Likkutei Sichos Vol. 19 – Vezos HaBerachah / Simchas Torah
1. The reason why the last day (the second day of Shemini Atzeres) is called Simchas Torah is explained by the Rema: "Because we rejoice and make a festive meal for the completion of the Torah."
It has been discussed many times that a name agreed upon according to Torah, even if it is determined due to a specific matter (a reason, action, etc.), hints at the essence and matter of the thing that bears the name. Especially according to the known idea that "the name by which it is called in the Holy Tongue" is the life-force of the creation, it is even more understood that its essence is expressed in the name.
From this, it is understandable in our context: Although the last day is called "Simchas Torah" because of the reason that on that day we "rejoice... for the completion of the Torah," since the name has been established for the entire day, it is understood that the name "Simchas" has a connection and a bond with all the matters of the day.
Moreover, from the very fact that the "completion of the Torah" is on this day, it is proven that the day inherently has a connection to...
The joy for the completion of the Torah.
With this, it is understood what my revered father-in-law, the Rebbe, said: that the blessing of Shehechiyanu on Simchas Torah is not only for the festival but also for the Torah. At first glance, the blessing of Shehechiyanu is due to the fact that it is a festival (the second day of) Shemini Atzeres. However, since it is said on a day that has a unique name of its own—Simchas Torah...
[Unlike all other second days of Yom Tov in the Diaspora, which do not have a unique name of their own; and even the second day of the seventh day of Pesach, which is called "Acharon Shel Pesach," the name itself proves that its matter is Pesach, just that it is the end and conclusion. This is not the case with the name Simchas Torah, whose essence does not indicate a connection with Shemini Atzeres.]—
Even the matters that are inherently connected with the second day of Yom Tov in the Diaspora are also connected with the Torah and its joy.
2. We must understand: Why should the blessing of Shehechiyanu for the Torah be specifically connected with Simchas Torah? Furthermore, it is quite difficult to say this—the joy on this day is "for the completion of the Torah," and the blessing of Shehechiyanu is generally for something new, which seemingly would be more appropriate to associate with the beginning of the Torah.
Simply put, one might explain that the Shehechiyanu blessing here is not actually connected with the essence of reading and studying the Torah, but rather it is an expression of gratitude for the new joy that a person experiences from the "completion of the Torah," similar to the law in the blessing over enjoyment that "any joy of the heart that comes to a person" requires him to make the blessing of Shehechiyanu.
According to this, it would follow that the Shehechiyanu blessing is not for the Torah itself but for the joy of the "completion of the Torah." However, from the words of my revered father-in-law, the Rebbe, it is implied that the blessing is [at least also] for the Torah itself.
We must say that although the joy is designated for the "completion of the Torah," the conclusion of the Torah is inherently connected with the beginning of the Torah anew. For with Torah, there is no concept of a period of time for the completion of the Torah, since immediately, and even more so—without interruption, there is the constant obligation to (begin) learning Torah anew. And this is indeed the custom of Israel, that immediately...
13. In the discourse to understand the concept of Simchas Torah 5705, it is stated that just as on Rosh Hashanah we recite the Shehechiyanu blessing for the fulfillment of the commandment of blowing the shofar, and on Yom Kippur we recite Shehechiyanu for the fast and forgiveness, so too the Shehechiyanu blessing recited on Simchas Torah is for the Torah and its joy. It is worth noting from the talks of 5704: the Shehechiyanu is for the Torah, and with Torah, there is no concept of discharging one's obligation, etc.
After the completion of the reading of "V'Zos HaBerachah," we immediately begin reading Bereishis. Since the joy in the completion of the Torah is what prompts us to begin the Torah anew, one might say that the Shehechiyanu blessing is therefore connected with the new beginning of the Torah.
However, this presents a difficulty: Since the obligation to study Torah is constant, and one indeed studies Torah every day, and the Torah that was completed is the same Torah that is immediately begun again, what is new about it that would warrant a Shehechiyanu blessing? And if it is due to the preciousness and importance of the Torah, then it should be, and indeed is (since we are not dealing with the wicked), "in your eyes every day as new."
3. The explanation is as follows: Since Torah is the wisdom of the Holy One, blessed be He, and it is longer than the earth and broader than the sea, Torah is infinite. Therefore, when one completes the Torah and begins to read and study it again, there is an obligation to "expand it"—to begin studying the Torah in a new manner, to the extent that it is incomparable to the learning of the previous year.
And this is the essence of the joy on Simchas Torah and its connection to the Shehechiyanu blessing on the Torah: After completing the Torah, we rejoice over having finished one manner of Torah study, and because of this, we recite the Shehechiyanu blessing as a praise and thanks for the beginning of Torah study in a new manner.
