Simcha and Tov Leiv - The Dual Simcha Experience of Shemini Atzeres

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January 30 2009
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The imperative to rejoice on Shemini Atzeres is dual-faceted. On one level, it stems from the pasuk, "vehayisa ach same'ach", which Chazal interpret as a reference to Shemini Atzeres. In addition, Shemini Atzeres is characterized by the celebration associated with the completion of
the annual cycle of the reading of the Torah Simchas Torah. That completing the Torah
warrants festive celebration is highlighted by a midrash Shir Hashirim in connection with
Shlomo Hamelech's attainment of wisdom "Mikan she'osin mishteh legamra shel Torah"
- "From here we learn to make a banquet upon the completion ofTorah."
While the mitzvah of simcha based on "vahayisa ach same 'ach" is halachically associated
with eating meat and drinking wine (ma 'ase mitzvah), its essential fulfillment (kiyum mitzvah) is internal and characterized by a joyous state of mind. This invites us to ask: what is the relationship between the joy of Shemini Atzeres derived from its status of Yom Tov and the celebration engendered by siyum HaTorah? Are the elated emotions associated with these coinciding experiences identical? Or do they differ from one another and are somehow internalized differently?
Rambam describes one's inner state on Yom Tov as being "same 'ach vetov leiv" " happy and good-hearted." Rav Aryeh Pomerantsik zt"l, in Emek Bracha, draws a parallel between Rambam's formulation and a Talmudic passage that interprets the expression "be 'simcha u've 'tuv leivav" -"Because you did not serve Hashem, your G-d amid gladness and goodness of heart" as a biblical allusion to shira - song. Hence, he infers that the measure of inner simcha mandated on Yom Tov is identical with that which is associated with shira - i.e. a joy that would naturally lead one to break out in song. Since the Talmud also notes that divrei Torah are deemed to be "mesamchei leiv" - "gladdening the heart" but not "metivei leiv" - "making the heart good" - Rav Pomerantsik arrives at the fascinating conclusion that the joy experienced on Shemini Atzeres in connection with the completion of the Torah is insufficient for purposes of fulfilling "vehayisa ach same 'ach" since it lacks the element of "tov leiv" which is indispensable for the mitzvah of "simchas Yom Tov" as implied by the language of the Rambam.
The distinction between "same 'ach" and "tov leiv", as highlighted by the novel insight of the Emek Bracha, may be understood in the following manner. While the term "same 'ach" connotes a sense ofjoy, the quality of "tuv leiv" refers specifically to what Chazal characterize as "same 'ach bechelko" - the ability to feel content with one's lot. The reason that divrei Torah lack the quality of "tov leiv" - satiety - is because Talmud Torah is an ongoing process that never ends; consequently the thirst for Torah knowledge is never fully quenched. Achievement in Torah heightens the desire for even greater achievement rather than induce feelings of satisfaction. This motif is evident on Simchas Torah in the practice of commencing Bereishis immediately upon the completion of Vezos Haberacha - as if to say 'we have barely begun." Hence, the joy of Simchas Torah which lacks the element of contentment cannot serve as a substitute for simchas Yom Tov which demands that one bask in the spirit ofsatisfaction provided by the plentiful harvest and the holiday's blessings. In sum, Shemini Atzeres embraces feelings of a two-fold simcha - one, which redounds in contentment with material blessings, and another, which stimulates a thirst for growth in the study of Torah.
In truth, most experiences of "tov leiv" in this world are short-lived. Intrinsic to human nature is the incurable, insatiable desire for "more" - to never have enough of that which one desires - the antithesis of being satisfied with one's lot. However, the particular medium into which this tendency is channeled is unique to every individual. Those who crave material pleasures will experience an insatiable desire for material pleasures while remaining content with their spiritual achievements. By contrast, those whose life's passion evolve around spirituality will more readily settle for less of material pleasures but will never be fully content within the arena of Torah and mitzvos. Indeed, Chazal affirm that just as "ohev kesef 10 yisba kesef' - "He who loves wealth will never be satisfied with his wealth" (Koheles 5:9) - so too, "ohev mitzvos 10 yisba mitzvos" - one who delights in spiritual pursuits will never be satisfied with his spiritual accomplishments. It is therefore most appropriate that Shemini Atzeres - coming on the heels of Sukkos, the chag ha 'asif- brings together two distinct experiences of simcha. First, the joy and appreciation of the season's material blessings infused with a spirit of "tuv leiv" - the recognition of'yesh li kol" - I have all that I need in material bounty. Second, a simchas ha-Torah - pervaded by an awe of how much more remains to be accomplished which instills joy but never a sense of contentment.
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Learning on the Marcos and Adina Katz YUTorah site is sponsored today by Judy & Mark Frankel & family l'ilui nishmos מרדכי בן הרב משה יהודה ע"ה and משה יהודה ז"ל בן מאיר אליהו ויהודית