What Comes First?

As we approach the Yom Tov of Shmini Atzeres, it is important to take stock of the day, to truly appreciate the nature of the Yom Tov in order to allow it to affect us, and enter our lives.

Shmini Atzeres, we are told by Chazal, is an extra day that is added on to Sukkos, a day for Hashem to celebrate with Klal Yisroel. The Umos HaOlam, on some level, have a connection to the Yom Tov of Sukkos—the seventy Parei Hachag that are brought as Karbonos on Sukkos correspond to the seventy Umos HaOlam. At the end of that Yom Tov, Hashem asks Klal Yisroel to spend one more day with Him, so to speak, and the Umos HaOlam have no connection to it.

It is understandable then, that Shmini Atzeres represents the highlight of our relationship with Hakadosh Baruch Hu. Shmini Atzeres, the extra day, exits only because Hashem wishes to have us in his presence for an extra day. So much so, that the Seforim Hakedoshim speak of Shmini Atzeres in ways that do not apply to other Yomim Tovim. For example, R’ Chaim Plaggi writes in his sefer Moed L’Chol Chai that there is no other day among the Yimei Ratzon that Hashem listens to our Tefillos “L’chol Ma D’Bei: For whatever one asks” like the day of Shmini Atzeres. Such is the power of this day—a day that is shared between us and Hashem.

Those of us in Chutz L’Aretz have two days of Yom Tov—Shmini Atzeres and Simchas Torah—and we see Shmini Atzeres as something of a solemn day—we recite Yizkor and say Tefillas Geshem. This seems to fit with the theme of connecting to Hashem on a private level. If indeed we have the opportunity to spend a day in privacy with Hashem, it is appropriate that we mark the day with extra Teffilos.

But if we think about it, that’s really only half the picture. In truth, there is only one day of Yom Tov—Shmini Atzeres and Simchas Torah are one and the same, as is celebrated in Eretz Yisroel. Anyone who has spent this Yom Tov in an Israeli setting can attest to the strange—almost schizophrenic—character of the day. Yizkor and Geshem are still said, but only after Hakafos and the entire Krias HaTorah of Simchas Torah.

How are we to understand the duality of this day? Recognizing that Shmini Atzeres and Simchas Torah are really one Yom Tov, we must understand why the two are combined in this way. We understand the closeness to Hashem indicated by the extra day of Shmini Atzeres, but how does the Avodah of Simchas Torah fall into place?

Even more pressing to me is a related question. Why do we finish the Torah—and begin it anew—on this day specifically? Obviously the calendar “works out” that we’re up to Zos Habracaha at this point in the year, but that’s only a function of the way the calendar was set up by Chazal. Also, we don’t usually keep to the cycle of the Parshas HaShavua on Yom Tov, so even if Chazal wanted us to end the Torah during this season, it should have been on a Shabbos, not a Yom Tov.

I think that if we look a closer look at Simchas Torah and its Krias HaTorah, we can better understand how it fits into the power of Shmini Atzeres, and perhaps its place in our yearly calander.

As we said, Shmini Atzeres is a time to celebrate the closeness between Hahsem and Klal Yisroel. This is not only on a national level, but on a personal one as well. On Shmini Atzeres each of us can celebrate our personal relationship with Hashem.

For this reason the Hakafos of Simchas Torah are different from the ones that we do throughout Sukkos. During Sukkos, the Sefer Torah stays in the middle and we walk around it, but on Simchas Torah we carry the Sifrei Torah with us—a much more personal expression of our relationship with Hakadosh Baruch Hu. Perhaps this is the reason that everyone—even young boys—gets an Aliyah on Simchas Torah and many are careful to hold a Sefer Torah at some point during the Hakafos: to express the personal nature of our relationship with Hashem. The day of Shmini Atzeres reminds us that Hashem wants to spend one last day with each and every member of his Am Hanivchar, because of the love that he has for us.

I think that the message of Shimini Atzeres is echoed in the Laining of Zos Habracha as well.

While most of Zos Habracha is dedicated to the individual Brachos that Moshe gave to each Shevet of Klal Yisroel, there is an introduction—from the beginning of the Parsha until the Passuk “Yichi Reuven…”—and a Bracha that Moshe gave to the entire nation after the specific Brachos. It is interesting to note that in both the introduction and the national Bracha at the end, Moshe Rabeinu refers to Klal Yisroel by the name Yeshurun. At the begning of the Parsha he says “VaYehi BeYeshurin Melech” and at the end “Ain KiKel Yeshurun.”

There are various Kinuyim—nicknames—for Bnei Yisroel, but perhaps the least used is Yeshurun. It appears only here in Zos Habracha and earlier in Hazinu. The Miforshei HaPshat explain that the name Yeshurun refes to the Yashrus of Klal Yisroel, and is used when they are on the Derech HaYashar. The Nitziv in Hamek Davar remarks that the Passuk “Ain KiKel Yeshurun” means “Ain Koach KiKoach Yeshurun.” It would therefore seem that the name Yeshurun, by which Klal Yisroel is refered to in Parshas Zos HaBracha is referring to them when they are on a very high Madreiga.

Additionaly, the final words of Moshe Rebeinu in the entire Torah are “Ashrecha Yisroel, Mi Kamocha, Am Nosha BaHashem: Praised are your Yisroel. Who is like you, people saved by Hashem.” The final message that Moshe Rabbeinu gives to Klal Yisroel is that we are indeed a great nation, and capable of so much, but only by virtue of our connection to Hashem.

