Parshas Vezos HaBerachah
1. As has been discussed several times1: from what the Rambam writes2 (and similarly in the Gemara3) regarding the reading of Parshas Vezos HaBerachah on Simchas Torah — "ולמחר קורין וזאת הברכה" ("And on the next day they read Vezos HaBerachah") — as a continuation and conclusion of the Torah readings on the festivals, "משה תיקן להם לישראל שיהיו קוראין בכל מועד ענינו" ("Moshe instituted for the Jewish people that they should read on each festival its own subject")4, it is implied that the connection of "Vezos HaBerachah" to the last Yom Tov of the festival is [not only because "it is the end of all the festivals"5, or "in order to juxtapose the joy of the Torah, which they merited to complete, with the joy of the festival"6, or "in order to juxtapose the blessing of King Shlomo with the blessing of Moshe"7, but] because Parshas Vezos HaBerachah is "the subject of the festival"8 on which it is read.
2. Now, one could have explained this based on the well-known teaching that Shemini Atzeres (when Simchas Torah is celebrated9) is the time of "absorption"9*, when all the revelations drawn down on Rosh Hashanah (and in the month [of Tishrei] in general) are absorbed inwardly. Since the essence and content of Rosh Hashanah is that the Jewish people crown the Holy One, blessed be He, as King over them, as our Sages say10, "אמרו לפני מלכויות כו' כדי שתמליכוני עליכם" ("Say before Me [verses of] Kingship… so that you crown Me King over you"), it is understood that among the principal matters of Shemini Atzeres and Simchas Torah is the absorption of this revelation of "crown Me King over you," which is drawn down openly and inwardly on Shemini Atzeres, etc.11
On this basis one can simply explain the connection of Simchas Torah to what is written12 in our parsha: "ויהי בישורון מלך בהתאסף ראשי עם יחד שבטי ישראל" ("And He was King in Yeshurun, when the heads of the people gathered, the tribes of Israel together"). This contains two matters: "And He was King in Yeshurun" is the level of "crown Me King over you," the drawing down of the level of His Kingship, may He be blessed13; and "when the heads of the people gathered, the tribes of Israel together" means "that they all gather together to become one united whole," with no division among them between "head" and "foot"14.
These two matters depend on one another, for in this service of "crown Me King over you" all Jews are equal. Since "crown Me King over you" is accomplished through self-nullification (bittul) and acceptance of the yoke of Heaven's Kingship, if there were a distinction in this between the categories of "ראשיכם גו' שואב מימיך" ("your heads… the drawer of your water")15, it would not be complete bittul and complete acceptance of the yoke of Heaven's Kingship16.
This is like the coronation of a mortal king, which is accomplished through the bittul of the people. In the complete bittul at the time of the coronation, a great minister and a simple person are equal in this bittul; were the minister to feel his own existence, his bittul to the king would be lacking. The distinction between a minister and a simple person comes only after [the king] has already become king and issues decrees; then there are differences in the manner of fulfilling the decrees (but not at the time of the coronation).
These two matters are also alluded to in the name Shemini Atzeres17, for among the interpretations of it are: a) "Atzeres" (in the verse "עצרת תהי' לכם" ("It shall be an Atzeres for you")) is a term denoting kingship and dominion18; b) "כנישין תהי לכון" ("It shall be an assembly for you"), as the Targum renders it19, meaning gathering and assembling, "that all of the Jewish people should gather together, to be included in one place, in their source and root"20. These are the two points of "And He was King in Yeshurun" — the level of kingship — and "when the heads of the people gathered, the tribes of Israel together" — the gathering and inclusion of all together, which depend on one another, as explained above.
3. However, this still requires clarification: Shemini Atzeres is the absorption of all the matters of the month of Tishrei, and the principal theme of Shemini Atzeres and Simchas Torah is joy. In what way is it specifically the theme of Rosh Hashanah, more than the other matters of this month, that finds expression in the joy of Shemini Atzeres and Simchas Torah?
