The Sacred Task of Man on Shemini Atzeret
Digging for the Hidden Diamonds of the Soul, the Meaning of the Festivals, and the Seal of Hoshana Rabbah
The holy Torah in the Book of Deuteronomy instructs us: "And thou shalt be altogether joyful" (Deut. 16:15). Upon this verse, the Gemara expounds (Sukkah 48a) to include the nights of the concluding festival day, which is Simchat Torah. The holy Torah infuses the joy that we are obligated to rejoice during the festival, teaching that on the final festival day — which is Shemini Atzeret — we are likewise duty-bound to rejoice with an extraordinary, supreme joy. What is the unique significance of Shemini Atzeret? What is the special nature of Simchat Torah? What is the singular spiritual quality embedded within the concluding day of the festival?
We may elucidate a profound foundation: the Holy One, blessed be He, granted the festivals and appointed times to the nation of Israel, each endowed with its own specific essence. G-d knows that a person must endure the challenges of an entire year, during which extremely demanding struggles arise — battles of livelihood, daily existence, physical health, and all that a person experiences. Every year brings its own tribulations; there is no such thing as a tranquil year.
Each year, tribulations arrive from a different direction, in another form, and in a different reality. Why? "For man is born unto toil" (Job 5:7). Man was created into this world to toil and labor, and each individual must bring forth the innate goodness buried within him. And how does one bring forth that inner goodness? Just as one excavates the deep recesses of the earth to uncover precious stones and diamonds, so too must a person dig deep into the core of his soul to draw out the goodness within. This excavation is accomplished through life's trials and tribulations: by confronting struggles, an individual digs deep and reveals the finest essence that is the root of his soul.
“Every festival is an oasis of divine power: Passover for miracles, Shavuot for Torah, Rosh Hashanah for teshuvah, Yom Kippur for remorse, and Sukkot for joy throughout the year.”— Rabbi Yoshiyahu Yosef Pinto Shlita
There are those who do not require such painful excavation — those who sit and immerse themselves in Torah study, laboring in Torah, worship, and deeds of lovingkindness (Avot 1:2). "Whoever takes upon himself the yoke of Torah, from him is removed the yoke of the kingdom and the yoke of worldly care" (Avot 3:5). The Holy One, blessed be He, relieves him of worldly burdens through the merit of his Torah toil.
Yet the average person must draw out his potential through tests; only in hours of crisis does one discover the true strength and capabilities hidden within his soul. No man knows the full measure of his inner power, nor how much he can achieve, until he discovers his unique soul-rectification. A person must lean into the areas that present the greatest hardship and discomfort, gathering courage to conquer them; that is his designated mission in life for that period.
To fortify us for this long and arduous journey of life, G-d provided the festivals. Sukkot is the season of joy, infusing spiritual vigor proportional to the hardships of the year. Passover is the time of miracles; Shavuot is the giving of the Torah; Rosh Hashanah is the season of return; Yom Kippur is wholehearted remorse. Then arrives Hoshana Rabbah, the solemn time of the final seal, carrying weight no less formidable than Yom Kippur itself. On that holy night, we study the Book of Deuteronomy (Mishneh Torah), as instituted by the holy Arizal, climbing to the loftiest celestial heights.
"A G-d of faithfulness and without iniquity, just and right is He" (Deut. 32:4). A person must strengthen himself with absolute conviction that whatever occurs in his life is solely for the good: "All that the Merciful One does is for the good." The fact that we do not always possess the clarity to see that everything is for the good is our own limitation. G-d is a compassionate Father, and a loving Father never inflicts evil upon his children. Even if a child feels his father is being harsh, he is severely mistaken.
A mortal father desires the good of his child, though at times he errs because he lacks foresight. But the Almighty, Who is the supreme, boundless King of the universe, knows precisely what is best for every single one of us. What human intellect cannot immediately grasp, the passage of time will eventually unveil. Wait with patience, simplicity, and complete faith that G-d's ways are consummate perfection.
"Remain With Me One More Day": Borrowing Strength on Shemini Atzeret
The Mystery of Hakafot on Credit, Gazing Face to Face with the King, and the Song of King David
We readily understand Passover — we eat matzot because we went out of Egypt. We understand Sukkot — we dwell in sukkot commemorating the Clouds of Glory. We understand Shavuot — we celebrate the receiving of the Torah. But what is the inner essence of Shemini Atzeret? What do we celebrate, and what is our spiritual labor on this day?
