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Yeshivat Nahar Shalom

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Jerusalem, Israel

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Rabbi Benayahu Shmueli, Head of the Yeshiva: Chizuk for the 11th of Tishrei

By Yeshivat Nahar Shalom Staff•September 22, 2026
connection of 15th of tishrei to the clouds of glory11th of tishrei gathering donations for the mishkanArizal writes that inside the Sukkah there is a great light that surrounds and encompasses the Jewish peoplehow many walls are needed to build a Sukkah?Rava's father to Rava There is anger against you, and the harmful spiritual forces (mazikin) want to attack you. Change your location

The following is based on Rabbi Benayahu Shmueli's Hebrew Chizuk video for 11 Tishrei, 5787

Rabbi B. Y. Shmueli

Historical Context: The Return of the Clouds of Glory

Moshe ascended to Heaven for the third time to receive the second set of Tablets. He pleaded with the Holy One, Blessed be He, to forgive the sins of the Jewish people following the Sin of the Golden Calf. During these 40 days—from the 1st of Elul until the 10th of Tishrei—the Jewish nation went around Mount Sinai weeping and fasting. On the 10th of Tishrei (Yom Kippur), the Holy One, Blessed be He, said to Moshe: "I have forgiven according to your word." Thus, the Holy One, Blessed be He, granted forgiveness.

Immediately following this forgiveness, He commanded: "And they shall make for Me a Sanctuary, that I may dwell among them." This command was given on the 11th of Tishrei—the very day following Yom Kippur. An announcement was made throughout the camp: anyone who wished to donate silver, gold, or other materials for the Tabernacle was invited to contribute. The people responded immediately and opened their pockets. By the 15th of Tishrei, they had brought so many contributions that the Holy One, Blessed be He, told them: "It is enough, stop."

When the building began on the 15th of Tishrei, the Divine Presence (Shechinah) began to dwell among them once more. Originally, because of the Sin of the Golden Calf, the Clouds of Glory had departed and the Shechinah rested no longer. Their return coincided with the building of the Tabernacle on the 15th of Tishrei. This explains why Sukkot is observed at this time rather than during Passover. Although the original Clouds of Glory appeared at Passover, they left after the Golden Calf; it was only after Yom Kippur, on the 15th of Tishrei, that they returned permanently.

This sequence is reflected in the Torah passage: "And Moshe assembled... these are the words that Hashem commanded to do them." Moshe descended Mount Sinai with the second Tablets on Yom Kippur in the year 2449 from Creation. The very next day, the 11th of Tishrei, he gathered the congregation to instruct them on the donations for the Tabernacle, exemplifying how the zealous act swiftly to fulfill commandments.

Kabbalistic Structure: The Sefirot, Light, and the Structure of the Sukkah

Our master the Arizal explains that inside the Sukkah, an encompassing light surrounds the Jewish people. Spiritual lights of Loving-Kindness (Chesed) originate from the Supernal Mother (Imma Ila'ah), extending from the elevation experienced on Yom Kippur.

According to the Arizal, these lights begin entering on the eve of Yom Kippur:

  • Eve of Yom Kippur: Two aspects of Loving-Kindness enter—the Malkhut (Royalty) of Loving-Kindness and Yesod (Foundation).
  • The 11th of Tishrei: Hod (Majesty) enters.
  • Subsequent Days: Netzach (Eternity/Victory), followed by Tiferet (Harmony/Beauty), and then Gevurah (Strength).
  • The Day of Sukkot: The great internal Chesed (Supernal Loving-Kindness) enters, along with the encompassing light of the Sukkah itself. By waving the Lulav, one engages both the internal and external encompassing lights, uniting four aspects of Loving-Kindness.

The Arizal further derives the structural requirements of a Sukkah from the spelling of the word Sukkah (סוכה):

  • Samekh (ס): Represents four complete walls, enclosing the space entirely.
  • Kaf (כ): Represents three walls.
  • Hei (ה): Represents two complete walls with a third wall measure at least a handbreadth (Tefach).

Because the letter Hei (ה) is the first Hei in the Tetragrammaton, it hints at the Supernal Mother (Imma Ila'ah). Therefore, a Sukkah constructed with two walls and a handbreadth is valid, drawing down abundance from the Supernal Mother as alluded to in the verse: "And Yaakov traveled to Succoth (Sukkotah)"—referring to the Sukkah of Hei.

