R. Yochanan stated, “Woe unto the idolaters who suffered a loss and do not realize what they lost, for when the Beis Ha-Mikdash stood, the Mizbe’ach (Altar) would atone for them, but now, who is there to atone for them?” (Sukkah 55B) This refers to the Seventy Bulls offered during Sukkos on behalf of the nations of the world, which would atone for them and thereby make them worthy for rain to fall throughout the earth. (V. Rashi ibid. d.h. Shivim Parim.)

Sukkos commemorates the Ananei Ha-Kavod (Clouds of Glory) enveloping B’nei Yisroel during their sojourn through the Midbar, or the huts in which B’nei Yisroel dwelled during this period, miraculously protected from the elements and hazards of life in the harsh wilderness (Sukkah 11B); the essence and theme of Sukkos relate to B’nei Yisroel. How then do the Shivim Parim, the Seventy Bulls offered for the nations of the world, fit into this all? These korbonos (sacrifices) for global society would appear to be totally unrelated and irrelevant to the concept of Sukkos.

Perhaps the answer can be found in message of Koheles, which Ashkenazim read on the Shabbos of Chol Ha-Moed Sukkos, or on Shemini Atzeres, when there is no Shabbos Chol Ha-Moed of Sukkos. (Rema on Shulchan Aruch, Orach Chaim 663:2) Koheles presents the world from the perspective of the here and now, absent a connection to the Eternal, to Hashem. Koheles portrays society from a practical, logical and finite viewpoint, such that all ultimately is hevel, temporal nothingness. Only by harboring an active awareness and connection to Hashem can one have true, enduring meaning and spiritual elevation that transcends the present, material world. This is what the conclusion of Koheles signifies.

This is precisely the message of Sukkos, as we commemorate, realize and bring to life our awareness of Hashem enveloping, protecting and intervening in the universe. Like fish in a fishbowl or animals in an enclosed habitat, unaware of the larger world outside of their sealed and immediate environments, humanity can exist unaware of Hashem’s enveloping and transcending Presence; this is the scenario portrayed by Koheles. Sukkos teaches us that just as Hashem encompassed and supernaturally protected B’nei Yisroel in the Midbar, we too must palpably sense that He surrounds us and intervenes in the world and in our lives.

This message applies to all of humanity, and it connects the theme of Sukkos to the Shivim Parim and their global, multinational significance.   

And this is where Shemini Atzeres fits in, as it affirms the uniquely close, special and unparalleled relationship between Hashem and B’nei Yisroel (v. Sukkah 55B and Rashi from Sifri and Gemara on Bamidbar 29:35-36) – for as much as the thrust of Sukkos truly applies to all humanity, as evidenced by the haftarah read on the very first day of Sukkos (Zechariah ch. 14), the exclusive and solitary role of leading the nations to the Divine mandate for the universe is that of B’nei Yisroel, the nation chosen by Hashem, due to our exceptional historical and ongoing devotion to Him. Shemini Atzeres proclaims that despite the broad and inclusive message of Sukkos, it is up to B’nei Yisroel to lead the world in the direction of kedushah (holiness) and to be the special nation which clings to Hashem as it guides and shepherds humankind to a true realization of the Infinite and Eternal One.