I hope you enjoy the following fascinating insights into
Shmini Atzeret, which is based on "Likkutei Levi Yitzchok" of the
master kabbalist, Rabbi Levi Yitzchok Schneerson, o.b.m., the Rebbe’s father. I
am deeply grateful to the publishers, Chayeinu, who adeptly annotated it.
SHMINI ATZERET: THE SINGULAR CELEBRATION
by Rabbi Boruch Merkur
As the leaves start to fall and the air grows cooler, the Jewish calendar brings us to a special time of celebration – Sukkot. This week-long festival, with its unique rituals and symbols, culminates in a somewhat mysterious holiday known as Shmini Atzeret. At a first glance, the connection between Sukkot and Shmini Atzeret might appear to be merely chronological. Yet, when we delve deeper into the rituals, especially the sacrifices offered during these days, a profound message emerges.
UNIVERSAL AND PERSONAL SACRIFICE: SUKKOT COMPARED TO SHMINI
ATZERET
During the seven days of Sukkot, the Torah (Numbers 29)
commands the offering of 70 bulls in the Holy Temple, with the number
decreasing each day. By the end of the week, 70 bulls in total are offered. The
sages, with their profound insights into the spiritual dimensions of the
mitzvot, tell us that these bulls are symbolic of the 70 nations of the world,
as enumerated in the early chapters of Genesis (Genesis 10). This expansive
vision of Sukkot underscores the Jewish people's role as a conduit for divine
blessing to flow to all of humanity. For seven days, Israel offers sacrifices,
effectively praying for the spiritual and material well-being of every nation
on earth.
Yet, as Sukkot draws to a close, the Torah introduces a day
that stands in stark contrast – Shmini Atzeret. On this day, only one bull is
offered. This solitary sacrifice symbolizes the unique relationship between the
Jewish people and God, a relationship devoid of any intermediaries or broader symbolic
gestures.
The Talmud in Sukkah 55b (cited in Rashi on Numbers 29:18),
provides a poignant allegory to illustrate this distinction: "It is
comparable to a king who invited his sons to feast with him for a certain
number of days, and when the time came for them to leave, he said: 'My sons! I
have a request to make of you. Stay with me just one more day; it is difficult
for me to part with you!'" This allegory captures the essence of Shmini
Atzeret. After seven days of global focus, God and the Jewish people share a
moment of singular connection, reflecting the depth and intimacy of their bond.
THE ETERNAL BOND: A TIMELESS REMINDER
This unique connection between the Jewish people and God,
underscored by Shmini Atzeret, is not isolated to this holiday alone. In fact,
the Torah echoes this sentiment in other contexts. One notable instance can be
found in the "Song of Moses" in Devarim (Deuteronomy 32:12), where it
is written: "The Lord alone guided him, No foreign god was with him."
Just as Shmini Atzeret symbolizes the exclusive bond between the Jewish people
and God, this verse underscores the idea that throughout history, amidst
nations and their many deities, it was God alone who stood by Israel.
The phrase "The Lord alone guided him" conjures an
image of a solitary journey through wilderness, with God as the sole guide and
protector. Just as Shmini Atzeret symbolizes the exclusive bond between the
Jewish people and God, this verse in Devarim underscores the idea that in the
grand tapestry of history, amidst nations with their myriad deities, it was God
alone who stood by Israel. It reinforces the notion that even when surrounded
by the influences and cultures of the 70 nations, the Jewish people maintained
a unique relationship with God, untouched and uninfluenced by alien gods.
This mirrors the progression we observe during the days of
Sukkot leading up to Shmini Atzeret. Throughout Sukkot, as we mentioned
earlier, the sacrifices symbolically account for the 70 nations, reflecting a
universal outlook. Yet, on Shmini Atzeret, the focus narrows to the singular,
unique bond between the Jewish people and God. In a similar vein, the verse
from Devarim highlights that amidst the multitudes, God's guidance was
exclusively for Israel.
The message here is twofold. Firstly, it serves as a
reminder of the singular love and protection God offers the Jewish people. But,
it also serves as a call to the Jewish nation: To recognize this unique bond
and to cherish and nurture it, to ensure that no alien influences dilute the
purity of this relationship.
As we reflect on the essence of Shmini Atzeret and its
symbolic meaning, the words of Devarim serve as a poignant reminder of the
timeless bond between the Jewish people and God, a bond that has remained
unbroken and pure throughout history.
