Shmini Atzeret is an inherently enigmatic and intriguing festival. Twice depicted as "Atzeret"(Vayikra 23:34; Bamidbar 29:35, see also Devarim 16:8), a rare and somewhat obscure term, it serves as the culmination of parshat Emor's initial delineation of the chagim and closes the account of the festival musafim in parshat Pinchas, as well. Yet it is completely omitted from the references to the moadim in Ki Tisa and Mishpatim and is explicitly absent in the parshah pertaining to the regalim in Reeh, although the Talmud (Sukkah 48a) asserts that it is obliquely hinted at by the apparently superfluous expression "ve-hayita ach sameach." [See Ramban and Chizkuni, Devarim 16:8, Chochmat Shlomo, Orach Chaim 668:1] Shmini Atzeret is presented in the Torah as both connected with and independent from Sukkot. The Talmud (Sukkah 48a) endorses both of these perspectives: Shmini Atzeret determined to be an independent holiday with halachic consequences captured by the acronym Pazar kashav, but continues the Halel and simchah requirements of the rest of Sukkot. The debate regarding the proper way to signify this complex holiday- shmini Atzeret ha-chag hazeh, yom Shemini Atzeret ha-chag etc. and whether continuing to use the reference of chag ha-Sukkot will satisfy the requirement (see the poskim Orach Chaim 668) crystallizes the confusion or complexity of this moed.
We may Identify two opposing perspectives (that also may not be mutually exclusive). It is tempting to perceive Shmini Atzeret as a gradual disengagement or even decompression from the super charged atmosphere of the Tishrei chagim. As such, the absence of maaseh mitzvot, especially in absolute contrast to the abundant, double dose of sukkot, reflects a halachic strategy designed to facilitate a return to daily life. Shmini Atzeret, in this view, weans Klal Yisrael from the unsustainable intensity of the yamim noraim and Sukkot by moderating the demands and manifestations that both reflect and engender the necessary spiritual environment to initiate the new year. There is evidence that, according to some, the absence of lulav and Sukkot may underscore an attenuation of kedushah, or at least of simchah. The Mishneh, recording an extension of simchah and Hallel to this continuation-independent moed, registers this sensibility of a diminished yom tov status, even as it certainly rejects any tangible normative expression of this orientation ("melamed she-chayav adam behallel ubesimchah ubekavod yom tov ha-acharon shel chag keshaar kol yemot hachag"). It remains unclear if the perspective itself is inherently invalid. The gemara supports the application of simchah to Shmini Atzeret by invoking the otherwise superfluous phrase "vehayita ach sameach" (Devarim 16:15), positing that it refers to "yom tov acharon shel chag". Again, it remains obscure whether the omission of an explicit mention of Shmini Atzeret from the parshah of the regalim and the extension of simchah conveyed by a term that is typically an exclusionary or confining vehicle ("ach") convey a begrudging or attenuated application of simchah and kedushat yom tov that has wider implications. The Gera (cited also in Maharatz Chayot Sukkah 48a) attributes the reticent "ach" formulation to the absence of sukkah and lulav on this moed, although he does not actually downgrade the simchah requirement as a result. [See also Chochmat Shlomo, previously cited. He accentuates the fact that the Talmud depicts this derivation as a ribui, an inclusion.] Indeed, Rashi (Pesachim 91a s.v. le-rabot, vs. Tosafos ad loc and Rashi Sukkah 48a s.v. le-rabot) maintains that unlike the rest of Sukkot, the shalmei simchah of Shmini Atzeret are confined only to the evening, despite the fact that typically the day is a time of more intense festival joy. Presumably the factor of "Marbeh ani leilei yom tov acharon shel chag she-yesh simchah lefanav" (Sukkah 48a) establishes that the expression of simchah on Shmini Atzeret derives exclusively from its link and proximity with Sukkot itself, a factor that is more compelling in the evening transition. According to this perspective, "Atzeret" itself accentuates this festival's prime status as a fading holdover, a lingering link to the intensely joyous Sukkot. [See the midrash and Rashi, Emor. The Ramban seemingly contrasts this position with his own more aspirational view, as we shall note.]
However, we may discern a polar opposite approach to Shmini Atzeret, as well. This view perceives Shmini Atzeret as the ultimate and perfect culmination of the intense period of the Tishrei chagim. It is truly "yom tov acharon shel chag" despite and because of its independent features. Its role as a transition back to daily life is hardly begrudging, but constitutes the highest aspiration, and the true fulfillment and internalization of the Sukkot festival. We have previously (Vehayita Ach Sameach: The Joy of Shmini Azeret) developed the position that Shmini Atzeret is intentionally both integrated into and independent of sukkot, and by extension the spiritually demanding Tishrei season (see Ramban, Emor, on "ba-chodesh hashviii hazeh") precisely because the ultimate goal of these chagim is to elevate and fortify one for the challenges of daily routine. The mishneh (Sukkah 48a) records that while we do not preempt the sukkah as an institution or as a mitzvah before the completion of the full 7-day period, we do begin to anticipate and prepare for the unique festival of Shmini Atzeret already on the last day of sukkot, and even at small expense of the full experience of the sukkah. [I hope to elaborate elsewhere to demonstrate that this dialectical impulse- preserving the sukkah intact even as we contemplate and initiate its dismantling- constitutes a kiyum in yeshivah be-sukkah itself, as the mishneh states (keizad yeshiva be-sukkah...). The transition to Shmini Atzeret integrates and is the product of the sukkah and sukkot experience. See, also, Targum Yonaton on Bamidbar 29:35.] Indeed, Ramban (Devarim 16:8- even compared to shevii be- Pesach, and Vayikra 23:34) and Seforno (Vayikra 23:24) particularly interpreted "Atzeret" in grandiose spiritual terms that transcend and surpass typical "mikraei kodesh".