Even though Torah study must be with understanding and comprehension of the intellect, which is measured and limited—how then is it possible to say a new manner of Torah study that is incomparable to before? However, since Torah is infinite, there are also in the understanding and comprehension of Torah various levels of study, each higher than the other, until reaching a new manner, even in an incomparable way.
4. An example of this can be found in what the Gemara says about Rabbi Zeira: "When he ascended to the Land of Israel, he fasted one hundred fasts to forget the Babylonian Talmud so that it would not disturb him," allowing him to study the Jerusalem Talmud.
At first glance, it is not understood why he needed to forget the Babylonian Talmud—since intellect is a matter of knowledge and understanding.
However, this applies only when the comprehension is of a similar nature and within the same framework as the previous comprehension. In contrast, the manner of study of the Jerusalem Talmud was, for Rabbi Zeira, incomparably higher than the study of the Babylonian Talmud, because regarding the Babylonian Talmud it is said, "He has placed me in dark places," whereas regarding the Jerusalem Talmud it is said, "There is no Torah like the Torah of the Land of Israel." Therefore, the previous study would disturb the new study of the Jerusalem Talmud.
5. Based on this, we can add further explanation to the above matter, by prefacing with the explanation of why Simchas Torah was not established on Shavuos (the time of the giving of the Torah), but specifically on Shemini Atzeres, which comes after the giving of the second Tablets on Yom Kippur—because the second Tablets were given to those who repent, and this is a greater joy than the giving of the first Tablets on Shavuos, which was for the righteous.
From this, we can apply it to our case: After the fasting and forgiveness of Yom Kippur, every Jew becomes a new entity, and therefore, when he immediately completes the Torah on Simchas Torah, he has the power to begin studying Torah in a new manner—similar to the second Tablets, through which there was an addition and a most elevated enhancement in Torah.
6. According to the above, we can explain the connection of the parsha V'Zos HaBerachah to Simchas Torah: At the beginning of the parsha, the Torah states that the Almighty gave the Torah to the Jews in a manner of "The Torah that Moses commanded us," which implies that Moses reached the ultimate perfection in the knowledge and comprehension of the Torah. Yet, at the conclusion of the parsha, we learn "And Moses ascended from the plains of Moab to Mount Nebo," about which the writings of the Arizal state that he then reached the fiftieth gate (Nebo—Nun Bo); that is, what the Gemara says, "Fifty gates of understanding were created in the world, and all were given to Moses except one," except for the fiftieth gate, this was concerning the time before his passing; however, close to his passing, he also attained the fiftieth gate, which is incomparable to the forty-nine gates of understanding.
It can be said in a similar vein that something like this occurs with Jews every Simchas Torah, when they read and...
7....begin anew the Torah in an elevated and novel manner.
6. However, it is not understood: The aforementioned concept, that on Simchas Torah, after the "completion of the Torah," one begins to study Torah in a most elevated manner, seemingly applies only to those of great understanding and unique individuals. What connection does the joy of Simchas Torah have to all Jews, such that they too should rejoice on Simchas Torah and recite the blessing of Shehechiyanu on the Torah?
Moreover, the joy on Simchas Torah is such that all Jews, from "your heads, your tribes" to "your woodcutters and water carriers," rejoice equally. As we see from the custom of Israel, everyone dances together, etc. According to the above, there should at least be a difference in the level of joy, with the main joy being among those of great understanding, etc.
The question is even stronger: If the entire concept of Simchas Torah and the blessing of Shehechiyanu were connected with the elevation in understanding and comprehension of the Torah, then the joy should also be expressed in the same manner—one should engage in Torah study with an advantage, both in quantity and quality, and the understanding of the Torah should evoke the joy. However, in practice, we see that the joy of the Torah consists of dancing with one's feet, dancing and rejoicing with the Torah specifically as it is closed and wrapped in a mantle, in such a way that one cannot even look inside it.
7. This will be understood by first explaining the wording of the blessing "Shehechiyanu, V'kiyemanu, V'higiyanu La'zman Hazeh"—since the wording of the blessings was established by the Men of the Great Assembly, it is understood that there is great precision in this.
The explanation required in the wording of the blessing is: a) What are the three expressions (Shehechiyanu, V'kiyemanu, V'higiyanu)? b) The order of thanksgiving is generally from the lesser to the greater (in the manner of "not only this, but also that"), first thanking for lesser things and then for greater ones. Today, since "V'kiyemanu" means merely the existence of an entity and "Shehechiyanu" means that the entity also has life, as my father-in-law, the Rebbe, explained in a sichah, one should first thank for the mere existence ("V'kiyemanu") and then add a thanksgiving for its life ("Shehechiyanu").
