Daily Zohar 4561
Holy Zohar text. Daily Zohar -4561

Hebrew translation:

276. בֹּא רְאֵה, בְּשָׁעָה שֶׁאָדָם יוֹשֵׁב בַּמָּדוֹר הַזֶּה, צֵל הָאֱמוּנָה, הַשְּׁכִינָה פּוֹרֶסֶת אֶת כְּנָפֶיהָ עָלָיו מִלְמַעְלָה, וְאַבְרָהָם וַחֲמִשָּׁה צַדִּיקִים אֲחֵרִים שָׂמִים אֶת מְדוֹרָם עִמּוֹ. אָמַר רַבִּי אַבָּא, אַבְרָהָם וַחֲמִשָּׁה צַדִּיקִים וְדָוִד הַמֶּלֶךְ שָׂמִים מְדוֹרֵיהֶם עִמּוֹ. זֶהוּ שֶׁכָּתוּב, בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים. שִׁבְעַת יָמִים כָּתוּב, וְלֹא בְּשִׁבְעַת יָמִים. כְּמוֹ זֶה כָּתוּב (שמות לא) כִּי שֵׁשֶׁת יָמִים עָשָׂה ה’ אֶת הַשָּׁמַיִם וְגוֹ’. וְצָרִיךְ אָדָם לִשְׂמֹחַ בְּכָל יוֹם וָיוֹם בְּפָנִים מְאִירוֹת בָּאוֹרְחִים הַלָּלוּ שֶׁשּׁוֹרִים עִמּוֹ.
277. וְאָמַר רַבִּי אַבָּא, כָּתוּב בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים, וְאַחַר כָּךְ יֵשְׁבוּ בַּסֻּכֹּת. בָּרִאשׁוֹנָה תֵּשְׁבוּ, וְאַחַר כָּךְ יֵשְׁבוּ. אֶלָּא הָרִאשׁוֹן לָאוֹרְחִים, הַשֵּׁנִי לִבְנֵי הָעוֹלָם. הָרִאשׁוֹן לָאוֹרְחִים, כְּמוֹ שֶׁרַב הַמְנוּנָא סָבָא, כְּשֶׁהָיָה נִכְנָס לַסֻּכָּה הָיָה שָׂמֵחַ, וְעוֹמֵד עַל פֶּתַח הַסֻּכָּה מִבַּחוּץ וְאוֹמֵר: נְזַמֵּן לָאוֹרְחִים. מְסַדֵּר (נְסַדֵּר) אֶת הַשֻּׁלְחָן, וְעוֹמֵד עַל רַגְלָיו, וּמְבָרֵךְ וְאוֹמֵר: בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים. שְׁבוּ אוֹרְחִים עֶלְיוֹנִים, שְׁבוּ. שְׁבוּ אוֹרְחֵי הָאֱמוּנָה, שְׁבוּ. הֵרִים (רָחַץ) יָדָיו וְשָׂמַח, וְאָמַר: אַשְׁרֵי חֶלְקֵנוּ, אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל, שֶׁכָּתוּב (דברים לב) כִּי חֵלֶק ה’ עַמּוֹ וְגוֹ’. וְהָיָה יוֹשֵׁב.


Zohar Emor
Continued from previous DZ
Come and see, when a person dwells in the Sukkah, which is the shade of faith, the Shechina spreads its wings over him from above, and Abraham, who is Chessed, along with five other Tzadikim who are the secret of Gevurah, Tiferet, Netzach, Hod, Yessod, make their dwelling with him. Rabbi Abba says Abraham, five other Tzadikims, and King David Malchut dwell with him. This is the meaning of “In Sukkot, you shall dwell seven days.” The phrase “seven days” hints at the seven Sefirot, and not “in the seven days,” similar to how it is written, “For six days God made the heavens and the earth.” It is not written “in six days,” indicating the six supernal days of Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod, who made the heavens and the earth.
One must rejoice each day, joyfully facing these guests (Ushpizin), Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut, who dwell with him.
This teaching emphasizes the spiritual significance of dwelling in the Sukkah, highlighting it as a time of closeness to Hashem and reflection on the interactions between the Light and our actions in the Sukkah. The presence of these Ushpizin invites a deep connection of faith (Emuna, אמונה) and Hashem’s protection, with joyous fulfillment of the Mitzvah of dwelling in the Sukkah.
Rabbi Abba explains the verses about dwelling in the Sukkah, noting the change in verb form from “תשבו” (you shall dwell) to “ישבו” (they shall dwell). Initially, the command “תשבו” addresses the guests directly, inviting them, represented by the seven sefirot; hence, the language is direct and immediate. The shift to “ישבו” refers to all people; hence, the language is more passive and general, indicating the broader inclusion of all humanity in the observance of Sukkot.
The first mention is for the guests (Ushpizin), as illustrated by Rav Hamnuna Saba, who, upon entering the Sukkah, would joyously stand at the entrance from within and invite the Ushpizin. He would set the table, stand, bless “לישב בסוכה” “to dwell in the sukkah,” and say, “בסכות תשבו שבעת ימים” “In the Sukkot you shall dwell seven days.” “Dwell, O supreme guests, dwell. Dwell, O guests of faith, dwell.” He would then raise his hands in joy and proclaim, “Fortunate is our portion, fortunate is the portion of Israel, for it is written,
Deuteronomy 32:9
“כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ”
“For YHVH’s portion is His people; Jacob is the place of His inheritance.”
and then he would then sit.