Parshas Vezos HaBerachah
Simchas Torah
1. The Rambam states1 (and this is based on the Mishnah and the Gemara2): "משה תיקן להם לישראל שיהו קוראין בכל מועד ענינו" ("Moshe instituted for the Jewish people that they should read on each festival the portion relevant to it") . . . "And what do they read? . . ." (and he continues and lists the readings of all the festivals) ". . . And on the last day of Yom Tov (of the festival of Sukkos) they read 'Kol HaBechor' . . . and on the following day they read 'וזאת הברכה' ('And this is the blessing')."
Now, among the reasons given for reading "Vezos HaBerachah" on the last Yom Tov of the festival of Sukkos, the Machzor Vitri states3: "כדי לסמוך שמחת התורה שזכו לסיימה לשמחת החג" ("In order to join the joy of the Torah, which they merited to complete, to the joy of the festival; for joy is stated twice in Scripture regarding Shemini Atzeres, since the joy of the festival is abundant").
However, this law — that on Simchas Torah "they read Vezos HaBerachah" — appears in the Rambam (and in the Gemara) in continuation of "Moshe instituted for the Jewish people that they should read on each festival the portion relevant to it." By contrast, at the beginning of his words4, when he details the order of the Torah reading for the Shabbosos of the year — "They begin on the Shabbos after the festival of Sukkos and read the portion of Bereishis, on the second, Eileh Toldos . . . (he speaks in general terms and says) until they finish the Torah on the festival of Sukkos" — he does not specify that the Torah is finished with Vezos HaBerachah on the last Yom Tov of the festival. From this it is implied that the connection of "Vezos HaBerachah" to the last Yom Tov of the festival is (not only because it is the conclusion of the Torah, and for the reason of joining joy to joy5, but) because this portion contains the theme of the festival.
2. This will be understood by first explaining the question raised in the discourses of Chassidus6: "מהו השייכות לשמוח שמחת תורה ביום השמע"צ והלא בשבועות הוא זמן מ"ת" ("What is the connection of rejoicing with the joy of the Torah on the day of Shemini Atzeres? Surely Shavuos is the time of the Giving of the Torah, and if so, the establishment of this joy should have been then, for it is that day which brings it about"). The answer to this is explained there: the joy of Simchas Torah is over the second Tablets*, which were given on Yom Kippur; and it is on account of these Tablets that it is customary to make celebration and joy on Shemini Atzeres (which is the final day following Yom Kippur7, as will be explained below).
Now, it is known that the inner dimension of the Torah is "נשמתא דאורייתא" ("the soul of the Torah"), and the revealed dimension of Torah is "גופא דאורייתא" ("the body of the Torah")8. They are not two Torahs, Heaven forbid; rather, it is one complete Torah. These very names prove and make known that they are the "soul" (the inner dimension) and the "body" (the revealed dimension) of one essence. From this it is understood that every matter in the inner dimension of the Torah corresponds to the way it is in the revealed dimension of Torah. Accordingly, this requires explanation: according to the revealed dimension of Torah, what is the difficulty with establishing Simchas Torah on Shemini Atzeres? The Shulchan Aruch9 explicitly gives the reason for this: "לפי שמסיימין בו התורה וראוי לשמוח בסיומה" ("Because on it we complete the Torah, and it is fitting to rejoice at its completion").
Now, simply, one could say that the question in Chassidus (why Simchas Torah was not established at the Time of the Giving of our Torah, on Shavuos) concerns the institution from its very outset: why did they institute from the start to begin the reading of the Torah on the Shabbos after the festival of Sukkos and to complete it, with joy, on Shemini Atzeres? Seemingly, it would have been more fitting (to begin it and) to complete it (with joy) on Shavuos, on which the Torah was given to the Jewish people! To this comes the answer (in Chassidus): on Yom Kippur the last Tablets were given, concerning which it is said, "ביום חתונתו — זה מתן תורה" ("'On the day of his wedding' — this is the Giving of the Torah")10; they are "כפלים לתושיה" ("double in wisdom")11 compared with the first Tablets, and therefore the main joy is specifically over them.