The explanation of this:
The theme of "crown Me King over you" finds expression in unity and inclusion, in which all Jews are equal, as explained above; and as it is said regarding Rosh Hashanah, "אתם נצבים היום כולכם ראשיכם שבטיכם גו'" ("You are standing today, all of you, your heads, your tribes…"), meaning that they are all one united whole21. The revelation of this level is specifically on Shemini Atzeres and Simchas Torah, whose theme is absorption and revelation. On Rosh Hashanah, however, the revelation is in the mode of bittul and acceptance of the yoke, whereas on Shemini Atzeres and Simchas Torah it is revealed in the unity and inclusion of all Jews, in the mode of "joy" (whose nature is revelation22) — for specifically on Shemini Atzeres and Simchas Torah the Jewish custom is that all Jews rejoice in it equally, without distinction23.
[This is not so regarding the theme of Yom Kippur: although the root of atonement stems from His Essence, may He be blessed, which transcends division, and similarly in the soul it comes from the essence of the soul24, nevertheless the atonement itself is for each individual according to his own particular matters and sins.]*24
4. The explanation: The theme of the three pilgrimage festivals is "מועדים לשמחה" ("festivals for rejoicing"), but in this respect Shemini Atzeres and Simchas Torah are unique. For on all three festivals the joy is connected with the mitzvos of the day or with the themes of the day: on Pesach — because it is "זמן חירותנו" ("the season of our freedom"); Shavuos is "זמן מתן תורתנו" ("the season of the giving of our Torah"); and even on Sukkos, which is "זמן שמחתנו" ("the season of our rejoicing"), the joy is connected with the mitzvos of taking the Four Kinds and dwelling in the sukkah, according to the plain meaning of the verses25. The joy of Shemini Atzeres and Simchas Torah, however, is not connected with any particular mitzvah or theme; rather, at that time it is the matter of joy itself.
Since it is a joy that has no connection to a particular mitzvah, etc., it is understood that this joy transcends the measure and limitation of the other festivals26.
Therefore, the custom of all Jews is that specifically in the joy of Shemini Atzeres and Simchas Torah, all Jews rejoice equally, without any distinction.
For the joy of Sukkos, since it is connected with the mitzvos of the day, is limited according to the manner and measure of those mitzvos. And since there are distinctions in the fulfillment of the mitzvos of the Four Kinds and the sukkah (for example, that men are obligated in them whereas women are not, etc.), it is understood that similarly there are distinctions in the joy connected with these mitzvos.
Even the Simchas Beis HaSho'eivah, about which our Sages said, "מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו" ("Whoever did not see the Simchas Beis HaSho'eivah never saw joy in his life")27 — since it is connected with the festival of Sukkos and its water libation28, there are several distinctions in it: only "חסידים ואנשי מעשה היו מרקדים" ("the pious and men of good deeds would dance"), whereas all the people, men and women, came to see and to hear29.
In contrast, on Shemini Atzeres and Simchas Torah the joy transcends measure and limitation, and therefore there are also no limitations regarding those who rejoice in this joy. As the liturgical poem says: "אגיל ואשמח בשמחת תורה" ("I will exult and rejoice on Simchas Torah")… "Avraham rejoiced on Simchas Torah, Yitzchak…, Shlomo rejoiced on Simchas Torah"; and the Jewish custom is that all Jews — men, women, and children — rejoice on Simchas Torah30.
5. Now, it is known that for there to be unity and inclusion of all Jews, this comes about through each one's nullifying his own existence. This finds expression also in the bittul and absence of division within each individual, in the joy of Simchas Torah —
Just as it is regarding the Jewish people as a whole: although there are distinctions of level among Jews, from the level of "head" to the level of "foot" — from "your heads, your tribes" to "the drawer of your water" — nevertheless they nullify their individual existence, and all rejoice equally on Shemini Atzeres and Simchas Torah; so too it is in each individual Jew: on Simchas Torah his own "head" and "foot" must be on an equal footing31.
That is, even the head, whose function in general is understanding and comprehension, on Shemini Atzeres and Simchas Torah possesses the quality of bittul and acceptance of the yoke that characterizes the "foot"32. This finds expression in the dancing on Shemini Atzeres and Simchas Torah, according to Jewish custom: the dancing is done with the feet, and in a manner33 through which the whole body, including the head, "dances."
6. On this basis it will be understood that the two above-mentioned points in Shemini Atzeres — the level of kingship, "And He was King in Yeshurun," and the inclusion of all together, "when the heads of the people gathered, the tribes of Israel together," which depend on one another, as explained above — are not only present on Shemini Atzeres and Simchas Torah, but also come to revelation in the joy and dancing of Simchas Torah.
