An astonishing Midrash [Midrash Peliah] is brought by the Benei Yissoschor [Lectures of Chodesh Tishrei, Lecture 10]. The Midrash details how Iyov could not understand his life of extreme suffering, until he was able to comprehend the mitzvah of sukkah. This comment of the Midrash begs for an explanation, as the logic that would explain a connection between Iyov’s suffering and the mitzvah of building a sukkah is glaringly missing.
The Sefer Yerech Lemoadim explains [Sukkot, Lecture 28 (esoteric lectures)], that Iyov initially struggled with the many aspects of his suffering, as he could not fathom how a righteous individual could be made to overcome the trials and tribulations that he faced. The fact that Iyov grappled with this question however, reflected an overvaluation of the happenings of the physical world. When one’s existence is purely superficial, and the world does not have any meaning beyond its physical shell, than the question of Iyov’s suffering was never going to be answered; there is no solution as to why [apparent] bad things can happen to righteous people when the entirety of one’s existence is defined as the happenings of the physical reality.
The lesson of Sukkot, however, as expressed in the Talmud [Sukkah 2A] is that one should, “Leave the trappings of one’s set way of life, and enter into the transient and temporary shelter of the sukkah.” The Alshich HaKadosh [Emor, 23’ 34’] explains, that the intent of this Mitzvah is that one should begin to fathom and internalize that as real as this physical world seems, it is only a transient existence, and the true reward for one’s merits achieved in this reality will be manifest in the World to Come, as represented by the temporary structure of the sukkah.
[Fascinatingly, the Alshich adds, that this is the reason why a sukkah is kosher as long as it has 2 full walls, and a third wall that protrudes even a fistlength—-for the picture of a sukkah built in this fashion directly parallels the Hebrew letter “He’i” {as the Hebrew letter He’i has two “legs” and then a slight bump in its bottom left corner}, which the Talmud [Menachot 29B] expresses is the letter that G-d created the physical realm with, for the letter He’i aptly represents the transient nature of existence in this world, because if one gives in to temptation, then that individual will sink into the morass of sin, represented by the lack of a “floor” in the letter He’i.]
With this in mind, we can now glean a wondrous understanding of the astonishing Midrash referenced earlier. Iyov, when reflecting on his extreme suffering, could not comprehend what possible meaning that suffering could have portended. However, once he gained an awareness and appreciation for the World to Come, as taught by the mitzvah of sukkah, Iyov then was able to appreciate that there was a deeper purpose for his suffering, as he would merit great reward in the next world for his travails.
As we approach Simchat Torah, the one-year anniversary of last year’s horrific attack on Israel, it is appropriate to reflect on this message. This has been a year of tremendous difficulty for Jews across the world, and especially for our brothers and sisters in the Holy Land. Taken in a vacuum, there is no earthly explanation as to why our people need to undergo and experience such suffering; as Iyov initially wondered, what could be the purpose of such pain? However, when we perform the mitzvah of Sukkot this year, it is incumbent upon us to realize that although the wound is still raw, and Israel is facing an existential threat, the true value of our life experiences will only be understood in the World to Come, and when Moshiach comes, the meaning of all we have suffered will be made clear.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.