Our holy Sages explained this through a tender parable: A king had an only son who lived far away. When the son came to visit, the father was overjoyed. As the time came for the son to depart, the king pleaded: "Please, stay with me one more day; your departure is painful to me (Kasheh Alai Preidatchem) — do not leave yet, stay one more day!" We have traversed the entire sacred cycle of Elul, Rosh Hashanah, the Ten Days of Repentance, Yom Kippur, and Sukkot. Now the Holy One, blessed be He, says to us: "Do not depart just yet; stay with Me one more day." That extra day is Shemini Atzeret.
This day is akin to two beloved friends who stand silently, gazing into each other's eyes with deep love, their hearts communicating what words cannot express. On Shemini Atzeret, we sit and gaze upon the Creator, drawing strength from Him. We have no complex rituals; we simply stand in intimate presence before our King.
“Hakafot are taken on credit (Hakafah): we circle the bimah and borrow divine strength from G-d for the future year ahead.”— Rabbi Yoshiyahu Yosef Pinto Shlita
Yet one may ask: laden as we are with human shortcomings, how can we have the audacity to stand face to face before the Master of the universe? King David provided the key (Psalms 104:33): "I will sing unto the Lord as long as I live; I will sing praise to my G-d while I have my being (B'Odi)." King David, in his profound humility, said: "Master of the universe, I have no merits of the past to sing about; I sing to You 'B'Odi' — on credit, for the future life You will grant me, during which I will correct my deeds and return in wholehearted repentance."
This is the secret of the Hakafot: the word "Hakafah" also means credit or a loan, as when one purchases groceries on credit. On Simchat Torah, we circle the Torah scroll and borrow spiritual strength on credit from the Almighty. Like King Saul, whose name stems from "Sha'ul" (borrowed), we plead: "Master of the universe, my current strength is depleted; lend me strength for the coming year, and when I receive it, I will dedicate it to Your service!"
Question: Honorable Rabbi, a person earns a livelihood and tithes his income to yeshivot and Torah scholars. His parents, however, are not Torah scholars and are in greater financial distress. What is the most correct path for him to take?
Answer: A person must assist his father and mother, supporting them faithfully, and also support Torah scholars. He should allocate part to help his parents, and part to support scholars. Under no circumstances may one neglect father and mother — the father who sired him, the mother who bore him. A person is strictly obligated to help his parents. Only after he ensures the welfare of his parents should he direct his remaining tithing funds to assist Torah scholars.
Shemini Atzeret: A Gifted Day to Refuel the Soul
King Solomon's Prophecy in Kohelet, Navigating the "Generation of the Abyss", and Confronting the Unknown
King Solomon states in Ecclesiastes (Kohelet 11:2): "Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth." King Solomon was the wisest of all men, endowed with prophetic vision for all generations. What is the inner meaning of giving a portion to seven, and also to eight, because one does not know what evil will transpire upon the earth?
In our human frailty, we never know what trials loom on the horizon. We remember past years when all seemed cheerful and tranquil; no one could have anticipated the sudden anxieties, wars, economic upheavals, and existential fears that have descended upon the world. When troubles commence, they roll forward like a boulder down an abyss. Our holy Sages refer to the final era before the arrival of Mashiach as the "Generation of the Abyss" (Dor HaTehom). When a person trips into a shallow pit, he can rise immediately; but when rolling into an abyss, there are no brakes, tumbling further and further unless stopped immediately.
“The festival of Sukkot is our spiritual gas station. On Shemini Atzeret, G-d grants us a larger fuel tank to withstand the unknowns of the coming year.”— Rabbi Yoshiyahu Yosef Pinto Shlita
Sukkot is our spiritual refueling station, where we fill our soul with joy. King Solomon reveals: "Give a portion to seven" — these are the seven days of Sukkot; "and also to eight" — this is Shemini Atzeret, the extra day G-d gifted to us. Why? Because we do not know what troubles lurk ahead, and we desperately need this supplementary fuel of sacred joy to survive the uncertainties of the coming year.
There is no greater distress for the human mind than uncertainty, and as the Gemara states (Zevachim 90a): "There is no joy like the resolution of doubt." The Vilna Gaon taught that the most difficult mitzvah in the Torah is to maintain uninterrupted joy throughout the festival of Sukkot. Shemini Atzeret is our divine gift, an extra container of fuel to fortify our souls so that we may confront the unknown with faith, dignity, and unyielding devotion.
