Sukkot for Hebrew Year 5786 begins at sundown on Monday, 6 October 2025 and ends at nightfall on Monday, 13 October 2025.

Mr. Murthy Gaddi
5 days ago
14 min read

“Gaddi’s Notes on the Eternal Wisdom of the Prominent Sages”: Monday, October 6, 2025,14 Tishrei, 5786

The Universal Sukkah of Peace: Uniting the World through the Light of the Mashiach and the Path of the Tzaddikim

“Voice of Torah Podcast Release in 70 Languages: The Essence of Sukkot, the Messianic Era, and the 70 Nations of the World – 5786”

Shalom, With gratitude to the Holy One, Blessed be He, the Creator of the heavens and the earth, Beit Yisrael International anticipates the Geulah and bears witness to the true revelation of the Light of Mashiach as revealed through the writings of the sages.

With the aid of advanced AI technology, we are privileged to promote the light of the Torah in seventy languages each week, making the weekly Parsha accessible to all nations. In the upcoming festival season of Sukkot 5786, beginning Monday, 6 October 2025 @3.45PM Isrel time, we are preparing to release the inner essence of the Sukkot festival in seventy languages through the Voice of Torah Podcast, a sacred channel of Beit Yisrael International dedicated to uniting the world through Torah and the light of Mashiach.

🌍✨ Beit Yisrael International Presents ✨🌍

Voice of Torah Podcast Release in 70 Languages

Under the Banner:Light of Moshiach in 70 Tongues” 🌎🔊

Let's join to learn more about The Essence of Sukkot, the Messianic Era, and the 70 Nations of the World in this sweet new year of 5786

📅 Date: Monday, 6 October 2025⏰ Time: 3:30 PM Israel Time

📍 Location: Global, Online Zoom Gathering

🕊️ A Special Invitation to Join us.

Shalom u’Vracha, Greetings and Blessings.

With gratitude to the Holy One, Blessed be He, Creator of the heavens and the earth, Beit Yisrael International invites you to a historic gathering of Jews and all those who fear Hashem from the nations of the earth.

In the spirit of Sukkot 5786, we are honored to release the Voice of Torah Podcast in 70 languages, which will fill the world with Torah Scholarly Justice, Truth and Peace and make it accessible to millions of people globally.

Join us as we take a moment in sharing the inner essence of the festival of Sukkot and its connection to the Geulah (Redemption), the Light of Moshiach, and the unity of the 70 nations.

📖 Program Highlights:

Introduction of the all-new Nation of Ephraim Outreach Tools

Innovative Torah outreach using AI and the latest technology, making the eternal light of Torah accessible worldwide.

Presented by leader of the Beit Yisroel international community, Sanhedrin Initiative Advisor, Mr. Gaddi Murty.

Words of Blessing from the holy city of Jerusalem

By Rabbi Ariel Van Kessel, delivering Torah inspiration and blessings from the Holy City.

Torah & Blessings from the Golan Heights

By Rabbi Yosef Edery, Lead Sanhedrin Initiative Advisor, from the Nation of Ephraim & Sanhedrin Initiative Golan Embassy.

He will join us with words of Torah and Prayer in honor of Sukkot.

Premiere of the Voice of Torah Podcast in 70 languages — uniting the world under the canopy of Torah and Sukkot.

📩 RSVP & Access

🔗 Please RSVP through the link here:

https://www.mnglobal.org/events-1/light-of-moshiach-in-70-tongues

📹 Zoom access link will be sent to all registered participants.

🌿 Let's close with a Blessing that this sacred gathering of Torah and nations, hasten the revelation of Moshiach, bring blessing to all who dwell on earth and follow the torah and Hashem, and unite us in the sukkah of peace, under the wings of Hashem's Schinah, as we continue to take practical steps in manifestation and building of the Geulah.

https://www.mnglobal.org/events-1/light-of-moshiach-in-70-tongues

Looking forward to seeing you, Beit Yisrael International

The Universal Festival Message: Sukkot as the Festival of Peace

1. Sukkot as the Festival of Ingathering

In Exodus 23:16 and Leviticus 23:39, Sukkot is referred to as the "Festival of Ingathering" (Chag Ha'Asif), a celebration of the harvest when the crops are gathered from the fields. The sages explain that this ingathering has both a physical and spiritual dimension.