3. However, in truth it can be said that the question applies even according to the institution that the Torah is completed on Simchas Torah and not on Shavuos. Nevertheless, it is reasonable to say that on Shavuos, being the Time of the Giving of our Torah, there should have been an established celebration on account of "גמרה של תורה" ("the completion of the Torah")12. This is based on what Rashi writes13 in the name of the Azharos of Rav Saadiah Gaon, that all 613 mitzvos are included in the Ten Commandments. If so, at the time of the Giving of the Torah (and the Ten Commandments) there is already "the completion of (the giving of the entire) Torah." Seemingly, then, the day of the "completion" of the Torah in this manner — namely, that all of it, from its beginning to its end, is included in its giving — is fitting to be made a day of joy. On the contrary, this manner is closer and more similar to the event from which we learn that this celebration is made, as the Midrash states14: "א"ל הקב"ה שלמה חכמה שאלת לך . . . מכאן שעושין סעודה לגמרה של תורה" ("The Holy One, blessed be He, said to him: 'Shlomo, you asked wisdom for yourself, etc. By your life, wisdom and knowledge are granted to you, etc.' Immediately, 'Shlomo awoke, and behold, it was a dream.' Rabbi Yitzchak said: A dream would stand fulfilled — a donkey would bray and he would know why it brayed; a bird would chirp and he would know why it chirped. Immediately, 'He came to Jerusalem and stood before the Ark of the Covenant of the L‑rd, and offered up burnt offerings and made peace offerings, and made a feast for all his servants.' Rabbi Elazar said: From here [we learn] that a feast is made for the completion of the Torah").
And although this inclusion of all (the Torah and) the mitzvos in the Ten Commandments (on the first Tablets) is in a concealed manner, and only the Ten Commandments were given openly — nevertheless, by their being given to the Jewish people, the entire Torah and mitzvos were given to them (albeit in an unrevealed manner)15, in the spirit of the saying of our Sages, "הפך בה והפך בה דכולא בה" ("Turn it over and turn it over, for everything is in it")16. This giving of the entire Torah at the Giving of the Torah suffices for making a celebration on the day of its completion; after all, a feast and celebration are made at the completion of even a single tractate17.
And since all the revelations and influences are renewed, reawakened and drawn down anew year after year, etc.18, it is understood that on every Shavuos, the Time of the Giving of our Torah, the matter of the Giving of the Torah is renewed19; indeed, we read the portion of the Giving of the Torah and the Ten Commandments — the "completion" of (the giving of) the Torah. If so, there should have been, at that time, a celebration for the completion of the Torah.
4. The explanation of the answer to this is as follows. The difference between Shavuos and Shemini Atzeres is this: the first Tablets (the Ten Commandments and everything alluded to in them) were in the manner of a gift to the Jewish people from Above20; whereas Shemini Atzeres, on which we complete the Torah — meaning that the Jewish people study it throughout the entire year until they complete the whole Torah — is the labor and toil of the Jewish people21. With this it will be understood why the joy over "the completion of the Torah" is specifically on Shemini Atzeres and not on Shavuos:
Complete joy upon receiving something is possible only when it is not "נהמא דכסופא" ("bread of shame")22. In our case, this joy belongs to Shemini Atzeres, on which we complete the Torah that has been studied, that is, the Torah acquired through labor and toil. [And even one who is at the level of "לא ידע מאי קאמר" ("he does not know what he is saying") — who must also rejoice on Simchas Torah — although "he does not know," nevertheless "he says" at least, and in this his labor finds expression.]
Whereas on Shavuos, even though it too is "the completion of the Torah" (and seemingly in a loftier manner, for the study of Torah by man below bears no comparison to the revelation of Torah from Above at the Giving of the Torah), nevertheless, since it comes as a gift, without labor and toil, the joy is not complete (in the spirit of "אדם רוצה בקב שלו מתשעה קבין של חבירו" ("A person prefers one kav of his own to nine kavim of his fellow's")23).