Protection Under the Shechinah: The Parable of the Tongue and the Scapegoat

Because of the spiritual elevation and lights received on Yom Kippur, protection is required. The accuser (Satan) seeks to disrupt this abundance. In response, the Holy One, Blessed be He, conceals the Jewish people in the shadow of the Sukkah under the wings of the Shechinah to seal the mouths of the accusers.

The Ben Ish Chai explains that since the sin of Adam, human effort is directed at refining physical matter. Physical matter was refined at Mount Sinai, fell again after the Golden Calf, and undergoes purification during the 40 days leading to Yom Kippur. Once purified, one can enter the shadow of the Sukkah.

To address the pursuing accusers, the Ben Ish Chai shares a parable:

In Baghdad, there was a brilliant Jewish minister of finance who was favored by the king. While riding together one day, a non-Jewish blacksmith began hurling shameless insults and curses at the minister out of jealousy. Furious, the king commanded the minister to send soldiers to cut out the blacksmith's tongue.

Instead of using violence, the clever minister sent gifts to the blacksmith—first a refrigerator, then a new gas stove, and various other presents. Transformed by these gifts, the blacksmith began publicly showering the minister with blessings. When the king passed through the market again and heard the praise, he asked why the tongue had not been cut as commanded. The minister replied: "Your Majesty, I cut out his old tongue and sewed on a new one!"

In the same manner, the scapegoat sent to Azazel on Yom Kippur acts as a gift that neutralizes the prosecutor, converting the accuser into a defense advocate who speaks on behalf of the Jewish nation.

The Story of Rava and the Shelter of the Sukkah

Rabbi Shlomo Kluger references a passage in the Talmud regarding a Jew who had fallen spiritually and taken a gentile woman. Rava ruled that he receive lashes. The court messenger who administered the punishment did so with such zeal and strength using an ox-and-donkey hide strap that the offender died.

When King Shapur of Persia in Isfahan heard of this, he was enraged that Rava had executed such severe judgment and vowed to punish him. His mother, Ifra Hormiz, warned him: "Do not harm the Jews. Whatever they pray for comes to pass. If there is no rain, they pray and rain falls."

King Shapur decided to test this during the dry month of Tammuz by demanding immediate rain from Rava. Rain fell in such torrents that the Tigris River (Nahar Dekel) overflowed and the drainage pipes of Mahoza were flooded.

Afterward, Rava's father appeared to him in a dream, warning him: "Did you trouble the Holy One, Blessed be He, to bring rain out of season? There is anger against you, and the harmful forces (mazikin) seek to harm you. Do not sleep in your own bed tonight; sleep elsewhere." Rava followed this advice. In the morning, he found his original bed and mattress completely slashed with knives by the harmful forces.

Rabbi Shlomo Kluger applies this story to the High Holy Days: after all harsh decrees are annulled on Yom Kippur, the harmful forces seek to pursue and damage. The Holy One, Blessed be He, commands us to leave our permanent homes and move into the Sukkah—Tzila d'Mehamanuta (the Shadow of Faith)—to protect us from harm.

Just as a person in the presence of the King does not fear robbers outside, residing in the Sukkah places a person directly under the King's shelter, fulfilling the verse: "He will hide me in His tabernacle, in the day of evil He will conceal me in the secret place of His tent; He will set me high upon a rock."

Holiness of the Sukkah and Practical Observance

The Holy Zohar states that during the festival, the Sukkah should be treated as one's primary residence. While traditional law (Peshat) notes that praying in a synagogue is preferable, the Zohar and Kabbalistic authorities—such as Rabbi Eliyahu de Vidas (author of Reshit Chokhmah) and the Ramak (Rabbi Moshe Cordovero)—hold that the Sukkah possesses greater holiness than a synagogue. Consequently, in places like the Beit El Yeshiva, all prayers were conducted directly inside the Sukkah. (Note: Maran Rabbi Yosef Karo in the Shulchan Aruch maintains a different ruling).

This protective nature makes the Sukkah a spiritual fortress during times of danger, such as air raid sirens and missile attacks, as it serves as a shelter of mercy and peace.

The word Sukkah (סוכה) forms two notable acronyms:

  1. Sumech Ve'ozer Kol HaNoflim ("Sustains and aids all who fall")
  2. Sovev U'Makif Kol HaOlamot ("Encompasses and surrounds all the worlds")

Because of these profound spiritual properties, pious individuals (Chassidim v'Anshei Ma'aseh) begin preparing and building the Sukkah immediately after Yom Kippur, even before eating their post-fast meal. One should make every effort to decorate, arrange, and prepare the Sukkah early in the morning following the fast, securing everything needed before eating.