To explain further: the absence of division within the Jewish people with regard to the service of "crown Me King over you" stems (in addition to what was explained above, from the perspective of the complete bittul of the people who crown the king) also from the level and rank of the king:
After he has already become king and issues decrees, just as his decrees differ and are of different levels, so too those who fulfill the decrees differ and are distinct from one another (small or great, servant or minister, etc.). But the level of "crown Me" (which precedes and transcends the level at which he issues decrees upon them) pertains to the king himself — and the king is one.
And just as in the level of the king, in whom the coronation is effected, there is no division, so too those who effect the coronation, "crown Me King over you," transcend division — "one united whole."
The same applies to the superiority of the joy of Shemini Atzeres and Simchas Torah over all the days of Sukkos:
During the seven days of Sukkos, since the joy then is associated and connected with mitzvos — the king's decrees — there is division in it. But in the joy of Shemini Atzeres and Simchas Torah, which is not connected with mitzvos, but is rather the level of "crown Me King over you" of Rosh Hashanah, which comes to revelation on Shemini Atzeres and Simchas Torah34 in the line of joy — in this there is no division: "the tribes of Israel together."
7. However, according to the above — that the joy of Simchas Torah transcends measure and limitation, which is why there is no limitation on those who rejoice in it — why is it called "Simchas Torah" ("the joy of the Torah"), a name indicating that the joy is connected with, and limited according to, the Torah? And the Torah seemingly has a measure, for from the very fact that it is said35, "ארוכה מארץ מדה ורחבה מני ים" ("Its measure is longer than the earth, and broader than the sea"), it is implied that it is within the category of measure, only that its measure is "longer than the earth," etc.36?
According to the teaching of the Baal Shem Tov37 that the name by which anything is called in the Holy Tongue is what sustains its existence, it must be that the unlimited joy of Simchas Torah is alluded to in the name "Simchas Torah."
The explanation of this: "Simchas Torah" has two interpretations: a) the Jewish people rejoice in the Torah38; b) the Torah itself rejoices39, meaning that the Jewish people cause the Torah to rejoice40. Since both interpretations are cited in Torah, the Torah of truth, it is understood that both matters exist on Simchas Torah, and that they are connected with and dependent on one another. This is one of the explanations of [the phrase] "זמן שמחתנו" ("the season of our rejoicing") in the plural: the joy of the Jewish people in the Torah, and the joy of the Torah itself, brought about by the Jewish people.
Since Simchas Torah pertains to every Jew — for all Jews, even simple people, women, and children, rejoice on it — its reason must be understandable even to a simple person.
Now, simply put, the reason is according to the second interpretation. In order to rejoice in the Torah, whose purpose is to be studied, understood, and comprehended, one must first study it and understand it, etc., and only then rejoice in it, according to the measure of one's understanding and comprehension. But on Simchas Torah, during the hakafos, one does not study Torah; on the contrary, one merely circles with the Torah as it is rolled up and covered with its mantle. Seemingly, then, there is not much room for rejoicing in the Torah. Simchas Torah therefore means that the Torah rejoices; and for the revelation of the joy and the magnitude of the joy (hakafos41, dancing), the Torah needs the Jewish people to circle with it and dance with it, for thereby they reveal the joy and increase the joy of the Torah42.
8. The point is this: The Torah in itself relates to measure and limitation, as explained above, and therefore, in itself, its joy and dancing also relate to measure and limitation. But through the Jewish people, whose root ("their thought") preceded (everything, including) the Torah43 — when their root (which transcends the Torah), which is unlimited, is revealed in the Jewish people through joy, which breaks through boundaries — they thereby draw down unlimited joy into the Torah as well44.
[This is similar to what is stated in Sefer HaBahir45, that David would join the Torah above with the Holy One, blessed be He, meaning that he drew down into the Torah the level of the Infinite (Ein Sof), which transcends the Torah. And we find the manner of his joy — "דוד הי' מפזז ומכרכר בכל עוז לפני הוי'" ("David was leaping and dancing with all his might before the L‑rd")46 — without measure and limitation, as Michal the daughter of Shaul complained.]
9. However, according to this, one must understand: Since the root of Jewish souls transcends the Torah, which is why Jews have the power to cause the Torah to rejoice (according to the second interpretation), how does joy that transcends measure and limitation come to the Jewish people through the Torah (according to the first interpretation)?