THE WAR OF GOG AND MAGOG: ETERNAL RELEVANCE OF SUKKOT AND
SHMINI ATZERET
The theme of universalism in Sukkot and the exclusive
relationship between God and the Jewish people in Shmini Atzeret find further
resonance in the prophecies concerning the War of Gog and Magog. As cataclysmic
as it appears, this prophesied conflict isn't just about warfare; it's about
recognition, repentance, and the acknowledgment of God's sovereignty.
The Prophet Zechariah, speaking of the aftermath of this
war, states (Zechariah 14:16-19): "Then all who survive of the nations
that have come against Jerusalem shall go up year after year to worship the
King, the Lord of hosts, and to keep the festival of booths. If any of the
families of the earth do not go up to Jerusalem to worship the King, the Lord
of hosts, there will be no rain upon them. And if the family of Egypt do not go
up and present themselves, then on them shall come the plague that the Lord
inflicts on the nations that do not go up to keep the festival of booths. Such
shall be the punishment of Egypt and the punishment of all the nations that do
not go up to keep the festival of booths."
The Talmud (Avoda Zara 3a) states: "And it will come to
pass, that everyone that is left of all the nations which came against
Jerusalem shall go up from year to year to worship the King, the Lord of Hosts,
and to keep the feast of tabernacles." The Talmudic sages elaborate on
this passage, highlighting that the nations who fought against Jerusalem are
given a mitzvah, specifically the observance of Sukkot. This observance serves
a dual purpose. Firstly, it is a test of their genuine commitment to adhere to
God's commandments. Secondly, it presents an opportunity for them to receive
the blessings of rain and produce. However, the Talmud further discusses the
outcome of this test, stating: "Immediately, each and every gentile will
take materials and go and construct a sukka on top of his roof. And the Holy
One, Blessed be He, will set upon them the heat [makdir] of the sun in the
season of Tammuz, i.e., the summer, and each and every one who is sitting in
his sukka will be unable to stand the heat, and he will kick his sukka and
leave." The nations' recognition and observance of Sukkot, thus, become
not only an outward manifestation of their submission to God’s sovereignty but
also a reflection of their inner spiritual state.
What's intriguing is the juxtaposition. After a war that's
essentially a confrontation against the divine plan, the survivors among the
nations are not cast away but instead are invited to celebrate Sukkot, a
festival that, as discussed earlier, symbolizes universal blessings and the
Jewish people's role as a conduit for divine favor.
By linking the war's aftermath to Sukkot, Zechariah
emphasizes the festival's enduring message of hope and unity. Even those who
were once adversaries are given a chance to come together under God's shelter,
to recognize His sovereignty, and to receive His blessings. This mirrors the
theme of Sukkot where the 70 bulls are sacrificed for the 70 nations.
Furthermore, this passage reinforces the importance of
Shmini Atzeret. After the universal call of Sukkot, the focus narrows once
again to the special relationship between the Jewish people and God. As the
nations are judged based on their commitment to Sukkot, Israel stands as a
testament to an unyielding, intimate bond with the Divine, reminiscent of the
sole bull offered on Shmini Atzeret.
A DISTINCT DAY: DIVINE INTIMACY REAFFIRMED
In the wake of profound universal events, such as the War of
Gog and Magog, it becomes even more essential to understand the unique position
of the Jewish people in the divine scheme. Our journey brings us back to the
intimate setting of Shmini Atzeret, a day set apart from the rest of Sukkot.
Rashi, in his commentary on Numbers 29:35-36, reiterates the
distinct nature of this day. He emphasizes that Shmini Atzeret is not merely
the concluding day of Sukkot but is a separate festival in its own right. This
distinction serves as a profound metaphor for the Jewish people's relationship
with God. After the universal outpouring of the Sukkot celebrations, which
encapsulate the broader concerns for all nations, Shmini Atzeret hones in on
the more intimate bond between the Creator and Israel.
This dynamic is reminiscent of the aftermath of the War of
Gog and Magog. After a universal confrontation, where nations rally and the
world undergoes monumental change, the enduring bond between God and the Jewish
people remains unshaken, mirrored in the singular observance of Shmini Atzeret.
It's a day that serves as a powerful reminder of a relationship that withstands
the vicissitudes of time and history, a bond that is both timeless and unique.
THE EIGHTH DAY: BEYOND THE NATURAL ORDER
Building upon the unique nature of Shmini Atzeret, the Torah
provides further insight into its significance. "On the eighth day you
shall hold a solemn gathering; you shall not work at your occupations"
(Numbers 29:35). While this verse outlines the restrictions for Shmini Atzeret,
there's more beneath the surface. The specific mention of the "eighth
day" resonates with profound depth within the Jewish tradition.
