Musar su Genesi 33:16

“And Yaakov traveled to Sukkos and he built for himself a house and for his livestock he made shelters [sukkos] therefore he called the name of the place Sukkos” (Bereishis 33:17). All of Israel’s customs are Torah and it is our custom that as soon as we come home from the synagogue at the conclusion of Yom Kippur we immediately immerse ourselves in the mitzvah of building the sukkah. I have found a fitting explanation for this among the essays of Rabbi Shelomo Molcho, z”l (Sefer HaMefo’ar, p. 168), where he discusses why it is that Israel engages specifically in this mitzvah at the conclusion of Yom Kippur as opposed to any other. His explanation is as follows: The Holy One Blessed is He commanded that on Yom Kippur one goat be offered up to Hashem while a second be sent to Azazel. The Kohein Gadol would first confess all the iniquities and transgressions of Israel over the one that was to be sent to Azazel, as it is stated, “And the goat shall bear upon it all their iniquities” (Vayikra 16:22). Through this Israel achieved tremendous atonement. This is an example of the principle that everything that befell the Patriarchs was a foreshadowing of what was to befall their descendants, for in the ritual of the scapegoat Israel inherited a mitzvah recalling an incident from the time of their forefathers. As it is stated, “And Eisav returned along his way to (the land of) Se’ir” (Bereishis 33:16). Then it states, “And Yaakov traveled to Sukkos” (ibid. 17). In other words, after Eisav, who was a hairy man [ish se’ir], had gone on his way to Se’ir — i.e., to receive his portion in the form of the goat [se’ir] that was sent to Azazel — Yaakov went on to Sukkos — i.e., to engage in the mitzvah of sukkah. In this passage the Torah intimates that we must emulate our ancestor by engaging specifically in the mitzvah of sukkah, rather than any other, after we have sent off the scapegoat on Yom Kippur. This is Rabbi Shelomo Molcho’s explanation and the words of the wise are pleasing.