Rashi, commenting on Exodus 23:16 , explains that just as farmers gather their crops, individuals must also gather their spiritual achievements from the previous year and festivals. The physical harvest symbolizes the spiritual ingathering of the merits acquired through Torah study, mitzvot, and good deeds

2. The Seven Days of Sukkot Represent the Seventy Years of Life

The Maharal of Prague , in his work Netiv HaTorah, elaborates on the connection between the seven days of Sukkot and the seventy years of human life. He explains that just as each day of Sukkot corresponds to a decade of life, each decade presents its own challenges and opportunities for spiritual growth. The transient nature of the sukkah itself symbolizes the fleeting nature of life. The sukkah, which is temporary and vulnerable to the elements, reminds us that our time in this world is temporary and that our focus should be on preparing for the eternal world to come.

This idea is based on the verse in Psalms 90:10: "The days of our years are seventy," reflecting the typical human life span. The seven days of Sukkot serve as a metaphor for these seventy years, emphasizing that life is a journey of spiritual preparation.

3. Preparation for Eternal Life

Sukkot teaches that life on this earth is not an end in itself but a preparation for the eternal life that follows. Rambam (Maimonides) , in Hilchot Teshuvah (Laws of Repentance), emphasizes that the true reward for mitzvot and good deeds is experienced in the World to Come. The material possessions and physical achievements of this world are left behind, while only the spiritual wealth accumulated through Torah, mitzvot, and good deeds endures beyond death. Sukkot, with its focus on impermanence, serves as a reminder that one must focus on gathering spiritual treasures that will be of value in the eternal world.

Rabbi Moshe Chaim Luzzatto, in Mesillat Yesharim, also highlights the idea that the purpose of life is to prepare for the eternal existence of the soul. He teaches that the physical world is a place of testing, where one's spiritual accomplishments determine their place in the World to Come. The temporary nature of the sukkah symbolizes the transient nature of material pursuits, while the mitzvot performed during Sukkot (dwelling in the sukkah, shaking the lulav, etc.) reflect the importance of investing in spiritual growth.

4. Sukkot as a Time to Store Spiritual Wealth

The Baal Shem Tov, founder of Chassidut, teaches that Sukkot is a time to store and retain the spiritual experiences and upliftment that one has acquired throughout the High Holidays and the festivals of the year. Sukkot comes after Rosh Hashanah and Yom Kippur, times of judgment and atonement, when individuals work to cleanse themselves and return to God. The joy of Sukkot represents the internalization of these spiritual achievements.

The Arizal (Rabbi Isaac Luria), a leading Kabbalist, also speaks of Sukkot as the culmination of a spiritual process that begins on Rosh Hashanah. According to the Arizal, the spiritual energy that is drawn down during Rosh Hashanah and Yom Kippur is gathered and stored during Sukkot. The sukkah itself is considered a symbol of divine protection, and dwelling in the sukkah is a way to internalize the divine presence that was revealed during the preceding festivals.

5. The Importance of Good Deeds and Torah

In Pirkei Avot (Ethics of the Fathers) 3:17, Rabbi Elazar ben Azariah teaches, "If there is no Torah, there is no flour; if there is no flour, there is no Torah." This statement reflects the balance between physical sustenance and spiritual nourishment. On Sukkot, while celebrating the ingathering of physical crops (flour, wine, and oil), the focus shifts to the spiritual ingathering—Torah study, mitzvot, and good deeds.

Rabbi Samson Raphael Hirsch, in his commentary on the Torah, explains that Sukkot is a time to reflect on the impermanence of material wealth and the enduring value of spiritual wealth. The stores of grain, wine, and oil gathered during the harvest must be left behind, but the spiritual harvest—Torah study, mitzvot, and good deeds—can be "stored" and carried into the next world. This aligns with the teaching from Pirkei Avot 6:9: "Whoever occupies himself with Torah for its own sake merits many things... It gives him kingship and dominion and the ability to judge, and the secrets of the Torah are revealed to him."

6. Sukkot and the World to Come

The sages also teach that Sukkot is a reflection of the future redemption and the World to Come. The Zohar explains that the sukkah represents the divine protection that will be fully revealed in the Messianic era, when the righteous will dwell under the "canopy" of God’s presence. The joy of Sukkot is a taste of the eternal joy that will be experienced in the World to Come, where material concerns will no longer be relevant, and only spiritual merit will endure.

Rabbi Tzadok HaKohen in Pri Tzaddik explains that the experience of dwelling in the sukkah is a preparation for the ultimate spiritual reality, where God's presence will dwell openly with humanity. The temporary shelter of the sukkah symbolizes the impermanence of this world, while the joy and unity of Sukkot point to the eternal unity and peace that will characterize the World to Come.