Moreover: when it concerns something that a person cannot possibly attain through his own labor, but only by receiving it as a gift (as in the case of Shlomo's wisdom mentioned above), receiving it will bring him joy — even though it is not complete as with something attained through labor. However, with something that can be attained through labor, and he receives it as "bread of shame," without labor and toil, the joy is mixed with distress that he did not toil, etc., and received it in this way. This is especially so in our case, since the giving of the Torah on Shavuos was with the intent that afterward they would study it. Therefore, no special celebration is established for this "completion of the Torah."
And the matter is understandable to each and every one. Since the joy of the Torah pertains to everyone24, and women and children also participate in it, its reason too must be comprehensible to everyone — even to the very youngest child.
For in him too the above question arises25: Why was Simchas Torah not established on Shavuos? — for he too knows that it is then "the Time of the Giving of our Torah." To this we answer him and explain it with an example from his own experience: When he receives the Torah while still small, with the explanation "תורה צוה לנו משה מורשה קהלת יעקב" ("The Torah that Moshe commanded us is the heritage of the congregation of Yaakov") — it is nevertheless understood that, as an heir, the Torah is given to him; yet he is still too small to understand and grasp it, and when he grows up he will understand it with good sense. Thus, together with the joy, distress is aroused in him that he does not understand it now, and his joy is not complete.
5. Now, the above explanation accords with what is explained in several Chassidic discourses (mentioned above), that the reason Simchas Torah is set on Shemini Atzeres is on account of the last Tablets, which were given on Yom Kippur (and this is also the reason it was instituted that "the completion of the Torah" (that is, the completion of the study of Torah by man, as above) be on Shemini Atzeres26).
The general difference between the first Tablets and the last Tablets is27 in the Tablets themselves: the first Tablets were "מעשה אלקים . . . מכתב אלקים" ("the work of G‑d . . . the writing of G‑d")27, whereas the last Tablets were only "the writing of G‑d," but the Tablets themselves were the handiwork of Moshe28. This is also the reason for the difference in their effect upon the Jewish people and upon the world:
Regarding the first Tablets, our Sages said29: "אלמלי לא נשתברו לוחות הראשונות לא נשתכחה תורה מישראל . . . אין כל אומה ולשון שולטת בהן" ("Had the first Tablets not been broken, the Torah would not have been forgotten from Israel . . . no nation or tongue would have dominion over them"). However, with the giving of the last Tablets, the concept of toil in Torah was newly introduced. That is, by virtue of the first Tablets, the Jewish people receive the Torah as it is drawn down from Above, in the mode of "direct light"; and in terms of the revelation from Above, the first Tablets are loftier than the last Tablets. But through the last Tablets, the concept of labor and toil in Torah by one's own power was newly introduced, in the mode of "reflected light," and specifically through this one draws down from a higher level in Torah than the level that is drawn down on its own. Therefore, it is specifically on Simchas Torah (which is the conclusion of the Giving of the Torah on Yom Kippur30) that the main joy over the Torah takes place.
6. Now, in the above-mentioned discourses30 a further explanation is given for the reason Simchas Torah is set on Shemini Atzeres — on account of the second Tablets:
The first Tablets correspond to the level of tzaddikim, for at the time they were given the Jewish people stood at the level of tzaddikim, as it is written31, "ויחן שם ישראל . . . כאיש אחד" ("And Israel encamped there . . . as one man"); they put "We will do" before "We will hear"32, and when they stood at Mount Sinai their impurity ceased33. But the last Tablets correspond to the level of baalei teshuvah, for at the time they received them, the Jewish people were at the level of baalei teshuvah. Therefore, the joy was established specifically over the giving of the Torah that took place on Yom Kippur, to the level of baalei teshuvah, for the essence and advantage of joy comes specifically from closeness that follows distance.