The explanation: Although the root of Jewish souls is higher than the root of the Torah, nevertheless, as they have been drawn down below, there is a great difference between the Torah and souls. The Torah, even as it is below — "אורייתא וקוב"ה כולא חד" ("The Torah and the Holy One, blessed be He, are entirely one")47 — is drawn from the Essence in a state of unity with the Essence. Jewish souls, however, were brought into being so as to be entities in their own right, as in the analogy of a son, who is of the very essence of his father, yet nevertheless becomes an entity of his own, separate from the father48.
Therefore, the way that Jewish souls, while they are below, become bound to the Holy One, blessed be He, is by binding themselves to the Torah49; the Torah is the intermediary through which the Jewish people become connected with the Holy One, blessed be He50. Afterwards, however, their root above, which transcends the Torah, is revealed in the Jewish people51, and they draw this level into the Torah.
On this basis, the connection between the two interpretations of Simchas Torah, and their link to one another, will be understood: First, the Jewish people rejoice in the Torah, and thereby they become bound to the Torah; through the Torah they become bound to the Holy One, blessed be He, and their root is revealed in them; and then the Jewish people impart this level to the Torah, and thereby cause it to rejoice52.
This is also [the meaning of] reciting Torah verses before the hakafos, by which "we bring reasons for the joy of Shemini Atzeres and Simchas Torah" (which is like the verses of Malchiyos, Zichronos, and Shofros)53. Before the hakafos, which are the main part of the joy and dancing of Simchas Torah, we bring reasons for this joy from Torah verses; that is, through these Torah verses describing the greatness of G‑d and the greatness of the Jewish people, the unlimited joy described above is revealed and aroused within a person, until he goes and circles and dances with the Torah scroll.
10. From this it is understood that the name "Simchas Torah," in its meaning that the joy pertains to the Torah, does not contradict what was said above — that the joy transcends measure and limitation and pertains to every Jew without division. On the contrary: since this joy comes about through their rejoicing in and binding themselves to the Torah, through which their root is revealed in the Jewish people, it is specifically from this perspective that the joy becomes unlimited, and also "the tribes of Israel together," all rejoicing equally. For from the perspective of the root of their souls, they are all equal and have one Father, and all Jews are truly brothers54.
(From the sichos of the night of Simchas Torah, 5737)
Notes
1) See Likkutei Sichos, Vol. 9, p. 237ff.; above, p. 156ff.
2) Hilchos Tefillah, ch. 13, halachah 8ff.
3) Megillah 31a.
4) Ran on Megillah, chapter "Bnei HaIr" (cited in Tosafos Yom Tov on Megillah, ibid.).
5) Machzor Vitry, sec. 385.
6) Machzor Vitry, ibid.; Abudraham, Order of the Sukkos Prayers.
7) See also Likkutei Sichos, ibid., for several aspects of the connection.
8) See below, note 17.
9) See Likkutei Torah, Shemini Atzeres 85c, 88d; Or HaTorah, ibid., p. 1789; and elsewhere.
9*) [OCR unclear — the text of this starred note is missing from the source.]
10) Rosh Hashanah 16a, end. In the words of Rav Saadia Gaon, the first reason (for blowing the shofar on Rosh Hashanah) is: "We crown the Creator over us on this day" (Abudraham, Reasons for the Shofar Blasts). See also the maamar beginning "Yom Tov Shel Rosh Hashanah," 5703.
11) See Likkutei Torah, Sukkos 82c, end: "This is [the meaning of] Atzeres... that the acceptance of His Kingship, may He be blessed, be a safeguard for you for the entire year... as it is written, 'שום תשים עליך מלך' ('You shall surely set a king over yourself')." See also the beginning of 82d there, and in brief [OCR unclear] there. See also there, 86c, end (on what is written regarding the eighth day (which is Shemini Atzeres), "He sent away the people" — for there is no king without a people); 94d; Or HaTorah, additions to Shemini Atzeres, end of p. 1947; the maamar beginning "Bayom HaShemini Atzeres," 5695, ch. 26; and elsewhere.
12) 33:5.
13) See Rashi on the verse: "The yoke of His Kingship is always upon them."
