You shall live in sukkot seven days; all citizens in Israel shall live in sukkot in order that future generations may know that I made the Israelite people live in sukkot when I brought them out of the land of Egypt. I am Hashem your Gd. (Vayikra 23:42-43)
In the Talmud, there is a well-known dispute between Rabbi Akiva and Rabbi Eliezer regarding the meaning of the word ‘sukkot.’ According to Rabbi Akiva, the word follows its literal meaning of ‘booths;’ Rabbi Eliezer suggests they are ענני כבוד – clouds of glory – with which Gd surrounded the children of Israel to protect them while they wandered in the desert. Thus, for Rabbi Eliezer the reason for dwelling in booths during Chag Sukkot is to remind Israel of the miracles wrought for them by Gd while they were in the desert. This interpretation begs the question: if the booths in which we dwell are meant to be a reminder of Gd’s ‘clouds of glory’ which protected Israel during our desert sojourn, why do we not have any special reminders in recognition of the miracles of the everlasting well-water and manna which were also gifts of Gd to the Israelites in the desert? Explains the 16th century Rav Moshe ben Yosef Tarney: the provisions of food and water were obligatory on Gd upon taking the Israelites into the desert, whereas the protective clouds of glory went beyond what was expected of Gd. As parents, children and friends, does our treatment of the ones we love go beyond what is expected of us?
