Eretz Yisroel And Mikdash: Sukkot And Shemini Atzeret

The Abarbanel at the end of his commentary on Parshas Reah suggests that the seven days of Sukkot correspond to the seven species that Eretz Yisroel is praised for.  The Rokeach (209) explains the sukkos mammash isn’t referring to the huts in the desert, rather it’s refering to the huts that the soldiers lived in when conquering Eretz Yisroel.  It’s clear from these sources that there is an integral connection between the holiday of Sukkot and Eretz Yisroel.  What’s the connection?  Furthermore, how does Shmini Atzeret fit into the commemoration of Eretz Yisroel as well?  Rashi (Sukkah 45a) explains the words of ani v’ho hoshea nah are comprised of verses said by krias yam suf.  Why is the avodah of hoshanos derived from krias yam suf?

Rav Shlomo Fisher (Bais Yishai, first derush on Sukkot) explains based upon the Sforno (Emor 23:43) who explains the point of Sukkos is to give thanks for Eretz Yisroel.  Therefore, we are commanded to sit in a sukkah to remember that in the midbar we didn’t have a permanent residence and to recognize how great it is to be have a land and permanent dwelling in Eretz Yisroel.  Krias Yam Suf was the beginning of the journey to Eretz Yisroel (see Tehillim psalms 105-6 where krias yam suf is connected to the coming into Eretz Yisroel.  Chazal also say the sea split into 12 parts, one per tribe corresponding to the separate inheritance each tribe would receive.)  [Take note that the first place of travel from Egypt was to Sukkos.]  The possuk in Nechemyah (8:17) says that the people celebrated Sukkos as they had not done since the days of Yehoshua.  What does the possuk mean, didn’t they keep Sukkos throughout the entire first Beis Hamikdash era?  The Gemorah Aruchin (32b) explains that the Anshei Kneses Hagedolah had the zechus of Eretz Yisroel to pray to kill the yetzer harah for idolatry.  Therefore, they prayed, were successful, and it protected the generation like a sukkah.  The possuk contrasts this with Yehoshua in order to admonish him for not praying.  Why is this event connected to Sukkos if they prayed on the 24^th of Tishrai (see chapter 9)?  Explains Rav Fisher, the zechus of Eretz Yisroel helps one who appreciate Eretz Yisroel.  Since the people fulfilled Sukkos properly and were thankful for being able to return to Eretz Yisroel, therefore they had the zechus of Eretz Yisroel in order to knock out the yetzer harah for avodah zarah.

Obviously, according to the Sforno the point of the Abarbanel and the Rokeach is quite clear.  The whole point of Sukkos is to give thanks for Eretz Yisroel.     

I would like to suggest a different, (what I find to be) a more relatable approach.  The Sifsei Chayim elaborates on the idea that the holiday of Sukkot is to bring kedusha even to the most mundane actions we do.  Every act a person does becomes a mitzvah when done in the Sukkah.  This is akin to living in Eretz Yisroel where one’s living in the land itself is an act of holiness. Both mitzvot establish the theme that the basic acts of daily life can become a holy pursuit.  Our personal act of leaving Egypt is accomplished on Rosh Hashana and Yom Kippur, the time for Teshuva.  Sukkot is the time to take the levels we have obtained through our Teshuva and bring that kedusha to our regular everyday activities.  It’s our Eretz Yisroel, where we live in the mundane world but can infuse it with kedusha.  The holiday of Sukkot comes a time when the farmer would be very happy because of the harvest of his produce.  Specifically, at this time the Torah designates a it to be a time of Yom Tov to teache how the simcha for the harvesting of the crops can be channeled to become a simcha of mitzvah.   

We read on the second day of Sukkot the haftorah describing the dedication of the Beis Hamikdash and the ensuing celebration which culminated with the holiday of Sukkot.  The navi says that Shlomo gave a blessing to the people on the eighth day which was Shmini Atzeret.  I would suggest that just as Sukkot commemorates the conquest of Eretz Yisroel, Shmini Atzeret as the culmination is connected to the Beis Hamikdash.  It is the Beis Hamikdash which serves as the reminder of one’s mission of bringing kedusha throughout Eretz Yisroel.  The Mishna and Gemorah in the final chapter of Tractate Sukkah describe the Simchas Beis Hashoavah that took place in the Beis Hamikdash.  There were many large bowls of fire lit so that the whole city was illuminated.  This represented the light of the Beis Hamikdash spreading outside to the world.

The custom is to have Simchas Torah coincide with Shmini Atzeret. What is the connection between the two events?  The Mishna at the end of Taanis says “the wedding day” is Matan Torah and “the day He was happy” is the day of the building of the Beis Hamikdash.  There seems from the Mishna to be a connection between the Mikdash and Torah.  True understanding of Torah can only exist when one can feel the kedushas hatorah.  What brings out this kedusha is the Beis Hamikdash (see Tosfos in Babba Bathra 22a.)  Therefore, the eighth day which represents the Beis Hamikdash, goes together with Simchas Torah.