What Is Simchat Torah - Simhat Torah ?

Simchat Torah - Simhat Torah

What is Simchat Torah ?

Simchat Torah (also transliterated as: Simhat Torah, Simchas Torah, and Simhas Torah) means either "Rejoicing in the Torah", The "Rejoicing of the Torah", "Rejoicing in Torah", or "Rejoicing with the Torah" in Hebrew. For Jews living outside Israel, Simchat Torah occurs on the 9th day after the beginning of the seven-day festival of Sukkot, or in other words, Simchat Torah occurs on the second day after the seventh day and final day of the festival of Sukkot. For Jews living in Israel and for Reform Jews and Reconstructionist Jews, Simchat Torah occurs on the first day after Sukkot. Simchat Torah celebrates the completion and renewal of the cycle of Torah readings for the Hebrew/Jewish calendar year. Simchat Torah is essentially a celebration of the fruits of Torah that has helped to nourish our souls and energizes us to learn even more about Torah.

Is Simchat Torah celebrated on the same day for all Jews?

In short, nope. For Jews living in Israel and for Reform Jews and Reconstructionist Jews, Simchat Torah is a one-day holiday that is celebrated on the 22nd day of the seventh Hebrew/Jewish month of Tishri or Tishrei in the Hebrew/Jewish calendar. On the same day, for Jews living in Israel and for Reform Jews and Reconstructionist Jews, the one-day holiday of Shemini Atzeret (for them it is a one-day holiday) is celebrated as well, and so the two events are combined and celebrated on the same day. The name for this day which reflects both events is called "Atzeret Ha-Torah" ("Assembly of the Torah" in Hebrew). However, for Jews living outside Israel, Simchat Torah is a one-day holiday but it is celebrated on the second day of the two-day holiday of Shemini Atzeret (for them it is a two-day holiday). This day is the 23rd day of the seventh Hebrew/Jewish month of Tishri or Tishrei.

What is the history or origin of Simchat Torah ?

Simchat Torah is not mentioned in the Tanakh, or Hebrew Bible. Originally, the first two days following the festival of Sukkot were known as Shemini Atzeret as stated in the Mishnah of the Talmud (Babylonian Talmud, Megillah 31a), and in designating the Haftarah or Prophetic reading for the second day of Shemini Atzeret, Megillah 31a simply refers to this day as "the last day of the holiday" ["Yom Tov Acharon" in Hebrew (Babylonian Talmud, Megillah 31a)]. Megillah 31a of the Talmud also specified that the conclusion of the Torah was to be the Torah reading portion for the second day of Shemini Atzeret. Thus, from Talmudic times onward, the second day of Shemini Atzeret was a day when the final portion of the 54 portions of Torah readings for either the one-year cycle of Torah readings or the three-year cycle of Torah readings was completed, as there were two ways of conducting the Torah readings, in a one-year cycle or a three-year cycle, with the three-year cycle being more popular. However, since Gaonic (or Geonic) times (from 589 C.E. until 1038 C.E., the period of the Geonim or Gaonim, the Hebrew word that referred to the heads or presidents of the two great rabbinical colleges of Sura and Pumbedita in Babylonia which existed during this period), it has been a custom to celebrate the ending of the Torah readings on the second day of Shemini Atzeret, and sometime after the 11th century, the name for this day, Simchat Torah, grew out of those festivities. In conjunction with the ending of the Torah readings on the second day of Shemini Atzeret, the origin or history of Simchat Torah was also connected to the growing popularity of reading the Torah in a one-year cycle instead of the three-year cycle. The adoption of the one-year cycle as the standard cycle for the Torah readings took place in Geonic or Gaonic times in the 9th century C.E. As mentioned earlier, there were two ways of reading the Torah - in three-year cycles and in a one-year cycle. By the 9th century C.E., the one-year cycle became more common and it was only until sometime after the 11th century, as mentioned, that the name Simchat Torah was designated as the name for the second day of Shemini Atzeret and began to be celebrated on the second day of Shemini Atzeret. Simchat Torah did not become popular, however, until the 14th century.

