The lovely custom of inviting the ushpizin (guests) into the sukkah appears for the first time in the Zohar. Under the influence of Rabbi Isaac Luria, one of the most influential kabbalists, this custom spread to wider circles and has become an integral part of celebrating Sukkot.
The passage we will explore together is from Zohar 3:103b-104a (The Zohar: Pritzker Edition, Vol. 8, pp. 163–67). It teaches that on each day of Sukkot the biblical heroes Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David appear at the opening of the sukkah, each representing one of the sefirot from Hesed through Malkhut (also identified as Shekhinah). By welcoming each of these guests, we are inviting an aspect of God into the sukkah, enhancing and further sanctifying our humble, temporary abode. Naturally, this increases our festival joy. However, the Zohar emphasizes that unless we also invite disadvantaged people into our sukkah, we offend and repel the spiritual guests. By sharing our feast with those in need, we serve the ushpizin.
Let’s explore the passage together.
Rabbi Elazar opened… “Come and see: When a person dwells in this abode, this shade of faith, Shekhinah spreads Her wings over him from above, and Abraham and five other righteous ones make their dwelling with him.”
Rabbi Abba said, “Abraham, five righteous ones, and King David make their dwelling with him. As is written: In sukkot you shall dwell, O seven days. (Leviticus 23:42) It is written seven days, not for seven days … One should rejoice on each day with a radiant face, along with these guests who dwell with him.
And Rabbi Abba said, “It is written: In sukkot you shall dwell seven days, and afterward, they shall dwell in sukkot. First, you shall dwell; then, they shall dwell! Well, the first is for the ushpizin; the second, for inhabitants of the world.
Rabbi Elazar states that there are six ushpizin but Rabbi Abba adds a seventh: David, the ideal king, representing Malkhut (Kingdom), or Shekhinah. The phrase seven days is now understood not as a description of how long one should dwell in the sukkah, but rather as referring to the seven primordial days of creation, corresponding to the seven sefirot from Hesed to Shekhinah, who are being invited. Their presence in the sukkah is symbolized by the appearance of the seven biblical heroes, their historical manifestations. On each day of Sukkot, one of the sublime guests is featured, accompanied by the others, and a person should greet them joyously.
Rabbi Abba adds to this discussion that the ushpizin actually enter the sukkah first, before the living humans. In the continuation of this passage, Rav Hamnuna Sava descrives how he does this in his own sukkah:
The first is for the guests: as Rav Hamnuna Sava, upon entering the sukkah, used to stand in joy just inside the opening, and say, “Let us invite the guests!” He would arrange the table, stand erect, recite a blessing, and say, “In sukkot you shall dwell, O seven days. Sit, sublime guests, have a seat! Sit, guests of faith, have a seat!” Raising his hands in joy, he would say, “Happy is our share! Happy is the share of Israel!” Then he would sit.
The blessing referred to here is the blessing for sitting in the sukkah, traditionally recited after the Kiddush over wine. After these blessings were complete, the Zohar says, Rav Hamnuna Sava would explicitly invite the sublime guests into his sukkah. Only after they were brought in did he take his own seat.
Now the Zohar moves to the theme of feeding the poor in the sukkah.
Nevertheless, he must gladden the poor. Why? Because the portion of those guests whom he has invited belongs to the poor. And he who sits in this shade of faith and invites these supernal guests, guests of faith, yet does not give them their portion — they all stand back from him, saying, “Do not eat the bread of a stingy man, nor desire his delicacies.” (Proverbs 23:6) So the table that he set is his own, not the blessed Holy One’s … Woe to that person when those guests of faith stand back from his table!
By dwelling in the sukkah and inviting the sublime ushpizin, the Zohar teaches, one attains joy and fulfillment both in this world and in the World to Come. Yet, this is not sufficient; one must also welcome the poor into his sukkah. In fact, the portion of those heavenly guests is intended for the poor. By providing for the needy, one serves the ushpizin. If one selfishly fails to do so, those heavenly guests desert his table.
Nevertheless, he must gladden the poor. Why? Because the portion of those guests whom he has invited belongs to the poor. And he who sits in this shade of faith and invites these supernal guests, guests of faith, yet does not give them their portion — they all stand back from him, saying, “Do not eat the bread of a stingy man, nor desire his delicacies.” (Proverbs 23:6) So the table that he set is his own, not the blessed Holy One’s … Woe to that person when those guests of faith stand back from his table!
And Rabbi Abba said, “All his days, Abraham used to stand at the crossroads to invite guests and set a table for them. Now that he is invited along with all those righteous ones and King David, and they are not given their share, Abraham rises from the table and exclaims, ‘Turn away, please, from the tents of these wicked people!’ (Numbers 16:26) and they all depart with him.
Abraham, who famously invited strangers into his own tent in the desert, embodied Hesed and epitomized hospitality. He is particularly offended by selfishness in the sukkah. In its original context, the verse in Numbers is spoken by Moses regarding Korah and his band of rebels. Here, it is brought to describe what happens when a person does not make the mitzvah of sukkah also an occasion to feed the poor.
One more excerpt from this passage for today, bringing us back to Rabbi Elazar:
Rabbi Elazar said, “Torah does not impose upon a person more than he can manage … But a person should not say ‘First, I’ll eat and be satisfied and satiate myself; and if there’s anything left, I’ll give to the poor.’ Rather, the prime portion belongs to the guests. And if he delights the guests and satiates them, the blessed Holy One rejoices with him.”
Rabbi Elazar reminds us that a person is not obligated to impoverish himself in providing more for the poor than he can manage. On the other hand, one should not make the poor an afterthought and merely give them leftovers. Since their portion represents that of the sublime ushpizin, it should be the finest one.
May this Sukkot bring us joy, guests and the inspiration to be generous.
This piece was originally published as part of an original series produced by My Jewish Learning and Sefaria called A Year of Zohar: Kabbalah for Everyone. Sign up for the entire series here.
