It should certainly not surprise us that Chazal would emphasize our responsibilities to the poor even as we are celebrating our yomim tovim; after all, it is inconceivable for us celebrate in an uplifting manner without sharing our joy with the less fortunate (Rambam Hilchos Yom Tov perek 6). At first glance that explains why Chazal expanded the reading of Shmini Atzeret, the final reading before we resume the regularly scheduled conclusion of Devorim, to include a section that addresses our obligations to those in need . The central part of the reading focuses on aliya laregel - the mandated ascent to Yerushalayim every yom tov, but it is expanded to include the laws of tithing for the poor and leaving them with some provisions in our fields.
Nevertheless it is surprising to find embedded in the talmudic passage (Megilah 31a) that records the readings for Rosh Hashana through Simchas Torah the oft quoted passage of Rav Yochanan, "Wherever you find the greatness of Hashem, there you will find His humility as well". Whether Rav Yochanan is quoted to introduce the yom tov readings of Sukkos and Shmini Atzeret or as commentary to the haftora of Yom Kippur morning is open to interpretation, but incorporating his teaching as a bridge between the yomim tovim of this season should pique our curiosity in any event.
How does Rav Yochanan's observation deepen our understanding of the Yom kipur and Sukkos readings? How is he commenting on Yishayahu's stinging rebuke of a fast day that is superficial, that stresses our communications with Hashem without inspiring a commitment to be more empathetic and giving? "Can such be the fast I choose, a day when man afflicts himself? ... Surely this is the fast I choose ... Share your bread with the hungry, and bring the terribly downcast to your home, when you see the naked, give him clothes..."
Additionally every motzaei Shabbos we complete Maariv with a quick review of this passage. At that time we recite the teaching in its entirety, as Rav Yochanan continues to record three proof texts, one from each part of Tanach, establishing at once the depth of this teaching and the relevance and meaningfulness that he attached to it.
Yet the proof texts quoted to uphold the principle focus on Hasem's benevolence rather than His humility, and in fact relate His charity, rather than His modesty, to His immanence. "It is written in the Torah (Devorim 10) 'For Hashem is a great, mighty and awe inspiring G-d...He upholds the cause of the orphan and widow, loves the stranger, giving him food and clothing'. It is repeated in the Nevi'im (Yishayahu 57) '...I live in a high and holy place...to revive the spirit of the lowly and to revive the heart of the contrite'...It is stated a third time in the Kesuvim, (Tehillim 68) '...extoll Him who rides the cloud...' immediately afterward it is written, 'Father of the fatherless and judge of widows is Hashem..."
Thus it would be more accurate to translate Rav Yochanon's tradition as teaching us that we find Hashem's benevolence juxtaposed to the descriptions of His majesty.
Consequently, Rav Yochanon reminds us that even though days after the spiritual high of a Yom Kippur we find ourselves us at a distance from the "great and mighty", and this could be frustrating, we can still emulate Him in our efforts on behalf of the orphan and the defenseless. We are certainly far from "His high place" and imitating His ways seems far out of reach, but that should not deter us from trying to cheer up the hearts of the lonely and bereft. Hashem encompasses majesty and benevolence, as emphasized by Rav Yohcanan, and being G-d like in our benevolence is far more accessible to us than the majesty that oft can only be observed from afar.
That lesson may not only be recorded explicitly at the end of our weekly appointment with the spirituality of Shabbos, but may give meaning to a phrase in Nishmas, recited Shabbos morning, as well.
How jarring is it that we praise Hashem for saving the poor from those who rob him and the weak from those who overpower, instead of thanking Him for reducing the thieves and bullies to begin with? Whereas the answer to the question in our hearts is well beyond our grasp, the words that roll from our lips remind us that the opportunity for us to act in a G-d like fashion is readily at hand.
This idea may give meaning to a phrase in Hallel, "Their idols are silver and gold, made by human hands. They have mouths but cannot speak, eyes but cannot see...Their manufacturers should become like them." Rashi and Radak both explain that we are praying for the diminution of idol worshipers - they should become as lifeless and uninfluential as the idols they serve. Yet one could also translate the phrase to teach that those who fashion and worship unresponsiveness will themselves develop ears and eyes that will not hear or see the pain of others, and will not have the hands or legs that try to lighten those loads.
Thus at the close of the yom tov season, and even at the close of Shabbos, with its many moments filled with Hashem's majesty, Rav Yochanan reminds us that some of ty that majesty can indeed become ours.