The End of the Road

The final days of Sukkos, the Yom Tov of Shmini Atzeres and especially Simchas Torah are unique in their practice. In contrast to the days of Sukkos, which are replete with a number of Mitzvos, have no real Mitzvas HaYom on these days other than to be Mesamech with the Torah, marking the day on which we complete the cycle of Krias HaTorah—a Halacha that is only even mentioned in the Rama almost in passing.

Many have wondered why this Yom Tov is even attached to Sukkos. Obviously we are celebrating the completion of the Torah, but why did Chazal set up the calendar such that this milestone occurs at the end of Sukkos? Would it not be more befitting to begin and end the Torah on Shavuos, marking the day of Kabalas HaTorah with the Simcha that comes with the Siyum Hatorah? Why is this Simcha reserved for the last day of Sukkos?

The day of Simchas Torah itself poses a practical difficulty as well. We know that we have a singular Avodas Hayom—to be Misameach with the Torah. But what if we don’t feel the Simcha? Some people feel that the whole practice of Hakafos is a total charade, or a façade at best. Surely if one is steeped in Torah, a true Gadol or perhaps a world-class Talmid Chacham, one who devotes his every ounce of strength to Limud HaTorah, can truly feel the Simcha of Torah. But the average Jew, even one who is Koveah Ittin L’Torah to the best of his ability, is surely far from this ideal. Can he truly dance as a Ba’al Simcha, so to speak, on Simchas Torah?

I believe that a closer look at the meaning of Simchas HaTorah can help us both understand why we celebrate this Yom Tov at this juncture in the calendar, and also help us approach the Yom Tov with the proper mindset.

The truth is that there is a very stark difference between the Avodah of Shavuos and that of Simchas Torah. On Shavuos we celebrate Mattan Torah by increasing our Limud HaTorah: many have a Minhag to stay up all night engrossed in Limud HaTorah while others attempt to increase their learning during the day time hours. On Simchas Torah, on the other hand, we celebrate in Shul during Hakafos, almost as a part of the Tefilas Hayom. On Shavuos, the celebration is very personal: one can stay in their own home and accomplish the increased Limud HaTorah just the same. On Simchas Torah, however, the Simcha itself can only be properly carried out with a Tzibbur.

I think that within this reality lies one of the keys to Simchas Torah.

Sukkos is a Yom Tov on which our unity as a nation is highlighted. The Passuk says: “Kol HaEzrach B’Yisrael Yeshvu BaSukkos” and the Gemarah in Sukkos makes a Drasha: “Melamed Shekol Yisrael Reuyim Leshev B’Sukkah Achas.” Not only is every member of Klal Yisrael required to sit in a Sukkah, but we are all able, so to speak, to sit in the same Sukkah—there are no Madreigos or levels, rather we are all equal in the Mitzvah of Sukkah.

A similar idea is found in another Gemarah in Sukkah. The Passuk describes the time of year during which Sukkos takes place as “B’Aspicha Migorncha U’Miyikvecha: After you have gathered from your threshing floor and your vineyards.” The Gemarah says that the Passuk is referring to the “Pesoles” or waste of the vineyards and fields. The Sadigura Rebbe zt”l explains that the Gemarah is hinting to the fact that even the “Pesoles” of Klal Yisroel, those who are not a high Madreiga in Ruchnias, have a connection to the Mitzvah of Sukkah.

Some also explain that this is the reason that we read Megillas Koheles on Sukkos: the word Koheles, says the Chidushei HaRim, comes from the same root as the word Kahal, or nation. This Sefer, which points to the futility of the physical world—which is the root of so much division among Klal Yisroel is a most appropriate selection for the Yom Tov of Sukkos, during which we are all on equal footing.

Indeed Sukkos is the great equalizer, a Yom Yov which highlights the Achdus of Klal Yisroel.

