A fundamental transformation takes place during the month of Tishrei, as we shift from the mood that permeates the Rosh Hashana and Yom Kippur to that which is felt on Sukkos and Shemini Atzeres - Simchas Torah. The Rambam (Hilchos Chanuka 3:6) paraphrases the reason given by Chazal as to why no hallel is recited on the Yomim Noraim. Chazal (Rosh Hashana 32b) state that it would be inconceivable to celebrate with hallel at a time when the books of life and death are open. The Rambam describes these days as days of teshuva and fear and therefore not days of abundant joy. Although the Rambam does not take the approach that Rosh Hashana and Yom Kippur have no aspect of joy associated with them, he does emphasize that the joy is mitigated by the solemnity of this time. Concerning Sukkos, however, the Rambam (Hilchos Lulav 8:12) invokes the identical phrase "abundant joy" in describing the celebration of Sukkos; what was absent during the Yomim Noraim defines the essence of the Sukkos.
The transformation from a time of non-abundant joy to a time characterized by abundant joy is a result of the proper observance of Rosh Hashana and Yom Kippur. If the awe of these days inspired one to teshuva there is a tremendous sense of relief following Yom Kippur. The uncertainty about the outcome of one's judgment is resolved[1] and there is an abundance of joy that is now felt. This feeling transforms Sukkos into a time of "zman simchasenu" to the greatest degree.
During Sukkos we reach the height of simcha in the Beis Hamikdash. The Rambam cites the passuk (Vayikra 23:40) that highlights the ultimate celebration of Sukkos as occurring in the Beis Hamikdash. As such, it appears that we, who live in a time when there is no Beis Hamikdash, lack the ability to properly observe the dimension of simcha which is so integral to this yom tov. Perhaps the celebration of Shemini Atzeres - Simchas Torah has a special meaning for us who live during a time of churban Beis Hamikdash. What aspect of avodas Hashem do we still have that remains from the Beis Hamikdash? During Neila we recite a tefilla which concludes that after the Beis Hamikdash was destroyed, we only have the Torah. This tefilla is emphasizing that the Torah was a feature of the Beis Hamikdash that is still present. Torah was actually the central theme of the Beis Hamikdash - the aron housed the luchos and the Sanhedrin sat in the Lishkas Hagazis. Thus, the Written and the Oral Torah were the heart and soul of the Beis Hamikdash. The only part of the Beis Hamikdash that remains is the Torah itself. As Sukkos comes to an end and we celebrate the last yom tov of Tishrei, the abundant joy that was once felt in the Beis Hamikdash accompanies the Torah itself. Klal Yisrael adopted the minhagim of Simchas Torah as the most appropriate way to conclude this inspiring month. Abundant joy as we celebrate with the Torah itself completes the transformation from the Yomim Noraim to Zman Simchaseinu.
It is particularly fitting that talmud Torah be the expression of our greatest joy. In the beracha we recite every morning before beginning our study of Torah we insert a unique request: we ask Hashem that our Torah study be enjoyable. Although all mitzvos should preferably be performed in the state of joy, talmud Torah is unique in that simcha is an integral part of our study of Torah. In the introduction to the sefer Eglei Tal the theme is developed that the amount of joy one experiences during talmud Torah impacts on the mitzva proper. Thus, a plea for success in reaching that simcha is incorporated into our Birchas haTorah. As we dance with our sifrei Torah at the culmination of Zman Simchasenu, we prepare for the year ahead. We look forward to a year of simchas haTorah and daven for the opportunity to celebrate our time of abundant joy in years to come in the place of simcha, the Beis Hamikdash, may it be rebuilt soon in our days.
[1] Editor's note: see An Attitude of Confidence, by Rav Hershel Schachter, for more on this point.
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