Today You Are A Man

Sometimes, the various Mitvos and Avodos of a particular Yom Tov can cause us to lose focus of what the day is truly about. At the same time, we must always examine those same Avodos HaYom through the lens of the Yom Tov so that we can truly appreciate what the meaning and purpose of these Mitzvos is, and what we are to take form the Yom Tov. If we fail to do so, we can fall into the trap of “Mitzvos Anashim M’Limudam”, wherein we perform Mitzvos without necessarily thinking about why we are doing so, and how they relate to the Yom Tov we are experiencing. Shemini Atzeres is a day that can sometimes pose this risk, and it is therefore worthwhile to try and understand the Yom Tov through the related Divrei Chazal.

The truth is that the theme of of Shemini Atzeres, for lack of a better term, is defined very clearly by Chazal. The Passuk in Parshas Pinchas that describes the Korban Mussaf of the day says: “B’ayom Hashemini Atzeres Tihiyeh Lachem…V’Hikravtem Ishe Reyach Nichoach L’Hashem Par Echad Ayal Echad” On Shemini Atzeres, the Korban Mussaf is a lone Par, which stands in stark contrast to the Korbanos Mussaf of the previous days of Sukkos, which include between seven and fourteen Paros. The Gemarah in Sukkah that the Paros of Sukkos, which total seventy, represent the seventy nations of the world, and Sukkos is thus a Yom Tov that they are in some way connected to. On Shimini Atzeres, however, Hashem says “Kasha Alay Predaschem”, and asks us, his most treasured nation to remain for one extra day. We therefore include only a singular Par in the Korban of Shmeini Atzeres, to signify that this is a day on which the Am Hanivchar stands alone with Avinu Shebashamayim.

The day of Shemini Atzeres, and therefore its Avodos, must therefore fit with this underlying motif. Everything that we do because it is this Yom Tov must somehow be connected to the fact that on this day we, and only we, are the ones who are asked to stay back and celebrate alone with the Borei Olam.

With that in mind, let us define, and examine, the Avodas Hayom.

Perhaps the most prominent part of the Teffilos on Shemini Atzeres is Tefillas Geshem, in which we herald the beginning of the rainy season, by starting the recitation of Mashiv HaRuach U’Morid HaGeshem, which is referred to in the Lashon Chazal as being Mazkir Gevuras Geshamim.

At first glance, however, it may seem as though the connection between Shemini Atzeres and Geshem is somewhat coincidental. The first Mishna in Meseches Taanis brings a Machlokes between R’ Eliezer and R’ Yehoshua about when we are to begin saying Mashiv HaRuach: R’ Eliezer says to begin on the first day of Sukkos, and R’ Yehoshua says to say on the last day, Shemini Atzeres. From the discussion in the Mishna it seems clear that really even R’ Yehoshua would agree to begin with the onset of Sukkos, except for a practical issue. That is, we do not want it to rain on Sukkos itself because it would disturb our ability to eat in the Sukka and is therefore a Siman Klalah, and so we delay the beginning of Hazkaras Geshamim until after Sukkos. It would therefore seem that really Sukkos is the Yom Tov of Geshem, except that we choose to delay saying Mashiv Haruach until Shemini Atzeres because of a technicality.

We know, however, that nothing that happens in our world is “just because.” This is especially true of any part of our Avodas Hashem: there is no Mitzvah or Avodah that we do at a particular time because that is when it is most practicable—we assign more meaning and intent to all parts of Yiddishkeit. accordingly it would seem that Shemini Atzeres has to be a day that is in some way connected to Geshem, and that is why we start our Hazkaras Geshamim, with the Teffilah of Geshem, on this day.

This notion would seem to be supported by the fact that R’ Eliezer responds to R’ Yehoshua’s point about the Siman Klalah: being Mazkir Gevuras Geshamim is not asking for rain to come, but only mentioning that Hashem is the One that brings rain. As such, starting to be Mazkir Gevuras Geshamim would not cause rain to come, and there should be no problem of the Siman Klalah. Neither in the Mishna, nor in the discussion brought in the Gemarah there, is an answer to this point of R’ Eliezer mentioned, yet we follow the opinion of R’ Yehoshua and begin on Shemini Atzeres. This indicates that regardless of any discussion of practicalities, we start being Mazkir Gevuras Geshamim on Shemini Atzeres because this is the day that it is proper and fitting to do so.

