Return of the Clouds of Glory

The Gaon of Vilna notes the question of why Sukkot, which commemorates the anenei kavod (clouds of glory, which protected the Children of Israel in the desert), is celebrated in Tishrei, as opposed to Nissan, when the anenei kavod first appeared.

The Gaon explains that the holiday of Sukkot actually symbolizes the return of the anenei kavod. Following the sin of the golden calf, the anenei kavod left the Children of Israel and returned only when the Israelites began the construction of the Tabernacle, which was on the fifteenth of Tishrei. The Gaon’s chronology is as follows: Moshe Rabbeinu descended from Mount Sinai on Yom Kippur with the Divine message “I have forgiven, in accordance with your words.” [Numbers 14:20] On the 11^th of Tishrei, Moshe assembled the congregation and instructed Israel to make offerings for the construction of the Tabernacle [Exodus 35: 4 ff.] On the 12^th and 13^th of Tishrei, the Israelites brought their offerings, as the verse states:

“.. and they brought to him free-will offerings every morning” (literally “in the morning, in the morning,” hence two days). Exodus 36:3  

On the 14^th, Moshe presented the gold, silver, etc. which had been brought by the Israelites to Betzalel, Ohaliav and “every wise-hearted man,” who actually made the Tabernacle. Thus, it follows that the 15^th of Tishrei was the day the word actually commenced, and the day on which the anenei kavod returned to encompass the Children of Israel.

Further, the Gaon notes that one of the Divine attributes is mida k’neged mida, measure for measure, both in reward and in punishment. In this case, because the Israelites made the Tent of the Tabernacle, God responded with “covering” His people with the anenei kavod.

Among the valuable lessons the Gaon’s insight provides, is the close conceptual connection between Yom Kippur and Sukkot.

As well, the implication of the Gaon’s approach is that, on some level, sitting in the Sukka evokes the experience of visiting the Tabernacle.

May we be privileged to celebrate next Sukkot in the rebuilt Temple and in the Sukka of the hide of the leviathan. [Babylonian Talmud, Bava Batra 75a]