In one sense this itself makes Sukkos an opportune time to celebrate the Torah, which we know is very much dependent on the Achdus of Klal Yisroel. We know that Kabalas HaTorah could not take place until Klal Yisroel joined as one, “K’Ish Echad B’Lev Echad”. Indeed the Middos of the Aron Hakodesh are incomplete, so to speak: each dimension includes a half Amah. This serves as a reminder that we cannot contain the Torah on our own—in order for our Kabalas Hatorah to be complete we need one another. Thus, on Sukkos, a Yom Tov which itself speaks to the general Achdus of Klal Yisroel, there is much connection to the Torah.

But I think it goes one step further.

The Ramchal in Misilas Yesharim in the Perek discussing the Middah of Prishus, separating oneself from physicality, poses a question: If Prishus is a necessary trait, why are their not Gedarim enacted by Chazal to ensure that we achieve this Middah. He answers that the Chachamim knew that not everyone would be able to maintain this level of separation from worldly pursuits, and they therefore did not make a Gezeriah which most of the Tzibbur could not uphold. Rather it is up to those who strive for a higher level to try and maintain this exalted level on belhalf of those who cannot attain such a level.

He then adds that this is the will of Hashem, that since not everyone in Klal Yisroel can be on a the same Madreiga, those who cannot reach a specific level on their own, due to circumstance, can achieve it through the few that can. Thus, when a person is a true Tzaddik and he reaches levels that others cannot, he does so on behalf of the masses that will never attain these heights.

This itself is an astounding thought: we live vicariously, so to speak, through the Gedolei Hador—when they achieve greatness, we Hamon Am do as well.

Even more astounding, at least for our purposes, is the proof that the Ramchal brings to this concept: the Arba Minim. Chazal tell us that each of the Minim represents a type of Jew—from the Esrog that has Ta’am and Reiach, representing the Tzaddik with Torah and Maasim Tovim, to the Arava that has neither and represents the Poshei Yisroel. With regard to these Four Minim the Medrash says: “Yavo Elu V’Yechapru Al Elu” let one come and atone for the other.

The words of the Mesilas Yesharim are clear: the Daled Mnim teach us that not only are we part of the same Klal, not only are we all in the category of “Kol HaEzrach B’Yisrael Yeshvu B’Sukkos”, but we are in fact interconnected with one another. When one of us grows, we take others with us and we can achieve heights previously unimaginable via our connection to great people.

With this in mind it is easy to see why Simchas Torah, a public expression of our Simcha that comes with completing the Torah is well suited for the last days of Sukkos. On this day we can all truly celebrate as we understand that though we might not enjoy the unadulterated relationship with the Torah that we know to be ideal, we can take solace in the fact that we are members of Klal Yisroel, and as such enjoy the highest level of connection possible. Even though we may only be able to achieve this through the dedication of the leaders of our generation, the Yom Tov of Sukkos reminds us that “Yavo Elu V’Yechapru Al Elu,” we are truly one nation and we share common growth.

But as much as we can now understand why Sukkos itself is a good preparation for the day of Simchas Torah—for we now can properly celebrate no matter the level that we are on—we must still understand why the Chachamim chose this time to finish the Torah. Why is the Simcha of Siyum HaTorah held specifically on Shmini Atzeres?

For this I think we must take a closer look at the origin of Shmini Atzeres.

During Sukkos itself, the Korban Mussaf of each day contains a certain number of Parim, bulls, such that throughout the course of Yom Tov we bring a total of seventy Parim. On Shmini Atzeres itself, however, the Korban Mussaf includes one lone bull. Chazel tell us that the number seventy, is equal to the Umos Haolam and that in this way the Goyim have a connection, on some level, to the Yom Tov of Sukkos. On Shmini Atzeres, however, Hashem tells us to make one extra day for just Am Yisroel and Hakadosh Baruch Hu, in essence saying “Kasha Alei Predaschem: Your departure is difficult for me.” The day of Shimini Atzeres is about Hakadosh Baruch Hu and Klal Yisroel alone, without the Goyim and without any other distractions. It is one final day for us to enjoy each others company, Kaviyachol.

On another level, however, it can be a difficult day for us as well.

