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Likkutei Sichos Vol. 9 – Vezos HaBerachah 2
And the reason that in Eretz Yisrael they read the portion "V'Zos HaBerachah" on Shemini Atzeres (and not "Kol HaBechor") is because there, the day also contains the special aspect of Simchas Torah. As mentioned earlier, the people of Eretz Yisrael combine these two aspects together.
3. One of the aspects that distinguishes Simchas Torah from Shemini Atzeres is its relationship to the days of Sukkos:
Shemini Atzeres, although it is a "festival in its own right," is still called "Shemini" (the eighth). From this, it is clear that it follows and has a connection to the seven preceding days of Sukkos:
Simchas Torah, however, since its name does not imply any connection to Sukkos, it is understood that it is distinct (not only from Shemini Atzeres, but also) from the days of Sukkos.
4. Furthermore, in the daily study schedule of Chumash with Rashi's commentary (as is known, the custom is to study each day the portion of the week divided into seven sections: Sunday — from the beginning until the second section, Monday — until the third section, and so on), every year, regardless of how the calendar falls, one studies a portion of "V'Zos HaBerachah" each day of Sukkos (and also on the eve of Sukkos) and on Shemini Atzeres. From this, it is understood that within this portion, there is an allusion not only to the aspect of Simchas Torah but also to the aspects of Sukkos and Shemini Atzeres.
And this does not contradict the expression "on Simchas Torah we read V'Zos HaBerachah," which indicates (as mentioned above) that the reading of V'Zos HaBerachah is related to the aspect of "Simchas Torah," which is distinct from Shemini Atzeres and Sukkos. This is because in the portion of V'Zos HaBerachah (as in all other portions of the Torah), there are two aspects: (a) as it is in the form of study, and the aspect of "V'Zos HaBerachah" is related [to Simchas Torah — for then, according to custom, one studies from the portion of the day in which one stands until the conclusion of the series, and] also to Shemini Atzeres and Sukkos; and (b) as it is in the form of Torah reading — and the aspect of "reading V'Zos HaBerachah" is only on Simchas Torah.
5. The explanation of all the above will be understood by first prefacing with the concept that Shemini Atzeres is a "festival in its own right," as Rashi explains: "because we do not sit in the sukkah."
It is known that there is a question regarding this: The fact that we do not sit in the sukkah on Shemini Atzeres is not because it is a "festival in its own right," a separate Yom Tov, but because it is not the Yom Tov of Sukkos. Even if Shemini Atzeres were not a Yom Tov at all, we would not sit in the sukkah on that day — just as we do not sit in the sukkah on all other days of the year. Therefore, the question arises: where is it seen...
6. How can it be understood that through "not sitting in the sukkah," Shemini Atzeres is considered "a festival in its own right"? The explanation is as follows: The fact that on Shemini Atzeres "we do not sit in the sukkah" is not because it is like the rest of the year, which has no connection to the sukkah at all, where the entire concept of the sukkah (in general, meaning a sukkah of mitzvah) is absent. On Shemini Atzeres, there is indeed a sukkah, but we do not sit in it. This is because the matters that were drawn down during Sukkos (through the covering of the sukkah) in a surrounding manner are drawn down and absorbed on Shemini Atzeres in an internal manner. Therefore, Rashi says that the "festival" of Shemini Atzeres consists of "not sitting in the sukkah," because the Yom Tov of Shemini Atzeres (from the term "absorption"), which distinguishes it from Sukkos (a festival in its own right), primarily consists of the fact that the encompassing aspect of the sukkah is then absorbed and internalized.
From this, it is understood that the reason why on the first day of Shemini Atzeres one sits in the sukkah according to rabbinic decree is because even then there is a drawing down in a surrounding manner. However, the surrounding aspect that is drawn down on Shemini Atzeres is different and higher than the surrounding aspect drawn down on Sukkos. Therefore, sitting in the sukkah on that day is according to rabbinic decree, as "the words of the Sages are pleasing."
And after drawing down during Sukkos and Shemini Atzeres the two surrounding aspects, there follows, "the next day" after Shemini Atzeres, the concept of Simchas Torah, where the main joy is during the hakafos (from the term "encompassing"), and then a surrounding aspect is drawn down that is even higher than the surrounding aspect drawn down on Shemini Atzeres.
7. This can be understood by first explaining that in the aspect of surrounding, there are generally three levels.
An example of these three levels in the surrounding aspect of intellect can be said as follows: a) When one understands a matter from another matter — the matter before it is actually understood; or even higher than this: "Give to a wise man, and he will become wiser" — the intellect of the wise man before he actually becomes wiser. b) Similar to the reason and intellect of a "chok" (a statute) in the Torah, up to the chok of the red heifer, where G‑d says to Moshe: "To you I reveal the reason of the red heifer, but to others it remains a statute."
