The Haftorot for both the first day of Sukkot (from Zecharia 14) and Shabbos Sheb'toch Ha'moed (from Yechezkel 38-39) describe the wars of Gog and Magog, the battles preceding the advent of the Messianic Era. These battles revolve around Jerusalem with the chief combatants being Edom and Yishmael (see Malbim to Yechezkel 38:2). Certainly the recent tragic events, once again pitting Christian (the traditional inheritors of the Edom dynasty) countries against Moslem (descendants of Yishmael) countries, are frightening reminders of the eventual fulfillment of these prophecies.
Zecharia prophesies that after the battle, all the nations of the world will be called upon to celebrate the festival of Sukkot with dire consequences for those refusing to do so. Presumably building on this concept, the Talmud in Masechet Avoda Zara (2a-3b) relates that in the future, Hashem will prepare the reward for those who were faithful to the Torah and its precepts throughout history. The nations of the world will advance various claims as to why they should receive reward even though they rejected the Torah and did not fulfill its commandments. Finally, Hashem grants them a last opportunity for merit by commanding them to build sukkot and dwell in them. After the nations build their sukkot, Hashem shines the sun in full force making the heat intolerable, after which the frustrated nations leave the sukka and kick the sukka during their hasty exit. G-d then laughs at the nations' insincerity. The Talmud questions why this should be held against the nations since, after all, even Jews are exempt from this mitzva when it is uncomfortable (mitz'ta'eir) to remain in the sukka. The answer given is that at least the Jews do not kick the sukka when leaving.
Perhaps we can offer a deeper explanation as to why the mitzva of sukka is singled out as the test for the nations of the world and why their refusal to fulfill it leads to such great punishment. Divine Commandments, the Mitzvot, can be fulfilled in one of two ways: 1) as necessary burdens, albeit beneficial, lofty ones; 2) as welcome opportunities to serve the Master of the World. The former is symptomatic of only a King-Servant relationship with Hashem; the latter adds to this the loving Father-Son relationship. Indeed, G-d is referred to as "Avinu Malkeinu" -- "Our Father; Our King." On the one hand, we have no choice but to fulfill the d'var Hashem -- the word of G-d -- as transgression will lead to severe punishment and fulfillment to immense reward. But on the other hand, we rejoice at the opportunity to please our Heavenly Father. (See Mishna Avot 1:3 and commentaries there.) How a person reacts when faced with difficulties while performing mitzvot, even those hardships exempting him from their fulfillment, demonstrates his underlying attitude toward the commandments. One who views mitzvot as burdens is pleased with the exemption and even resents the hardship leading to the exemption, it being indicative of an increased burden associated with the commandment. By contrast, the oheiv is saddened by the missed opportunity to please his Creator. Hence, the Umot HaOlam kick the sukka while leaving it due to uncomfortableness, indicative of a purely pragmatic approach to commandments; the Jews leave as well, but reluctantly (see Ramo (639:7)), demonstrating their love of G-d and His commandments..
These are the contrasting attitudes between K'lal Yisrael and the Umot HaOlam (Nations of the World). K'lal Yisrael jubilantly declared "Na'ase V'Nishma" to accept the Torah at Har Sinai. The other nations, after discovering that its precepts would be difficult to keep, rejected it. K'lal Yisrael yearns for more opportunities for mitzvot; the Umot HaOlam rejoice when the burden is lifted. Specifically the mitzva of sukka readily emphasizes this point. Sukka is one of the few mitzvot that encompass the entire body and all life activities. Eating and sleeping as well as learning and prayer all are complementary aspects of this mitzva. Indeed, the poskim (decisors) rule that even regular conversation with acquaintances should take place in the sukka. Thus, all apparently mundane activities can become acts of Divine Service. One who views mitzvot as all-pervasive opportunities for elevating every aspect of life would also perform them with love and enthusiasm. The nations reject this sukka-concept of life revolving around the Divine Command. Hence, they reject the entire message of Torah and are not worthy of special Divine Reward in the End of Days.
Indeed, unique korbanot are brought during the first seven days of Sukkot on behalf of the 70 nations of the world as our Torah concerns itself with the benefit of all of mankind and looks toward the day when all the nations of the world will recognize G-d's oneness (see second half of 'Aleinu prayer). However, the inner meaning of Sukkot ultimately remains the special treasure of the Jewish people. Hence, on the last day of the holiday, Sh'mini Atzeret, korbanot are offered on behalf of only K'lal Yisrael as Hashem, requesting that His beloved children who serve Him with love stay another day, states: "kashe alay preidaschem" -- "your leaving is difficult for Me."
This aspect of 'ahava in the performance of mitzvot is further highlighted by the intense, extra joy accompanying the celebration of Sukkot (see Rabbi Rosensweig, The Link Between Yom Kippur and Sukkot). In addition, the mitzva of Nisuch Hamayim (water pouring) on the mizbai'ach has been explained as an allusion to the verse in Shir HaShirim (8:7): "mayim rabim lo yuch'lu l'chabot et ha'ahavah" -- "a multitude of water cannot extinguish the love (between K'lal Yisrael and their G-d)."
May the merit of our increased enthusiastic devotion to Hashem's commandments out of love allow us to be spared from the great wars of Gog and Magog and merit to dwell in the heavenly Sukkas 'Oro Shel Leviathan!