The Haftarah or Prophetic reading for Simchat Torah has evolved over time. Originally, Megillah 31b of the Mishnah of the Talmud states that the Jews in Babylonia concluded the Torah reading cycle on the second day after Sukkot or the second day of Shemini Atzeret with a Haftarah reading from I Kings 8:22ff. The purpose of reading this passage was to correlate the blessing that Moses made before his death [which is found in the final Torah portion, known as "Vezot-Habracha" ("and this is the blessing" in Hebrew") of the Torah reading cycle] with the blessing that King Solomon made when he dedicated the First Temple in Jerusalem. By Gaonic or Geonic times (from the 6th century C.E. up to and including the 11th century C.E. in Babylonia, referring to the period when the Geonim or Gaonim or presidents of the two most prestigious Jewish colleges of learning, Sura and Pumbedita, were the major religious influences in the Jewish world), there were some Jewish communities, influenced by the Geonim or Gaonim, particularly the 9th century prayer book of Rav Amram Gaon (Seder Rav Amram 1, 52a; also Tosefta to Megillah 31a) which mentions that the biblical Book of Joshua; specifically, chapter 1, was to be the new Haftarah for this day, who adopted Joshua 1 as their Haftarah reading for Simchat Torah, which was approved by one of Geonim or Gaonim, Rav Yehudai Gaon. In the 9th century C.E., some European Jewish communities created a compromise: some either recited three verses from Joshua 1 before reading from I Kings 8:22ff while other Jewish communities recited the first few verses from I Kings 8:22ff before reciting Joshua 1. It was only when Rabbi Eleazar ben Judah of Worms (Germany) (circa 1165 - circa 1230; born in Mainz, Germany, and known by his acronym, The "Rokeach") authorized the sole recitation of Joshua 1:18 that the Haftarah reading for Simchat Torah became standardized among the Ashkenazim (Jews whose ancestors came from Centra, Northwestern, and/or Eastern Europe) (confer with Tur, Orach Chayim 669). In contrast, Sephardic Jews (Jews whose ancestors came from Spain and/or Portugal) recite Joshua 1:1-9, following the opinion of Rabbi David ben Joseph ben David Abudarham, who lived in the Spanish city of Seville in 1340. The selection of Joshua 1 as the Haftarah reading has many explanations as to why it was chosen, one of them being that since the Book of Joshua follows the description of the death of Moses in the final Torah portion in the biblical Book of Deuteronomy, the choice of Joshua 1 was initially meant to parallel the reading of the first Torah portion, Genesis 1:1-2:3, which was read immediately following the final Torah portion on Simchat Torah, rather than being seen as being related to the end of Deuteronomy and hence, the Torah reading cycle. Over time, the aforementioned Haftarah readings for the Ashkenazic and Sephardic communities respectively became the official Haftarah readings for most Jews in these two communities.

It was in the 14th century that the Simchat Torah custom of reading the final portion of the Torah which was immediately followed by the first portion of the Torah was begun. This was done "to refute Satan", whom the Jewish people thought would otherwise be happy to claim that the Jews were only happy to have completed reading the Torah, but were not willing to begin it anew (Tur, Orach Chayim 669; confer with the Midrash, Sifre Deuteronomy 33). A little later on there arose the Simchat Torah customs of removing all the Torah scrolls from the Ark. At the same time, in northern European countries, the Simchat Torah custom arose of joyously giving tzedakah ("charity" in Hebrew) for the maintenance of the synagogue after one completed the reading of Deuteronomy, and for the wealthier members of the Jewish community, to prepare a festive meal in honor of the Torah for friends and acquaintances. In addition, during this time period, in southern European countries, a Simchat Torah custom evolved that included taking the Torah scrolls from the Ark and to sing a separate hymn for each scroll. A 15th century Simchat Torah custom, though not widely practised, involved dismantling and burning the Sukkahs ("booths" or "huts" in Hebrew, referring to a temporary dwelling) on Simchat Torah (the day of Simchat Torah was two days after the end of the seven-day festival of Sukkot), namely, by the children. By the start of the 16th century, many rabbis permitted the act of dancing on Simchat Torah (Joseph Colon, Responsa, Number 26). In the 16th century C.E., the Simchat Torah custom of making processions or hakkafot ("circles" or "circuits" in Hebrew) with the Torah scrolls in the synagogue was begun, which was followed by the reading of several passages from the Torah. Some Jewish communities chose to conduct the hakkafot in a solemn fashion, while other Jewish communities, notably the Chassidic Jews, a branch of Orthodox Judaism which was founded in the 18th century in Belarus and Ukraine, chose to express themselves while conducting the hakkafot through exhuberant singing and dancing.

How are Simchat Torah synagogue services conducted?

Simchat Torah synagogue services begin with the physical dance with the physical Torah scrolls, and then extend to the playful dance with the words of the Torah by "tossing" the words in a playful manner from person to person as if one tosses a ballet dancer from one person to another.