Conclusion: Sukkot as a Festival of Spiritual Ingathering

The sages teach that Sukkot, as the "Festival of Ingathering," is not only about the physical harvest but also about gathering spiritual wealth. The seven days of Sukkot correspond to the seventy years of life, reminding us that this world is temporary and that our ultimate focus must be on preparing for the eternal life that follows. The stores of grain, wine, and oil represent material possessions that will be left behind, while Torah, mitzvot, and good deeds are the spiritual treasures that we take with us. Through the observance of Sukkot, we internalize the lessons of the previous festivals, elevating our spiritual consciousness and preparing for the everlasting life to come.

“The Sukkah of Faith and Divine Light: Dwelling in the Shade of the Shekhinah”

The Sukkah is far more than a temporary dwelling — it is a spiritual structure representing the Divine Presence (Shekhinah) that surrounds and protects Israel. Through the eyes of the Jewish sages, the sukkah becomes a symbol of faith, humility, divine love, and cosmic unity.

🌿 1. The Commandment of the Sukkah — A Dwelling of Faith

Talmud (Sukkah 2a)

The Talmud explains that the sukkah must be a dirat arai — a temporary dwelling — to remind us that our physical existence is transient, while our true security comes from God. Dwelling in the sukkah is an act of emunah (faith), as one leaves the comfort of permanent walls to sit under the fragile covering (sechach) and trust in the protection of Heaven.
Rambam (Mishneh Torah, Hilchot Sukkah 6:5)

Maimonides teaches that the purpose of the sukkah is to remember God’s kindness in the wilderness, when He sheltered Israel with the Ananei HaKavod (Clouds of Glory). Thus, every sukkah becomes a living reenactment of divine providence — an outward expression of inner faith.

☁️ 2. The Clouds of Glory — The Zohar’s “Shadow of Faith”

Zohar (Emor 103a):

The Zohar calls the sukkah “Tzila d’Mehemanuta” — the shade of faith. It teaches that when one sits in the sukkah with joy, the Shekhinah rests upon him, and the souls of the seven Ushpizin (Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David) dwell with him.
“Whoever sits in the sukkah, the shadow of faith covers him… and the Ushpizin enter to dwell with him.” The sukkah thus becomes a spiritual canopy, connecting the physical and spiritual worlds.

✨ 3. The Sukkah as a Symbol of Divine Protection

Midrash Rabbah (Vayikra 30:11):

The Midrash interprets the sukkah as a reflection of God’s protective love, saying: “In this world, Israel sits under the shadow of Egypt’s rulers, but in the World to Come, Israel will sit under the shadow of the Holy One, Blessed be He — under His sukkah of peace.”
Hence, the sukkah represents the ultimate security — not walls or weapons, but Divine Presence itself.

🕊️ 4. The Sukkah of Peace — Universal Vision of Rav Kook

Rav Avraham Yitzchak HaKohen Kook (Orot HaKodesh):

Rav Kook explains that the sukkah is a symbol of the future redemption, when the world will be united in divine peace.
“The Sukkah represents the shelter of peace that will spread over all humanity — the light of the Shekhinah enveloping every soul.” In this view, Sukkot foreshadows the time when all nations will sit together under one divine canopy, as foretold in Zechariah 14:16.

🔥 5. Chassidic Insight — The Sukkah as a Garment of Light

Baal Shem Tov:

The Baal Shem Tov taught that the sukkah is a garment woven of divine light — the spiritual radiance of the Ananei HaKavod. When a person enters the sukkah with joy and simplicity, he is enveloped by the light of holiness, as though entering the very embrace of the Shekhinah.
Sfas Emes (Sukkot 5631):

“The sukkah is a manifestation of Hashem’s infinite light made tangible through faith. Every breath in the sukkah is a connection between heaven and earth.”

👑 6. The Sukkah and the Soul — A Reflection of the Human Being

Vilna Gaon (Aderet Eliyahu, Emor):

The Gaon teaches that the sukkah parallels the human soul — the body is like the walls, and the sechach is the spiritual covering. Dwelling in the sukkah reminds man that his physical body is only a temporary vessel for the eternal soul that longs to dwell under God’s Presence.