In the Rokeach, it is stated that the three expressions "Shehechiyanu, V'kiyemanu, V'higiyanu" correspond to "Praise the L‑rd, O my soul; I will praise the L‑rd while I live; I will sing praises to my G‑d while I have my being." But this itself requires explanation: What are the three matters, and how are they hinted at in the three expressions?
8. The explanation is as follows: When discussing a praise and thanksgiving that a person offers to the Almighty for granting him existence and life until "this time," a question may arise: Has his life until now been such that it is worthy of thanking with "Shehechiyanu"? It is possible that most of his days were not filled with pleasure and satisfaction, but rather, on the contrary, they were times of distress and anguish. As is known, there is a perspective from philosophers regarding the human race as a whole, that if one were to calculate the various times in life, it is quite possible that the times of lack and discomfort outweigh the times of pleasure and goodness, to the extent that the overall conclusion, in the language of the Sages, is that "it would have been better for him not to have been created."
Even in a case where for this person it is not definitively so, it may still remain in the realm of doubt, raising a question about the blessing.
Therefore, "Shehechiyanu" is recited first: Just as the vitality (in the literal sense—the opposite of death) of a person is such that he lives equally from head to toe, it is not applicable to say that in one part of the body there is life and in another part there is not—so too is the type and category of life of "Shehechiyanu" such that it encompasses all aspects of a person.
Therefore, he must (according to the Torah) thank the Almighty:
Without Torah, it is not applicable to say that a person has (for most of his time) such life and vitality for which one should offer praise and thanks to the Almighty; even when his times of goodness outweigh the times of the opposite of goodness, for him, the majority of the time is still such that he did not feel life and vitality.
For the Torah speaks about the majority—most of the day's times are spent on matters of eating, drinking, and sleeping, in which a person's vitality, passion, purpose, and desire do not lie—also on business dealings, which in themselves—he does not have vitality and pleasure in them; he does them (with an external will) in order to have his needs, sustenance to support himself and his household, etc.
8. However, a Jew who is connected with the Torah, the Torah of life, and desires that all his life should be according to the Torah, then all his actions (thought, speech, and deed) throughout the entire day become imbued with (Torah—) vitality. For even in his business dealings and the like, he fulfills the command of the Torah (that it should be with faithfulness) up to the point of "and all your deeds should be for the sake of Heaven," and even more so—"in all your ways, know Him." Thus, it turns out that in his state, "for this time," every moment of his life, he desires that it should be in a manner of vitality, of "you who cleave to the L‑rd your G‑d are alive," and therefore he can and must give praise and thanks to the Almighty—"Shehechiyanu"—"for this time."
9. According to this, what does the aspect of "and sustained us" add to "Shehechiyanu," for seemingly the praise of sustenance is a lower matter, as mentioned above.
The explanation in this: Vitality itself is not necessarily something that must be specifically with a soul in a body; on the contrary, the concept of vitality is more present with angels and more revealed than with souls in a body, especially with souls above before they descend below, where they stand in constant (self-nullification and) attachment to the Almighty, and because of this, they have a very high level of vitality.
Therefore, a special (and additional) praise is said when the soul's vitality descends into a body, "Shehechiyanu v'kiyemanu"; that is, even in the sustenance of the body—which in its own existence, by itself, is only in the aspect of sustenance—it does not inherently possess spiritual vitality—the true vitality of Torah and mitzvos is drawn into it. And then, thanks is also given from the perspective of the body—v'kiyemanu.
10. Based on the above, what does the expression of thanks "v'higianu" add? The Previous Rebbe says in the sichah: "v'higianu" was once interpreted as "to toil."
It is not understood what the advantage of "toiling" is. Seemingly, this is a deficiency. Moreover, when a matter, even an elevated matter, is associated with pain, one cannot make the blessing of Shehechiyanu on it; as we find with the bris milah that one of the reasons why the blessing of Shehechiyanu is not recited on it—although it is a very great mitzvah and something that "they accepted upon themselves with joy"—is because there is "the pain of the child."
The explanation in this: When one receives something as a gift without any effort and toil, it is "bread of shame," and therefore it does not elicit true joy in the recipient; on the contrary, it evokes a feeling of "shame," embarrassment. However, when he receives it through his own effort and toil, it is much more precious to him, and it elicits true joy (as our Sages say, "A person prefers one measure of his own to nine measures of his friend's").