14) Likkutei Torah, beginning of Parshas Nitzavim, in explaining the verse "And He was King in Yeshurun." This verse is not merely one verse (and detail) in the parsha; rather, it is the introduction and "general principle" for all the blessings that follow, which are (the main content of, and) the name of the entire parsha, "Vezos HaBerachah," for the vessel for blessing is specifically all of us together as one, "when the heads of the people gathered, the tribes of Israel together" — see Likkutei Sichos, Vol. 9, p. 235ff.
15) See Rashi on the verse, at its end, and Gur Aryeh.
16) See Or HaTorah, Berachah (end of p. 1850ff.; end of p. 1862; p. 1866ff.), in explaining the above verse, that the level of "And He was King in Yeshurun," the general encompassing light, etc., is drawn down through "when the heads of the people gathered" — (through bittul and acceptance of the yoke, and) their all being included together; and its connection to Simchas Torah. [Parts of this note are unclear in the OCR.]
17) Even though Vezos HaBerachah is read on Simchas Torah and not on Shemini Atzeres — see Likkutei Sichos, ibid., p. 226; that is why the wording used here is "the next day they read Vezos HaBerachah," and not, as with other second days of Yom Tov, "on the second day they read." From the fact that in the Land of Israel they read Vezos HaBerachah on Shemini Atzeres — unlike every other Yom Tov, on which in the Land of Israel they read the reading of the first day — it is evident that Simchas Torah and its reading also pertain to the fact that it is the second day of Yom Tov of Shemini Atzeres. See Likkutei Sichos, ibid., marginal gloss to note 12; Likkutei Sichos, ibid., p. 237, notes 7 and 10. This is similarly evident from the fact that most maamarim explain that Simchas Torah falls on the day of Shemini Atzeres because of the theme of Shemini Atzeres (since it is then the time of absorption, and the like) — see Likkutei Torah, the maamar beginning "Bayom HaShemini Atzeres," the first one, at its end (84c), and the second one (85c); the maamar beginning "Torah Tziva," sec. 3 (94d); Or HaTorah, the maamar beginning "Bayom HaShemini Atzeres" (p. 1779); and elsewhere.
18) See Zohar III, 256b, beginning; Or HaTorah, Shemini Atzeres, p. 1776ff.; end of p. 1947.
19) Targum on Pinchas 29:35.
20) Likkutei Torah, beginning of the maamar "Bayom HaShemini Atzeres" (84d). See also Or HaTorah, ibid., p. 1778; and elsewhere.
21) Likkutei Torah, beginning of Parshas Nitzavim.
22) Likkutei Torah, Sukkos 79d; and at length in the maamar beginning "Samei'ach Tesamach," 5657, at its beginning.
23) See below, note 30.
24) See Likkutei Sichos, Vol. 4, in the sicha for Yom Kippur, and the sources cited there.
*24) On this basis one can explain the statement that "Shemini Atzeres and Rosh Hashanah are equal in several matters of kavanos and supernal unifications, etc." (Hemshech 5695, ibid.; Hayom Yom, p. 98), while it is not said that it is equal to Yom Kippur (even though Yom Kippur is the completion and perfection of Rosh Hashanah).
25) See Emor 23:4ff.; Sukkah 43b; Rashi there, s.v. "Lulav" (the Four Kinds — for joy). In the Yerushalmi, Sukkah 3:1, this is the subject of a dispute. See [Re'eh] 16:11 (— Shavuos); Shulchan Aruch of the Alter Rebbe, sec. 494, par. 18, based on Rashi, Pesachim 68b, s.v. "Deva'inan." See there, 16:14 (— Sukkos). But see Yerushalmi Chagigah 1:2 (the joy of peace-offerings). See also Torah Temimah there, verses 12 and 15.
26) It should be noted that it is called Shemini Atzeres ("the eighth day of assembly") because it is above the seven days of the encompassing cycle of the festival of Sukkos; and it is understood that the same applies to the joy, which is above limitation (see Likkutei Torah 89c, end; Or HaTorah, p. 1793). But this requires further examination in light of what is written in Toras Shmuel, p. 34.
27) Mishnah, Sukkah 51a.
28) See Rambam, Hilchos Lulav, ch. 8, halachah 12. It should be noted that in continuation of the Simchas Beis HaSho'eivah, the Rambam explains there, in halachah 15: "The joy with which a person rejoices in performing a mitzvah, etc."
29) See Mishnah, ibid.; Rambam, ibid., halachah 14.
