Spiritual Guests in the Sukkah
Who are the true celestial guests during the festival of Sukkot?
Dr. Daniel Matt – Translator of the Zohar
The beautiful custom of inviting *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 widely and became an integral part of the Sukkot celebration.
The passage we will explore together is drawn from Zohar 3:103b–104a, corresponding to Zohar Emor 43:276–281 (found in *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 entrance of the sukkah; each represents one of the *sefirot*, ranging from *Hesed* to *Malkhut* (also identified as *Shekhinah*).
By welcoming each of these guests, we invite an aspect of God into the sukkah, further enriching and sanctifying our humble, temporary dwelling. Naturally, this enhances the joy of our festival. However, the Zohar emphasizes that if we fail to invite the needy into our sukkah as well, we offend and drive away the spiritual guests. By sharing our feast with those in need, we serve the *ushpizin*.
Rabbi Elazar states that there are six *ushpizin*, but Rabbi Abba adds a seventh: David—the ideal king—who represents *Malkhut* (the Kingdom), or *Shekhinah*. The expression "seven days" does not refer to the duration of one's stay in the *sukkah*, but rather to the seven primordial days of creation—corresponding to the seven *Sefirot* from *Chesed* to *Shekhinah*—which are invited in. 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 these sublime guests is introduced, accompanied by the others, and one ought to welcome them with joy.
Rabbi Abba adds to this discussion that the *ushpizin* actually enter the *sukkah* first, before living human beings.
Rabbi Elazar reminds us that one is not obliged to impoverish oneself to provide for the poor beyond one's means. On the other hand, one must not treat the poor as an afterthought or give them only leftovers; since their portion represents that of the sublime *ushpizin*, it should be the finest.