I don’t think that it’s a forced explanation and might in fact have been the Ramchal’s intention. (Note: I added the word “perhaps” to number 4 above)

I just looked this up in the Elucidated Derech Hashem by Rabbi Abba Zvi Naiman and he brings down both the Gaon and the Tur, but does state an opinion on how he thinks the Ramchal holds. I stated an opinion because Micha asked a Kasha (a question).

Here’s a Monday morning quick analysis and possible reconciliation:

1) There were 2 sets of clouds, both of which indicate Hashem’s protection

2) The question is: around which set should Succos be celebrated

3) The havamina (intial thought) is that it should be the first set because they came between the Exodus and the giving of the Torah and the Regalim are centered around the Exodus and Matan Torah

4) That is perhaps what the Ramchal is pointing out when he says “even though this is not celebrated on the anniversary of the Exodus”

5) The question then becomes, why didn’t the Torah set Succos around the first set which is more closely related to the Exodus

6) According to Tur and the Gemora, it is a practical consideration, in that Hashem was concerned that observance in the spring would not have the same effect as observance in the fall, so the second set was picked

7) According to the Gaon and possibly the Ramchal, the spiritual energy and tikkun associated with the second set is stronger because there was an aspect of Teshuva involved and therefore the second is when Sukkos is celebrated. Perhaps that’s what Ramchal meant when he said “the Torah set a time that is appropriate for its commemoration”.

8) It’s even possible that everybody agrees with both reasons, it’s just a question of the primary reason, or the more revealed reason versus the more hidden reason

Because I think the Ramchal’s implication is more directly that of the Tur and the Sages of the Talmud; that Sukkos is at a time of year when sitting in the Sukkah is both likely (before the Israeli rainy season) but the weather is no longer so summery that one would sit in a hut if it weren’t a mitzvah to do so. Thus making it a clear commemoration. Or as your translation, “Even though this is not celebrated on the anniversary of the Exodus, the Torah set a time that is appropriate for its commemoration.”

For example, I divide people into the categories “tall” and “short” when I need someone to help me reach something, but not when I choose a chavrusa or a friend or a real estate broker. When height is relevant, I make use of it, and when it’s not, I don’t focus on it.

Similarly, my (or someone else’s) status as a BT is sometimes relevant, and in such a case I make use of the category –one example is this site, where people with similar concerns and/or experiences related to being or having once been new to Torah observance, having more non-observant friends and relatives than many others, etc. can discuss those issues.

But that’s as far as it goes. The fact is, I wasn’t raised in a family that kept the Mitzvot or knew much about Torah. Although all my experiences have a part in making me who I am today, that one fact isn’t necessarily bigger than any other. The fact that I became very interested in the Torah and enthusiastic enough about its ideas and practices to make major changes in my life is a big part of who I am. But I hope (and I believe) that such an interest and enthusiasm isn’t limited to people who grew up non-observant. The big life changes might be limited to those labelled as BT’s, but who (after they’ve made a commitment to be observant and become comfortable with it) spends a lot of time thinking about the fact that they grew up eating non-kosher food? I don’t, and I don’t think it defines me.

As to the Torah knowledge issue, in the abstract if I had spent the twenty something years before I became observant involved in Talmud Torah, then it’s hard to imagine I wouldn’t be more knowledgable than I am. But I don’t focus on that, I just try to learn what I can now. As far as not knowing as much as “the FFB crowd,” I just don’t find that to be the case. I know more than some and less than others. My goal is to understand as much Torah as I can, not to compete with anyone else, so I don’t think about it.

As to fitting in, in this area I also prefer to focus on individuals. I form relationships with people based on getting to know them as individuals, and I hope they do the same for me. I imagine that there may be people who aren’t interested in interacting with me because I am labelled a “BT,” but I don’t think about it at all, and such a person doesn’t sound like a good person to surround myself with. The idea that “the ability to make people think you’re not a BT, as long as you don’t talk in learning, is a great worthwhile accomplishment” was very foreign to my way of thinking. The ability to make people surprised that you ARE a BT as a result of talking in learning with them sounds like much more of an accomplishment to me.

I get the impression that there are communities where my approach wouldn’t work well. I feel fortunate to live in a community where my approach does work for me.

Our Sages were doctors, merchants, shepherds, and productive contributors to the world around them. It is names of observant Jews, who work and contribute, who you see on university and hospital buildings.

After you read this book, read Ecclesiastes (Kohelet) and see how King Solomon lived. They are much the same, without wigs or matching hats or isolationist attitudes.

http://www.jewishideasdaily.com/6438/features/the-black-hat-underground/3