The booth, we are told recalls the “kindness” of God in the wilderness where the cloud of Aaron was the “kindness” and Israel was adorned as a bride for God. Thus, when a man sits in his booth, he is still under the Shekinah, and Abraham and five other righteous ones and David make their abode with him, to round out the number seven. That is, we are by the feast taken into a Mystery of seven Patriarchs, which recalls Philo’s allegories; and Rab Hamnuna the Elder tells how he stood at the door of his booth to welcome these visitors, a passage reminiscent of Abraham’s welcome of the holy visitor, which meant so much to Philo. The peculiar allusions make sense when we know that in the Zohar, the Shekinah, or the cloud, was a sexual coming of God to Israel, and Moses had intercourse with it. Here is Israel, which is the bride, but by implication (it was probably too bold to say outright) the individual Israelite who went into his booth, the Shekinah, at Tabernacles shared also in this ineffable
The booth, we are told recalls the “kindness” of God in the wilderness where the cloud of Aaron was the “kindness” and Israel was adorned as a bride for God. Thus, when a man sits in his booth, he is still under the Shekinah, and Abraham and five other righteous ones and David make their abode with him, to round out the number seven. That is, we are by the feast taken into a Mystery of seven Patriarchs, which recalls Philo’s allegories; and Rab Hamnuna the Elder tells how he stood at the door of his booth to welcome these visitors, a passage reminiscent of Abraham’s welcome of the holy visitor, which meant so much to Philo. The peculiar allusions make sense when we know that in the Zohar, the Shekinah, or the cloud, was a sexual coming of God to Israel, and Moses had intercourse with it. Here is Israel, which is the bride, but by implication (it was probably too bold to say outright) the individual Israelite who went into his booth, the Shekinah, at Tabernacles shared also in this ineffable