Additionally, the Midrash states: "Matters concealed from you in this world will be revealed in the World to Come." Similarly, regarding the intellect of matters for which Moshe Rabbeinu's question received the response: "Be silent, for so it arose in thought."
In general, regarding the concept of surrounding, as explained at length in various places:
1. The "close surrounding." This is similar to when a teacher imparts an intellectual concept to a student. Due to the disparity between the student and the teacher, the student only grasps the external aspect of the teacher's intellect, not its depth and inner essence. However, the student still senses that there is depth present. He may not know what this depth is, but he feels that there is something deeper than what he understands.
2. The "distant surrounding." This is akin to a very deep intellectual concept that is entirely beyond the capacity of the learner's "vessel," to the extent that he cannot even sense that there is depth within it. Nevertheless, this intellect is also in the realm of revelation, but for the person, the student, due to his distance, the intellect remains concealed, to the point that he does not even feel it. However, for people with greater understanding, this intellect can indeed shine in revelation. And even for the person with lesser understanding, if he refines his intellectual faculties through great effort, he too will be able to feel the intellect (and it is possible that he will even grasp it internally).
3. The "essential surrounding." This is a surrounding that is not at all in the realm of revelation, and its extension is in a concealed manner — in matters that are not "vessels" for light. It is similar to the known concept that in the "crowns" of a Torah scroll — which are not vessels for intellect like the letters of the Torah — specifically within them are hinted the "secrets of the Torah" that cannot be drawn through letters.
Even at this level, there is an example from human intellect; it is observed that when someone speaks an intellectual concept, he uses gestures with his hands and the like. Although hand gestures are not at all a "vessel" for intellect, nevertheless, through them, he conveys the most subtle matters — which he cannot express in words.
7. It can be said that this is the explanation of the three levels — Sukkos, Shemini Atzeres, and Simchas Torah:
The surrounding aspect of the sukkah is a "close surrounding." Therefore, it is stated, "So that your generations may know that I made the children of Israel dwell in booths" — it is a surrounding that becomes...
8. In detail, there are two aspects to the sukkah: the encompassing aspect of the sukkah's covering itself, and the encompassing aspect of the stars that are visible from within it (which are in the eighth firmament, beyond the order of creation) — which is above the covering and drawn through it. These two aspects are drawn through the fulfillment of the mitzvah (dwelling in the sukkah) and through the blessing: through the mitzvah, the encompassing aspect of the covering is drawn [and this aspect, since it is inherently related to knowledge (as explained earlier), comes (through dwelling in the sukkah) with settlement — "You shall dwell in booths"], and through the blessing — the encompassing aspect of the stars [and the drawing of this aspect is only in an encompassing manner. See further note 45].
9. The concept of "knowing" (as in "so that your generations may know") is a feeling — similar to the depth that a student feels even when he only understands the external aspects of the teacher's intellect. Thus, after sitting in the sukkah for seven days (the number seven encompasses all matters of the order of creation), there follows the matter of "Atzeres shall be for you," where this encompassing becomes internalized. Through this, a higher encompassing begins to shine (which during the days of Sukkos was a "distant encompassing"). The intention in the matter of dwelling in the sukkah on Shemini Atzeres is that this encompassing should be drawn down and come into a settled state (knowledge), an internalization.
However, even the encompassing that is drawn on Shemini Atzeres is within the realm of revelation. In contrast, the encompassing that is drawn on Simchas Torah through the hakafos is an aspect that is beyond the realm of revelation. Therefore, it is drawn (not through an aspect of knowledge — like the drawing of the encompassing in the sukkah's covering, which is connected with "so that your generations may know," but) through the matter of (hakafos and) dancing: one dances with the Torah scroll while it is wrapped in a mantle — where it is not possible to learn from it — because the joy is connected with the essence of the Torah, which is beyond the aspect of revelation within it.
8. This is also the reason why Shemini Atzeres, although it is a "festival in its own right," is called by the name "Shemini Atzeres," indicating that it is a continuation of the seven days of Sukkos that precede it. In contrast, the name "Simchas Torah" (which is used for the second day of Shemini Atzeres) does not indicate any connection to Sukkos, nor even to Shemini Atzeres itself.
The encompassing light that is drawn on Sukkos and the distant encompassing light drawn on Shemini Atzeres are both within the realm of revelation. However, the "essential encompassing light" that is drawn on Simchas Torah is an essential light that is entirely beyond the realm of revelation.
9. One of the aspects in which the quality of "encompassing" is expressed is the absence of division. The aspect of "internal" light, since it is measured according to the "vessels," is experienced by each individual according to their capacity. In contrast, the aspect of encompassing light is experienced equally by all.
Therefore, in all three aforementioned times — Sukkos, Shemini Atzeres, and Simchas Torah — since they involve the drawing down of encompassing lights, there is a visible bond and unity among Jews:
During the festival of Sukkos, all Jews are united in the encompassing light of the sukkah, as our Sages say, "All of Israel are fit to sit in one sukkah," meaning that all Jews, from "your heads, your tribes" to "your woodchoppers and water drawers," come together in one sukkah.