Taking all this into account, it seems very appropriate to read Zos Habracha on Shmini Atzeres: the overriding message of Moshe Rabbeinu in this Parsha is that we as a nation are so powerful, “Ain KiKel Yeshurun,” but only because “Rochev Shamayim B’ezrecha,” because we have a relationship with Hashem. What better message can there be for the day that we celebrate our personal relationship with Hashem, the day when Klal Yisroel is alone with our Avinu SheBaShamayim?

But why then do we immediately begin Sefer Beraishis. If Zos Habracha fits so well with the theme of the day, how does Beraishis?

I would like to offer the following explanation.

By the time we reach Shmini Atzeres, we have hopefully achieved new heights in our Ruchnias and Avodas Hashem. We have experienced the anticipation and trepidation of Elul and Selichos and we have renewed our commitment to the Malchus of Hashem on Rosh Hashana. We have made Cheshbon Hanefesh during the Aseres Yimei Teshuva and made Kabalos in preparation for the Yom HaNorah, Yom Kippur, on which we experienced a day in the Mechitza of Hashem himself. Following that we were able to celebrate the Yom Tov of Sukkos and Zman Simchasenu with an effort at Teshuva M’Ahavah. Now we reach the Shmini Atzeres—the day of the ultimate closeness to Hahsem himself, as indicated by the Tefilos HaYom and the Hakafos.

The last 52 days have indeed been a time of growth and elevation.

Along the way we have been saying the Mizmor of L’dovid Hashem Ori V’yshi, in which we ask Hashem: “Shivti B’bais Hashem, Kol Yimei Chayai: Allow me to dwell in the house of Hashem every day of my life.”

It would be easy, and perhaps understandable, for a person to think that in order to maintain the connection that he has forged with his Maker, he needs to stay in a Matzav of “Kol Yimei Chayai.” One might feel that unless he can live the exact same way he has been over these fifty two days, he cannot be an Oved Hahsem and cannot maintain a relationship with Hakadosh Baruch Hu. Each of these days is in some way related to the Yimei Harchachamim and once at the pinnacle, it is hard to imagine another way to live.

Obviously if one were able to do so, to live a life of “Kol Yimei Chayai” that would be commendable and a great Zechus. But the reality is that most of us cannot. We are too preoccupied with our personal responsibilities and individual struggles. It is not possible for most of us to live each day of the year as if it is Elul or Tishrei. This fact can allow the Yetzer Harah an opening: one may think that since he cannot remain on the same elevated level that he has achieved in these holy days, since he cannot live every single day as though it is one of the Aseres Yimei Teshuva, he may as well give up. If we cannot live “Kol Yimei Chayai” than his efforts and growth are all for naught.

This is why we lain Parshas Beraishis on Shmini Atzeres.

The Medrash Rabbah on the first Passuk in Beraishis says: “B’zchus Shelosha Devarim Nivrah HaOlam, B’zchus Challah, U’Bezchus Ma’asros, U’bizechus Bikkurim: The world was created in the Zechus of three Mitzvos: Challah, Ma’aser and Bikkurim.” This Medrash begs explanation. Why are these three Mitzvos specifically chosen as those that the world was created in their merit? The Medrash knows that these Mitzvos are related to Ma’aseh Beraishis because they are referred to as “Raishis” in the Torah, but we must understand why that is in fact the case.

I think we can understand this if we take a closer look at these Mitzvos. Take Challah for example: a person has a large amount of dough, that is all to be used for his own sustenance. But before he can enjoy it, he must separate a piece for the Kohen. Bekkurim and Ma’aser are similar: in each case we take off a piece of a larger whole for the sake of Kedushah. For Bekkuirm there is no minimum Shiur that must be taken off and for the others in the case that there is a minimum it is a minor amount, but it must be separated nonetheless.

Perhaps these Mitzvos are a message about our lives. We are physical beings and therefore lead a primarily physical existence. We must provide for our own subsistence and for those who rely upon us. That being the case, we can live lives of Kedusha by dedicating even a piece of ourselves, our time and our lives to Ruchnias. Just like an entire field can be rendered fit for consumption after only a small amount is separated for Ma’aser or Bikkurim, so to our physical pursuits can be elevated by the parts of our lives dedicated to spiritual persuits.

Lest this seem like an excuse to dedicate smaller and smaller parts of our time to Avodas Hashem, we must remember that these Mitzvos are “Raishis” they must each be completed prior to the food become fit for our enjoyment. So to our Ruchnias must take a primary role in our lives—yes sometimes we must dedicate more actual hours to mundane matters, but if the Ruchnias remains Raishis, than we have fulfilled the Ratzon Hashem.

The Medrash tells us that the world was created in the Zechus of these Mitzvos, perhaps this is the message: the entire creation is worth even the smallest amount of Avodas Hahsem, if it is the Raishis in our lives.

And so, as we finish the days of Yomim Noraim and Sukkos—days in which we strive for the Shivti B’bais Hashem we begin Parshas Beraishis to remind ourselves that even if we cannot remain in the totally Ruchnias mindset that we have reached in these days, if we make the Kedusha in our lives the most important part, if that is our Raishis than we can indeed live a life of Kol Yimei Chayai even as we undertake the physical nature of our existence.

Keeping this in mind we can properly appreciate the days of Shmini Atzeres: the Tefillos remind us of the closeness that Am Yisroel has to Hashem on this day, the Hakafos make it personal to each of us, and the Krias HaTorah reminds us that we are the Am Nosha BaHashem. We have the Koach of Yeshurun and we can live the life that we yearned for during these days by making our Ruchnias the Raishis in our lives.