That said, we must understand how this part of the Avodas Hayom relates to the underlying focus of Shemini Atzeres: our relationship with Hashem as defined by the words Kasha Alay Predaschem.

There is, however, one more part of the Avodas Hayom of Shemini Atzeres, which we may overlook, but which also must somehow fit with the defining Ruach of the day.

Because we are Galus Yidden, and find ourselves ensconced in Chutz L’Aretz, we think of Shemini Atzeres and Simchas Torah as two separate days. We have a day of Shemini Atzeres, which is marked by more serious Avodas Hayom, and then a day of Simchas Torah with its unique flavor. We know, however, that really there is only one day of Shemini Atzeres, and the Sudah L’Gomro Shel Torah, which we know as Simchas Torah, is part and parcel of the day.

How can we understand how all these apparently disparate features of the day converge? How does Geshem relate to the celebration of finishing the Torah, and why do they both take place on the day that exists only because Hashem says “Kasha Alay Predaschem”?

R’ Hutner, in Mamarei Pachad Yitzchok, explains the connection between Shemini Atzeres and Geshem in a way that will perhaps help bring the meaning of the day into clearer focus.

The Passuk in Parshas Beraishis says: “Ki Lo Himtir Hashem Elokim Al HaAretz V’Adam Ayin L’Avod Es HaAdama.” The Torah is telling us that at the following Maseh Beraishis plants had not begun to sprout, for rain had not come as there was no man to work the fields. Rashi, there, notes that there was no one whose livelihood depended on a bountiful harvest, and therefore no one to Daven for the rain, therefore it did not rain.

R” Hutner, however, focuses on the use of the word “Adam” in this Passuk. The Gemarah in Yevamos tells us: “Atem Keruyim Adam V’Ain HaOvdei Kochavim Keruyim Adam”, the term “Adam” refers only to us, members of the Am Hanivchar, and not the Umos HaOlam. It followes, then, that the rain only comes in the Zechus of Am Yisroel, that we are the Adam to which the Torah refers when it says “V’Adam Ayin L’Avod Es HaAdama”.

Therefore, explains R’ Hutner, Shemini Atzeres, a day that we celebrate with Hakadosh Baruich Hu exclusively, and to the exclusion of all other nations, is well suited to be a day dedicated to Geshem. It is on this day that we take advantage of our status, and of the the reality of “Atem Keruyim Adam V’Ain HaOvdei Kochavim Keruyim Adam”, and it is therefore a fitting time to Daven for the rain, which comes only in our Zechus. It emerges, then, that Shemini Atzeres is not only a day that we celebrate our relationship with Hashem, but how we are different from the Umos HaOlam. It is a day that is not only defined by the call of “Kasha Alay Predaschem”, but by the reality of “Atem Keruyim Adam V’Ain HaOvdei Kochavim Keruyim Adam.” We’ve experienced seven days of Sukkos that included the Umos Haloma, they were in a way ours to share with those around us, but on this day we stand alone.

If this is the case, there is an important connection to the Seudah L’Gomro Shel Torah, the Simchas Torah that we celebrate on this day as well.

Chazal, in numerous places, including a Medrash Rabba in Parshas Nasso, tell us that there is something of a hierarchy when it comes to Devarim Shebikedusha: a Levi comes before a Yisroel, who comes before a Mamzer, who comes before a Nasin (one whose Yichus is in question), who comes before a Ger who comes before an Eved MeshIchrar (a slave who has been freed). There is, however, a proviso: this is only if they are all on the same level in Limud Hatorah. If they are not, the order is disregarded and “Mamzer Talmid Chacham Kodem L’Kohen Gadol Am HaAretz” a Mamzer who is a Talmid Chacham will come before even a Kohen Gadol who is not learned. The Medrash learns this rule from a Passuk in Mishlei: Yekara Hi M’Pinimim, meaning the Torah is more precious than the Kohen Gadol who enters the Kodesh Hakadoshim, refered to as the Pnimim.