This too is consistent with what was explained above, that Simchas Torah is specifically on account of "the completion of the Torah" in the manner of study and toil, and not through a gift from Above. This is understood by first explaining the difference between a tzaddik and a baal teshuvah34, which is twofold: a) in a person's service within himself and with himself; b) in the effect of his service upon the world:
a) In his own service: The service of the tzaddik is in the manner of "האלקים עשה את האדם ישר" ("G‑d made man upright")35 — and this service stems from his nature, for a Jew by his nature cannot be separated from G‑dliness; and a tzaddik, in whom there is no dominion (and concealment) of the evil inclination, serves from his nature [and also by virtue of the oath administered from Above, "תהי צדיק" ("Be a tzaddik")36].
Whereas with the baal teshuvah, who sinned, caused a blemish and strayed from the path — just as the change (his teshuvah) is brought about by the baal teshuvah himself, so too his service in Torah and mitzvos is mainly by his own power — "בחילא סגיא" ("with great strength")37.
b) Similarly regarding the effect of their service upon the world: Just as the tzaddik's service within himself consists of bringing the powers given to him from Above from potential into actuality, so too with the dwelling place that he makes for Him, may He be blessed, in the lower realms: it is made by his refining permissible matters that are connected (at least potentially) to holiness. Thus, the making of the "dwelling place" through his service is not in a manner involving true novelty, but only bringing it out (from potential) into actuality. If so, this does not entirely negate the "bread of shame" in his accomplishment, since the foundation of his service is a gift from Above38 (the powers given to him from Above, the oath administered to him, etc. — and likewise regarding the revelation of the dwelling place in the lower realms).
Whereas the baal teshuvah refines and elevates even his willful sins, until they are transformed into merits39 — meaning that his effect extends even to things that oppose G‑dliness (the three completely impure kelipos), to make them "merits," vessels for G‑dliness. This service is not in the manner of revealing from potential into actuality, but is true novelty40. Thus, specifically the service of the baal teshuvah is completely free of "bread of shame," since both his service with himself and his service in making "a dwelling place for Him, may He be blessed," are by his own power, "בחילא יתיר" ("with extra strength"), to the point that he transforms actual evil into good and holiness.
Accordingly, it will be understood that the two explanations share one common point: the virtue of a person's service through his own power and toil. This is the point of the reason in the first explanation — that therefore the completeness of the joy in "the completion of the Torah" is only on the last Yom Tov of the festival (Simchas Torah) — and this is the very foundational point in the second explanation, that the joy of Simchas Torah is on account of the last Tablets, which were given to baalei teshuvah.
7. In light of all the above, the connection of "Vezos HaBerachah" to "the theme of the festival" of Shemini Atzeres is understood41:
The beginning of the portion of Berachah speaks of the first Tablets: "ה' מסיני בא" ("The L‑rd came from Sinai . . ."), and regarding this it is said, "The Torah that Moshe commanded us is the heritage of the congregation of Yaakov" — "מורשה" ("heritage"), a term related to "ירושה" ("inheritance")42, meaning that it was given and came as an inheritance, automatically, and not through labor and toil43. And the conclusion of the portion of Vezos HaBerachah (and everything follows the conclusion44) is "לעיני כל ישראל" ("before the eyes of all Israel"), which refers to the breaking of the Tablets45: "שנשאו לבו לשבור הלוחות לעיניהם" ("For his heart prompted him to break the Tablets before their eyes, and the Holy One, blessed be He, agreed with his view, as it says46, 'אשר שברת' ('which you broke') — 'Yasher koach (well done) that you broke them'")47. In this is alluded the superiority of the last Tablets over the first Tablets (which is why He said to him, "Yasher koach that you broke them"); for specifically by his heart prompting him to break the Tablets before the eyes of all Israel, he brought about in all of Israel (even in those who did not sin with the Golden Calf) the service of teshuvah — service by one's own power.
And when their teshuvah was fully accepted, the Holy One, blessed be He, gave them the second Tablets, thereby showing everyone that He, may He be blessed, had accepted their teshuvah, and "נתרצה הקב"ה לישראל בשמחה ובלב שלם" ("the Holy One, blessed be He, was reconciled with Israel with joy and with a whole heart")48, and He gave them the second Tablets — meaning that in Torah, too, there would be labor and toil: the study of Torah by one's own power.
