Dancing to Infinity!

Yom Kippur constitutes the “ceremony” of marriage between G-d and the Jewish nation. The actual celebration takes place throughout the entire festival of Sukkos, reaching its crescendo on Simchas Torah. Marriage is initiated by the giving of a ring. Similarly the wedding celebration of G-d and His people is expressed cyclically; a metaphor for a ring.

Supersedes Yom Kippur

Simchas Torah is arguably the most joyous holiday of the year. According to Jewish custom, on the last day of the festival of Sukkot, we remove the Torah scrolls from the ark and make seven circuits around the bimah (the platform upon which the Torah is placed when it is ready publicly – usually in the center of the synagogue) with the Torah.

In the former Soviet Union, Simchas Torah was the only holiday that brought thousands of young Jews to the synagogue where they would participate in an open and sometimes defiant display of Jewish pride. Even Yom Kippur did not have that effect.

What is it about Simchas Torah that makes it so joyous a holiday and so powerfully energizing?

Going in Circles

One of the salient features of Simchas Torah is that it involves dancing in circles. Indeed the procession with the Torah around the bimah is called Hakafos, which means circuits. Furthermore, on the day of Simchas Torah we conclude the cycle of reading the Five Books of Moses and we begin a new cycle with the reading of Breishis-Genesis. This underscores once more the cyclical nature of Simchas Torah.

Indeed, upon examining the various objects with which we perform the Mitzvos we will see that they involve spirals and cycles:

Tefillin—which are essentially cubes—are wrapped around the arm and head in a circular motion. Furthermore, inside the leather boxes are scrolls of parchment.

Tzitzis (fringes worn on a four cornered square garment) are made by tying a string around seven others.

A Mezuzah (a square piece of parchment) is first rolled up and then affixed to the door posts.

[Note that in all these three Mitzvos, the circular aspect of the Mitzvah is either contained within (Tefillin) or superimposed on (Tzitzis, Mezuzah) a square or rectangular aspect of the Mitzvah. Why this is so is a subject for another discussion.] Handmade matzah eaten on Passover is round.

We eat round Challos on Rosh Hashanah, Chanukah and Purim feature dreidels and gragers-noisemakers which twirl in circles etc.

What is it about the circular and cyclical character of Jewish practices, particularly on Simchas Torah?

The Marital Ring

Judaism is first and foremost an expression of a relationship between G-d and the Jewish people that has been compared to a marriage.

This relationship began on Shavuos — the anniversary of the giving of the Torah at Mount Sinai.

When the Jews worshipped the golden calf, forty days later and Moses shattered the tablets, the marriage between G-d and the Jewish people was “on the rocks.“ The marriage was “saved” and even strengthened eighty days later — on the day of Yom Kippur — when G-d forgave the Jewish people and gave them the second set of tablets through Moses.

Hence Yom Kippur is the day on which we relive the awesome experience of re-connecting with G-d and the reinforcement of our relationship with Him.

Now while Yom Kippur constitutes the “ceremony” of marriage between G-d and the Jewish nation, the actual celebration takes place throughout the entire festival of Sukkot, reaching its crescendo on Simchas Torah.

Just as marriage is initiated by the giving of a ring, similarly the wedding celebration of G-d and His people is expressed cyclically; a metaphor for a ring.

Touching the Infinite

But why is a marriage initiated with the giving of a ring?

There are many legal and practical reasons for the preference of a ring to execute the marriage, even though any article of value would be adequate.

According to the mystical tradition of Judaism a ring which is endless symbolizes the idea that marriage generates infinite divine energy. The institution of marriage is not just a social convention; it introduces a new and divine energy into the couple, which enables them to fulfill their Divine purpose.

By dancing in circles and reading the Torah in cycles we express the infinite nature of our relationship with G-d. We indicate that our relationship is akin to a marriage, which enables us to touch G-d’s infinite light.

Moreover, by dancing in circles on Simchas Torah we underscore that the Torah—through which our relationship with G-d is effected—is likewise of an infinite nature. One can never fathom its beauty, depth and holiness. It attests to the Divine nature of Torah that transcends and eclipses its profound intellectual dimension.

The reason why Torah is also considered to be of an infinite scope is because the Torah and G-d are essentially one. Maimonides explains this concept by establishing G-d’s unity with all His attributes. Hence if Torah is His wisdom, He and His wisdom are essentially one. If G-d is infinite then Torah is also infinite.

Before we are ready to get into the “meat” of the Torah by commencing a new annual cycle of Torah reading on Simchas Torah and on the following Shabbat, we must first connect to its transcendent and infinite nature that cannot be grasped by reading or studying.

The Rebbe explained on many occasions that for this reason we dance with the Torah as it is covered. The covered Torah scroll points to the joy we have with that aspect of Torah which goes beyond human comprehension, and in relation to which we are all equal. The simple Jew is as much connected to the Torah as the scholar.

Simchas Torah with Moshiach

There are however two “drawbacks” to the dancing of Simchas Torah as long as we are in exile.

First, our relationship with G-d—notwithstanding its comparison to a marriage—is somewhat strained. We do not always see the love and affection displayed in an ideal marriage. That will be remedied with the coming of Moshiach at which time the marriage will be complete.

Second, the Torah that we study today in these exile conditions does not express its full G-dly character. Only when Moshiach will teach Torah to all of Israel will we all see its infinite Divine character.

To prepare for that time, which we anticipate imminently, we must endeavor to focus on the infinite nature of Torah and affirm it by joyous dancing in circles with the Torah. When we appreciate the infinite nature of Torah it energizes us and prepares us for the time when our marriage will be fully expressive of its infinite nature. It will be Simchas Torah every day.

Why Now?

On the other hand, there is something special to the celebration of Simchas Torah in recent times. Only in the last few centuries did Simchas Torah enjoy such popularity. And it seems to be increasing year by year.

The question can be raised why the custom of Simchas Torah was not part of the original Festival celebration but it is of relatively recent vintage?

The answer lies in the realization that as time progresses we get closer and closer to the Final Redemption. As mentioned above, as long as we are in exile, we cannot fully fathom the infinity of Torah because of the constraints exile imposes on us and our comprehension.

The closer we get to the time when G-d will reveal the full infinite nature of Torah the more we sense both consciously and subliminally the circular nature of Torah.

When we appreciate the infinite nature of Torah it energizes us and prepares us for the time when our marriage will be fully expressive of its infinite nature, when it will be Simchas Torah every day.

From the book Light from the Future: Simchas Torah by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.