The Bnei Yisaschar, in Agra D’Pirka on Shavuos, asks a simple question on this Maamar Chazal. The Mamzer is not the lowest level mentioned in the first part of the Medrash, there is also the Nasin, the Ger and the Eved Meshuchrar. Why then do Chazal refer to a Mamzer Talmid Chacham to bring into the relief the power of Torah to elevate a person beyond their rightful stature? Why not tell us that on who is on the lowest level, an Eved Meshuchrar, who is a Talmid Chacham comes before a Kohen Gadol Am HaAretz?

The difference, explains the Bnei Yisaschar, is in their lineage. The Mamzer is a Yid whose personal Yichus has been somewhat disturbed, but the other categories refer to those whose very status as members of our great nation is in question: the Nasin, the Ger and the Eved Meshuchrar are not full-fledged members of Klal Yisroel. This being the case, he concludes, even if they are quite learned, the Torah will not affect them to the point that they would be elevated beyond their original status.

One who is steeped in Torah, and attains the level of Talmid Chacham, is promoted to a higher level, so to speak, not because of his knowledge but because of the way that the Torah affects him, because of the way that is changes him. This, explains the Bnei Yisaschar, can only happen to a true member of the Am Hanivchar. Although there is plenty of anecdotal evidence of this reality, he proves it from the fact that the series of Pessukim in Mishlei that include the words “Yekara Hi M’Pinimim” begin with the words “Ashei Adam Matzah Chachma.” The Torah that is “Yekara M’Pinimim” that is more valuable than the Kohen Gadol, is the one that is accessible only to an Adam, to one in the category of “Atem Keruyim Adam.” Someone who can be included in the category of “Adam”, despite a less than perfect Yichus, can attain, through Limud HaTorah, a level of “Yekara Hi M’Pinimim”, but one who is not in that sphere, one who is not Keruyim Adam cannot.

In Parshas Zos Habracha we Lein the words “Morasha Kehillas Yaakov”, and we pause to celebrate our staggering Yerusha, not only for what it is but for what it can do for us, for how it can affect us, and only us—those in the realm of “Atem Keruyim Adam”. In fact, this celebration is most fitting for the day in which we finish the Torah and then begin it once again, because this shows that we are not learning the Torah for the sake of knowledge—for then why learn the same thing again and again each year—but because of the affect that it can have upon us each time we learn it anew.

Shemini Atzeres is the day on which Hashem says “Kasha Alay Predaschem”, and asks us to remain by ourselves. This most endearing invitation causes us to recognize that we are elevated from among the Umos HaOlam, and the ways in which this difference manifests itself. We emphasize Geshem because we realize that is in our Zechus that the Geshem exists—we are the Adam to which the Torah refers when it says “V’Adam Ayin L’Avod Es HaAdama”—and we celebrate the gift this status affords us: the ability to not only learn the Torah Hekdosha but to be affected by it.

The two aspects of the Avodas Hayom of Shemini Atzeres are not at all disparate, as they first seemed, but linked by a common thread: the celebration of our stats us the Am Hanivchar, those that are “Keruyim Adam”. It is on this day that we stand alone with Hakaodsh Baruch and understand the privileges and responsibilities that accompany our close relationship.

Though we long for the day that we will all celebrate only one day of Shemini Atzeres in the Bais Hamikdash, let us take the opportunity that our present reality grants us. We have one day to focus upon the impact we can have on the world and on nature itself, and one full day to focus on the gifts of our status, the ability to be elevated by our Limud Hatorah. If we do so correctly, we leave Yom Tov well equiped to face the coming year, with all its challenges and opportunities, as those who lead lives of “Atem Keruyim Adam V’Ain HaOvdei Kochavim Keruyim Adam”.