‫שמיני עצרת‬
In last week's article we pointed out that the Yom Tov of Sukkos is the
natural progression and development that follows Yom Kippur. Yom Kippur,
as the day marking a uniquely high level of personal accomplishment, is
followed by Sukkos, which through its Mitzvah of Sukka, emphasizes the
community of K'lal Yisroel. We noted that that emphasis on the community
of K'lal Yisroel did not come to erase the need and value for personal
attainment and individuality, but to complement them. That is, man, as he
strives for attainment, must seek such fulfillment in realms, the personal and
the communal.
That the realm of personal attainment is a central feature during the Yom Tov
of Sukkos was explained by Mori V'Rabi Harav Aharon HaLevi Soloveichik,
Zt"L, whose yarzheit is on the 18th of Tishrei. Rav Soloveichik explains the
Gemara in Masseches Sukka (53 a) that tells us how Hillel HaZoken
celebrated during the Simchas Beis HaShoeva. The explanation is found in
"Logic of the Heart, Logic of the Mind", page 160 in an article on Sukkos and
Shmini Atzeres.
The Gemara tells us that when Hillel celebrated at the Simchas Beis HaShoeva
he would recite the following words, "Im a'ni kan, ha'kol kan. V'im ei'ni kan,
mi kan?" If I am here, everything is here. And if I am not here, who is here?
Rashi explains that the "Ani" refers to HaKodosh Boruch Hu and that was the
praise that Hillel spoke about HaKodosh Boruch Hu at that unique time when
Ruach HaKodesh was uniquely palpable. [One explanation of "shoeva"- draw
(as in drawing water) is "she'mi'shom sho'a'vim Ru'ach HaKodesh"-we draw
Ruach HaKodesh from that event.] In order that the unique simcha should
not lose its propriety and deteriorate into something far different from a holy
activity, Hillel reminded the celebrating throngs that it is G-d's presence that
makes their existence possible, and therefore makes their celebration
worthwhile and meaningful. Without that existence, no one's presence would
have any meaning whatsoever.
Tosfos there note that the way that according to the way the Yerushalmi cites
this narrative it seems that Hillel was referring to himself as an individual. As
the commentators point out, this explanation of the statement would seem
most foreign to the personality of Hillel that Chazal told us about in many
places.
Hillel was uniquely modest and self-effacing we are told in
Masseches Shabbos (30 a) and at the end of Masseches Sota, in particular.
The simple explanation of the statement implies a person who is quite
impressed with himself, almost belittling others.
It would seem far from
acceptable even for an average person. It would seem totally inappropriate
for one renowned as a Tzaddik. [Another explanation says the statement
refers to Klal Yisroel.]
Rav Soloveichik states that this statement was most appropriate to be said by
a Tzaddik in the context of its declaration. The context was one of
unprecedented celebration. "Kol mi she'lo ro'oh Simchas Beis Ha'Shoeva lo
ro'oh simcho mi'yomov" (Sukka 51 a). One who did not see the Simchas Beis
HaShoeva during the time of the Beis HaMikdosh never saw a real simcha.
How do we know the difference between true happiness, a real "Simcha", and
that which is merely an illusion of such? How does a person know if the
happiness he thinks he has represents his true feeling or is merely an artificial
outward expression, totally unrelated to his true mindset?
"Im ani kan". Rav Soloveichik writes that simcha is "an endeavor to approach
and experience reality…" Joy is the endeavor to "assert one's
individuality…and at the same time to confine oneself within the bounds of
one's personality… Such a joy stimulates one to apply oneself in accordance
with one's inner strength rather than to overreach and overrun oneself by
emulating others." If I am here then all is here. If I am celebrating my
oneness, my accomplishments and my self-awareness, then all is here.
Nothing is missing. I am on the right track. I can take measure of myself
and can continue on my way towards growth and accomplishment. "Im eini
kan", if I am not here, then there is nothing. My personal presence is a
facade, empty and illusory. It has no meaning, no weight, and no value. It
has nothing to contribute. It is nothing to be happy about at all.
As wonderful as this explanation is, or because it is so wonderful, our
questions continue to be raised. What is to happen after Yom Tov? What will
be with us after this wonderful opportunity of the month of Tishre? We reach
such heights, and then, nothing?
The problem is exacerbated when we come to Shmini Atzeres/Simchas Torah.
The joy that is expressed is a fulfillment of the Torah's command, "v'ho'yi'so
ach so'meach" (D'vorim Perek 16/Posuk 15). This posuk, in the context of
the Yom Tov of Sukkos, seems to be unnecessary. Two p'sukim earlier we
were already commanded, "V'so'mach'to b'cha'ge'cho"-rejoice in your
holidays. Chazal (Sukka 48) understood this to be an additional command to
especially celebrate on Shmini Atzeres/Simchas Torah. Thus, this joy reaches
its crescendo on Shmini Atzeres and then immediately collapses with the
recitation of Havdala at the end of the Chag. We are told to go from a state
of joy that has no match to our humdrum, mundane existence. Can we do
that? What happened to the Torah that was leading us step by step to new
and greater accomplishments? Has that leadership suddenly and inexplicably
disappeared?