In the evening Simchat Torah synagogue service in Orthodox and Conservative congregations, the scrolls of the Torah are removed from the Ark. In some congregations, when the Torah scrolls are removed from the Ark, a candle is placed in the Ark and is lit so that the light of the Torah should not go dark there. Then, the seven hakkafot ("circles" or "circuits" in Hebrew) are made around the sanctuary of the synagogue with the adults carrying the Torah scrolls ("bimah" in Hebrew, refers to the sanctuary or pulpit of the synagogue; "bimah" literally means "high place" or "elevated place" in Hebrew, referring to the elevated platform or area, typically made of wood, on which a person stands when he or she reads from the Torah during the synagogue service; bimah is pronounced bee-ma). Some congregations choose to perform the seven hakkafot around the prayer hall of the synagogue, others around the synagogue itself, while still others extend making the hakkafot around the synagogue to carrying the Torah scrolls out into the streets, making excursions around the streets, as is done in Israel. When making the seven hakkafot or circles or circuits around the sanctuary of the synagogue (or prayer hall or synagogue or out in the streets), the adults, who are carrying the Torah scrolls, are joined by the children who carry little flags or little torches and candles in their hands as well as banners. After each circle or circuit or hakkafah ("circle" or "circuit" in Hebrew; singular form of "hakkafot") is made, the adults who are carrying the Torah scrolls usually give way to another group of adults in order for all the members of the congregation to participate in the festivities. The Simchat Torah custom of carrying the Torah scrolls around in a series of circles or circuits takes place both in the evening service for Simchat Torah and also in the morning service for Simchat Torah. When the seven hakkafot and the physical dancing with the physical Torah scrolls is completed, the congregants return to their seats in the synagogue. All the Torah scrolls are placed back in the Ark, except for one Torah scroll which is used for the following rituals. During the Simchat Torah evening service, the Torah readings take on a playful tone, as the Torah readings can be "tossed" from person to person in a playful manner, and this involves the entire congegation, even those who do not often participate. Next, all the male adults of the congregation who are over Bar Mitzvah age (Bar Mitzvah is the age when a boy begins to take on adult responsibilites; Bat Mitzvah age is when girls do the same) are called up for an aliyah (plural form: "aliyyot" to describe a group of people; in this case, all the males as a group are making aliyyot) to the Torah for the purpose of reading from the Torah (Deuteronomy 33:1-29). Deuteronomy 33:1-29, which describes the death of Moses, is then repeated by each adult male in the congregation to complete each one's aliyah. Some congregations, will call up all the adults at once to read this passage together, while others will call up each adult to individually read the passage. Still other congregations will form unique sub-groups, such as all first-borns are called up, and then the remaining adults are called up. Then, later on in the service, all the children who are under the Bar Mitzvah and Bat Mitzvah age are called up for an aliyah to the Torah and to read the concluding portion of Deuteronomy 33. The aliyah to the Torah for the children is known as Kol HaNa'arim ("all the children" in Hebrew). The children all gather around the stand where the Torah reading takes place, accompanied by a male adult who serves as a token representative in order to represent and fulfill the congregation's formal obligation while the male adults hold a tallit [referring to a "prayer shawl" in Hebrew, but literally meaning "ends," "edges," "wings," "fringes," etc. in Hebrew, denoting the fringes ("tzitzit" in Hebrew) at the four corners or edges of the prayer shawl] over all the children to include them all in the aliyyot. When the children are finished reading the concluding portion of Deuteronomy 33, the whole congregation recites a special blessing for the children, the Hebrew Patriarch Jacob's blessing over his son Isaac's children, Menashe and Ephraim (Genesis 48:16-20): "May the angel who has redeemed me from all evil, bless these children...". Simchat Torah is the only day in the Hebrew/Jewish calendar when the children under Bar Mitzvah and Bat Mitzvah age (13 years old for boys and 12 years old for girls, respectively) are called up for an aliyah to the Torah and to make the blessing over the Torah ("aliyah" means either to "ascend", "ascent", to "go up", or "to arise" in Hebrew). Next, the congregation focuses itself around two highly respected members - one who is called up as either "Chatan Torah" or "Kallat Torah" ("Bridegroom of the Torah" if it is a male or "Bride of the Torah" if it is a female, respectively, in Hebrew; only males are called up in Orthodox congregations, and males and/or females are called up in Conservative congregations) to complete the final third of the Torah reading, from Deuteronomy 33:27 to the end (Deuteronomy 34:12); and the other, as "Chatan Bereshit" or "Kallat Bereshit" ["Bridegroom of the Beginning (Genesis)" if it is a male or "Bride of the Beginning (Genesis)" if it is a female, respectively, in Hebrew; again, only males are called up in Orthodox congregations, and males and/or females are called up in Conservative congregations] to begin the Torah reading all over again (what is read is Genesis 1:1-2:3, which is the first part of the first Torah portion). The "Bridegroom of the Torah" or "Bride of the Torah" is called up by the prayer "Me-Reshut ha-E(y)l ha-Gadol" (literally, "With the permission of G-d, the Great" in Hebrew), and the "Bridegroom of the Beginning (Genesis)" or "Bride of the Beginning (Genesis)" is called up by the prayer "Me-Reshut Meromam" [literally, "With permission from Him (G-d)" in Hebrew]. These two prayers sound like solemn requests for permission from G-d to read the Torah, although as the Simchat Torah festivities continue, these requests for permission from G-d to read the Torah also take on a humorous tone as praise after praise is given to G-d and the Torah using creative ways with words. During the Simchat Torah festivities, special liturgical compositions for Simchat Torah are recited, some of which were written in Geonic or Gaonic times [from the 6th century until the 11th century C.E. in Babylonia, denoting the period in time when the presidents of the two most important Jewish colleges of learning (Sura and Pumbedita) - the presidents were known in Hebrew as the Geonim or Gaonim - had the greatest religious influence in the Jewish world.]. When the Chatan Torah approaches the final verses of Deuteronomy and hence, the Torah, the congregations stands, and after the final words of the Torah are read, the congregation acknowledges the end of Deuteronomy and the Torah by chanting together in Hebrew: "Chazak chazak, v'nitchazeyk. Be strong, be strong; let us strengthen each other". The Torah reading then immediately shifts to the beginning of the Torah and the reading of book of Genesis and the seven days of Creation. In the reading of Genesis, after the end of each day is completed with the phrase: "And there was evening and morning...", the congregation responds in a joyful manner with the words "bom-ba-bom, bom bom bom bom bom-bom!". As the Torah scrolls are placed back in the Ark after the Chatan Torah and Chatan Bereshit have completed their readings, several special songs are sung; among them, two popular hymns are sung. The congregants joyfully sing the two hymns known as "Sisu ve-Simchu be-Simchat Torah" ("Be glad and rejoice in Simchat Torah" or "Rejoice and be joyous on Simchat Torah" in Hebrew) and "Hitkabetzu (or Hitkabbetzu) Melakhim (or Melachim) Zeh el Zeh".

