Simchat Torah

Simchat Torah is a Jewish holiday that celebrates the completion of the annual cycle of public Torah readings. This holiday also marks the immediate start of a new reading cycle. It serves as a vital bridge between finishing one journey of study and beginning another. Simchat Torah is a component of the Biblical holiday known as Shemini Atzeret, or the "Eighth Day of Assembly." This festival follows the seven-day festival of Sukkot in the Hebrew month of Tishrei. Depending on the year, this occurs during September or October on the Gregorian calendar.

The primary celebrations occur within the synagogue during evening services. In many Orthodox and Conservative congregations, this is a unique event. It is often the only time of year that Torah scrolls are removed from the ark and read at night. The central mechanism of the evening celebration involves the hakafot. These are seven circuits where the Torah scrolls are carried around the sanctuary. During these circuits, worshippers leave their seats to dance and sing joyfully. This celebration can last for several hours and may even overflow from the synagogue into the streets.

Different types of communities observe the timing of the holiday in various ways. In Israel, Shemini Atzeret and Simchat Torah are celebrated on the same day. However, in the diaspora, including Orthodox and Conservative communities outside Israel, Shemini Atzeret is a two-day holiday. The first day is called Shemini Atzeret, and the second day is observed as Simchat Torah. Many Hasidic communities also hold hakafot on the eve of the first day of Shemini Atzeret. Some Reform congregations also choose to celebrate both on a single day, similar to the practice in Israel. Some Israeli communities even hold "Hakafot Shniyot," or second circuits, on the evening following the holiday.

The morning service follows specific liturgical structures and traditions. It includes a special holiday Amidah, the recitation of Hallel, and a Mussaf service. When the ark is opened, the congregation performs seven hakafot just as they did in the evening. A notable variation occurs in many Eastern Ashkenazic communities regarding the Priestly Blessing. Because Kohanim, or descendants of Aaron, may consume alcohol during the festivities, the blessing is sometimes performed early. It is moved to the Shacharit service to ensure it happens before any intoxication occurs. This follows the rule that Kohanim must not be intoxicated while performing the blessing.

The Torah reading itself follows a logical sequence to represent continuity. After the dancing, the last parashah of Deuteronomy, titled V'Zot HaBerakhah, is read. Immediately following this, the first chapter of Genesis is read from a second scroll. This practice exists because Jewish custom holds that a new beginning must follow a completion. Special honors are given to those called to the Torah for these readings. The person receiving the last aliyah of Deuteronomy is called the Hatan Torah, or "Torah Groom." The person starting Genesis is the Hatan Bereishit, or "Genesis Groom." In congregations that allow women to receive an aliyah, these honorees are called the Kallat Torah or Kallat Bereishit.

Significant community involvement characterizes the Simchat Torah experience. In many congregations, every eligible member is called up for an aliyah. To accommodate everyone, the first five aliyot may be reread. There is also a special aliyah for children called Kol HaNe'arim. During this blessing, a large tallit is often spread over the heads of the children. The congregation recites a verse from Genesis 48:16 to bless them. Children also frequently receive treats like candies and flags during the festivities.

The history of Simchat Torah shows how customs evolve over centuries. The specific name "Simchat Torah" was not used until relatively recently; the Talmud refers to the period as Shemini Atzeret. Many of the dancing customs emerged during the early Rishonic period. For example, 11th-century writings by Isaac ibn Ghayyat and Joseph Colon Trabotto discuss the practice of dancing to glorify the Torah. By the 13th century, the custom of reading Genesis immediately after Deuteronomy became more established. In the 15th century, some communities even had a tradition where children would tear down their sukkahs. These varied historical practices show how the holiday has been shaped by different global Jewish communities over time.