נחמיה, פרק ח׳, פסוק י״ז

The return from exile to the Land of Israel brought about an unprecedented spiritual awakening among the people. This profound national renewal found its ultimate expression during the holiday of Tabernacles, which was celebrated with a remarkable sense of public unity and completeness. The exiles who had journeyed back from the diaspora fully committed themselves to the festival's requirements [ביאור שטיינזלץ]. They did not merely build booths; they dwelled in them constantly and precisely according to the law [מצודת דוד]. To ensure no one was left out, a special public ordinance was established. Rather than restricting the observance to those who owned private property, communal booths were constructed in public spaces. This allowed the entire nation to participate in the Commandment together, a stark contrast to previous times when many lacked the private land necessary to build their own [מלבי״ם].

A striking historical comparison is drawn between this returning generation and the generation of Joshua, noting that such a celebration had not occurred since Joshua brought the Israelites into the land. This raises a natural question regarding the intervening centuries: is it possible that great leaders like David and Solomon did not celebrate the holiday of Tabernacles? The primary approach among commentators is that the observance of the Commandment was never completely lost throughout history; rather, the comparison highlights the unique character of this specific celebration. Over the centuries, the festival had largely been kept only by devoted individuals while the broader public had forgotten it. Now, for the first time in generations, the entire nation united to celebrate as one [ביאור שטיינזלץ]. Furthermore, the distinction lay in the quality of their observance. The Commandment was performed in the most beautiful and perfect manner, accompanied by daily Torah readings and hearts completely directed toward God, mirroring the pure devotion of Joshua's time [מצודת דוד, רלב״ג].

Another perspective views this as a deeper historical parallel. Just as Joshua's generation first entered the land and initiated the observance of all the Commandments tied to it, Ezra's generation experienced a similar transition. They moved from a state of exemption in exile to a renewed obligation, effectively restarting the observance of these land-based laws [ר׳ סעדיה גאון].

Ultimately, the comparison between the two eras serves to elevate the honor of Ezra and his generation, even above that of Joshua. The returning exiles managed to repair deep spiritual fractures. Most notably, they prayed and successfully worked to eradicate the human desire for idolatry from the world. This was a monumental spiritual triumph that Joshua, despite his merit in conquering the land, did not achieve in his own time [ר׳ סעדיה גאון, מנחת שי, חומת אנך]. This era was consequently marked by immense joy. This profound happiness did not stem just from the festival itself, but from the people's ability to fulfill the Commandment with such deep spiritual repair, public completeness, and national elevation [מצודת דוד].