And when we come to Shemini Atzeres, after the seven days of Sukkos — the time when all the influences are absorbed inwardly49, including the level of Torah that was given in the second Tablets — then comes the true and complete joy in a person's study of Torah by his own power50.
Therefore, after the conclusion of the Torah with "before the eyes of all Israel," we immediately begin to read "בראשית ברא אלקים את השמים ואת הארץ" ("In the beginning G‑d created the heavens and the earth"). For through a person's service in studying Torah by his own power (and similarly, through the service of the baal teshuvah, which is by his own power and in the mode of true novelty), he becomes a partner with the Holy One, blessed be He, in the work of Creation51, in that he adds to and contributes, as it were, to the work of Creation52 — for a partnership in its completeness is when both partners are entirely equal. Therefore, with the tzaddik, whose service is only to reveal from potential into actuality (both his own powers and the dwelling place that he makes in the world), the "partnership" is not complete — for the Holy One, blessed be He, creates and brings into being from nothing. But when one's service is by his own power — the baal teshuvah, whose service is a true novelty in creation, as above, to the point that he makes from something opposing a desired thing, from a world that is not "הניין לי" ("pleasing to Me") (to the Holy One, blessed be He) he makes a world that is "pleasing to Me"53 — through this he becomes similar to the Creator, a complete partner with the Holy One, blessed be He, and he creates54 "new" heavens and earth, in which one senses that "ה' אלקי ישראל מלך ומלכותו בכל משלה" ("the L‑rd, G‑d of Israel, is King, and His kingship rules over all")55, and they assist56 man in fulfilling his mission and service in the world.
(From the sichah of the day of Simchas Torah, 5733)
Notes
1) Hilchos Tefillah, ch. 13, halachah 8 ff.
2) Megillah 31a.
3) Sec. 385.
4) Ibid., beginning of ch. 13.
5) And all the more so that it is not only "כדי לסמוך ברכת המלך (שלמה) לברכת משה" ("in order to join the blessing of the king (Shlomo) to the blessing of Moshe") (Machzor Vitri, ibid.; Abudraham, Order of the Sukkos prayers), or "because it is the end of all the festivals, we conclude with the blessing of Moshe Rabbeinu, who blessed Israel" (Ran on Megillah, ch. Bnei HaIr).
6) Ohr HaTorah, Shemini Atzeres, p. 1979 ff.; the discourse beginning "BeYom HaShemini Atzeres" 5667 (at its beginning and its end), 5707 (at its beginning), and elsewhere.
*) In the Written Torah (or in a context connected to the Written Torah), the word "luchos" (Tablets) is in many places in the masculine form (Tisa 34:1, and elsewhere), unlike in the Talmud, etc. See Chullin 137b. Note also Tosafos, s.v. "Shtei" (Menachos 94a).
7) Ohr HaTorah, ibid., end of p. 1979. See also there, p. 1987 ff.; [the discourse of] 5667, ibid. (at its end); Hemshech 5706, ibid., ch. 44. See also below, note 50.
8) Zohar III, 152a.
9) Tur, Orach Chayim, sec. 669; Rema there. See also [OCR unclear: ח"ז תכ"א].
10) Mishnah, end of Taanis, and Rashi there.
11) Shemos Rabbah, beginning of ch. 46.
12) And although we do find joy on Shavuos — see the Alter Rebbe's Shulchan Aruch (sec. 494, par. 18, based on Rashi, Pesachim 68b, s.v. "Deba'inan"): "וצריך לאכול ולשמוח בו" ("One must eat and rejoice on it") — this is not joy over the completion of the Torah, but over the giving of the Torah, "to show that the day on which the Torah was given is pleasing and acceptable to Israel" (i.e., that it is not a "yoke" upon him). Note also Sefer HaSichos 5703, end of p. 143 ff.; Sefer HaSichos 5705, p. 104.
13) Mishpatim 24:12.
14) Shir HaShirim Rabbah 1:1 (9). Cited in Sefer HaEshkol (Laws of the order of the portions and haftaros for every Shabbos, Yom Tov and fast day), Or Zarua (vol. 2, sec. 320) and Beis Yosef (end of sec. 669) — as the source for the custom of making a celebration on Simchas Torah for the completion of the Torah.
