30 Sep SUCCOT: THE LESSON OF THE CLOUD THAT NEVER LEFT

The Gemara in
Masechet Sukka (11b)
brings two views as to
whether the Misva of
Sukka commemorates
“Sukkot Mamash” – the
actual huts in which our ancestors dwelled
during the years of travel in the wilderness,
or the “Ananeh Ha’kabod” – the miraculous
“clouds of glory” which encircled them
and granted them protection during this
period. The Shulhan Aruch (Orah Haim 625)
follows the second opinion, that our Sukkot
commemorate the “Ananeh Ha’kabod.”
The Gaon of Vilna (1720-1797) famously
clarified that the Misva of Sukka
commemorates not the “Ananeh Ha’kabod”
themselves, but rather the return of the
“Ananeh Ha’kabod” after they had been taken
away. Following the sin of the golden calf,
Hashem decreed that Beneh Yisrael would
be annihilated, but then rescinded the decree
in response to Moshe’s heartfelt pleas on the
nation’s behalf. However, the Gaon writes,
even though Hashem rescinded this decree,
He removed the “Ananeh Ha’kabod,” the
special clouds which expressed His special
affection for the people and close relationship
with them. But Beneh Yisrael then repented,
and Moshe persisted in his prayers. Ultimately,
on Yom Kippur, G-d announced His complete
forgiveness, and the following day, Moshe
relayed to the people G-d’s instruction to

donate materials for the construction of the
Mishkan. The people generously donated over
the course of the next several days, and then,
on the 15th of Tishrei, when the artisans began
constructing the Mishkan, G-d restored the
“Ananeh Ha’kabod.” It is this restoration of the
clouds, the Gaon writes, that we celebrate on
Sukkot. We celebrate the fact that even after the
sin of the golden calf, G-d mercifully forgave
us and even fully restored His relationship
with us, to the extent that He returned to us
the special clouds of glory.
The Gaon answers on this basis the question
of why Sukkot is celebrated specifically at this
time of year. The “Ananeh Ha’kabod” encircled
Beneh Yisrael and protected them throughout
the year, and they were first given these
clouds immediately after the Exodus from
Egypt. Seemingly, then, there is no particular
significance to the middle of Tishrei as far as
these clouds are concerned. Why, then, do
we celebrate this Yom Tob at this time? The
answer, the Gaon explains, is that on Sukkot we
celebrate the return of the “Ananeh Ha’kabod”
on the 15th of Tishrei.
Rav Eliezer Waldenberg (Jerusalem, 1915-
2006), in his Sitz Eliezer (vol. 15), raises
the question of how to reconcile the Gaon’s
theory with a verse in the Book of Nehemya
(9:19) which clearly states that the “Ananeh
Ha’kabod” never left: “And You, in Your
abundant compassion, never abandoned them
in the desert; the pillar of cloud was never

removed from them during the day to guide
them along the path…” How can the Gaon
claim that Hashem took away the clouds of
glory following the sin of the golden calf, if
the verse in Nehemya says explicitly that the
clouds were never removed?
Rav Waldenberg answered by noting that the
verse in Nehemya speaks specifically of one
particular function of the “Ananeh Ha’kabod”
– to guide the people through the desert. The
clouds served numerous other purposes, as
well, protecting the people from the harsh
elements, from wild animals and from enemies,
and also making the ground comfortable and
the terrain easily traversable. Accordingly,
Rav Waldenberg writes, we may distinguish
between the different clouds. As the verse in
Nehemya says, the clouds that guided Beneh
Yisrael through the desert never left, and it
was only the other clouds which were taken
from them and then returned once they began
building the Mishkan.
This insight shows us that Hashem will never
forsake His beloved nation. Even after the sin
of the golden calf, He did not leave them alone
in the desert; He continued showing them the
path forward, and allowed them to return to
Him. We can never permanently sever our
relationship with G-d, just as a child can never
permanently sever His relationship with His
parents. G-d is our father, and He will always
remain with us, no matter what mistakes we
have made. None of us have ever done anything

as bad as the worship of the golden calf several
weeks after beholding Hashem’s revelation. If
G-d did not forsake the people after that sin,
we can rest assured that He will never forsake
us, no matter what we have done, no matter
how far we have strayed. Hashem will never
reject any one of His precious children; He
instead patiently waits for that Jew to return.
This concept should inform the way we look
at ourselves, and also the way we look at our
fellow Jews. When we see someone who does
not properly observe the Misvot, we must not
reject him, or look upon him with disdain –
because Hashem does not reject that person or
look upon him with disdain. Hashem loves that
individual and trusts in his capacity to improve
– and so we should, as well. Just as G-d’s love
for us is unconditional, so must our love for all
our fellow Jews be unconditional. Rather than
focus on their faults and shortcomings, we
should focus instead on their inner spark, on
their potential for greatness, and shower them
with love and compassion – just as Hashem
does.