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QUESTIONS AND ANSWERS - SIMCHAS TORAH

Simchas Torah - Why do we dance?

May I have this dance?

By Rabbi Yehuda Prero

The what appears to be the final day of the Sukkos holiday is, outside of Israel, called Simchas Torah (and in Israel, is Shemini Atzeres and Simchas Torah). On this day, we read the last portion of the Torah, V'zos HaB'racha. We celebrate this completion of the past year's cycle of Torah reading and the beginning of this year's Torah reading cycle. We sing, dance and express our joy over having the Torah and being able to learn the Torah. We dance seven circuits around the Bimah, from where we read the Torah. Traditionally, all are given an opportunity to dance with the Torah during the festivities. There is a firm basis for this custom.

The Mishkan, the Tabernacle, was the center of spiritual life before the Bais HaMikdosh, the Holy Temple was constructed in Yerushalayim. Hashem gave Moshe the instructions on how the Mishkon and the vessels used within were to be constructed. Among these instructions, we find a change in language in one instance. By the construction of the Shulchan ( Shmos 25:23), we find the following: "_You_ shall also make a table." By the Menorah, we find (Shmos 25:31) "And _you_ shall make a Menorah of pure gold." However, but by the Aron, the ark, we find a change (Shmos 25:10):And _they_ shall make an ark." The command for the ark was directed towards the entire nation of Israel, as opposed to the commands for the other vessels, which were directed at Moshe. Why was the instruction for the ark specifically given to the nation?

The Medrash Rabbah (Shmos 34:2) states: "AND THEY SHALL MAKE AN ARK." Why is it that in reference to all the other vessels we read 'And you shall make', but in reference to the Ark it says, AND THEY SHALL MAKE? Said R. Yehudah ben R. Shalom: The Holy One, blessed be He, said: Let all come and occupy themselves with the Ark in order that they may all merit the Torah.'"

What makes the Aron so special, that those who "occupy themselves with the Ark . . . may all merit the Torah?" In general, the large vessels used in the Mishkan were constructed with rings attached. In these rings, poles were placed, so that when the Mishkan had to be moved and therefore the vessels had to be moved as well, they could be carried with the poles. When the vessels were at rest, the poles were removed. This, however, was not the case with the Aron. The Torah writes (Shmos 25:15) "In the rings of the ark shall be the poles, they should not be removed from it." Even when the Aron was at rest, the poles had to stay within the rings.

The Sefer HaChinuch (96) writes that at the root of this commandment is the fact that the Aron, which contains the original Luchos, the tablets upon which the Ten Commandments were inscribed, is the dwelling place, the sanctuary of the Torah. The Torah, embodied by the Aron, is at our core, it is our glory. We must treat it with every form of respect and honor that is within our ability. We therefore were commanded not to remove the poles, for fear that we might need to move the Aron quickly, and in our haste we will not check to see that the poles will support the weight of the Aron, and it could fall. Because we must show the utmost respect for the Aron, we must make sure that it never falls, and we therefore keep the poles affixed at all times.

The construction of the Aron, the object which symbolizes the holy Torah, was given to the entire nation of Israel. Because the entire nation would be occupied with the construction of the Aron, they would all have a part in the Aron, and in turn, the Torah. Hence, the nation would all have a stake in the Torah, and would merit to delve into it and study it. However, this gift which we all have a part of must be respected and revered. We must be able to take it with us where ever we may go, without any fear that our travel will cause the Torah any disrespect. We must ensure that the Torah is always cherished and protected, no matter where we are or what we do. On Simchas Torah, everyone gets an opportunity to dance with the Torah scroll. Everyone gets an opportunity to be occupied with the Torah, just as the entire nation was occupied with the construction of the Aron. All are given the opportunity to embrace the Torah, to hold it dearly and tightly, to take it with them on a dance, in a fitting display of love and respect for the Torah. It is a dance for eternity.

Have a joyous Simchas Torah!
(based on Hegyonai Halacha)

Simchas Torah – Why do we rejoice?
Rejoicing with the Torah
Guest contributor: R' Yoel Pomerantz

What appears to be the last day of Sukkos, and what in the Diaspora is the "second" day of Shmini Atzeres, is called Simchas Torah, literally "the joy of/over Torah." On every Shabbos during the year we read a portion of the Torah (The Pentateuch), called a "Parsha." Simchas Torah is the day we complete the cycle by reading the final Parsha in the Torah, which is known as "V'zos HaBracha." Additionally, Simchas Torah marks the renewal of the cycle as we begin again with the first Parsha in the Torah, which is known as "B'raishis."

The central theme of this holiday is our rejoicing over the Torah and our completion of the Torah. There are several unique customs on this day. Firstly, in contrast to Shabbos and regular holidays when one or two Torah scrolls are removed from the ark, on this day, most congregations have the custom to take out all of the scrolls. After the scrolls are removed, we are told in Shulchan Aruch (Orech Chayim 669) that they are carried round and around the "Bimah," the special "table" located in the center of the sanctuary upon which the Torah is read. These circlings are called "Hakafos." This is done for the purpose of rejoicing over the scrolls. The Siddur of the Ba'al HaTanya adds that the custom is to make seven of these joyous Hakafos and to sing and dance before the scrolls with great joy and exultation.

Immediately following the Hakafos we begin the Torah reading. Typically, on most holidays and on the Shabbos, between five and seven people are called to the Torah to follow with the leader. (These are called "Aliyos.") On Simchas Torah, however, the accepted custom is to include everyone present in the reading. The Mishna Berura writes that even the children (who normally are not called to the Torah until they are thirteen) are all collectively given an Aliya in order to educate them in the reading of the Torah. After the final Aliya (called the Chassan Torah, literally the "Bridegroom of the Torah") has been called and the final section of the Torah has been completed, we immediately begin the cycle over again by reading the first portion of B'raishis which describes the creation of the universe and the first Shabbos. In many congregations, the custom is that everybody reads aloud the verse that concludes each day of creation as well as the verses which talk about Shabbos . One of the reasons for this custom, according to the Ta'amei HaMinhagim, is to demonstrate that besides the joy we feel because we have the beautiful gift of Torah, we also feel privileged to be believers in the creation.

The Gemora in the tractate of B'rachos tells us that "from the day of the destruction of the Temple and henceforth, the only thing remaining for G-d is the Halacha - the law of the Torah." At first glance, this statement seems puzzling: Who could take away any part of the world fro G-d, the Creator of everything? The Sefer HaToda'ah takes up this question. He writes that the answer is that the Divine Presence of G-d can only manifest itself in a place where there is joy and completeness (without any destruction). From the time of the destruction of the Temple, the entire world was considered incomplete and in a state of destruction. Even the Mitzvos lack their full potency. The only thing that remains unaffected by the destruction of the Temple was the Law of the Torah - Halacha. It is only through Torah study that we can achieve true joy. Thus, when we rejoice over the Torah on Simchas Torah, the Divine Presence of G-d rejoices with us.

May we merit this Simchas Torah to truly rejoice over the Torah and grow in our appreciation of Torah so that the Divine Presence may once again dwell in our midst.