STAM TORAH
SIMCHAS TORAH 5778
“UNINHIBITED JOY”
One
year on Simchas Torah, the Chelkas Yaakov[1]
noticed one of the members of his shul dancing with intense fervor and
devotion. The man was not well versed in Torah, and didn’t learn much
throughout the year. For some time, the Chelkas Yaakov watched in fascination
as the man danced with the enthusiasm of a seasoned scholar, but after a while
his curiosity got the better of him. He approached the man and politely asked
him why he was dancing so passionately.
The man replied, “Rabbi, a short time ago, on
Yom Kippur I read the confession. One of the numerous sins delineated was that
of accepting a bribe[2].
I am not a judge nor a Rabbi; when would I have the opportunity to accept a
bribe? It seems clear that this is a communal confession, and I am confessing
for the sin of a Rabbi who may have accepted a bribe. If I confess for the
Rabbi’s sins, should I not be able to dance for the Rabbi’s Torah?”
With
that the man walked back to the circle and resumed his fervent dancing. The
Chelkas Yaakov admitted that it was a good rationale.
The
month of Tishrei contains more holidays than any other month on the Jewish
calendar. Even after the seven days of Succos have concluded, the final
climactic day of Shemini Atzeres is dedicated to joy and celebration. Chazal
compare the day’s joy to a king who invited his family to celebrate with him
for some time. When the celebration was about to end, the king requested that
they remain for one more day.
So
too, G-d says to us, as it were, “We have spent so much time together
throughout the last few weeks of Rosh Hashnah, Yom Kippur and Succos. קשה
עלי פרידתכם – Your separation is difficult for me. Please stay
one more day”. Shemini Atzeres is therefore an added day, an opportunity to
spend the day simply enjoying an intimate connection with G-d, and reflecting
all that we have accomplished throughout the previous weeks.[3]
The
Torah writes “Shivas yomim tochog laHashem Elokecha... V’hayisa ach samayach
- For seven days you shall rejoice before Hashem, your G-d... and you shall
only rejoice.”[4]
The Gemara[5]
explains that this verse is teaching us that there is a mitzvah of joy on the
eighth day too (e.g. Shnmini Atzeres).
Generally,
the word “Ach - only” usually implies an exclusion, i.e. only
this and not that. Why, in regard to Shemini Atzeres, does the verse teach us
an inclusion, i.e. that the joy of the holiday applies to Shemini Atzeres as
well, utilizing a word that generally implies an exclusion?
The Gra explains that for the duration of
Succos we have three major mitzvos to fulfill: Living in the succah, shaking
the Four Species, and to be in a state of constant joy. On Shemini Atzeres
there is no longer a mitzvah to sit in the succah[6]
or shake the Four Species, we are left with only the mitzvah of being in a
state of joy. Thus, the word “ach” indeed is exclusive, in that it excludes the
other mitzvos of Succos. What remains is the mitzvah of being joyous, the only
mitzvah that still applies to Shemini Atzeres as well.
The
Gra’s explanation still does not adequately answer our questions. If the word
‘ach’ generally connotes a clear exclusion, why here does the gemara say it
includes the mitzvah of joy on Shemini Atzeres? How does the Gra understand
that the removing the other two mitzvos of Succos teaches us that there is a
special mitzvah of joy on Shmini Atzeres?
The
Gemara[7]
states a general rule: We do not perform many mitzvos together. Tosafos[8]
explains that each mitzvah requires complete devotion and concentration. If one
performs multiple mitzvos simultaneously, he will be unable to give each
mitzvah the proper focus.
On
Succos however, we are instructed to perform many mitzvos at the same time. The
inevitable result is that because we are so focused on the mitzva of succah and
the Four Species, we are unable to devote our full concentration to the mitzvah
of joy.[9]
On
Shmini Atzeres when two of the mitzvos are no longer applicable, a person’s full
attention is then directed towards the mitzvah of being in a state of joy.
Therefore, the sole focus of the day is to rejoice in the knowledge that he is
a vital part of the Chosen Nation, worthy of keeping G-d’s Torah and mitzvos.
An
integral component of that joy is devoted to our celebration upon the
completion of our annual cycle of Torah reading[10].
Our celebration on Simchas Torah seems peculiar: If Simchas Torah is indeed a
celebration for our completion of the Torah, why don’t we learn the whole day,
thereby proving our dedication and joy in Torah?
Rabbi
Moshe Jacobson zt’l[11]
explained that everyone has an equal share in the joy of Simchas Torah.
Although not everyone is able to learn in depth, everyone can clutch the Torah
tightly, and hold it close to his heart.
Simchas
Torah is not merely a celebration for the study of Torah, but also for the fact
that we are the Torah nation. Our uniqueness stems completely from our
connection to Torah, and for that alone we rejoice. Therefore, even those who may
not have a tremendous portion of Torah learning can rejoice with their
connection to Torah living.
During the final year of his life, the Chofetz Chaim was bedridden. On
Simchas Torah morning he informed his family that he wished to be transported
to shul so that he could dance with the Torah. When the Chofetz Chaim entered
the shul, the students who had been dancing, gathered around their revered
Rebbe and danced with all their strength.
His beloved student, Rabbi Elchonon Wasserman zt’l began to dance in
front of the Chofetz Chaim alone, with unparalleled fervor and enthusiasm. The
Chofetz Chaim looked up from his coat and smiled. Then he gathered every ounce
of energy, and, after not standing for weeks, stood up to weakly to dance with Rabbi
Elchonon.
The joy of Simchas Torah is not something to be taken lightly. Our
dancing represents our love and dedication to G-d. That joy is not limited to proficient
scholars. Every Jew rejoices for his personal connection to Torah, and the
uninhibited joy he feels in being a member of the Chosen Nation.
“For seven days you shall rejoice before Hashem”
“And you shall only rejoice”
Rabbi Dani Staum,
LMSW
Rabbi, Kehillat New
Hempstead
Rebbe/Guidance
Counselor – Heichal HaTorah
Principal – Ohr
Naftoli- New Windsor
[1] Rav Mordechai Yaakov Breish
of Zurich, the Chelkas Yaakov (1895-1976). Following a life-threatening
incident with the Nazis, who had just come to power, Rav Mordechai Yaakov and
his wife decided to escape Germany. After a brief time in Lance, France, they
settled in Zurich, Switzerland, where he nurtured the Jewish community for 40
years. In 1967, he established the Kollel Le’horaah Chelkas Yaakov in Bnai Brak.
[2] “Al
chayt shechatanu lifanecha b’chapas shochad’
[3] see Rashi,
Vayikra 23:36
[6] Outside
of Eretz Yisroel we sit in the succah on Shemini Atzeres because of ‘Sefaykah
d’yoma – the doubt of the days’.
[7] Sotah
8a
[8] Moed
Kattan 5b
[9]
Although, joy is the inevitable result of performing the other mitzvos
properly, it becomes the result, and not the sole focus.
[10] Outside
Eretz Yisroel we observe Shemini Atzeres and Simchas Torah on separate days.
However, they are inextricably bound.
[11] Chief
Rabbi of Copenhagen Denmark
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