים
[whose spiritual theme is to draw down the encompassing light (of “one sukkah”) and internalize it.]12[שֶׁעִנְיָנָהּ הוּא לְהַמְשִׁיךְ הַמַּקִּיף (דְּסֻכָּה אַחַת) בִּפְנִימִיּוּת,
For this reason, according to Kabbalah, the mitzvah of taking the four species should be performed in the sukkah.
Each of the four species reflects and emphasizes the concept of achdus, unity.שֶׁבְּכָל אֶחָד מִד' מִינִים אֵלּוּ נִכָּר וּמֻדְגָּשׁ עִנְיַן הָאַחְדּוּת,
Our Sages13 stipulate that a lulav may be used for the mitzvah only if its leaves are bound together. The only species of myrtle that may be used for the mitzvah is one that has successive rows of three leaves each. In each row, the three leaves must be level with each other, with no leaf significantly higher or lower than another.14 The species of willow used also expresses the concept of unity, since it grows in clusters.15
In particular, this is true with regard to the esrog,וּבִפְרָט בָּאֶתְרוֹג,
in which the theme of unity is emphasized to an even greater degree.שֶׁבּוֹ מֻדְגָּשׁ עִנְיַן הָאַחְדּוּת עוֹד יוֹתֵר
[For this reason, in the order of the four species mentioned in the Torah,16[שֶׁלָּכֵן בְּסֵדֶר הַד' מִינִים שֶׁבַּכָּתוּב
(for the order in which the Torah mentions concepts is also an element of the Torah, indicating sequence and priority)(שֶׁגַּם סֵדֶר בַּתּוֹרָה הוּא תּוֹרָה)
the first of the four species mentioned is the esrog, “the fruit of a beautiful tree”].14הַהַתְחָלָה הִיא מֵאֶתְרוֹג פְּרִי עֵץ הָדָר],
The reason that the Torah describes an esrog in this manner (using the term הדר) is to allude to the concept thatדְּזֶה מַה שֶּׁאֶתְרוֹג נִקְרָא בַּכָּתוּב בְּשֵׁם פְּרִי עֵץ הָדָר
it abides on its tree perennially, from one year to the next.17הוּא לְפִי שֶׁדָּר בְּאִילָנוֹ מִשָּׁנָה לְשָׁנָה,
An esrog tolerates the climatic fluctuations of all four seasons of the year.הַיְנוּ שֶׁהוּא סוֹבֵל אֶת שִׁנּוּיֵי ד' הָאֲוִירִים שֶׁבְּמֶשֶׁךְ הַשָּׁנָה,
Generally, fruits are able to grow in only one climate. Hence, the variation in the seasons determine the growing season of the different species. The esrog is unique in that its growth is not harmed by these climactic changes.
(Indeed, not only does it tolerate all these climactic fluctuations;) it actually thrives due to them.וְעַד אֲשֶׁר (לֹא רַק שֶׁהוּא סוֹבֵל אֶת כָּל הָאֲוִירִים אֶלָּא) הוּא גָּדֵל מֵהֶם.
This reflects a unique dimension of achdus. The fact that the esrog develops and even thrives from all these diverse climactic influences demonstrates that it is not solely defined by any particular one of them, and is therefore capable of uniting them all.
The unity embodied in the esrog serves as the source from which unity is drawn down into the other three species.וּמֵעִנְיַן הָאַחְדּוּת שֶׁבְּאֶתְרוֹג נִמְשָׁךְ גַּם זֶה בִּשְׁאָר הַג' מִינִים,
Therefore, the requirement that the other three species also be “beautiful” – hadar – is derived from the esrog.18שֶׁלָּכֵן הָעִנְיָן דְּהָדָר שֶׁבְּג' הַמִּינִים לְמֵדִים מֵאֶתְרוֹג.
Although our Sages are referring to the quality of hadar, beauty, in a simple, physical sense, from the explanation that hadar refers to the concept of unity in that the esrog grows and thrives from these seasonal fluctuations, it can also be understood that the הדר, “beauty” of the esrog results from combining these variations, i.e., it is a reflection of the essential unity it manifests.
When the Torah derives one concept from another, it indicates that the former is the source for the latter. Thus, the fact that our Sages derived the requirement that the other three species also be הדר, “beautiful” from the esrog indicates that the dimension of unity – which is the source for the esrog’s beauty – that exists in the other species also derives from the esrog.
In addition to the fact that each of the four species individually reflects the concept of unity, as explained above,וְנוֹסָף לָזֶה שֶׁכָּל אֶחָד מֵהַד' מִינִים מוֹרֶה עַל עִנְיַן הָאַחְדּוּת,
the mitzvah of taking the four species is to bring together all four species,הִנֵּה הַמִּצְוָה בִּנְטִילַת ד' מִינִים הִיא לְאַחֵד אֶת כָּל ד' הַמִּינִים,
which as the Midrash relates19 alludes to the four categories of Jews:שֶׁמּוֹרִים עַל ד' הַסּוּגִים שֶׁבִּבְנֵי יִשְׂרָאֵל,
The esrog represents a Jew who is distinguished by excellence in both Torah study and the fulfillment of mitzvos; the lulav, one who is distinguished by excellence in Torah study but not in the fulfillment of mitzvos; the myrtle, one who is distinguished by excellence in the fulfillment of mitzvos but not in Torah study; and the willow, one who is not distinguished in either of these fields.
The point of this mitzvah is to unify all four categories of Jews
that “they all bond as one company to carry out Your will with a perfect heart.”20שֶׁיִּהְיֶה וְיֵעָשׂוּ כֻלָּם אֲגֻדָּה אֶחָת לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם.

Summary

All the festivals of the month of Tishrei reflect the level of achas, the unique core of the Jewish soul that is one with G‑d. Thus, Rosh HaShanah is distinguished by the mitzvah of shofar, “a Scriptural decree” transcending the intellect. Yom Kippur is a singularly unique day, distinguished by the High Priest’s entry into the Holy of Holies. Similarly, Sukkos is characterized by achdus, unity, as reflected by our Sages’ statement: “All the Jewish people are worthy of dwelling in one sukkah.” This theme is also reflected by the mitzvah of the four species: each individual species, beginning with the esrog, points to this quality and it is further emphasized by the mitzvah as a whole, which signifies bringing together all the different types of Jews together in unity.