Although for Jews living outside of Israel, the first two days following Sukkot are officially known as Shemini Atzeret based on Megillah 31a of the Mishnah of the Talmud (and the words "Shemini Atzeret" are reflected in the liturgy for both days; specifically, in the prayers and in the Kiddush that is recited on these two days), the first day following Sukkot is sometimes referred to as Shemini Atzeret and the second day as Simchat Torah. In essence, Simchat Torah takes place on the holiday of Shemini Atzeret. What makes Simchat Torah unique? For Jews living outside Israel, Simchat Torah is the only second day of a holiday that has its own liturgy and rituals that are very distinct from the first day of the holiday. There are, however, specific Jewish communities that do not celebrate a second day of a holiday. For instance, in Israel, Simchat Torah is not celebrated on the second day of Shemini Atzeret; rather, only one day of Shemini Atzeret is celebrated in Israel and among Reform Jews and Reconstructionist Jews, and Simchat Torah and its associated rituals are combined with the first day and only day of Shemini Atzeret and its associated rituals.

Why were the final two passages of Deuteronomy chosen to be read on Simchat Torah?

In Talmudic times, most Jews read the Torah in portions and completed the readings from the Torah in three years, thus creating a three-year cycle for completing the readings from the entire Torah. The Torah readings for the three-year cycle would be completed in the third year just before the Hebrew/Jewish month of Nisan or Nissan, meaning the month of spring, which included the Pesach/Passover festival beginning on the 15th day of Nisan or Nissan. On the second day of Shemini Atzeret - which in Talmudic times was similar to the first day of Shemini Atzeret - the Torah readings consisted of the final two chapters of Devarim or Deuteronomy (Deuteronomy 33 and 34), which described the death of Moses. However, these final two chapters, which were the final two chapters of the Torah, did not mean that the Torah readings ended at that point, for the readings, as mentioned, were in a three-year cycle. The final two chapters of Devarim or Deuteronomy were chosen by the Talmudic Sages because it was thought that they were appropriate for the seasonal theme of Shemini Atzeret, being close to the winter season and the spiritual associations the rabbis made with the season of winter. In addition, it is possible that the timeline of historical events and their symbolic associations in Hebrew history was followed by the Hebrews/Jews in the years after the death of Moses since if Pesach/Passover symbolized the Exodus from Egypt, and Shavuot symbolized the Giving of the Torah, and Sukkot symbolized the wanderings in the Sinai Desert or wilderness, then Shemini Atzeret, which were the first two days after Sukkot, symbolized the time of the death of Moses.

What is the origin of the Haftarah readings for Simchat Torah?

The original Haftarah reading for the second day of Shemini Atzeret that was assigned by the Talmudic Sages was I Kings 8:22ff . Why this passage? Because this passage was close to the Haftarah passages that were read on Sukkot and the first day of Shemini Atzeret and characterized the season when Shemini Atzeret took place. I Kings 8:22ff describes King Solomon praying while he is dedicating the First Temple in Jerusalem. One of these prayers involves King Solomon praying to G-d to forgive the Hebrew people for their sins and to send rain even if the Hebrews should sin again which may incite G-d to prevent the bringing of rainfall, jeopardizing the crops and hence, the survival of the Hebrew community. This Haftarah reading became the standard reading for the second day of Shemini Atzeret until sometime after the 11th century, when the second day of Shemini Atzeret became known as Simchat Torah, which was begun by the Geonim or Gaonim, who were the leaders of the most important Jewish colleges of learning in Babylonia, Sura and Pumbeditia, the Gaonim or Geonim existing from the 6th century C.E. until the 11th century C.E. in Babylonia, and who were the most respected spiritual leaders in the Jewish world in that period of time. The Geonim or Gaonim began the custom of reading the Torah in a one-year cycle ending on Simchat Torah rather than a three-year cycle that ended in the third year just before the Hebrew/Jewish month of Nissan or Nisan and the festival of Pesach/Passover. The one-year Torah reading cycle then became the standard method for most Jews. It was the Geonim or Gaonim who defined the special celebration of Simchat Torah, stating that it was a celebration to honor the end of the one-year Torah reading cycle. The Geonim or Gaonim also stated that the Haftarah reading would be changed from I Kings 8:22ff to the Book of Joshua; specifically, Joshua 1, which in the historical sense continues the biblical story following the death of Moses. The Geonim or Gaonim, later on in history, also stated that on Simchat Torah, the one-year Torah reading cycle would not only end on Simchat Torah, but also begin on Simchat Torah as well, by reading from the Book of Bereshit, or Genesis; specifically, Genesis 1 .