🌍 7. Mystical Summary — The Sukkah of the World to Come

In Kabbalistic thought, the sukkah represents the Sukkah of Leviathan, the final dwelling of divine joy and unity in the Messianic era. As the Zohar and Midrash Tanchuma describe, in the future world the righteous will sit in a sukkah made from the skin of the Leviathan — a metaphor for the all-encompassing light of divine oneness that will embrace creation.

Summary:

The Talmud and Rambam teach: The sukkah is a symbol of faith and remembrance.
The Zohar reveals: The sukkah is the shade of faith where the Shekhinah dwells.
The Midrash teaches: It is a shelter of divine protection.
Rav Kook envisions it as the universal sukkah of peace.
The Baal Shem Tov and Sfas Emes see it as a spiritual garment of light connecting heaven and earth.
The Vilna Gaon shows that it reflects the structure of the human soul.

Final Thought:

The Sukkah is not just a hut — it is a meeting place between the human and the Divine, where body and soul, heaven and earth, faith and joy unite under the shadow of God’s love — the eternal “Sukkah of Peace.”

The Sukkah's spiritual energy invites the souls of Tzaddikim's seven great leaders to partake in the divine light on Earth.

This beautiful teaching on hachnasat orchim (hospitality) and the Ushpizin (the seven exalted guests of Sukkot) touches the very heart of Torah, Chassidut, and Kabbalah — the unity of heaven and earth, and the merging of the physical sukkah with the spiritual Sukkah Shel Shalom (the Sukkah of Peace).

Let’s explore this profound concept through the writings of the Jewish sages, from Midrash, Zohar, Rambam, and Chassidic masters such as the Baal Shem Tov, Sfas Emes, and Rebbe Nachman.

Who are the Ushpizin?

It states in the Zohar: “When the People of Israel leave their homes and enter the sukkah for the sake of Hashem’s Name, they merit to welcome the Divine presence there, and all the seven shepherds descend from Gan Eden and come to the sukkah as their guests.”

Who are these seven exalted guests [Ushpizin]? They are Avraham, Yitzchak (Isaac), Yaakov (Jacob), Yosef (Joseph), Moshe (Moses), Aharon (Aaron), and David. (Some texts place Moses and Aaron before Joseph.)

These seven guests dwell with the Jews in their sukkot for all seven days of the Festival, and on each day, another one of them leads the other six into the sukkah.

Ushpizin — The Seven Holy Guests

On the first day, Avraham Avinu (our father) leads, accompanied by Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David.
On the second day, Yitzchak Avinu (our father) leads, accompanied by Avraham, Yaakov, Moshe, Aharon, Yosef, and David.
On the third day, Yaakov Avinu (our father) leads, accompanied by Avraham, Yitzchak, Moshe, Aharon, Yosef, and David.
On the fourth day, Moshe Rabbeinu (our master) leads, accompanied by Avraham, Yitzchak, Yaakov, Aharon, Yosef, and David.
On the fifth day, Aharon HaKohen (the High Priest) leads, accompanied by Avraham, Yitzchak, Yaakov, Moshe, Yosef, and David.
On the sixth day, Yosef HaTzaddik (the righteous one) leads, accompanied by Avraham, Yitzchak, Yaakov, Moshe, Aharon, and David.
On the seventh day, Hoshana Rabbah, King David leads, accompanied by Avraham, Yitzchak, Yaakov, Moshe, Aharon, and Yosef.

🌿 1. Abraham — The Root of Hachnasat Orchim

Midrash Rabbah (Bereishit 48:9):Abraham is the archetype of hospitality. When the three guests appeared, Abraham ran to greet them while still recovering from his circumcision. The Midrash states:

“Said the Holy One, Blessed be He, ‘You left Me to welcome them; I will stand at the door of your descendants,’” referring to God standing at the entrance of the Mishkan (Tabernacle) as Israel brought offerings.

This shows that welcoming guests is a form of divine imitation (imitatio Dei) — embodying Chesed, the attribute of loving-kindness. Through hospitality, one makes oneself a vessel for the Shekhinah, for the Divine Presence dwells wherever acts of selfless love occur.

🕊️ 2. “Greater Than Greeting the Divine Presence”

Talmud (Shabbat 127a):

“Welcoming guests is greater than receiving the Divine Presence.” The sages derive this from Abraham’s words in Genesis 18:3, when he momentarily turns from speaking with God to serve his visitors. The Talmud teaches that God Himself “waits,” affirming that the presence of another human being — especially the stranger — is a manifestation of the Divine.

