The Gemorah in Mesechta Avodah Zora relates that after Onkelos became a ger, the Roman emperor sent legions of soldiers to seize him and imprison him. As they were removing him, he related to them of the Yidden traveling in the desert and having been led and directed by the special clouds- the ananei hakavod. When hearing this, they immediately changed course, joined Onkelos and became geirim. What was it that captivated them and caused that astounding about-face? Why did Onkelos spotlight the miracle of the clouds more than any other miracles performed for the Yidden? The splitting of the sea was documented as having terrified all the nations of the world. Certainly that tale would have been more gripping!
Additionally, in Parshas Shlach, Moshe Rabeinu davened to spare Klal Yisroel following the sin of the meraglim and claimed, “All of the nations heard of your intense love for the Yidden and of the tremendous miracles you performed on their behalf; you enveloped them in those special clouds etc.” Why was the miracle of the clouds singled out?
Rav Dessler shlit”a explains that the uniqueness of the ananei hakavod was not the miraculous protection that it afforded to the Yidden. The ananei hakavod represents an unbreakable attachment to Hashem that Klal Yisroel possesses as he envelopes us in the ananim. Hakadosh Baruch Hu maintains a grasp on us even in the darkest times. The clouds provide us with an infusion of kedushah that catapults us to the loftiest levels of ruchnius. This is the greatness of the ananei hakavod.
Onkelos’s convincing argument to the Roman legions was the superiority of the Jewish people, evidenced by their encasement in the clouds.
Moshe Rabeinu selected the clouds as a demonstration of Hashem’s tremendous, unbreakable bond with His people.
The Sukkah represents these clouds. When we enter the Sukkah we are reentering Hashem’s embrace, tightly encompassing us. This is an opportune time to reach out and beseech Him as our loving Father cradles us in His grasp.
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