What is the essential difference between the holiday of Simchat Torah and the holiday of Shavuot since both focus on the Torah?

Whereas Shavuot, which occurs earlier in the Hebrew/Jewish calendar, celebrates the "marriage" of G-d to the Hebrew/Jewish people through the giving of the Torah to the Hebrew/Jewish people, Simchat Torah celebrates the fruits that the Torah gives the Hebrew/Jewish people through the study of its verses.

How did the Kabbalists, or Jewish mystics, view the seven hakkafot?

Just as the Kabbalists saw the ushpizin or seven spiritual guests, who came to the Sukkah on Sukkot on each of the seven days of Sukkot, as symbolizing the seven sefirot or seven emanations or aspects, of G-d, on Simchat Torah, these seven spiritual guests are transformed into the seven hakkafot or seven circlings of the Torah. Furthermore, since on Simchat Torah not one hakkafah is made on each of seven days but seven hakkafot are made on one day, the Kabbalists saw this as meaning that the seven sefirot are fused into a unity on the day of Simchat Torah, thus demonstrating that they indeed are aspects or emanations from G-d. In addition, these seven sefirot are seen as the seven lower sefirot, that is, the sefirot that make actual contact with the world. Therefore, the celebratory dancing on Simchat Torah for each of the seven hakkafot has taken on a creative tone to reflect each of the seven sefirot. Since each of the seven sefirot symbolically correspond to each of the seven hakkafot respectively, for each sefirah (singular form of sefirot), there is a hakkafah (singular form of hakkafot) that consists of its own melody, its own dance form and rhythm, its own story that is told during the dance, and its own banner color in order to differentiate it from the other hakkafot. The purpose of having seven unique hakkafot is to hone in on the sefirah theme of each hakkafah so that those who are dancing to each hakkafah feel each separate sefirah for each hakkafah down to the core of their beings, thus fulfilling the acting out of the aspects or emanations of G-d. For instance, the sefirah or aspect of G-d denoting "Power" ("Gevurah" or "Gevura" in Hebrew) has with it strong rhythms while softer rhythms will correspond with the sefirah of loving-kindness ("chesed" or "chessed" in Hebrew). Prior to the dancing, groups of congregants are asked to select one of the seven sefirot and to devise a form, rhythm, melody, a banner color, and a story that reflects the sefirah they chose. While each the seven sefirot that correspond to each of the seven hakkafot are performed, all seven hakkafot are connected together with a special prayer that runs throughout each of the seven hakkafot, and that is the Hoshanot prayer to "save" the Jewish people ["Hoshanot" in Hebrew, meaning "Please save (us)"], that is, to plead to G-d to save the Jewish people by bringing rainfall so that the crops can grow and thus sustain the Jewish community. In addition, during the recitation of the Hoshanot prayer, each letter of the Hebrew alphabet will be recited in order and be used to describe an attribute of G-d, such as Aid of the desperate, Bearer of righteousness, etc. Thus, by performing all these rituals, Kabbalistic Judaism seeks to not only bring the Torah and G-d into one's awareness on Simchat Torah in order for the Jewish people to be saved, but rather, it goes a step further by including all the letters of the Torah as well as the sefirot that emanate from G-d, thus bringing all of Creation as well as all of G-d, the creator of Creation, into the processional ceremonial rituals of making hakkafot which, taken together, help to bring about the redemption of the Jewish people on Simchat Torah.

Simchat Torah Customs

Many Simchat Torah customs actually predate the name Simchat Torah, going back to Gaonic or Geonic times. For instance, on Simchat Torah, it became a custom for every male member of the synagogue congregation to read from the Torah; specifically, from Deuteronomy 33:1-29, and so this passage was repeated over and over in the synagogue service in order to complete this custom. To this day, Orthodox congregations follow this custom, whereas Conservative congregations have adapted this custom to include women. The custom to make the Haftarah reading from the Book of Joshua also predates the name Simchat Torah as it was mentioned in the prayer book of Amram Gaon in the 9th century C.E. (Seder Amram Gaon 1, 52a).