There is a tremendous segulah and exalted merit to be called up as Chatan Torah on Simchat Torah. It is cited in the holy book Yesod V'Shoresh HaAvodah (Gate 11, ch. 16): On the day of Shemini Atzeret, let the fear of G-d be upon your faces to pray the Maariv prayer with immense concentration, for a person's final verdict is not fully sealed until the morrow, as explained in the holy Zohar (Vayechi 220a). A person must search his deeds thoroughly on Shemini Atzeret, for the ultimate delivery of the decrees occurs on this day. Although the notes of verdict are handed over on Hoshana Rabbah, the heavenly messengers are not permitted to execute them until Shemini Atzeret; if one achieves sincere repentance on this day, the decrees can be overturned.
Our holy Rabbis taught that the degree of a person's joy on Simchat Torah reveals how much he toiled in Torah throughout the year. Rejoicing on Simchat Torah is a supreme privilege that not all merit; Yitro did not merit rejoicing in the Torah because he did not share in the suffering of Egyptian servitude. One who financially supports Torah scholars will rejoice with immense joy, for his merit is equal to those who study.
The Ecstasy of the Holy Torah
Why the Torah Rejoices With Us, the Heavy Scroll That Carries Its Bearers, and Rabbi Levi Yitzchak of Berditchev's Defense
We sing in our prayers: "Let the heavens rejoice, and let the earth be glad" (Psalms 96:11), and "Rejoice and exult in the joy of the Torah (Simchat Torah)!" Why do we say "in the joy of the Torah" rather than "in the Torah"? Does the Torah itself rejoice? Yes! When the Holy One, blessed be He, offered the Torah to the nations of the world, Ishmael refused it because of "Thou shalt not commit adultery," and Esau refused it because of "Thou shalt not murder." Only the nation of Israel embraced it with "Naaseh V'Nishma." The Torah rejoices that it was given to us, rather than being handed to idolatrous nations.
An elderly Tzaddik was once seen dancing vigorously with an exceptionally heavy Sefer Torah, leaping like a youth. His disciples asked: "Master, from where do you derive the physical strength in your advanced age to dance with such a heavy scroll?" He replied: "The Torah is heavy only as long as you have not lifted it. Once you genuinely resolve to carry it, the Ark carries its bearers! The Torah itself infuses youth and vitality into those who labor in it," as it is written: "They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles" (Isaiah 40:31). When Rabbi Aharon of Karlin introduced a Sefer Torah into the ark, he recited the blessing of Shehecheyanu with such fiery fervor that the entire crowd trembled.
“Whosoever serves as an advocate for his fellow Jew steals his sins away; and G-d purchases that defender as His eternal beloved servant.”— Teachings of the Rif
The Defender of Israel: Rabbi Levi Yitzchak of Berditchev
It is a renowned segulah that whenever one faces a crisis, he should invoke: "In the merit of the G-d of Rabbi Levi Yitzchak of Berditchev, son of Sarah Sasha." The holy Baba Meir Abuchatzeira taught that merely mentioning the name "Berditchev" invokes divine salvation. We recall the story of a traveler whose visa was rejected at the airport two hours before Shabbat; he prayed fervently in the merit of Rabbi Levi Yitzchak, and an officer inexplicably stepped forward and granted him entry, saving him from desecrating the holy Shabbat.
A Chassidic master related that on Rosh Hashanah, the scales of judgment were weighed down heavily by an abundance of sins. Suddenly, all the sins vanished, and the scale tipped toward merit. The heavenly court inquired who had stolen the sins, and discovered that Rabbi Levi Yitzchak of Berditchev had spirited them away! Since a thief who cannot repay must be sold as a servant (Exodus 22:2), the Holy One, blessed be He, purchased Rabbi Levi Yitzchak as His eternal servant. When you advocate for another Jew, you remove his sins and become an intimate servant of the King of the universe.
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Better Not to Promise
The Merchant of Mogador, the Five Hundred Duro, and the Vision of Rabbi Chaim Pinto
One of the prominent Jewish merchants in the city of Mogador, Mr. Musen Bochbot, traveled one year to a neighboring city to purchase a stock of etrogim and sell them in Mogador for the festival of Sukkot.
