R. Yochanan stated, “Woe to the idolaters who suffered a loss and do not realize what they lost, for when the Beit Ha-Mikdash (Holy Temple) 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 Sukkot 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.)
Sukkot commemorates the Ananei Ha-Kavod (Clouds of Glory) enveloping B’nei Yisrael (the Children of Israel) during their sojourn through the Midbar (Desert), or the huts in which B’nei Yisrael dwelled during this period, miraculously protected from the elements and hazards of life in the harsh wilderness (Sukkah 11B); in other words, these essence and theme of Sukkot relate to B’nei Yisrael.
How then do the Shivim Parim, the Seventy Bulls, offered for the nations of the world, fit into this theme? They would appear to be totally unrelated and irrelevant to Sukkot.
Perhaps the answer can be found in message of Kohelet (Ecclesiastes), which Ashkenazim read on the Shabbat of Chol Ha-Moed Sukkot, or on Shemini Atzeret, when there is no Shabbat Chol Ha-Moed of Sukkot (Rema on Shulchan Aruch, Orach Chaim 663:2). Kohelet presents the world from the perspective of the here and now, absent a connection to the Eternal, to Hashem (God). Kohelet 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 Kohelet signifies.
This is precisely the message of Sukkot, 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, who are 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 Kohelet. Sukkot teaches us that just as Hashem encompassed and supernaturally protected B’nei Yisrael in the desert, 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 to Sukkot to the Shivim Parim and their global, multinational significance.
And this is where Shemini Atzeret fits in, as it affirms the uniquely close, special and unparalleled relationship between Hashem and B’nei Yisrael (v. Sukkah 55B and Rashi from Sifri on Bamidbar 29:35) - for as much as the thrust of Sukkot truly applies to all humanity, as evidenced by the haftarah read on the very first day of Sukkot (Zechariah ch. 14), the exclusive and solitary role of leading the nations to the Divine mandate for the universe is that of B’nei Yisrael, the nation chosen by Hashem, due to our exceptional historical and ongoing devotion to Him.
Shemini Atzeret proclaims that despite the broad and inclusive message of Sukkot, it is up to B’nei Yisrael to lead the world in this direction 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.