Sukkos – End of what?
We find that Sukkos has seemingly opposite feelings. On the one hand it is called Zman Simchoseinu, a time of happiness. Yet, we find that it comes after the Yomim Noiroim and has in it the day of Hoshana Rabba. This is the final stage of judgement when the decrees are sent out. This means that this time is also one of trepidation and fear. How do both these feelings have a place on Sukkos?
Sukkos appears five times in the Torah. By some places (in Mishpotim and Ki Sisa) it is mentioned just together with the other festivals while by others (in Emor and Pinchos) it is mentioned after Rosh Hashana and Yom Kippur. This tells us that Sukkos has two connections and by both ends their cycles. Sukkos ends the natural agricultural cycle of the three festivals, seen in it’s name Chag HaOsifm, the time of in-gathering. Yet, it also comes in association of following on from the Days of Awe, being the end of judgement. Perhaps this explains the name of Sukkos in the plural (unlike Pesach that is in the singular). Sukkos encompasses both these cycles.
Why does Sukkos have these two cycles? This came about because of the sin of the Egel, the golden calf. Originally, Sukkos had just the spirit of simcha, the joy as reflected in the agricultural cycle. However, after the sin, Sukkos now follows after the process of atonement of the Days of Awe. It was only after this that the Clouds of Glory returned and the Shechina united with the Jews. This now brought with it a new name and emphasis – Chag HaSukkos.
Another dimension of Sukkos alluding to the end is seen in that Sukkos alludes to the future. This is seen in the tefilla when leaving the Sukka and mentioning the seuda of the Leviyoson and the haftora of Shabbos Chol Hamoed that talks about the future battle of Goig and Mogoig. (A deeper remez is seen in the name Sukka – סוכ”ה. The outer letters have the gematria of 65 that equals the Shem Adnus while the inner letters have the gematria of 26 the Shem Havaya. The Sukka is when the outer and inner dimensions of the world come together to reveal Hashem clearly.) These two pathways are perhaps alluded to in the Simcha Beis Hashoeiva ceremony. The Gemora Sukka 53a brings that some people said “praised be our youth that did not embarrass our old age” – this alludes to the pathway of the three festivals before the sin of the egel. Other people said “praise be our old age that atoned for (the sins of) our youth” referring to the pathway of sin that required the Yomim Noiroim to gain atonement.
Sukkos – more of the end
Further allusions to Sukkos being the end are seen in the korbonos brought on Sukkos. The seventy cows that are brought in decreasing amounts allude to the decline of the other nations and natural process of the world. The climax in seen on Shemini Atzeres when only one sheep is brought alluding to the Jewish Nation alone with Hashem. This is further seen in the Vilna Gaon in Even Sheleimah (11:10) who talks about the future redemption. He says that the events of the month of Tishrei are symbolic of the future redemption. Analogously, in the future, there will first be the Great Day of Judgement (alluded to in Rosh Hashana) followed by “i will sprinkle pure water on you” and you will be purified of all impurities” (alluded to in Yom Kippur). Afterwards on Sukkos will be great international rejoicing and on Shemini Atzeres the private rejoicing of Hashem and the Jews alone. This will be followed by special feasts, including the seuda of the Leviyoson and the Yayin Hamishumer.
Sukkos – special guidance for the individual
The Sefer Hoikrim brings three main fundamentals of belief (arguing on the thirteen of the Rambam). They are: Belief in Hashem, Divine providence with reward and punishment and Torah coming from Above. These three fundamentals are paralleled in the three festivals. Pesach reflects the emuna in Hashem; Shavuos reflects emuna in Torah coming from Above while Sukkos reflects emuna how Hashem directs the life and events of each individual. This is further seen in the entering of the Sukka remembering the Ananei Kovoid where the Jews were in the desert totally dependent and protected miraculously by Hashem. This is also seen in Sukkos being moved from the month of Nissan to the month of Tishrei, the start of the rainy season. Whether it rains or not again reflects divine providence. Another aspect of this is seen in the korbonos during Sukkos where the Jews live alongside the other nations and not only are not destroyed but survive and grow seen in the decrease of the cow sacrifices for the nations.