The number seven represents the natural order, evident in
the seven days of creation. Eight, then, transcends this cycle, representing a
realm beyond the natural, a dimension of the divine. Shmini Atzeret, celebrated
on the "eighth day," underscores this very notion. It's not merely an
extension of the seven days of Sukkot but stands distinct, symbolizing a day
that's outside the natural order.
After a week of Sukkot, where the focus is on the universal
— the 70 nations, the entirety of creation — the eighth day narrows the scope
to the bond that goes beyond the confines of nature: the relationship between
God and the Jewish people. This day isn't constrained by the broader concerns
of the world. Instead, it transcends them, underscoring a connection that is
both intimate and divine.
The commandment to refrain from work, as emphasized in the
verse, further instills the sanctity of this day. It's a day of spiritual
introspection, of deepening our connection with the Divine, a day where our
actions are elevated beyond the routine.
A PSALMIST'S WISH: THE UNIVERSAL DESIRE FOR PEACE
The themes of Shmini Atzeret, and particularly the
significance of the "eighth day," find echoes in other parts of the
Tanakh. Psalms 122:8 proclaims, "For the sake of my brothers and friends,
I will say, 'Peace be within you.'" This verse, penned by King David,
highlights the universal desire for peace, unity, and harmony.
Just as Shmini Atzeret transcends the natural seven-day
cycle and represents a special bond between God and the Jewish people, King
David's words transcend individual concerns and extend a wish for peace to all.
It's a heartfelt call for unity and well-being, echoing the intimate connection
celebrated on Shmini Atzeret.
In the context of the festival, this psalm reinforces a
broader message: after dedicating days to the wider world during Sukkot, Shmini
Atzeret brings our attention back to the foundational importance of peace and
unity within our own community. Such internal peace can then radiate outwards,
influencing the nations. The "eighth day" highlights not only a
unique bond but also the aspirations stemming from that bond: hopes for peace,
unity, and divine connection.
THE DEEPER PEACE: INSIGHTS FROM THE ZOHAR
The call for peace in Psalms 122:8 transcends mere
interpersonal harmony. The Zohar (I:208a) reveals that peace signifies a profound
spiritual harmony, one that encompasses and unites the divine emanations or
sefirot. At the heart of this idea is the sefira of Yesod, a channel for divine
blessings to the world. Often linked with Joseph, titled "the
righteous" (Tzadik), Yesod acts as the harmonizing force ensuring the
continuous flow of divine sustenance and blessings.
King David's plea for peace wasn't restricted to individuals
or nations; it hinted at a cosmic peace — a harmonious alignment of divine
emanations that channel blessings throughout creation.
Within the frame of Shmini Atzeret, this Zoharic insight
takes on greater significance. The "eighth day" transcends the
tangible, venturing into a realm rich in spiritual nuance. It becomes a symbol
of paramount peace: the unison of the Jewish people with their Creator,
anchored by the balancing energy of Yesod.
As Shmini Atzeret differentiates itself from Sukkot,
signifying a heightened bond, the peace described in Psalms and elaborated on
in the Zohar surpasses everyday understanding. It speaks of a peace that
guarantees the uninhibited flow of divine blessings and a harmonious liaison
between the earthly and the divine, anchored by Yesod.
THE DEEPER HARMONY: A ZOHARIC PERSPECTIVE ON PEACE
King David's yearning for peace in Psalms 122:8 acquires
profound layers when viewed through the Zohar's lens. The Zohar (II:55b)
suggests that peace is not just the absence of conflict; it encapsulates a
balanced fusion of divine energies, particularly the dance between Tiferet and
Malkhut, the sefirot emblematic of divine masculine and feminine attributes.
Through this prism, Shmini Atzeret celebrates spiritual equilibrium,
spotlighting the close-knit bond between God and Israel.
The Zohar's notion of harmony transcends the divine realm.
Drawing from the Zohar (II:122a), we see a web of interconnected souls, where
every virtuous act has the potential to draw divine compassion and blessings.
This concept resonates deeply with Shmini Atzeret, as it emphasizes the Jewish
people's unique bond with God and the ripple effects of individual righteous
actions on the collective.
