I heard on the eve of Sukkot, inside the Sukkah, 1943
A granary is male Dinim [judgments], as in “hidden and not defiled,” when he feels that he is in a state of Goren [granary], meaning Ger [stranger/not converted] in the work.
A winery is female Dinim, as in “hidden and defiled.” Yekev [winery] is considered Nekev [foramen].
And there are two kinds of Sukkot: 1) clouds of glory, and 2) waste of granary and winery.
A cloud is considered concealment, when one feels the concealment over the Kedusha [holiness]. If a person overcomes the cloud, meaning the concealment that one feels, he is thus rewarded with clouds of glory. This is called MAN de Ima, which applies during the six thousand years. It is considered a secret, for it still has not become a nature, called “literal.”
And the waste of granary and winery are called “literal and nature,” which is considered MAN de Malchut, corrected specifically through faith, called an “awakening from below.”
And MAN de Ima is considered an awakening from above, which is not discerned as nature. This means that with respect to nature, when one is not ready to receive the abundance, he does not receive any bestowal.
However, from the perspective of the awakening from above, which is above nature, the light is indeed poured to the lower ones, by way of “I am the Lord, Who dwells with them in the midst of their impurity,” as it is written in The Zohar, “Even though he has sinned, it is as if he did not sin at all.”
However, with an awakening from below, the light is not dispensed. Rather, precisely when one is qualified by nature—meaning by himself, this is called MAN de Nukva—that he can correct through faith. This is called “by himself,” considered the seventh millennium, called “and one is ruined,” meaning that “she has nothing of her own,” considered Malchut. When this is corrected, one is awarded the tenth millennium, which is GAR.
Such a soul is found in one of ten generations. However, there is the discernment of the seventh millennium, from the perspective of the six thousand years, called “particular,” as the general and the particular are always equal. But this is considered MAN de Ima, called “clouds of glory.”
The purpose of the work is in the literal and nature, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need greatness because to him it is always like something new.
That is, he always works as though he had just begun to work. And he works in the form of accepting the burden of the kingdom of heaven above reason. The basis, upon which he built the order of the work, was in the lowest manner, and all of it was truly above reason. Only one who is truly naïve can be so low as to proceed without any basis on which to establish his faith, literally with no support.
Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this way, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.
This is the meaning of the verse, “The one lamb you shall offer in the morning; and the other lamb you shall offer at dusk. … according to the meal-offering of the morning, and according to the drink-offering thereof.” This means that that gladness that he had while he was sacrificing his sacrifice, when it was a morning for him, as morning is called “light,” meaning that the light of the Torah was shining for him in utter clarity. In that same gladness, he was making his sacrifice, meaning his work, even though for him it was like evening.
This means that even though he did not have any clarity in the Torah and the work, he still did everything gladly, since he worked above reason. Hence, he could not measure from which state the Creator derives more contentment.
This is the meaning of Rabbi Shimon Ben Menasia’s saying “a kind of matter.” Matter means without reason and knowledge. “An ear that heard on Mount Sinai, ‘You shall not steal.’” This means not receiving anything for oneself, but rather taking upon oneself the burden of the kingdom of heaven without any Gadlut [greatness/adulthood], but entirely above reason. And he went and stole some illumination for himself, meaning he said, “Now I can be a servant of the Creator because I already have reason and knowledge in the work, and I understand that it is worthwhile to be the Creator’s servant. And now I no longer need faith above reason.”
He tells us about that, “and he was sold to the court.” “Court” refers to man’s reason and knowledge, which judge a person’s actions, whether or not they are worth doing. “Sold” means that he has become a stranger in the work of the Creator, that the mind comes and asks him the known question, “What is this work?” And it only comes from the side of stealing, having received some support to the faith. Hence, he comes and wants to cancel the support with his questions. But this is only for “six,” meaning “he was sold for six years,” considered male Dinim.
“But if the servant shall plainly say, ‘I love my master… I will not go out free,’” meaning he does not want to go out free without Mitzvot [commandments], then the correction is “his master shall bring him,” meaning the Master of the earth, “to the door, or to the door-post,” meaning give him blockage over the reception of the kingdom of heaven. And “his master shall bore his ear,” meaning his ear is pierced. This means that another hole is made in him, so he will be able to hear once more what he had heard on Mount Sinai: “You shall not steal,” “and he shall serve him forever,” and then he truly becomes a servant of the Creator.
Sukkot is temporary residence. This means that one who has already been awarded permanent residence and has nothing more to do, as with the matter of the first to count the iniquities, the advice is to leave for temporary residence, as when he was on his way to the house of God, before he arrived at the permanent residence. At that time, he constantly needed to reach the Creator’s palace, and he had guests, when his work was in the form of “a passing visitor.”
And now he can extend from the past work, when he was always thankful and praising the Creator for the Creator always bringing him closer, and from this he had gladness. Now, on Sukkot, he can extend the gladness he had then. This is the meaning of temporary residence. This is why they said, “Leave the permanent residence and dwell in temporary residence.”
“The learning is not what is most important, but the act.” This means that an act is like a substance. Rabbi Shimon Ben Menasia was saying, “a kind of matter,” that the act is the most important, and the mind is but a kind of mirror.
However, the act is considered animate, and the mind is considered speaking. The thing is that if there is wholeness in the act, then the act is so great that it brings with it the mind of the Torah. And the mind of the Torah is called “speaking.”