1. The Unique Joy of Hakafot
The Shulchan Menachem—the Rebbe’s collected rulings—in section 327 discusses the special nature of hakafot—the circuits or processions with the Torah—performed on the night of Shemini Atzeret and both at night and by day on Simchat Torah. The joy expressed during these hakafot surpasses even the joy of the entire Sukkot festival, including the exuberant celebrations of Simchat Beit HaShoeva, and exceeds the general joy associated with any Yom Tov. This is considered an additional, elevated level of joy unique to these days.
Before performing the hakafot, we recite verses from Atah Hareisah, repeating them three times. In Chabad custom, since there are three sets of hakafot—one on Shemini Atzeret night, one on Simchat Torah night, and one during the day of Simchat Torah—the verses are recited three times for each occasion, totaling nine recitations. Doing something three times establishes it as a firm practice in Halacha, so this repetition gives strength to the verses and to all the blessings associated with them.
2. Additional Verses in Chabad Custom
The Chabad tradition adds a special verse to those recited before hakafot: “V'hoya zaracha k'afar ha'aretz ufaratzta yamah vakeidma v'tzafonah v'negba v'nivrechu vecha kol mishpechot ha'adamah u'vezar'echa”—“Your descendants will be like the dust of the earth, you will burst forth to the west, east, north, and south, and all families of the earth will bless themselves through you and your offspring.” This is Hashem’s promise to Avraham that his children will spread out in all directions and bring blessing to all humanity. Including this verse emphasizes both Jewish continuity and universal blessing as part of our Simchat Torah celebration.
3. Structure of Hakafot: Night vs. Day
During both nights—Shemini Atzeret and Simchat Torah—the community circles the bimah—the platform where the Torah is read—seven times for each set of verses. However, on Simchat Torah day, only three and a half circuits are made: each set of verses receives just half a turn before turning around for the next set. This results in a total of three and a half circuits during the daytime hakafot. This distinction highlights a unique aspect of daytime celebration compared to that at night.
4. Dancing with the Crowned Torah
A notable feature of Simchat Torah is that we dance with the Torah scroll itself, adorned with its crown (keser Torah). The Zohar teaches that we specifically decorate the Torah with its crown during these dances as an expression of honor and esteem for the Torah. Some have suggested removing the crown during dancing out of concern it might fall off, but the Rebbe strongly opposes this practice. According to Zoharic teaching, not only should we keep the crown on during Simchat Torah dancing, but this act draws down spiritual influence from Simchat Torah into the entire year.
5. Women’s Participation in Hakafot: Halachic Considerations
The Rebbe addresses questions regarding women’s participation in hakafot, particularly when ritual purity issues arise (such as during menstruation). He references Shulchan Aruch (Siman Peiches) which discusses whether women in such a state may enter a synagogue. The Rebbe notes that excluding women from entering can cause significant distress, as highlighted by earlier authorities like the Alter Rebbe in his Shulchan Aruch.
The Rebbe explains that while sensitivity to women’s feelings is crucial, there is no authority to innovate new customs regarding their participation in carrying or dancing with a Sefer Torah during hakafot. The distinction between home practice and synagogue conduct must be maintained according to established custom.
6. The Rebbe’s Ruling on Women’s Hakafot
The Rebbe concludes that no additions should be made beyond standard custom regarding women making their own hakafot with a Sefer Torah. In correspondence (originally written in English), he emphasizes he intentionally avoids using terms like “limitations,” since everything in Torah is ultimately an act of kindness (Toras chesed). What might appear as restriction is actually for everyone’s benefit according to halachic tradition. Thus, while recognizing good intentions behind proposals for women’s separate hakafot, he rules firmly against instituting such practices outside established norms.
This shiur discusses the unique joy of hakafot as described in Shulchan Menachem section 327. The Rebbe explains that the joy during hakafot on Shemini Atzeret night and both night and day of Simchat Torah surpasses even the joy of Sukkot and Simchat Beit HaShoeva. This is considered an additional, elevated level of joy unique to these days. Before performing hakafot, verses from Atah Hareisah are recited three times for each set of hakafot—one on Shemini Atzeret night, one on Simchat Torah night, and one during the day—totaling nine recitations. Doing something three times establishes it as a firm practice in Halacha, giving strength to these verses and their associated blessings.
The Chabad tradition adds a special verse before hakafot: "V'hoya zaracha k'afar ha'aretz ufaratzta yamah vakeidma v'tzafonah v'negba v'nivrechu vecha kol mishpechot ha'adamah u'vezar'echa" (Your descendants will be like the dust of the earth; you will burst forth to the west, east, north, and south; all families of the earth will bless themselves through you and your offspring). This verse highlights Jewish continuity and universal blessing as part of Simchat Torah celebrations.
During both nights—Shemini Atzeret and Simchat Torah—the community circles the bimah seven times for each set of verses. On Simchat Torah day, however, only three and a half circuits are made: each set receives just half a turn before turning around for the next set. This creates a total of three and a half circuits during daytime hakafot, marking a unique aspect compared to nighttime celebrations.
A notable feature of Simchat Torah is dancing with the Torah scroll adorned with its crown (keser Torah). The Zohar teaches that specifically decorating the Torah with its crown during these dances expresses honor for the Torah. While some suggest removing the crown out of concern it might fall off during dancing, the Rebbe strongly opposes this. According to Zoharic teaching, keeping the crown on draws spiritual influence from Simchat Torah into the entire year.
The Rebbe addresses questions about women's participation in hakafot—especially regarding ritual purity (such as menstruation). He references Shulchan Aruch (Siman Peiches) about whether women in such a state may enter a synagogue. The Rebbe notes that excluding women can cause distress—as highlighted by earlier authorities like the Alter Rebbe—and emphasizes sensitivity to women's feelings. However, he explains there is no authority to innovate new customs regarding women carrying or dancing with a Sefer Torah during hakafot; synagogue conduct must follow established custom.
The Rebbe concludes that no additions should be made beyond standard custom regarding women making their own hakafot with a Sefer Torah. In correspondence (originally written in English), he avoids terms like limitations since everything in Torah is ultimately an act of kindness (Toras chesed). What may appear restrictive is actually for everyone's benefit according to halachic tradition. Thus, while recognizing good intentions behind proposals for women's separate hakafot, he rules firmly against instituting such practices outside established norms.
Summary
This shiur clarifies Chabad customs surrounding hakafot on Simchat Torah—including their structure and spiritual significance—and explains why established halachic norms guide women's participation without introducing new practices.