Navigating the rituals and prayers of Shmini Atzeret, the
Zohar's contemplations on prayer become particularly poignant. The Zohar
(III:22a) postulates that genuine prayer is not mere words but a soul's ascent,
a passionate quest to bridge the earthly and the divine. On Shmini Atzeret,
this spiritual ascent reaches its pinnacle, mirroring our intense wishes for
unity, peace, and profound communion with the Creator.
THE SPIRITUAL FOUNDATION OF SHMINI ATZERES: YOSEF
Shmini Atzeret invites us to explore the fundamental theme
of Yesod, a spiritual cornerstone that ensures a steady flow of divine
blessings into our world. This concept is deeply connected to Shmini Atzeret
and is beautifully personified through the character of Yosef, as detailed in
the Torah.
Yosef, more than just Jacob’s favored son and a mysterious
dreamer, led a life that can be aptly described as a roller-coaster ride,
filled with trials but eventually leading to unparalleled triumphs. His journey
doesn’t merely reflect his life events; it captures the ethos of Yesod, a
foundation of balance, resilience, and spiritual connectivity. As we delve
deeper, the narratives of Yosef begin to intertwine with the themes of Shmini
Atzeret. This intertwining paints a vivid picture that offers a fresh
perspective on their shared essence and, more intriguingly, on our own
spiritual quests.
One of the most captivating episodes from Yosef’s life
revolves around his dreams. The dream where he saw his sheaf standing tall
while his brothers’ sheaves bowed ignited tensions that had long been
simmering. It wasn’t just about the audacity of the dream; it reflected deeper
uncertainties and potential shifts in family dynamics. The potency of this
particular dream is captured in Genesis 37:8, where his brothers voice their
concerns, “And his brothers said to him, ‘Will you indeed reign over us? Will
you indeed have dominion over us?’ And they hated him even more for his dreams
and for his words.” Their response wasn’t merely jealousy; it was grounded in
deep-rooted concerns, amplified by past family events where displacements had
changed the course of family legacies.
HIS BROTHERS AND THEIR BLIND SPOT FOR YOSEF
A crucial aspect of Yosef’s relationship with his brothers
revolved around a significant contrast in their spiritual perspectives. While
the patriarchs and brothers favored a pastoral life, often shepherding and
keeping away from the complexities of society, Yosef, even in the political epicenter
of Egypt, managed to maintain his unwavering spiritual bond with the Divine.
This divergence became apparent during their unexpected encounter in Egypt.
They saw Yosef, but they didn’t truly “see” him, failing to grasp his spiritual
evolution and depth (as referenced in Torah Ohr, Hosafos 103b; Likkutei Sichos
ibid.).
Further emphasizing the importance of Yosef’s role, the
Jewish people are sometimes refered to as “children of Yosef” (Psalms 77:16;
Talmud, Sanhedrin 19b). More than just a testament to Yosef’s influence, this
identification bridges the tales of the patriarchs to the destiny of the
tribes, ensuring that the values and lessons of the past continue to resonate
and guide generations to come.
YAAKOV IS SUKKOS, AND YOSEF, SHMINI ATZERES
Building upon the concept of continuity, Jewish festivals
emerge as rich metaphors, encapsulating this bridging role that Yosef embodies.
Essentially, just as Yosef forges a harmonious link between patriarchal values
and the tribes’ destiny, the festivals of Pesach, Shavuos, and Sukkos
encapsulate the spiritual essence of Avraham, Yitzchak, and Yaakov.
Pesach, celebrating liberation and heralding the birth of a
nation, mirrors Avraham’s trailblazing journey in monotheism. Shavuos, marking
the gifting of the Torah, embodies Yitzchak’s unwavering commitment. Sukkos,
with its comforting embrace of the sukkah, epitomizes Yaakov’s unique ability
to blend love and discipline, laying the foundational ethos for the Jewish
legacy.
Shemini Atzeres, following Sukkos, can be seen as a
culmination, an embrace that’s more intimate, echoing Yosef’s bridging role.
Through this lens, Yosef transforms from just a familial character into a key
figure that shapes the rhythm and themes of the Jewish calendar.
The sages in Bereishis Rabbah (84:6) illuminate many
parallels between Yaakov and Yosef’s life experiences. Beyond shared journeys,
there’s an intriguing observation in the Midrash (ibid. 84:8) that their facial
features mirrored each other. An onlooker glimpsing at Yosef might just see
shades of Yaakov.