On his way home to Mogador he was ambushed by an organized band of thieves, who planned to kill him and take all his possessions. At that fateful moment, he prayed that in the merit of the tzaddik Rabbi Chaim Pinto he should be saved from their hands. He pledged that if he would survive, he would give Rabbi Hadan the sum of five hundred duro that was hidden in his pocket.
The merit of the tzaddik protected him; he was miraculously saved.
Once home in Mogador, Mr. Bochbot regretted making the pledge. The sum of money he had promised to give to Rabbi Hadan seemed exorbitant. He decided to give Rabbi Hadan a smaller amount.
That night Rabbi Chaim Pinto appeared to Rabbi Hadan in a dream and revealed to him everything that had happened to the merchant, Musen Bochbot. He instructed him to accept no less than five hundred duro, which he had pledged when his life was in danger.
When the merchant arrived at Rav Hadan’s house, he presented him with one hundred duro and five etrogim. Rav Hadan thanked him for the fine etrogim but upon seeing the money he told the merchant in no uncertain terms, “I will not accept less than five hundred duro from you, since this is the amount that you promised to give me.”
The merchant could not believe what he was hearing. “How does the Rav know what happened to me, and what I pledged to give?”
Rabbi Hadan recounted to the merchant in exact detail everything that had transpired on his journey, describing his desperate prayers to be saved in the merit of Rabbi Chaim Pinto, and the pledge he had made. He also reminded him that in the end he was saved from the cruel bandits. Rabbi Hadan looked at the merchant and stated emphatically, “My father the tzaddik Rabbi Chaim Pinto appeared to me in a dream and told me everything. You are obligated to give me the full five hundred duro.”
Shamefacedly, the merchant rummaged through his pockets and pulled out another four hundred duro, placing it on the tzaddik’s table.
Rabbi Hadan did not touch the money — he did not wish to take the merchant’s money. He returned the entire sum to him and admonished him sternly, “It says in Kohelet, ‘Better that you do not vow at all than that you vow and not pay.’ If you make a pledge, you are obligated to fulfill exactly what you promised. And if you do not truly desire to give, use the word ‘nedavah’ which is not binding when making a pledge, and not ‘neder’ which is a vow” (Shenot Chaim, Mekor Chaim).
The Lesson from the Sukkah: Not to Complain!
A sense of joy envelopes us during the days of Sukkot; we huddle in the shadow of the holy Shechinah and enjoy the elevated spiritual atmosphere together with physical delights.
Why do we sit in the sukkah? Everyone knows: It commemorates the Clouds of Glory which surrounded Bnei Yisrael when they left Egypt, protecting them from the sun and heat.
The question is why the Torah specifically established a festival commemorating the Clouds of Glory, while it did not establish a commemoration for the other miracles that existed in the desert, such as the manna descending each day, and the Well of Miriam which escorted them throughout their journey. There is no memorial for these extraordinary miracles.
The Chida answers this question in the name of Rabbi Yeshua Zayin: The Clouds of Glory were given to Bnei Yisrael as a prize from the benevolence of Hashem. This is why we commemorate this miracle.
However, the manna and the Well were given following complaint and resentment against Hashem that they had nothing to eat or drink. It is not appropriate to commemorate miracles based on disrespectful complaints to Hashem.
This is a lesson to us… when we feel a lack, let us not complain. Rather let us turn to Hashem and praise Him for what we do have, thanking Him for each detail. He gives us all we need to serve Him properly, and our acknowledgement of this can only lead to seeing more blessing in our lives.
- 22 Tishrei Rabbi Aharon Halevi Horowitz, author of Avodat Halevi
- 23 Tishrei Rabbi Binyamin Chadam, author of Imrot Tehorot
- 24 Tishrei Rabbi Avraham ben Shimul
- 25 Tishrei Rabbi Levi Yitzchak of Berditchev
- 26 Tishrei Rabbi Asher of Stolin
- 27 Tishrei Rabbi Yitzchak Hazaken, of the Ba’alei Hatosfot
- 28 Tishrei Rabbi Avraham Abichzar
| City | Start | End | City | Start | End |
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| 🇲🇦 Rabat | 18:52 | 19:46 | 🇺🇸 New York | 18:18 | 19:16 |
| 🇮🇱 Jerusalem | 17:43 | 18:58 | 🇺🇸 Philadelphia | 18:23 | 19:20 |
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