Musar su Deuteronomio 9:9

This is the secret dimension of Deut. 5,5: ואנכי עומד בין ה' וביניכם "I stand between G–d and you." It is well known to students of the Kabbalah that the root of אנכי stems from the emanation בינה. We have explained that בינה=יובל=דרור=50, freedom, i.e. גאולה = redemption. When Moses was in Heaven, i.e. had attained the 50th level of בינה, he had a "clear vision." This means that he viewed things through the original light which G–d had withdrawn from earth after Adam's sin. This is another way of explaining that G–d spoke to both Moses and the people of Israel פנים בפנים דבר ה' עמכם, "G–d spoke to you face to face" (Deut 5,4). If the Jewish people were on such a level it suggests that there were no מחיצות, no barriers between them and G–d. How do we explain that Moses is supposed to have provided a barrier between them, i.e. "I was standing between G–d and you?" We must conclude that there was indeed no barrier, that once Moses utilized the original light this removed his presence as a barrier. By receiving the Torah and attaining the above described level of בינה, Moses had fulfilled his mission as the re-incarnation of הבל. He added the letter ה from הבל to his name. He ascended the Mountain which was burning with fire until the very heart of Heaven, i.e. עד ל"ב השמים (Deut 4,11). The word לב is a reference to the total of 32 paths that lead to these insights, the basis of the whole Sefer Yetzirah (chapter 1, section 1) The letter ה which was added to Moses' name further symbolized that he had received and assimilated all the five books of the Torah. I have found the following in the writings of the Arizal: When the Torah quotes Moses saying: בבעלותי ההרה לקחת לוחות האבנים "When I ascended Mountain in order to receive the stone tablets, etc." (Deut 9,9), you can take the first letters of the first three words and construct the acronym הבל. This supports our contention that Moses completed the task of הבל by attaining the fiftieth level of בינה.

Therefore one must be very careful regarding the sanctity of the sukkah, for it is comprised of the two names, יהו"ה and אדנ"י. In particular, once the sukkah has been constructed in accordance with all it laws and in purity, one must not degrade it because it is a throne for the Holy One Blessed is He and His Shechinah. Thus the sukkah fulfills the role of a minor “temple,” just as the Holy Temple was called the “Completed Tabernacle [Sukkah].” This is in stark contrast with the attitude of those who treat the sukkah lightly and consider this commandment to be a great burden. They enter the sukkah and recite the blessings over the bread and the sukkah hurriedly and impatiently, and then leave. In this respect they resemble the members of the other nations who revile the sukkah and run out. Moreover, their blessing over the sukkah is in vain because the text of the blessing is “to sit [leisheiv] in the sukkah.” They believe that this means that they must sit there for a short while, after which they may leave. But they are in error because the expression, “to sit in the sukkah,” actually means to tarry there. Thus Rashi explains that the term “sitting” [yeshivah] means nothing other than “tarrying” (Vayikra 12:4; Devarim 9:9). Therefore I admonish every understanding person not to fall into this iniquity. Rather, when he enters the sukkah to eat, let him remain there until he has finished eating so that his blessing will not be in vain and so that he will not be reckoned among the revilers of the mitzvah. Then we will all merit to take shelter beneath the sukkah of the Leviasan, as it is stated, “And a sukkah will be for shade by day” (Yeshayahu 4:6). And the Holy One Blessed is He will cover us with the shade of His wings in the Completed Tabernacle [Sukkah] forever. Amein, so may it be His will.