The title of "Atzeres" for this eighth day, following the seven days of Sukkos,
appears twice in the Torah. The first time is in Parshas Emor where we read,
"…ba'yom ha'shmi'ni…atzeres hi" (Vayikra Perek 23, Posuk 36). As Rashi
explains, the word 'atzeres" means to "stop". Hashem says, though the
seven days of Sukkos are completed, I am keeping you with me one extra
day.
The second time that term is used in connection with the eighth day following
the seven days of Sukkos in in Parshas Pinchos. There we read, "Bayom
ha'shmi'ni atzeres ti'h'yeh lo'chem" (B'midbar Perek 29/Posuk 35). There we
have two extra words, "ti'h'yeh lochem"-it is for you! What is in it for us,
differently from the other chagim, for the Torah to say "lochem", it is for you?
[It is true that Chazal in Masseches P'sochim (68) note that the Torah writes
"atzeres LaShem E..lokecho" (D'vorim Perek 16/Posuk 8) and "atzeres ti'h'yeh
lochem" and asks why one time it says it is for Hashem and one time it says it
is for "you". The answer given is that we know that Yom Tov is divided
between "LaShem" and "lochem". However, we do not know why "lochem" is
stated by Shmini Atzeres and not by Pesach, for example, which contains the
reference to "LaShem".]
The word "atzeres" can mean in-gathering as well. Thus the gathering of oil
is expressed with a word related to atzeres. It is in that vein that we read
the way Targum Yonason explains the words, "Bayom hashmini atzeres
ti'h'yeh lochem". "B'yomo s'mi'no'oh (=on the eighth day) k'ni'shin te'he'von
b'ched'vo min ma'tilchon l'vo'tei'chon (=you will enter with happiness from
your Sukkos into your homes) k'ni'shas ched'vo v'yom tov (=an in-gathering
of happiness and Yom Tov).
This means that the "lo'chem" discussed in the Posuk means literally-"to you"
and "for you[r benefit]. We are reminded that "lochem" is merely the plural
of "l'cho"-for you. That is what HaKodosh Boruch Hu told Avrohom Ovinu
when he said "lech l'cho". Go for your benefit.
As Rashi points out,
"l'tovo's'cho u'l'ha'no'o's'cho". Just as there Hashem told Avrohom Ovinu that
he was going home, here, too Hashem tells us all that we are going home.
And that return home is one of happiness. From where are you returning?
You are returning from the Sukka that you lived in for a full week. You may
think that leaving the Sukka should make you sad. You may think that the
separation from the Sukka should be one of grief. After all, look how much
you received from this Mitzva. Look how much it built you. You understand
how much it contributed to you and your personal growth. So shouldn't you
express sorrow over leaving the Sukka?
The Torah answers with a
resounding "no". Just as you entered the Sukka with happiness, "v'somachto
b'chagecho", so you leave the Sukka and re-enter your homes with
happiness. Surprisingly enough, the simcha of entering your homes is a
greater simcha than that of Sukkos since it states "v'hoyiso ach someach".
We thought that we were bereft of guidance. We thought that the Torah
brought us to great heights and than abandoned us without guidance. We
thought that we were exposed to great attainment in the Beis HaMikdosh and
through unique Mitzvos but we were not taught how to take them and
integrate them into our lives.
Targum Yonoson teaches us that those
thoughts were far from correct. Shmini Atzeres is a day without any special
Mitzvos. It has no Matza, no Lulav, no Moror and no Sukka. It takes place in
our home and it is to be very happy, happier than the days preceding it.
What do we learn from this? What does the Torah teach us?
The Torah does not leave us bereft of leadership. The Torah takes us out of
our homes to the exile of Egypt and redeems us from there. We follow the
trail of our ancestors, cross the sea, receive the Torah and approach G-d on
Days of Judgement and Atonement. We test our mettle as individuals and
responsible members of our community. But these chagim do not stop with
all that. They also return us back to a life of "normalcy" and that is the
specific job of Shmini Atzeres.
Shmini Atzeres is the day of transition. Shmini Atzeres is the day that teaches
us that we can leave the aura of the Yomim Tovim and be happy with out lot
when we return home. Shmini Atzeres teaches us that we can be very
("ach") happy in our homes when the Yomim Tovim have passed and that the
very return to our home is a Yom Tov on its own.
It is not a time of
separation from Hashem.
On the contrary, Hashem says "stay with Me
another day". The point of Shmini Atzeres is to say that we saw Hashem in
the context of Beis HaMikdosh, of unique Mitzvos and activities, and now we
can "take Him home" with us. That, too, is His command, no different than
any other command. Since it is His command it means we can do it, just like
we can do all that He commands us.
But how do we do it? That is why the focus of Shmini Atzeres is Simchas
Torah. Torah, through its study and fulfillment, has all the elements we need
to maintain that relationship with HaKodosh Boruch Hu that we have learned
to crave during these weeks. And Torah brings special ("ach") happiness
because it can go with us wherever we are.
Im ani kan hakol kan. As I seek personal growth and fulfillment, recognizing
myself in my individuality and with my communal responsibilities, I have it all
before me. Nothing can stop me for Hashem is with me, His Torah guides
me, with happiness, as I return to my personal abode to live my life inspired
by His most special days.
Moadim L'Simcha, Chag Sameach and Shabbat Shalom
Rabbi Pollock