15) Note the commentary of the Maharzu on the Midrash there: "'For the completion of the Torah' — for all the wisdom that Shlomo knew through ruach hakodesh is entirely included in the Torah."
16) Avos, end of ch. 5. See also the discourse beginning "VeHayah Or HaLevanah" 5666.
17) Rema, Shulchan Aruch, Yoreh De'ah, end of sec. 246. See also Responsa Chavos Yair, sec. 90, and Yefeh Kol (on the Midrash there), who wrote that the intent of the above Midrash (cited in the text) also includes the completion of a tractate.
18) See Lev David, ch. 29, in the name of the Ramaz in Sefer Tikkun Shovavim. See also Mishnah, end of ch. 3 of Gittin; Responsa of R. Yosef Ergas (at the end of Mevo Pesachim), sec. 5, at length; end of the discourse beginning "Alah Elokim" 5707.
19) And although "בכל יום יהיו בעיניך חדשים" ("Every day they should be in your eyes as new") (Rashi, Tavo 26:16; see also Rashi, Yisro 19:1; Eikev 11:13), and every day we conclude the blessing over the Torah with "Who gives the Torah" (in the present tense), for He gives it to us every day (Likkutei Torah, Sukkos 81c; see also Berachos 22a, 63b) — the daily renewal is only a particular renewal, whereas on Shavuos it is a general renewal, just as the renewal of Creation on Rosh Hashanah is a general renewal relative to the renewal of Creation each day, which is a particular renewal (discourse beginning "VeAsisa Chag Shavuos" 5705, ch. 45).
20) Note the statement of our Sages on the verse (Tisa 31:18), "And He gave . . . when He finished [ככלותו]" — as a gift (Shemos Rabbah 41:6; cited in Rashi, Tisa, there).
21) And similarly, there had to be second Tablets, as explained below in the text.
22) See Jerusalem Talmud (Orlah 1:3): "One who eats from his fellow is ashamed to look at him" (see Likkutei Torah, Tzav 7, beginning of col. d). Note also [OCR unclear: ממ"מ להג"י] Bereishis, first edition, the discourse beginning "Or LeYud-Hei Shevat" [OCR unclear].
23) Bava Metzia 38a. See regarding all the above the general letter (and sichos) of 11 Nissan 5732 (printed in the Haggadah with Likkutei Taamim, Minhagim UBiurim (Kehot 5736), p. 343 ff.), and the sources cited there.
24) And even more than the Simchas Beis HaSho'evah*, at which only the chassidim and men of good deeds would dance, while all the people would come to see and hear**; whereas on Simchas Torah, it is the custom of the Jewish people*** that women and children also rejoice.
*) For "whoever has not seen the Simchas Beis HaSho'evah has never seen joy in his life" (Mishnah, Sukkah 51a).
**) See Mishnah there; Rambam, Hilchos Lulav 8:14.
***) [And a custom of the Jewish people] is Torah (see Jerusalem Talmud, Pesachim 4:1; Tosafos, s.v. "Nifsal" (Menachos 20b): "the custom of our fathers"; see also Minhagim Yeshanim MiDura, p. 153; Maharil, cited in Rema, Shulchan Aruch, Yoreh De'ah 376:4).
25) The question at the end of Section 2.
26) As explained in [Hemshech] 5706 [OCR reads תש"י], ibid., ch. 35, and in the discourse beginning "VeYiten Lecha" 5666.
27) Tisa 32:16.
28) As it is written (ibid. 34:1): "פסל לך . . . וכתבתי" ("Carve for yourself . . . and I will write").
29) Eruvin 54a.
30) Ohr HaTorah, ibid. See also Hemshech 5706, ibid., ch. 34 and ch. 44.
31) Yisro 19:2, and Rashi there.
32) Mishpatim 24:7 (and see Rashi there, v. 4); Shabbos 88a.
33) Shabbos 146a; Zohar I, 52b; II, 193b.
