The Universal Impact of Shemini Atzeret and Simchat Torah: G-d’s Sovereignty and the World
This blog offers a brief insight into the Chassidic discourse of the Lubavitcher Rebbe from 1965 for Shemini Atzeret and Simchat Torah. It is highly recommended to watch the full lesson series of Rebbe Tuvia Serber on this discourse on our YouTube channel.
An interesting point in this discourse is that it focuses on Psalm 117, the same topic the Rebbe discussed during Sukkot (see blog…).
| 1 O praise the L-RD, all ye nations; laud Him, all ye peoples. | א הַלְלוּ אֶת-ד’, כָּל-גּוֹיִם; שַׁבְּחוּהוּ, כָּל-הָאֻמִּים. |
| 2 For His mercy is great toward us; and the truth of the L-RD endureth for ever. Hallelujah. | ב כִּי גָבַר עָלֵינוּ, חַסְדּוֹ– וֶאֱמֶת-ד’ לְעוֹלָם: הַלְלוּ-יָהּ |
The Rebbe poses the following question:
Why should the nations praise G-d because of the strength of His goodness toward us, i.e., toward the Jewish people? Also, why is the verse using two adjectives to refer to nations and praise? The Rebbe offers two explanations that vary according to the reading of the verse.
Both explanations focus on three holidays: Yom Kipur, Sukkot and Shemini Atzeret. The difference is which holiday is the base that causes the nations to praise.
1. First Explanation
In the holiday of Yom Kippur the 13th attributes of Mercy are revealed to forgive and atone for all the sins of the Jewish people. This generates a very high level of joy during Sukkot.
During the holiday of Sukkot, the Jewish people offered 70 bulls, which brought tremendous benefit to the nations. The reason the Jewish people were able to bring benefit to the nations during Sukkot is that they were forgiven on Yom Kippur.
This benefit brought to the nations during the holiday of Sukkot generates that they praise G-d.
The praise itself can be divided into two levels according to how deeply it impacts the recognition of godliness.
In the first level only the good parts within the nations are elevated into godliness while the bad parts are completely discarded. In the second level even the bad parts are elevated to godliness.
After the holiday of Sukkot the Jewish people celebrate Shemini Atzeret. This holiday represents the special bond between the Jewish people and G-d, symbolized by the offering of just one bull. It has no relationship with the nations.
2. Second explanation
After the holidays of Yom Kippur and Sukkot, during which the Jewish people achieved refinement for themselves and for the rest of the world (symbolized by the offering of 70 bulls throughout Sukkot), they celebrate Shemini Atzeret. This holiday represents the special bond between the Jewish people and G-d, symbolized by the offering of just one bull.
Because the Nations praise G-d thanks to the refinement generated by the Jewish people during Sukkot, on Shemini Atzeret and Simchat Torah, did you wish people receive an extra level of happiness.
But it doesn’t end there. The revelation of this high level of bonding between the Jewish people and G-d has an effect not only on them but also on the nations, causing them to praise G-d. It is the praise of the nations that allows the Jewish people to receive even a deeper level of kindness of G-d in a deeper manner.
This praise in itself is expressed in two levels. On the first level the nations feel themselves as separated from G-d but still serving Him through helping the Jewish people fulfill their godly obligations. On the second level the nation’s become completely included in godliness by recognizing the incredible bond between G-d and the Jewish people. This subject is referred to as bitul – self nullification.[1]1
Explaining the verses
In both explanations we find the nations praising G-d in two different ways. This explains why the verses talk about nations and peoples and also to different words for praise.
According to the first explanation the nations praise as a result of the refinement that the Jewish people accomplishes in them during Sukkot.
According to the second explanation the nations praise G-d and that generates a revelation of the special bond between the Jewish people and G-d in Shemini Atzeret.
According to the first explanation Shemini Atzeret is something exclusive for the Jewish people and has nothing to do with the nations. The novelty of the second explanation is that the revelation of the special bond between the Jewish people and G-d influences and benefits also the nations.
Summary and Reflection
The Rebbe explains that the themes of the holidays in the month of Tishrei extend beyond the specific days themselves and influence the entire year:
Rosh Hashanah emphasizes accepting G-d’s sovereignty.
Yom Kippur focuses on repentance and atonement, serving as a moment of spiritual purification and renewed connection with G-d and the Jewish People.
Sukkot teaches joy and highlights the role of the Jewish people in refining the world and bringing Divine blessings to the nations.
Shemini Atzeret and Simchat Torah underline the unique bond between G-d and the Jewish people, while also having a universal impact that transforms creation.
In Shemini Atzeret and Simchat Torah, the refinement of the world reaches a higher level. Not only do the nations praise G-d, but all of creation recognizes its sole purpose: to serve G-d. While these days are uniquely for the Jewish people, they carry a universal effect, bringing the entire world into alignment with the Divine Will and creating a harmonious connection between all beings and their ultimate purpose.
The Maamar emphasizes this dual impact of the holidays:
Internal: They strengthen the bond between G-d and the Jewish people.
External: They have a transformative effect on the entire world, including the nations.
The Rebbe concludes with a vision of ultimate redemption, in which this harmony is fully realized with the coming of the Mashiach. At that time, the entire world will unite in recognizing G-d’s sovereignty and fulfilling His will.
By Rabbi Tuvia Serber and Angelique Sijbolts
Sources:
Text Mechon Mamre.org
Footnote and the link to the youtubes
- The difference between the two forms of bitul
Bitul 1 (Lower level):
In the first form of bitul, a person still maintains their own identity while acknowledging something greater than themselves. In the example of the professor feeling humbled by the Nobel laureate, the professor recognizes the laureate’s greatness but still sees himself as a professor. He respects the laureate, but his identity remains intact. The professor’s actions, although aimed at something higher, are still rooted in his own sense of self. In the context of mitzvot (commandments), this could mean that a person performs a mitzvah with the intention of serving G-d, but the act itself remains mundane. For example, when a person eats, they do so because they know it strengthens their body, which helps them serve G-d. The act of eating, though done with good intentions, remains a regular physical action and is still somewhat connected to earthly desires or the self.
Bitul 2 (Higher level):
In the second, higher form of bitul, there is a complete erasure of the self. The professor, in the presence of the Nobel laureate, not only feels humbled but recognizes that his own identity is insignificant in comparison to the laureate. In this state, the professor’s sense of self disappears as he acknowledges that the Nobel laureate is the only true source of meaning. This form of bitul involves a deeper level of self-nullification, where the individual no longer sees themselves as separate or distinct.
In the realm of mitzvot, this means that the action itself is no longer mundane but is viewed as inherently holy. For example, eating on Shabbat is not just to nourish the body to serve G-d, but the act of eating becomes a sacred act in itself. The individual does not just perform the mitzvah out of duty, but the entire act is transformed into an expression of devotion to G-d. The person’s identity is no longer the focus, and their actions become entirely devoted to G-d’s will, transcending their own self-interest.
Summary:
Bitul 1 involves directing one’s intentions toward G-d, but the actions themselves remain mundane. The individual still retains their identity while recognizing something greater.
Bitul 2 is a complete self-nullification where the individual’s actions become inherently holy, and their own identity is absorbed in the recognition of G-d’s greatness. The act itself is an expression of devotion, not just a means to an end.