On Shemini Atzeres, a single bull and a single ram are offered, symbolizing how all Jews are as one entity. As our Sages say, "Why a single bull? Corresponding to a unique nation."
Similarly, on Simchas Torah, where the service of the day is joy and dancing, the manner of joy and dancing is such that all Jews (from the greatest of the great to the smallest of the small) dance together. This is not only externally together but also in a manner of absence of division. Since one dances with the Torah scroll while it is wrapped in a mantle, beyond the understanding of reading, there is no distinction between the greatest scholar and the simplest person.
10. Since the concept of unity comes specifically from the aspect of the encompassing light, it is therefore understandable that the closer encompassing light (which is drawn down on Sukkos), being relative to the vessels that are inherently divided, cannot completely negate the concept of division. It is specifically through the more distant encompassing light, which is not relative to the vessels at all, that the concept of division is nullified. However, with the closer encompassing light, the aspect of division into details remains. It is just that these details unite together (similar to the distinction between "one" and "unique").
This is also the achievement of the unity expressed by the "single bull" on Shemini Atzeres (and even more so, the unity expressed in the dancing on Simchas Torah, which comes from the essential encompassing light) compared to the unity of "all of Israel are fit to sit in one sukkah" from the closer encompassing light of the sukkah. The fact that "all of Israel are fit to sit in one sukkah" does not make all Jews into one entity — each Jew remains a distinct existence, but they sit in one sukkah. Moreover, even their sitting in one sukkah can occur sequentially. In contrast, the unity expressed in the offering of the "single bull" on Shemini Atzeres is not only that the same bull is offered for all Jews, but even more so, that all Jews are one entity — a unique nation.
11. Based on this, we can also understand the saying of our Sages regarding Sukkos and Shemini Atzeres, that after the seven days of Sukkos, when all Jews are united among themselves (and consequently united with the Almighty), G‑d says to the Jews: "Your separation is difficult for Me — stay another day." Seemingly, what is the benefit of "stay another day" — a day later, they will separate anyway? We must say that the delay of this one day ensures that even later, there will not be a separation.
12. The explanation of this is as follows: The unity of the Jews during the festival of Sukkos, since it is (not in their essential existence, but) only in the unification of "in one sukkah," exists only while they are sitting in the sukkah. However, after (Sukkos —) when they leave the sukkah, they can separate. In contrast, the unity of Shemini Atzeres, whose essence is that all become one entity — a unique nation, ensures that the unification remains for later and permanently.
And this is the meaning of "stay another day": The unity that comes from the encompassing light of the sukkah, since this encompassing light is relative to the vessels (and therefore it extends for seven days, which corresponds to the seven days of creation), is a unity of individuals (and they remain individuals), and it is only temporary (just as the sukkah itself is a "temporary dwelling").
In contrast, the unity on the "one day" of Shemini Atzeres, which indicates something beyond the realm of division, is a unity that is permanent and established — "stay."
Nevertheless, since even the "distant encompassing light" of Shemini Atzeres is within the realm of revelation, it does not achieve true unity. The ultimate unity is only achieved on Simchas Torah, because then the "essential encompassing light" is drawn down, which is entirely beyond the realm of revelation.
This distinction (between the unity of Shemini Atzeres and that of Simchas Torah) can also be seen in the details through which the unity is expressed in them:
On Shemini Atzeres, the unity is expressed in the offerings ("one bull, one ram"), and within the offerings themselves — the burnt offering, which signifies an elevation from below to above, meaning that even the unity of Shemini Atzeres is connected with a movement of going out of oneself (similar to the unity of Sukkos). In contrast, the expression of the unity on Simchas Torah is in simple matters — dancing with the feet.
And this is also the reason why Simchas Torah was established on the second day of Yom Tov — the second day of the diaspora, because the purpose of the second day of Yom Tov in the diaspora is to bring the revelation of the light of Yom Tov also into "lower" matters, even into exile [and in simple words — that Jews transform a weekday into a holy day — a Yom Tov]. And this is indeed the purpose of Simchas Torah — that even in matters...
13. Based on all the above, we can understand how the parsha "V'Zos HaBerachah" has an intrinsic connection with all three times — Sukkos, Shemini Atzeres, and Simchas Torah. The connection to Sukkos and Shemini Atzeres is only in the manner of study, but to Simchas Torah, it is also in the manner of reading:
In the parsha of V'Zos HaBerachah, the unity of the Jewish people is emphasized several times:
Right at the beginning of the section, it discusses the blessing that Moshe Rabbeinu gave to all the Jews together. And at the conclusion of this blessing, he emphasizes that in order to receive the blessings of the Almighty, there must be "the gathering of the heads of the people, together the tribes of Israel."