From the Chassidic Masters
"You have been shown to know, that the L-rd is G-d, there is none
else aside from Him." (from the verses recited on Simchat Torah)
The entire month of Elul, Rosh Hashana, the blowing of the shofar, the
Ten Days of Repentance, Yom Kippur, Sukkot, the Four Kinds and Hoshana
Rabba are only preparations for the "You have shown to make it known"
of Simchat Torah.
[Rabbi Moshe of Kobrin]
From the
Kabbalists "The Secret of the Eighth"
"On the fifteenth of this [seventh] month shall be the festival of Sukkot
to G-d for seven days. On the first day is a holy convocation. ...The eighth day
is a sacred holiday to you...." [Lev. 23:34-36] Just as the sukkah
symbolizes a temporary abode, so life on earth represents only a transient part
of man's existence. It is divided into 7 decades. The first decade is sin free,
hence, "the first day is a holy convocation." During the 7 days we offer
sacrifices also on behalf of the rest of mankind, (70 nations) since G-d will
rejoice when all of mankind proves that it was worthy of having been created.
The 8th day, representing the 8th decade of our lives, i.e. life after
the evil urge has lost its power over us, the holy convocation will be "for
you," i.e. for us rather than "for G d," since it will be Israel
who will be entitled to celebrate its own achievements then. (adapted
from Torat Moshe - 16th commentary of Rabbi Moshe Alshech of Zefat on the Torah,
as translated and condensed in the English version of Eliyahu Munk)
"THE DANCE OF FORGIVENESS"
(from Ascent Quarterly) The
cycle of the year begins with Rosh HaShanah, and is followed by Yom Kippur, Sukkot,
Shemini Atzeret/Simchat Torah, all within the same month. The concluding celebrations
are characterized by dancing in a circle, the Hebrew term for which is "machol."
This word has the same grammatical root as the world "mechilah," meaning
"pardon," which is the theme of the preceding Holy Days of Rosh HaShanah and Yom
Kippur. This double entendre is not at all coincidental. Dance consists of
movements that alternately separate the dancing partners and then draw them towards
each other again. This process is evocative of the ebb and flow – the "yearning
and returning" that characterizes our spiritual lives. There are times when we
feel a sense of distance from G-d, and other times when the distance is bridged
and we feel a great closeness. Were it not for this periodic distancing, the moments
of closeness would not be so appreciated. Throughout history the Jewish nation
has experienced a collective ebb and flow in its relationship with G-d. Positively
viewed, the periods of distancing are only for the purpose of experiencing the
joy of closeness over and over again. Man, by nature, is not static, but keeps
oscillating in this manner. The Divine attributes of "Kindness" and "Severity"
generate the "right" and "left" dimensions of existence respectively. Rosh HaShanah
and Yom Kippur are colored by the severity of the left side. They epitomize the
first half of the verse from the love sonnet of Song of Songs [2:6], "His left
hand under my head, His right hand embraces me." The theme of this verse is similar
to the rabbinic expression: "The left hand pushes away while the right hand draws
close." As the verse indicates, a Jew's service begins with the left side.
Accordingly, Rosh HaShanah and Yom Kippur, the days of awe and judgment (both
of which are aspects of severity), come first in the cycle of Holy Days. On these
days and the seven days in between we are introspective, analyzing the distance
that has ensued as a result of poor judgment and inappropriate actions on our
part. Subsequently, on Yom Kippur, we become more involved in regret for these
shortcomings. Seeking purification from (hopefully) the very depths of our hearts,
we make a firm resolution that from now on our sole aim and main endeavor will
be to conduct our lives in a way that G-d would approve. This period then gives
way to the days of Sukkot when the closeness between man and G-d is re-established
("His right hand embraces me")--the s'kach "hugs" us!. Pulling the lulav
towards the heart after each waving--the same spot we tapped on the High Holy
days during the Confessional prayers!--draws G-dliness into our hearts. "Mechilah"
(pardon) reaches its culmination in the act of "machol" (dancing) that
is the highlight of Simchat Torah. The two together comprise a cycle and process
whereby the Left Side of existence fuses with the Right Side, where the ebb and
flow of distance and closeness meld in the mystical bond between G-d and His people.
Some Laws and Customs
Dancing AND Reading
The fundamental element of Simchat Torah is joyous
dancing. Nevertheless, we connect this celebration with the reading (and
thus the study) of the Torah, for the dancing is done around the platform
where the Torah is read. Moreover, the celebrations are introduced by
reciting seventeen verses. Thus on Simchat Torah, the foundation of acceptance
of Torah and its commandments is emphasized through joyous dancing, but
verses are read to link us to the actual study of the Torah.
This connection is actually a complementary process. Extending
this acceptance into one's conceptual powers brings fulfillment to the
essence of the soul. For if one's essence is expressed only in faith and
kabbalat ol, one's personality and thinking processes remain separate
from G-dliness. There is a dichotomy between what the person believes
and the way he thinks. G-dliness cannot be comprehended by such a person,
and can affect him only in an encompassing manner.
When, by contrast, a person feels at one with his faith,
he is at one with G-d. His faith affects the way he thinks, and even the
way in which he carries out his mundane activities.For this reason, we
associate the dancing of Simchas Torah with the reading of verses from
the Torah. For the study of Torah complements and validates our Simchat
Torah celebrations.
(Likutei Sichos)
Chag Samayach - Have a joyous holiday!The ASCENT staff
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