Thus, hachnasat orchim becomes an act of tikkun olam — repairing the world through acts of chesed that mirror the Creator’s ways.

🌈 3. Sukkot — The Dwelling of Divine Guests (Ushpizin)

Zohar (Emor 103a):The Zohar reveals that during Sukkot, the souls of the seven shepherds — Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David — leave Gan Eden to visit the earthly sukkot of Israel:

“When a person sits in the sukkah, the shade of faith (tzila d’mehemanuta) rests upon him... The Ushpizin enter to dwell with him. Therefore, a person must rejoice and prepare a seat for them.”

Each Ushpizin embodies a Sefirah — a divine attribute — and together they bring the light of the seven lower Sefirot into the world:

Ushpizin	Sephirah	Spiritual Attribute
Avraham	Chesed	Loving-Kindness
Yitzchak	Gevurah	Strength / Awe
Yaakov	Tifferet	Beauty / Harmony
Moshe	Netzach	Endurance / Eternity
Aharon	Throw	Glory / Splendor
Yosef	Yesod	Foundation / Righteousness
David	Malkhut	Kingship / Divine Reign

Thus, sitting in the sukkah means dwelling within the structure of divine emanations, surrounded by the light of the tzaddikim, which unites heaven and earth.

🔥 4. Sukkot and the Seven Millennia — The Cosmic Timeline

Talmud (Sanhedrin 97a) and Derech Hashem (1:3:9) by the Ramchal:Our sages explain that the seven days of Sukkot correspond to the seven thousand years of world history, culminating in the Messianic era — “the day that is entirely Shabbat.”

King David’s verse,“A thousand years in Your eyes are like a day” (Psalm 90:4), reflects that each day of Sukkot symbolizes one millennium in the divine plan of creation.

The progression of Ushpizin from Avraham to David represents the spiritual evolution of humanity — from Chesed (universal kindness) to Malkhut (divine sovereignty). The seventh day, Hoshana Rabbah, is King David’s day, the culmination of all previous lights — symbolizing the unification of all divine attributes in preparation for the final redemption.

💧 5. Chassidic Insights: The Sukkah as the Dwelling of Unity

Sfas Emes (Sukkot, 5631):

“The sukkah is the shadow of the Divine Presence that rests upon Israel. Each person who enters it becomes part of that unity. The Ushpizin are not merely visitors — they are sparks of the Divine attributes illuminating the soul.”

The Sfas Emes teaches that when we welcome guests into our sukkah, we awaken within ourselves the same divine middot (qualities) of the patriarchs. Hospitality becomes not only social but mystical — a rectification of the soul that draws divine light into the world.

Baal Shem Tov:The Baal Shem Tov explains that hachnasat orchim reflects the Creator’s love for all creation. When one welcomes others without judgment, one draws down chesed elyon, supernal loving-kindness, from the upper worlds. The sukkah becomes a portal of divine blessing — a shelter of faith and joy.

👑 6. The Ushpizin of the Future — Mashiach and the Uniting of Worlds

Zohar Chadash (Lech Lecha):In the future, the eighth day (Shemini Atzeret) symbolizes the arrival of Mashiach ben David, when all the Ushpizin unite as one light, and the nations of the world will join under the canopy of peace.

Rebbe Nachman of Breslov connects this to the verse,“And all your children shall be taught of Hashem, and great shall be the peace of your children” (Isaiah 54:13). He explains that the gathering of souls under the sukkah foreshadows the ingathering of exiles — physical and spiritual — into the oneness of divine knowledge.

🌍 7. The Universal Message: Sukkot as the Festival of Peace

The Sfas Emes and Rav Kook both emphasize that Sukkot’s essence is shalom — peace. It represents the moment when all nations will recognize the One God and dwell together under the “Sukkah of Peace.”

Rav Kook wrote:“The Sukkah is the symbol of the shelter of peace that will spread over all humanity. The light of the Ushpizin represents the harmony of divine attributes that unite Israel and the nations in one universal worship of the Creator.”

✨ Summary: The Inner Meaning

Abraham began the path of divine hospitality — seeing the image of God in others.
Sukkot extends that hospitality to the Ushpizin, who embody divine attributes.
Each day of Sukkot corresponds to a stage in cosmic redemption, culminating in David, the light of Mashiach.
Hachnasat orchim becomes the spiritual act that binds heaven and earth — a rehearsal for the world to come, when all souls will be welcomed into the eternal Sukkah of the Divine Presence.