The Previous Lubavitcher Rebbe displayed two contrasting modes of behavior with respect to dwelling in the sukkah: He was scrupulous with regard to eating and drinking exclusively in the sukkah, so much so that he would not even drink water outside it.[127] But he slept in his house.[128]

It would seem that the opposite should have been the case: The obligation to sleep in a sukkah carries a greater stringency than that of eating and drinking there. For one may eat a light repast (and surely drink water) outside the sukkah, while even a short nap is prohibited outside the sukkah.[129]

Now, it is true that difficulties resulting from time and place free a person from the obligation to sleep in the sukkah, as we find in the law[130] that "where it is painful to sleep in the sukkah because of the cold ... it is not necessary to sleep in the sukkah ... for whoever is distressed by dwelling in the sukkah is free from the obligation to dwell there."

Nevertheless, this does not resolve the question concerning the Previous Rebbe's conduct, inasmuch as difficulties such as these had absolutely no bearing on his eating and drinking. Even when it was raining - during which time one may surely eat in the house[131] - he would not eat outside the sukkah.

The Mitteler Rebbe once asked his chassidim:[132] "How is it possible to sleep in Makkifim d'Binah?" This means that the sukkah is illuminated by an extremely lofty level of holiness. As such, the Mitteler Rebbe expressed astonishment that his chassidim could sleep there, in keeping with the verse:[133] "Behold, G-d is found in this place, and I knew it not," upon which Rashi comments: "Had I known, I would not have slept in so sacred a place."

So when one is clearly aware of the holiness of the sukkah, the law allows one to sleep in his home. For when a person knows he will be unable to fall asleep in the sukkah, he is permitted to sleep in his house.

This is why the Previous Rebbe did not sleep in the sukkah: Whenever he found himself in the sukkah he felt the tremendous revelation of its holiness, which prevented him from being able to sleep there.

However, this only explains the conduct of the Previous Rebbe and other select individuals who were able to actually feel the holiness that manifests itself in the sukkah. We observe, however, that even chassidim who were unable to feel this tremendous sanctity did not sleep in the sukkah. Since they were capable of falling asleep in the sukkah, why didn't they sleep there?

The explanation is as follows: As loyal and dedicated followers of the Rebbeim, chassidim seek to emulate their behavior.[134] Moreover, their inability to conduct themselves in a manner similar to their Rebbeim - i.e., they were able to sleep in the sukkah while their Rebbeim could not - would cause them pain. As a result, this pain frees them from the obligation to sleep in the sukkah.

This is particularly so, as the Mitteler Rebbe demanded to know of his chassidim how it was possible for them to sleep in the sukkah. Therefore a chassid who is close to his Rebbe finds it impossible to sleep in the sukkah. For although the sacred illumination of the sukkah does not disturb his sleep, he is pained by the very fact that he is able to sleep in the sukkah, undisturbed by the sukkah's sanctity.

But what of the individual who is untroubled by his inability to feel the holiness of the sukkah?

Even a chassid who is not pained by his inability to feel the sanctity of the sukkah will be pained if the saying of the Mitteler Rebbe does not pierce him. Accordingly, the very fact that he is able to sleep without pain in the sukkah, this itself causes him pain. And, as mentioned above, one who is pained is free from sleeping in the sukkah.

Based on Likkutei Sichos, Vol. XXIX, pp. 211-219.

   

Notes:

127. (Back to text) See Mishnah, Sukkah 26b; Rambam, Hilchos Sukkah 6:5-6; Tur and Shulchan Aruch, Orach Chayim 439:2; Shulchan Aruch, Admur HaZakein 439:12.

128. (Back to text) See Sefer HaSichos 5705, p. 35, regarding the conduct of the Rebbe Rashab.

129. (Back to text) See Mishnah, Sukkah 25a; 26a; Rambam, Tur and Shulchan Aruch, Orach Chayim and Shulchan Aruch, Admur HaZakein, para. 7.

130. (Back to text) Shulchan Aruch Admur HaZakein, para. 8.

131. (Back to text) Mishnah, Sukkah 28b; Rambam, ibid., Halachah 10; Tur and Shulchan Aruch, Orach Chayim 439:5; Shulchan Aruch, Admur HaZakein 439:17 and 439:21ff.

132. (Back to text) See Sefer HaSichos 5696-Choref 5700, p. 295.

133. (Back to text) Bereishis 28:16, and commentary of Rashi.

134. (Back to text) See Sukkah 32b.