34) See on this Likkutei Sichos, vol. 9, pp. 63-64 and p. 66; Likkutei Sichos, vol. 10, p. 84 ff., and the sources cited there.
35) Koheles 7:29.
36) End of ch. 3 of Niddah (30b). The word "shevuah" (oath) is also related to "sevi'ah" (satiation), meaning that he is given powers from Above to be a tzaddik (see Kitzurim VeHe'aros LeTanya, end of p. 56 ff.).
37) Zohar I, 129b.
38) See Tanya, ch. 14.
39) Yoma 86b. See at length Derech Mitzvosecha 191a.
40) See Ohr HaTorah, ibid. (p. 1980): "And these merits are different merits, not at all like the merits of tzaddikim."
41) See similarly Likkutei Sichos, vol. 9, p. 242 ff.
42) See Likkutei Torah on our portion, 94d, and the sources cited there.
43) Note that when a child begins to speak, his father teaches him "The Torah that Moshe commanded us . . ." (Sukkah 42a; the Alter Rebbe's Hilchos Talmud Torah, beginning of ch. 1).
44) Berachos 12a.
45) Sifri and Rashi, end of Berachah.
46) Tisa 34:1.
47) Rashi, end of Berachah. See Likkutei Sichos, ibid., where it is suggested that "Yasher koach that you broke them" was said not at the time of the breaking of the Tablets, but when Moshe was commanded regarding the second Tablets, "which you broke." Rashi cites (and reveals) this ("Yasher koach that you broke them") only at the conclusion of Vezos HaBerachah, for only then was the superiority brought about by the breaking of the Tablets revealed.
48) Rashi, Tisa 33:11.
49) See Likkutei Torah, Sukkos 88d; Ohr HaTorah, ibid., p. 1989; and elsewhere.
50) See Ohr HaTorah, ibid. (p. 1986 ff.; see also Likkutei Torah, Berachah 96a), that on Yom Kippur and the seven days of Sukkos (which are the seven days of the feast following "the day of his wedding" on Yom Kippur), the revelation of the level of Torah in the last Tablets is only in an encompassing (makif) mode — kiddushin and chuppah — and Shemini Atzeres is "the completion of the day of his wedding . . . and therefore it is then that the joy pertains, from the Torah which is drawn down and spreads within them inwardly." See also Ohr HaTorah, ibid. (p. 1973), that this comes specifically through teshuvah; therefore, with the first Tablets on Shavuos, the absorption did not endure, "and afterward, through teshuvah, the last Tablets were given on Yom Kippur, and they endured; and this is the concept of the absorption of Shemini Atzeres."
51) See Shabbos 10a, 119b; Tur and the Alter Rebbe's Shulchan Aruch, Orach Chayim, beginning of sec. 268.
52) Similarly with Torah, as our Sages said (Bava Metzia 59b), "נצחוני בני נצחוני" ("My children have triumphed over Me"). When one begins studying the Torah again after completing it, the study is in a loftier manner; moreover, the Jewish people add* to and contribute** to the Torah. See Likkutei Sichos, ibid., sec. 4, and note 46 there.
*) And there is an obligation "לאפשא לה" ("to increase it") (Zohar I, 12b; Torah Or, Mikeitz 39d).
**) For this reason, in many places the Torah is called the bride and the Jewish people the groom (see Likkutei Torah, Teitzei 37, end of col. a; Berachah 93d ff.).
53) Bereishis Rabbah 3:7.
54) Note Bereishis Rabbah 98:3: "Just as the Holy One, blessed be He, creates worlds, so too your father creates worlds"; and in Ohr HaTorah, Bereishis (258b), that this refers to all of His children.
55) Text of the Rosh Hashanah prayers.
56) See also Likkutei Torah, end of the discourse beginning "Hashem Li BeOzrai."
Key Lesson
The fullest joy over the Torah comes on Simchas Torah, not Shavuos, because it celebrates Torah that a person has acquired through his own effort and toil rather than received as a gift. Just as the baal teshuvah, serving by his own power, becomes a complete partner with G‑d in creation, each Jew — even a small child — should invest personal effort in Torah study, making it truly his own.