This reflection affirms a profound bond, suggesting Yosef
wasn’t merely a successor but was infused with many of his father’s inherent
qualities. In the grand calendar of Jewish festivals, Shemini Atzeres emerges
as a day blessed with the combined spiritual essence of both Yaakov and his
mirror image, Yosef, extending an invitation for deep reflection and divine
closeness.
In the holistic picture, Shemini Atzeres represents more
than an extension; it signifies ascent and transcendence, encapsulating the
spirit of the patriarchs while integrating Yosef’s aura.
22 OF TISHREI: MARKING A DREAM’S FULFILLMENT
The date of Shemini Atzeres, the 22nd of Tishrei, aligns
with Rosh Hashanah in the weekly cycle and even reverberates with its unique
character (as seen in Sefer Hamaamarim Kuntreisim 2:339a, cited in Hayom Yom,
22 Tishrei). The number “22” and its relation to Rosh Hashanah beautifully
entwine with pivotal episodes from Yosef’s saga.
Looking through the lens of Talmudic lore, the number 22
gains prominence. It symbolizes the two-decade-long wait for Yosef’s dreams,
where he foresaw his brothers in prostration, to materialize (reflected in
Talmud, Berachos 55b and Megillah 17a). These dreams, and the years leading up
to their realization, highlight themes of anticipation, unwavering faith, and
the eventual manifestation of even the loftiest visions.
There’s another chapter in Yosef’s chronicle that
intertwines with Rosh Hashanah. It was on this day, symbolic of fresh starts,
that the prison doors swung open for Yosef, heralding his ascent to Egyptian
prominence (as detailed in Talmud, Rosh Hashanah 10b–11a). In this pivotal turn
of events, we discern Divine choreography, linking Yosef’s personal ascent with
Rosh Hashanah’s overarching message of rejuvenation.
In this light, Shemini Atzeres isn’t merely a festival. It’s
a confluence of time, history, and individual narratives. With its deep-rooted
symbolism and timing, it intertwines the rich tapestry of our communal
celebrations with the layered story of Yosef. In its quiet reflection, it
beckons us to recognize that personal odysseys, with all their ups and downs,
are woven into the grander tableau of the Jewish journey and the undulating rhythm
of our sacred calendar.
YOSEF AND HIS NEMESIS, EISAV
The exploration of Shemini Atzeres wouldn’t be complete
without delving into its connection with Yosef’s nemesis, his uncle Eisav. In
understanding this relationship, we gain deeper insights into the festival’s
unique character. The Torah’s account of eight Edomite kings, descendants of
Eisav, serves as an intriguing backdrop.
The saga of Eisav’s lineage presents us with a line of eight
Edomite monarchs (Bereishis 36:31–39). For the first seven kings, their reigns
are almost rhythmically recorded: each one’s ascent, rule, and eventual
decline. These narratives mirror the “World of Tohu (chaos)“, an early cosmic
state marked by spiritual rupture and dispersion of Divine essence. This sets
the stage for the redemptive “World of Tikkun (repair)”, where the task of the
Jewish people is to reclaim and elevate these scattered Divine sparks.
A turning point arrives with the eighth king, Hadar. His
name, resonating with “beauty”, mirrors the Torah’s depiction of Yosef:
“handsome of form and handsome of appearance” (Bereishis 39:6). The parallels
don’t stop here. Moses’s blessing to Yosef’s lineage shines with the words,
“his firstborn ox has glory (hadar)” (Devarim 33:17). Intriguingly, Hadar’s
capital, Pa’u, shares a numerical kinship with Yosef, both summing up to the
value of 176.
But the uniqueness of Hadar doesn’t just rest on these
numerical or linguistic synchronicities. Among the line of kings, only Hadar’s
queen is explicitly named in the Torah. This seemingly small detail unveils
profound insights about union, an underlying theme of Shemini Atzeres. Yosef,
personifying the Sefirah of Yesod (“foundation”), is a symbol of this unity.
Yesod epitomizes the profound urge to connect, mirrored in the human anatomy by
the organs of generation (Tikkunei Zohar 17a), fostering the sacred bond
between spouses and, on a grander scale, between the Divine and His cherished
Israel.
As we reflect on Shemini Atzeres, its myriad connections to
Yosef, and the allegories drawn from the reign of the Edomite kings, we’re
reminded of an overarching narrative. It’s a narrative of deep unity, love, and
an unbreakable bond between the Divine and His people. Shemini Atzeres isn’t a
mere afterthought to Sukkos; it’s a culmination, an intimate embrace, capturing
the enduring heartbeat of Jewish spirituality and commitment.