In addition, regarding the Simchat Torah custom to read the final portion of the Torah and then immediately after that the first portion of the Torah on Simchat Torah which was begun in the 14th century, there is the custom to invite one person to come up to the bimah to complete the reading of the final Torah portion, which is Deuteronomy 34:1-12 ("Bimah" literally means "high place" or "elevated place" in Hebrew, referring to the elevated platform or area, typically made of wood, on which a person stands when he or she reads from the Torah during the synagogue service; bimah is pronounced bee-ma). The invitation to come up to read the final portion of the Torah or the first portion of the Torah is considered to be both a privilege and an honor. The person called up to read the final Torah portion is given a name: "Chatan Torah", "Hatan Torah", or "Chosan Torah" ("bridegroom of the Torah" in Hebrew). After the final portion is read, another person is immediately called up to the bimah to read the first portion of the Torah readings, which begins with Genesis 1, and he or she is given the name "Chatan Bereshit", "Hatan Bereshit", or "Chosan Bereshit" ("bridegroom of Genesis" in Hebrew.). Specifically, the complete final Torah portion (the word "portion" is "Parshat", "Parshah", "Parsha", "Parashat", "Parashah", or "Parasha" in Hebrew) is known as "Vezot-Habracha" ("and this is the blessing" in Hebrew), with the complete final Torah portion being Devarim or Deuteronomy 33:1-34:12 . The first portion of the Torah, known simply in Hebrew as "Bereshit", meaning the "beginning", is Genesis 1:1-6:8 . Both the bridegroom of the Torah and the bridegroom of Genesis have the obligation and the privilege of contributing more liberally to the synagogue service and to invite friends and acquaintances to participate in the Simchat Torah festive meal in honor of the Torah. The "bridegrooms" of the Torah also invite their fellow congregants to a party in honor of the day of Simchat Torah. On the Shabbat or Sabbath following Simchat Torah, the Jewish people begin reading the Torah again from the beginning of the Book of Genesis.

On Simchat Torah, there are special ceremonies for honoring and reading from the Torah, and dancing and singing are included in the festivities, which is similar in joyfulness to the water pouring ceremony that was held in Temple times in Jerusalem on the first day of Sukkot, known as Simchat Beit Ha-Shoeivah.

Simchat Torah customs include:

Simchat Torah Customs #1 - Torah Scrolls ("Megillot" means "scrolls" in Hebrew) (Ma'ariv or Arvit or Evening Synagogue Service) : in the evening synagogue service for Simchat Torah, all Torah scrolls are removed from the "Aron Kodesh" ("Holy Ark" in Hebrew) and are carried around the sanctuary in a series of seven hakkafot ("circles" or "circuits" in Hebrew). Celebrants dance and sing with the Torah scrolls and although they need only complete one circuit or hakkafah (singular form of hakkafot) around the synagogue, celebrants often dance and sing much longer and often go out into the streets, dancing and singing with the Torah scrolls.
Simchat Torah Customs #2 - Hakkafot (Ma'ariv or Arvit or Evening Synagogue Service): for Simchat Torah, there are seven hakkafot ("circles" or "circuits" in Hebrew) that are made around the synagogue. In Orthodox and Conservative synagogues, each circuit or circle is introduced by a series of verses which are followed by a short niggun or nigun ["humming tune" in Hebrew, referring to a form of voice instrumental music, often without any lyrics or words, although sounds like "bim-bim-bam" or "Ai-ai-ai!" are often used. Niggunim (plural form of Niggun or Nigun) usually refers to religious songs and tunes that are sung by groups and are mostly improvised, but they could be based on thematic passage and are stylized in their form. Niggunim can be joyous, victorious, sung as a prayer in the form of a lament, and biblical verses or quotes from other classical Jewish texts can be sung in the form of a niggun or nigun]. In Orthodox synagogues, the circles or circuits are followed by shouts from the participants of, "Moshe emes v'Soraso emes!" ("Moses is true and his Torah is true!" in Hebrew) while they jump up and down. As one might imagine, the children particularly enjoy this part of the ceremony, and it can be said that the celebrations of Simchat Torah are celebrations that are oriented towards the children. Why shout out this specific phrase? Because according to a critical and extensive interpretation of biblical text, known in Hebrew as a Midrash (not according to the Torah itself), this phrase was the same phrase that was said by the sons of Korach after the earth opened up and swallowed Korach, his wife, and all his sons and all the family's possessions because Korach and his wife challenged the leadership of Moses in the Sinai Desert after the Exodus from Egypt, which, as mentioned, resulted in the earth opening up and swallowing Korach, his wife, and all his sons and all the family's possessions. While Korach and his wife were lost after this happened, Korach's sons repented and as a result, were brought up from the bowels of the earth back on to the surface, while saying "Moshe emes v'Soraso emes!", the same phrase that is shouted on Simchat Torah in Orthodox synagogues. Of course, this being the day of Simchat Torah when one celebrates the fruits or wisdom as well as the truthfulness that the Torah gives us, stating that "Moses is true and his Torah is true!" is entirely appropriate for the day of Simchat Torah. In addition to the hakkafot, all the special Simchat Torah holiday prayers are recited. Chassidic Jews also perform Torah processions on the eve of Shemini Atzeret as do Reform Jewish congregations, but in a modifed form; Reform Jewish congregations as well as Reconstructionist Jewish congregations observe the first day of Shemini Atzeret (and for Reform Jews and Reconstructionist Jews, the only day of Shemini Atzeret, as it is a one-day holiday for them) as the final day of the Jewish holiday season that began in the Hebrew/Jewish month of Tishri or Tishrei. In Israel, where the second day of Shemini Atzeret is not observed, the liturgy and celebration of Simchat Torah and Shemini Atzeret are combined on the first (and again, only) day of Shemini Atzeret. In Israel, it is the custom to conduct public hakkafot in the evening following the day of Shemini Atzeret / Simchat Torah, in order to to conicide with the hakkafot that are done on the second evening of Shemini Atzeret, meaning the day of Simchat Torah, in Jewish congregations outside Israel. When making the seven hakkafot, where do the congregants carry the Torah scrolls on Simchat Torah? It depends on the congregation. Some will carry the Torah scrolls around the sanctuary or bimah I.E. the raised pulpit area, others will make the hakkafot with the Torah scrolls around the prayer hall, while still others will even make the hakkafot with the Torah scrolls around the synagogue itself, and extend this into the streets, making excursions around the neighborhood with the Torah scrolls. Who carries the Torah scrolls when making the hakkafot? Usually, the carrying of the Torah scrolls is shared by all the congregants; in some congregations, after each hakkafah (singular form of hakkafot) one group of adults will give the Torah scrolls to another group of adults who are taking part in the processions. On Simchat Torah, even in congregations where women are traditionally segregated from the men, even they are invited into the main sanctuary to touch and kiss the Torah scrolls. And of course, since the joyful emotion of Simchat Torah is characteristic of the joyful emotion of children, the children are invited to participate in the processions, carrying with them flags and banners, with an apple placed on top of the flagpole with a candle burning in it, the burning candle being perhaps a remnant of a custom performed in Temple times, when torches were carried and juggled by the Levites (the assistants to the kohanim or priests) during the Simchat Beit Ha-Shoeivah ceremony or water-pouring ceremony in Jerusalem on the first day of Sukkot.
Simchat Torah Customs #3 - Flags (Ma'ariv or Arvit or Evening Synagogue Service): the Simchat Torah custom to give a flag to each child to wave during the dancing and singing in the Simchat Torah evening and morning synagogue services derives from the flags that were used to identify each of the 12 Hebrew tribes while they camped together in the Sinai Desert after the Exodus from Egypt. To enhance the child's experience of Simchat Torah in a positive manner, the adults will sometimes place either a red apple on top of the flagpole which serves as a treat for the child, or they will give candies or chocolates to the children. In some congregations, the apple on top of the flagpole has a burning candle in it, perhaps a vestige of the torches that were carried and juggled by the Levites when the water pouring ceremony ("Simchat Beit Ha-Shoeivah") was performed during the festival of Sukkot in Temple times. On Simchat Torah, a central role is given to the children through being called up for an aliyah to the Torah and by participating in the Torah processions through the carrying of flags and banners.
