The Secret of the Easy Mitzvah: The Test of the Nations of the World in the Future to Come

Lesson No. 60 | Thursday Night, Parashas Chukas, Eve of 4 Tammuz 5756 - General Public Lesson at the Yeshiva

This article explains the secret of the word 'Kahal' (congregation) and its connection to the mochin (intellect) of Rachel and the mitzvah of eating matzah. Through the Talmudic discussion regarding the test of the nations of the world in the future to come, it explains why the Sukkah is considered an 'easy mitzvah' with numerous exemptions, and what the true test of those who sit in it is, in contrast to the root of the souls of the 'Erev Rav' (mixed multitude).

The Da'as (knowledge/intellect) of our Matriarch Rachel is referred to by the mystical secret of "Kahal" (congregation). The word "Kahal" (קהל) is composed of the exact same letters as "Kalah" (קלה - easy), because they desired easy things. When Korach argued against Moshe and Aharon:

"And why do you exalt yourselves over the congregation (Kahal) of Hashem?" (Bamidbar 16:3)

He essentially meant to say that these people have a "light" or easy intellect (da'atam kalah), and they do not possess your lofty level of knowledge. The word "Kahal" (Kuf, Hei, Lamed) shares the letters of "Kalah," and its gematria (numerical value) is 135. This is exactly the numerical value of the word "Matzah" (Mem, Tzadi, Hei). Through eating the matzah, we merit to receive these mochin (states of intellect), which are called "the mochin of Rachel" or "the mochin of Imma" (the Supernal Mother), which represent the aspect of "Kalah" (easy).

The Claim of the Nations of the World in the Future to Come

This connects to what is explained in Tractate Avodah Zarah, that in the future to come, all the nations of the world will come before Hashem and demand a reward. They will say, "We loved the Jews, we cared for them, we helped them, we sent them support, and we saved them from Auschwitz and other troubles."

The Gemara describes how they will demand to receive a reward just like the Jewish people, saying, "We want the Torah, we want mitzvos, we want to be like the Jews." In response to their demands, Hashem will tell them, "I will give you one mitzvah. If you withstand the test of this mitzvah, you will be able to receive more mitzvos. But if you fail to uphold it, I will not be able to give you any additional mitzvos."

Why is the Sukkah Considered the "Easiest" Mitzvah?

The mitzvah that Hashem gives them is the mitzvah of Sukkah, and the Gemara calls it an "easy mitzvah." The question arises: Why specifically is the Sukkah considered an easy mitzvah? After all, tzitzis is also seemingly an easy mitzvah—you take a garment, attach four fringes to it, and it takes even less time than building a Sukkah!

The difference is that with tzitzis, a person might find various excuses. In the summer, he will say it is too hot and he is sweating, and when winter arrives, he will claim, "I got used to walking around without tzitzis for half a year, so I will just continue like this." These are not valid excuses according to Halacha (Jewish law), and they demonstrate a lack of seriousness. In contrast, regarding the mitzvah of Sukkah, there are endless exemptions anchored in the Halacha itself. A person can say, "I am hot," "I am cold," "There are mosquitoes," "There is noise outside," or "Leaves are falling on me." According to Halacha, "one who is distressed is exempt from the Sukkah," and therefore, a person can find a million excuses in a second, and all of them will be halachically valid. Because of this, the Sukkah is called an "easy mitzvah"—because it has the most exemptions.

The Root of the Soul in the Clouds of Glory

Unfortunately, many people use these exemptions and do not sit in the Sukkah. The holy Zohar in Parashas Emor says piercing words about this: Whoever does not sit in the Sukkah, even if he appears to be the greatest tzaddik, it is a sign that he stems from the root of the "Erev Rav" (the mixed multitude).

Why? Because this testifies that his soul did not sit in the Sukkos in the desert under the Clouds of Glory, and therefore, he has no feeling or connection to this mitzvah. Because of this lack of inner connection, he finds a new halachic excuse at every moment—sometimes it is a heatwave, sometimes mosquitoes, and sometimes noise.

The Blazing Test of the Nations in the Sukkah

Because of this multitude of exemptions, Hashem chooses to give the nations of the world specifically the mitzvah of Sukkah. He is, as it were, saying: "I do not want to make it difficult for them. I will give them the mitzvah where if it is just a little bit unpleasant, or if a fly enters the Sukkah—they can already be exempt from it according to the law."

However, the nations of the world want to prove their righteousness. They want to show that they too have mesiras nefesh (self-sacrifice) for fulfilling mitzvos. Hashem tests them and takes the sun out of its sheath (unleashing its full, unbearable heat), specifically during the blazing period of Tammuz. A heavy heatwave descends, with temperatures reaching fifty degrees Celsius. Despite this, the nations decide that they will fulfill the mitzvah with mesiras nefesh. Even if they burn from the heat and people die in the streets, they do not care—they decide not to leave the Sukkah.

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