The Torah commands us to dwell in Sukkot for seven days “…for I caused the Children of Israel to dwell in Sukkot when I took them from the land of Egypt…” (Vayikra 23:43)

It appears that we celebrate Sukkot as a remembrance of the Exodus from Egypt. But if the reason for sitting in Sukkot is a remembrance of the Exodus from Egypt, why not celebrate it in the month of Nissan, along with Pesach? Why not have a Seder in the Sukkah, with matzah, four cups of wine, four questions, etc?

R. Yaakov ben Asher (13th-14th C. Spain), in his code of Jewish law, the Arbah Turim, explains that we celebrate Sukkot in the fall so that it is clear to all that our residence outdoors is specifically for the performance of a mitzvah. If Sukkot was in the Spring or Summer, perhaps people would think we are just sitting outside to enjoy the warm weather. Instead, concludes the Tur, we celebrate Sukkot now, which is the beginning of the rain season here in the Land of Israel (Orach Chayyim 625).

This answer, however, is problematic. If it is supposed to be “recognizable” that we are sitting outside not to enjoy the nice weather but rather to perform a mitzvah, why not have Sukkot in the middle of December or January? Surely then it would be obvious that we are not sitting outside for our mere pleasure!

Perhaps there is a deeper reason why Sukkot is celebrated this time of year. It is no coincidence that Sukkot is celebrated in the month of Tishrei, immediately following the Yemai HaDin, Rosh Hashanah and Yom Kippur. On Rosh Hashanah and Yom Kippur we stood before God in judgment. We prayed, struggled, and fasted to come close to God; to return to Him, His Torah and mitzvot. Sukkot is the manifestation of the closeness we achieved during the preceding days. It is only a few days after Yom Hakippurim, the day when are sins are atoned for and we are purified before God. All of a sudden we have to run around and put up a Sukkah and buy arbah minim. We are, all of a sudden, surrounded with many mitzvos to perform; a token of His benevolence; His closeness. On Sukkot, we carry our lulav through the streets, raised, like a banner, displaying our confidence that we were victorious in judgment. And we sit in the Sukkah, in His presence. God, so to speak, surrounds us.

While we are required to rejoice during every festival, Sukkot is especially joyous. (See Rambam’s Hilchot Lulav 5:12-15). In fact, in the liturgy, Sukkot is called the “time of our rejoicing.” It is the paradigm of joyful celebration. That joy is a result of closeness with God.

The connection between the Days of Judgement and Sukkot are deep and rooted in our historical experience. Our Sages teach the Sukkah represents real huts or God’s Clouds of Glory which protected the Jewish People in the Wilderness (See Talmud Bavli Sukkah 11b). After the Sin of the Golden Calf, God’s Clouds of Glory were removed from the Jewish People. On Yom Kippur, the Jewish People were forgiven for the Golden Calf, and the Clouds of Glory returned. According to the Vilna Gaon the holiday of Sukkot celebrates the return of God’s Clouds of Glory and with them, His presence.

In Chassidic thought, the Sukkah represents God’s love. The Sefat Emet, the great Gerrer Rebbe, compares the Sukkah to the chuppah, the wedding canopy. The canopy under which the Jewish Nation is wed to God.

Some compare the Sukkah to an embrace. To be a kosher Sukkah, the Sukkah must have at least two walls and a tefach, a handbreadth. The “two walls” and a “handbreadth” could appear like an arm providing a great big divine hug.

After going through the Days of Judgment, isn’t that all we need?