We have already noted that numerous mefarshim were struck by the fact that "ach sameach", typically a restrictive reference, functions in this context as an expansive vehicle. Following the Gera's previously cited insight, it is conceivable that we may reach a conclusion that catapults the simchah of this unusual hybrid chag. The subtraction of sukkah and lulav in this phase, as they are already fully integrated into the spiritual progress that has been attained and that idealizes a return to one's home and routine, is a net advancement. This "ach" is truly both a miut and ribui. It is conceivable (though certainly not definitive, as other explanations are equally valid) that the phrase "Marbeh ani leilei yom tov acharon shel chag she-yesh simchah lefanav" may precisely convey not only that the application of shalmei simchah on Shemini Atzeret night technically benefits from its proximity and link to Sukkot, but that it particularly derives from the fact that the onset of this final stage of the Tishrei moadim constitutes a substantive progression from Sukkot.
From this perspective, it is especially noteworthy that Shmini Atzeret does not revolve around any singular mitzvah like sukkah, lulav, shofar, fasting etc., but focuses instead on the foundational halachic pillars of tefillah and talmud Torah. This emphasis is not an easing or weaning process, but reflects spiritual maturity resulting from a proper immersion in the symbols and substance of avodah meyirah and avodah be-simchah that catapult one to an even higher ambition. According to R' Bachaye (Devarim 16:8), Atzeret, rendered by the Targum as "kenishta", refers to a profound rededication to batei keneisiot and batei midrashot, to shuls and yeshivot. Ramban and Seforno elaborate the comparison to the other "Atzeret" references, rabbinic and biblical. They identify this term with the special stature of Klal Yisrael, particularly with its intimate, exclusive relationship with Hashem. The Talmud (Sukkah 54a) underscores that "Atzeret" is an expression of that inimitable bond, also reflected in the configuration of korbonot relative to the rest of sukkot. Meshech Chachmah (Re'eh) posits that "vehayita ach sameach" may refer to the exclusive, intimate joy shared by Hashem and Am Yisrael, that has no parallel! The fact that this moed evolved into the festival that commemorates and celebrates the yearly completion of the Torah cycle, is fully consistent and the ultimate expression of these motifs. The minhagim- hakafot, aliyot, expressions of reut etc.- facilitate a wider joyous celebration of Torah values and Torah life, "vechayay olam nata betocheinu."
Shmini Atzeret, then, represents a return to core and foundational halachic institutions reinvigorated by the elaborate and intense Tishrei process. The centrality of tefilah and talmud Torah on this unique climactic holiday conveys a profound and inspirational message with enormous implications as we move forward hoping to reap the benefits of the Tishrei experience.
This theme is particularly consequential this year, as we encounter, individually and communally, an unfamiliar Shmini Atzeret - Simchat Torah. The challenges posed by the coronavirus pandemic- medical, psychological, financial, and halachic- are formidable. These have been further exacerbated by the absence of familiar and, in some cases, pivotal vehicles of avodat hashem, that have necessarily been restricted by the overriding halachic principle and value of ve-chai ba-hem, the sanctity of life. While fully mandated, the eclipse of important halachic norms and frameworks constitute not merely a crisis of comfort, but an authentic sense of disorientation, disappointment, and anguish as these institutions and frameworks are the true embodiment of spiritual growth. At the same time, even as we yearn for a return to normalcy, it is critical that we maintain perspective, not only with respect to the overriding imperative of kedushat ha-chayim and the magnitude of the infraction of chilul Hashem which must dictate our priorities, but also with regard to our core institutions themselves.
While it is surely frustrating, and even painful to be denied the important, enthusiastic expressions of simchat ha-Torah on Simchat Torah, we must not lose sight of the greater truth precisely embodied by this unique moed of Torah, tefillah and avodah. While some of the frameworks, vehicles, nihugim may be temporarily unattainable, the foundational institutions of talmud Torah, tefillah, and avodat Hashem are always accessible, providing guidance, purpose, meaning and inspiration. This truth sustains us in all circumstances, is an authentic source of joy, and remains the ultimate foundation of spiritual growth.
The protocols and minhagim connected with traditional Simchat Torah's joyous commemoration effectively and magnificently express these more foundational truths. Certainly, one should not underestimate the importance of external manifestations as expressive outlets of joy and commitment. The cerebral Rambam eloquently articulates the importance of avodah be-simchah and its tangible expressions in the coda to Hilchot Lulav. He concludes by invoking King David's frenzied dance in the presence of the Torah as an admirable precedent to be emulated. Yet, any protocol that becomes so strongly identified with a cardinal value, may unfortunately occasionally - usually in crises circumstances - also obscure or distract from it. A celebration of Torah as man's purpose and of Torah values as fundamental life principles that simultaneously compromises basic Torah standards of ve-nishmartem et nafshoteichem or that threatens to engender significant chilul Hashem is self-contradictory, even antithetical. The culmination of the chaggim, "kevod yom tov acharon shel chag", demands a different, more restrained, but also more focused approach. In the absence of familiar, cherished hallmarks of Simchat Torah, we have an opportunity this year to rededicate to the prime principles of talmud Torah and tefillah by projecting them as the focal points of an unusual but potentially enriching Simchat Torah. We eagerly anticipate the safe return to traditional Shmini Atzeret - Simchat Torah observance, but can, meanwhile (under the circumstances), express unbounded gratitude and simchah, as we concentrate on and rededicate ourselves to the more targeted "Atzeret" themes that truly underpin this complex but singular moed and as we experience once again "vehayita ach sameach" as a maximalist manifestation of our core commitment to the foundational pillars of avodat Hashem.