by Rabbi Elan Mazer
Immediately following Sukkot, we begin our fourth holiday of the month: Shmini Atzeret. There is an interesting discussion In the Gemara in Masechet Sukkah (47) as well as in Masechet Rosh Hashanah (4b), as to whether or not Shmini Atzeret is a separate holiday from Sukkot. On one hand, the holidays are definitely connected, for if one doesn’t bring the holiday sacrifice on Sukkot they can make up for it on Shmini Atzeret. On the other hand, the Gemara says that if they are distinct holidays since they have different communal sacrifices and mitzvot, and because we even say a new Shehachiyanu blessing specifically for Shmini Atzeret.
This relationship is further developed by Rebbe Elazar later on in Masechet Sukkah (55b), “The seventy cows [offered as sacrifices on Sukkot] correlate to the seventy nations of the world while the single cow [offered on Shmini Atzeret] corresponds to the singular nation of Israel. Just as a king asks his personal servant to make a grand feast for all his subjects, afterwards requests of him to make an exclusive feast so that he can enjoy his company.” Again we see that the holidays are linked, but with unique themes and goals.
Sukkot is a universal and inclusive holiday. Rashi explains that the purpose of the seventy sacrifices is to ask for rain and sustenance for all the nations. Zecharia also views Sukkot in this light as he prophesizes that the in the end of days Sukkot will be the time when all the nations of the world will come together in Jerusalem to serve Hashem.
Shmini Atzeret on the other hand, is a time for the chosen nation to celebrate their unique relationship with Hashem.
Throughout history, the discrepancy between these two themes has been at the focal point of conflict between the Jewish people and other nations, as well as between camps within the Jewish people. Are we a supposed to be an exclusive nation, isolated, not to be considered amongst the nations, as Bilaam prophesizes (Bamidbar 23)? Or are we an integral part of the international community, responsible for their wellbeing, a light unto the nations, with our temple serving as a house of prayer for all nations (Yeshayahu 49 and 56)?
History has also proven that following either school of thought to the extreme can easily lead to hate. When a nation believes that they are unique and therefore better than all others, it can lead to hatred among the nations, and genocide. Likewise, the call for complete equality amongst nations to the point of neutrality has proven to be equally dangerous, like with the communists in Russia murdering all religious leaders, as well as the path the provincial government of Quebec is recently starting to take, all under the banner of equality.
Sukkot and Shmini Atzeret call for a balance between these two extremes. In his book, Ein Aya (Berachot 1), Rav Kook explains that the reason that we say Shema – the acceptance of Hashem as our God – twice daily, every morning and night, is to represent these two missions of the Jewish people. Just as the night is a time to settle down from all the day’s work, so, too, the night-time Shema represents a more passive and reflective religious experience, focusing on building one’s personal devotion to God. The day-time Shema represents a more outward active acceptance of God, by spreading his word to the nations of the world. Rav Kook explains that both of these aspects are essential to accomplish the goals that the Torah has set for us. Rav Kook in Orot (Israel 1:5) further defines Am Yisrael’s status as the chosen nation, not as a separate entity removed from the rest of mankind but rather as an essential part of materializing the potential that lies within all of reality.
The dynamic of Sukkot and Shmini Atzeret, of being unique but only as a part of something bigger, is the final step in the process of the month of Tishrei. This message is not only a national one, but also a personal – human and Jewish – one. Our ambitions should be not only to succeed as an individual, to make our distinct marks on the world; nor should success be defined only by one’s ability to do what is expected as a part of society. Rather, success is a synthesis of the two. Success is seeing oneself as a unique, essential part of the greater whole. This is also how we should view our friends, family, students and colleagues – as distinct individuals who are intrinsic parts of the puzzle.
We culminate this fusion of ideals by celebrating our Torah; the divine Book that defines us as a nation as well as guides us in realizing our responsibility to the world.
Chag Sameach.