Similarly, in our case: When can there be the completeness of joy from "Shehechiyanu v'kiyemanu" and one should give praise and thanks to the Almighty—when the "Shehechiyanu v'kiyemanu" comes
11. Based on this, we can understand what the Rokeach says, that the three expressions of the blessing of Shehechiyanu correspond to "Praise the L‑rd, O my soul; I will praise the L‑rd while I live; I will sing praises to my G‑d while I have my being": "I will praise the L‑rd while I live" corresponds to "Shehechiyanu"—the life of the soul, as mentioned earlier; "I will sing praises to my G‑d while I have my being" corresponds to "v'kiyemanu," because "while I have my being" refers to the body, which is merely "additional"—a secondary matter. "Praise the L‑rd, O my soul" alludes to "v'higianu"—toil, because in toil, one invests his soul.
12. According to the above, we can understand the concept of the blessing of Shehechiyanu on the Torah, which is recited on Simchas Torah:
After the Jews read and study the Torah throughout the entire year, and they complete it on Simchas Torah, a new and infinite light from the Ein Sof is added to the Torah. At that time, when the Jews begin to read and study the Torah again, it is, so to speak, a new and higher Torah. Therefore, all Jews rejoice, and the blessing of Shehechiyanu is recited. These three aspects then manifest in each individual according to his level and manner:
For those who are scholars and dwellers in tents, it primarily manifests in the study and understanding of the Torah in a new manner, as mentioned earlier—Shehechiyanu—and in this lies their main toil—v'higianu—in the comprehension and grasp of the Torah. Consequently, their work in the physical body and the world—v'kiyemanu—is minimal, as they devote only a small portion of their time to it.
13. For those who are engaged in good deeds and business, even though they may not be able to grasp the Torah in a new manner, since a new light is added to the Torah, it also affects them with a renewal in "Shehechiyanu, v'kiyemanu, v'higianu" according to their level. Their vitality in Torah study and in all their conduct throughout the day according to Torah is elevated and renewed. This also brings about an elevation in the "v'kiyemanu"—in the vitality of the body according to Torah. "V'higianu"—they receive additional strength for the toil to have a Torah-like vitality in all their matters, whether in the effort to carry out all the directives of the Torah in business dealings, eating, etc., and all bodily needs, or in the effort to detach from worldly matters and to labor more in fixed times (fixed also in the soul) in Torah study.
According to this, we can also understand the connection of Simchas Torah and its blessing "Shehechiyanu" to the parsha of V'Zos HaBerachah. Seemingly, since Torah is understanding and comprehension, how does it affect matters of a person that have no connection to intellect?
We learn in our parsha that Torah is "from His right hand, a fiery law for them," and the Sifri states: "Just as fire leaves an impression on the body of anyone who uses it, so too, those who toil in it are recognized among people; thus, Torah scholars are recognized in their conduct, speech, and attire in the marketplace".
However, the question arises on the other hand: While for Torah scholars, who begin learning Torah anew in a completely new manner, it is understood how this also brings about a renewal and addition that is noticeable "in their conduct and speech, etc.," what about Jews who are not Torah scholars? What relevance does the renewal in Torah that occurs on Simchas Torah have for them, to the extent that they should rejoice with it and even make the blessing of Shehechiyanu?
The explanation comes from the parsha: "The Torah that Moses commanded us is the inheritance of the congregation of Jacob"—Torah is an inheritance for every Jew, and the law regarding inheritance is that the age, status, and condition of the heir are irrelevant—Torah is something that every Jew receives as an inheritance.
Therefore, when there is a renewal and additional light in the Torah on Simchas Torah, every Jew experiences a renewal and addition in their conduct and vitality according to Torah.
Thus, the primary joy on Simchas Torah is specifically during the hakafos—not during the reading and study of the Torah, but specifically through the physical movements and actions of dancing, etc., with the Torah itself—because the main joy of Simchas Torah is (not so much from the understanding and comprehension of the Torah, but primarily) in the fact that Torah has "made us alive" in all our matters, even in actual deeds.
10. This concept is further emphasized by the fact that the joy of Simchas Torah is not limited to the scholars and those who study Torah, but extends to every Jew. This is because the Torah is an inheritance for all Jews, as it is written, "The Torah that Moses commanded us is the inheritance of the congregation of Jacob." This means that every Jew, regardless of their level of knowledge or observance, has a portion in the Torah. Therefore, the renewal and additional light in the Torah on Simchas Torah is relevant to every Jew, and they all have a reason to rejoice.
The joy of Simchas Torah is expressed primarily through the hakafos, the dancing with the Torah scrolls. This is because the joy is not just about the intellectual understanding of the Torah, but about the fact that the Torah is the source of life and vitality for every Jew. The physical act of dancing with the Torah represents the idea that the Torah is not just a matter of study, but something that enlivens and influences every aspect of a Jew's life, including their actions and deeds.