Simchat Torah Customs #4 - Torah Reading (Ma'ariv or Arvit or Evening Synagogue Service): A unique Torah reading ceremony which is not conducted during an evening synagogue service at any other time of the year in some Orthodox and Conservative synagogues is the reading of two-thirds of the final Torah portion which is contained in the bibical book of Deuteronomy. It is the only time of the year when the Torah scroll is read in the evening. During the evening synagogue service for Simchat Torah, two-thirds of the final portion of the Torah for the one-year cycle of 54 Torah readings is read, leaving out the very last section of the final Torah portion. This final Torah portion is known as "Vezot-Habracha" ("and this is the blessing" in Hebrew). The complete final portion of the Torah readings for the one-year cycle corresponds to Deuteronomy 33:1-34:12 in the Torah. The source for reading the Torah scroll in the evening is in the Shulkah Aruch or Shulchan Aruch (Shulchan Aruch, Orach Chayim, 669:1). When reading from the Torah, some congregations will literally take a Torah scroll and unravel it in a large circle around the room with the adults holding it up so that the end of the Torah scroll will wind up touching the beginning of the Torah scroll. Why do this? Since the beginning and end touch each other, this is to demonstrate that the congregants are not only figuratively surrounded by the Torah but also literally surrounded by the Torah, letter by letter, and with the adults holding the Torah scroll up, the Torah scroll is ready to be read.
Simchat Torah Customs #5 - Hakkafot (Shacharit or Morning Synagogue Service): the seven hakkafot ("circles" or "circuits" in Hebrew, as in circles or circuits that are made by the congregants around the sanctuary of the synagogue), which are done in the evening service for Simchat Torah, are also done in the morning service for Simchat Torah.
Simchat Torah Customs #6 - Final and First Torah Reading (Shacharit or Morning Synagogue Service): "Vezot-Habracha" ("and this is the blessing" in Hebrew), which is the final Torah portion of 54 Torah portions in the one-year cycle of Torah readings in the synagogue (Devarim or Deuteronomy 33:1-34:12), is read in its entirety in the morning synagogue service, and is then immediately followed by the reading of the first chapter of the Torah in the Book of Genesis as well as part of the second chapter of Genesis. This is followed by the section of the Torah that describes the sacrifices that were made in Temple times for this day, which was originally known as the second day of Shemini Atzeret, and not Simchat Torah, the latter which was a name that was given to the second day of the two-day holiday of Shemini Atzeret only sometime after the 11th century C.E.
Simchat Torah Customs #7 - Special Simchat Torah Songs and Prayers (Shacharit or Morning Synagogue Service): in the morning service for Simchat Torah, as in the evening service which preceded it, all the special Simchat Torah holiday songs and prayers are recited. The origin of these songs and prayers date from various periods in history, but began in the 9th century, in Gaonic or Geonic times. The Simchat Torah Maftir (the concluding portion that is read from the Torah) is the same as for the first day of Shemini Atzeret, that is, Numbers 29:35-39 , and the Haftarah or Prophetic reading is from the Book of Joshua, Joshua 1.
Simchat Torah Customs #8 - Making Aliyah (Shacharit or Morning Synagogue Service): During the morning service for Simchat Torah in Orthodox synagogues, all boys over the age of Bar Mitzvah (meaning 13 years old; the age of Bar Mitzvah is the age when a boy begins to take on adult responsibilities) are called up for an aliyah to the Torah ("aliyah" means either to "ascend", "ascent", to "go up", or "to arise" in Hebrew). In Conservative synagogues, women are also called up for an aliyah to the Torah.
Simchat Torah Customs #9 - Involvement of the children in Simchat Torah festivities: in addition to the children joining the adults in the ceremonial circling or hakkafot of the sanctuary of the synagogue or prayer hall or synagogue itself, the latter which then spills out into the streets for excursions around the neighborhood while carrying the Torah scrolls, the Simchat Torah rituals that focus on the children have been extended in some congregations to include a special ceremony which involves children of the congregation who are just beginning their Jewish studies. These congregations ask these children to stand up and so that they can affirm their intention to study the Torah. After the children affirm their intention tostudy the Torah, the congregation then gives the children their blessing. Some congregations will then give the children a gift, sometimes honey cake, or honey, or a small prayer book.
Simchat Torah Customs #10 - Giving fruits to children on Simchat Torah : this is a Simchat Torah custom that is traced back to a very early period.
Simchat Torah Customs #11 - Celebrating in a joyous fashion: the day of Simchat Torah is celebrated in an exceptionally eloquent, joyous, sincere, childlike fashion because the words of the Torah result in all these manifestations of joy as well as the readiness to take them to heart and to fulfill their meaning.
Simchat Torah Customs #12 - Creating new dances for Simchat Torah: in the 1970's, Jewish "fellowship groups", known as "chavurot" in Hebrew, became interested in new forms of and body movements in Jewish dances as a way of expressing their Jewish spirituality. Since one aspect of Simchat Torah involves the expression of oneself through dancing, a Simchat Torah custom began of incorporating these new dance forms and body movements into the Simchat Torah festivities ["Chavurah" (plural form: "Chavurot" in Hebrew) is derived from the Hebrew word "chaver" which means "friend". A chavurah is a small group of individuals who come together to share, learn and celebrate Jewish experiences in an informal, comfortable group setting.].
Simchat Torah Customs #13 - Pre-Simchat Torah celrbations: On the eve before Simchat Torah, that is, on the first day of Shemini Atzeret, many congregations hold parties in order to heighten good spirits.
Simchat Torah Customs #14 - Chatan Torah: What is the origin of the Chatan Torah custom? the Chatan Torah custom on Simchat Torah grew out of the celebrations that a congregation participated in with a newly-married bridegroom which occurred on the first Shabbat or Sabbath that occurred after the seven-day period following the bridegroom's marriage. In this celebration, the bridegroom was called to the Torah in a celebratory introduction and while coming up to the Torah, he was showered with candies. On the Torah stand or bimah, he was presented with a Torah scroll that he held for the duration of the Shabbat or Sabbath service. Since the time that Simchat Torah was developed as a day of festivity for the Torah sometime after the 11th century C.E., many traditional Jewish congregations have either retained these celebratory rituals that occurred for the bridegroom on the first Shabbat or Sabbath following the first seven days of his marriage, or have either slightly or completely modified them.

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