We have just emerged from the kedusha of Yom Kippur. During our Yom Iyun, we engaged in a study of the Avodah that the Kohen Gadol did in the Beit Hamikdash on this holy day. In He was obligated to bring a Ketoret (incense) offering in the קדש הקדשים, the innermost chamber of the Temple.
וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדוּת
And a cloud of ketoret will cover the Kaporet (shelf) that is on the (Ark of) Testimony.
Interestingly, the perek begins with a warning that the Kohen should not enter this inner sanctuary habitually. Rashi explains,” because Hashem reveals himself there along with the עמוד ענן, the pillar of cloud.” He brings the Medrash that teaches that the Kohen may not enter except with the cloud of the Ketoret on Yom Kippur.
And so we have an interesting situation of Divine Revelation, which implies that Hashem is teaching us and offering us clarity; yet, only the one who merits that knowledge and is in the highest state of kedusha may enter. The room must be filled with the cloud of incense, which obscures his vision and his understanding. This is a major theme of Yom Kippur; humans can gain knowledge of Hashem and attain closeness with Him. However, we must recognize that we are inherently limited in terms of understanding G-d. We can only know Him through indirect means. Ironically, the recognition that we are intellectually distant will bring us closer to true knowledge of Hashem. The ענן represents a barrier that actually facilitates revelation.
In Megillat Eicha (פרק ג), we encounter a dual imagery that presents the concept of barrier.
מד סַכּוֹתָה בֶעָנָן לָךְ, מֵעֲבוֹר תְּפִלָּה.
You have enveloped Yourself in a cloud, so that no prayer can pass through.
Yirmiyah is lamenting the phenomenon of הסתר פנים, when G-d seems to be hiding “His face” from us. The ענן acts as a סכה that prevents our prayers from achieving acceptance before G-d. This choice of words, though tragic, offers us some measure of hope. Hashem has not left us completely. We simply have to repent so that the barrier can dissipate and our relationship can be restored.
After Yom Kippur, we approach ‘ חג לה, a festival dedicated to Hashem. The Torah commands us to dwell in succot (booths) for seven days.
ויקרא: כג: מג לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם: אֲנִי, ה' אֱלֹקיכֶם..
In order that your generations will know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am Hashem, your G-d.
We learn that a succah cannot exceed the height of 20 Amot (סכה: ב,א). Rabba cites the passuk above as one reason for this requirement. Rashi explains that If a succah is too high, a person will not feel like he’s dwelling in it and he will not be reminded of this kindness that Hashem did for us when we left Egypt. He then cites the Medrash that this is a reference to the ענני הכבוד that surrounded the entire encampment in the desert.
And so here we encounter the same imagery, clouds and succah. The ענני הכבוד were a form of Divine Revelation. They signaled to the nation when it was time to travel and when it was time to set up camp. They signified that Hashem was protecting us in a direct manner. So, according to Rabbah, one of the philosophical themes of succah is the realization that Hashem relates to us through a special Hashgacha. This knowledge should be the source of our security and will lead to the true simcha of the chag.
ושמחת בחגיך - And you shall rejoice in your in your festival
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