30) See Siddur [Im Dach], Shaar HaSukkos, at its end (269b): "The joy of the hakafos, since it is the joy of the Torah scroll itself, is far higher even than the level of the Simchas Beis HaSho'eivah, and all Jews are fit for it." See also Likkutei Torah, Berachah 94d: "This is Simchas Torah, in which all are in the above-mentioned joy; for one who is on the level of a servant alone, the joy is even greater." See also the beginning of the maamar "Lehavin Inyan Simchas Torah," 5705; and the maamar of that name, 5706, at its end.
31) See Likkutei Torah, ibid. (94c ff.; see also Likkutei Torah, Sukkos 80c; and elsewhere), that all three festivals are called "regalim" ("feet") "because on them the higher and the lower are truly equal." One may say that the main revelation of this is on Shemini Atzeres and Simchas Torah.
32) Therefore we find that on Shemini Atzeres there must be acceptance of the yoke of Heaven's Kingship (as cited in note 11). Moreover, Shemini Atzeres is the beginning of the inner dimension, which is the level of acceptance of the yoke; only, on Shemini Atzeres the joy must be concealed within the acceptance of the yoke (Likkutei Torah, Shemini Atzeres 82d ff.; Toras Shmuel, p. 33ff.; see also Sefer HaSichos 5702, p. 6).
33) As opposed to clapping hands and stamping one's feet while seated.
34) See Hemshech 5695, ibid.
35) Iyov 11:9.
36) See the beginning of the maamar "Lechol Tichlah," 5659.
37) Or Torah of the Maggid, end of Parshas Bereishis, 4b, end, ff.; Shaar HaYichud VehaEmunah, ch. 1; Likkutei Torah, Behar 41c (and the sources cited there); and elsewhere.
38) According to the plain meaning of Simchas Torah, "that we rejoice... at the completion of the Torah" (Rema, Orach Chaim, sec. 669; see also Tur there).
39) See Likkutei Torah 86a, beginning: "Simchas Torah, meaning that the Torah should be joy"; 96a: "Therefore it is Simchas Torah, for the Torah itself rejoices from this revelation."
40) Sefer HaMaamarim 5699, pp. 68, 72; the maamar "Lehavin Inyan Simchas Torah," ibid. (at the beginning and at the end). See also Zohar III, 256b.
41) Circling, and not in a straight line (see also Toras Shalom, at its beginning).
42) See also the words of my revered father-in-law, the Rebbe [the Previous Rebbe] (cited in Likkutei Sichos, Vol. 4, in the sicha for Simchas Torah (p. 1169)).
43) Bereishis Rabbah 1:4. See also Likkutei Torah, Shir HaShirim 19b–c; Hemshech 5666, the maamar beginning "Vayedaber... BeMidbar Sinai"; the maamar "Lehavin Inyan Simchas Torah," 5705 (sec. 27); and elsewhere.
44) Similar to the drawing down [of the level] of the Jewish people into the Torah through their first reciting a blessing over the Torah (Likkutei Torah, Masei 91d; see 29c).
45) See Zohar III, 222b; Likkutei Torah, Shelach 51a.
46) See II Shmuel 6:14, 16; ibid., 22; Rambam, end of Hilchos Lulav.
47) See the sources cited in Sefer HaMaamarim 5700, p. 66, in the note.
48) The maamar "Vayedaber... BeMidbar Sinai," ibid., at its end; [the maamar of] 5705, ibid.; Sefer HaMaamarim 5700, ibid.; and elsewhere.
49) See Zohar III, 73a.
50) [Sefer HaMaamarim] 5700, ibid.; the maamar "Oteh Or," 5700, ibid.; and elsewhere.
51) Hemshech 5666, ibid.
52) See Likkutei Torah, Shemini Atzeres 85c; Or HaTorah, Tavo, p. 976; [the maamar of] 5705, ibid., at its end.
53) End of the maamar "La'oseh Niflaos Gedolos," 5705.
54) Tanya, ch. 32.
Key Lesson
The joy of Simchas Torah is boundless because it is not tied to any particular mitzvah; it is the revealed joy of crowning G‑d as King, in which every Jew, from the "head" to the "drawer of water," stands equal. When a Jew rejoices with the Torah, his soul's root, which transcends all limits, is revealed, and he in turn brings unlimited joy into the Torah itself, dancing as one with all of Israel.