R’ Shimshon Pincus asks why we associate Elul with “Ani L’Dodi, V’Dodi Li”, which is an expression of Teshuva M’Ahava. When Elul begins we are far from such thoughts, we must first do Teshuva and experience the Tahara of Yom Kippur and only then may we perhaps begin a relationship of Ahava with Hashem—why connect so closely Elul with this type of relationship? He explains that when a person starts on a road and you ask him where he is going, he will reply with his ultimate destination, and not waypoints along his path. So to, when we begin Elul we must have the destination in mind: we are undergoing this process in order to reach a more perfect relationship with the Borei Olam, a new level of Ahavas Hashem. We therefore keep the goal in mind starting in Elul: Ani L’Dodi V’Dodi Li.

Shimini Atzeres is the end of the trip. We have reached our final destination, and what a journey it has been. For the fifty-two days since Rosh Chodesh Elul, we have lived a somewhat different existence. Our focus has been on matters of Ruchnias—preparing for and then experiencing the Yomim Noraim and Zman Simchasenu. We have been reciting the Kapital of “L’Dovid Hashem” twice a day for this entire period of time, repeating over and over the desire Lachzos B’Noam Hashem, Ulivaker B’Hecholo, and maybe, if even for only the briefest moment during tekias Shofar, or Neilah or maybe even in our Sukkah, we actually experienced it: we felt the bliss of Kirvas Hashem.

And we know that it is about to end.

As much as we would like to, we are cognizant that the level we have attained in these days is very difficult to maintain and for this reason on Shimni Atzeres we may also feel a sense of “Kasha Alei Predaschem” We have spent so much time in the presence of Hashem, and grown so close to Him in these days, and though we know that reality will likely make it so, we dread the thought of an existence that distances us.

This is why Simchas Torah is such an important Yom Tov for the end of Sukkos, and really the whole period of Elul and Yomim Noraim.

The Medrash, at the beginning of Parshas Terumah, tells us that the Torah is compared to a Mekach, an item that is sold, but it is unlike other such items. Generally when a person sells an object, his relationship with the item is severed, but when it comes to the Torah this is impossible. Hashem tells Klal Yisroel: “Macharti Lachem Torasi, Kaviyachol Nimcharti Ima: I sold you my Torah, but I am sold with it, so to speak.” The implication of the Medrash is that Hashem is himself inseparable from the Torah—a relationship with the Torah is a de facto relationship with Hashem.

That is why we celebrate with the Torah at this time. We want to take it with us, so to speak. We wish to retain the closeness that we have achieved over the last fifty-two days, and we may be at a loss as far as how to do so. We therefore take the Torah in our arms, and spend a day reaffirming our connection to the ultimate Lekach Tov. On this day we are instructed only to be Misameach with the Torah, a Simcha that helps remind us that we can “take it with us”, we can maintain a close relationship with Hakadosh Baruch Hu. When we connect ourselves to the Torah we are buying the one object whose seller comes with it.

This may help us understand the name of the Yom Tov as well. There are a lot of words for happiness and each has its own meaning. Simcha refers to the happiness at the beginning of an event or milestone, while Sason refers to the elation we experience at the close of a joyful occasion. This being the case, would it not be more fitting to call the Yom Tov on which we celebrate the completion of the Torah “Sason HaTorah?” Why do we use a word which indicates a new begging in relation to a Yom Tov that marks the end of a cycle.

Perhaps this is because on Simcha Torah we set out on a new beginning. Yes, we start the cycle of Krias HaTorah anew, but we also begin a new year in many ways. The existence of the Yimei HaRachamim is behind us and “real life”, the mundane part of the year, begins. On this day we celebrate the Torah, committing ourselves to a year in which we extend the growth that we have experienced by bringing Hashem into our lives through the Torah.

If we properly observe this most important day, being Misameach with the Torah and reaffirming our commitment to the Mekach Tov, we can be Zoche to extend these exciting days, living a year of Lachzos B’Noam Hashem, Ulivaker B’Hecholo.