Simchat Torah and Shemini Atzeret for the Goyim
Welcome to Bible Fiber, where are we encountering the textures and shades of the biblical tapestry. I am Shelley Neese, president of The Jerusalem Connection, a Christian organization devoted to sharing the story of the people of Israel, both ancient and modern.
On October 1st, the first Bible Fiber book launched! It is a 52-week study of the Twelve Minor Prophets and it is available on Amazon as a Paperback and on Kindle so please check it out!
What is Simchat Torah and Shemini Atzeret?
This is our last episode in the miniseries on The High Holidays for the Goyim. On October 24 and 25th, Jews will mark Simchat Torah and Shemini Atzeret. Simchat Torah is a celebration for the finish of an entire year of Torah study. While Simchat Torah is not technically part of Sukkot, it comes immediately after Sukkot as part of the fall holiday season. In Israel, Simchat Torah is observed on the same day as Shemini Atzeret, while in the diaspora, it is celebrated on the following day.
Shemini Atzeret means eighth day of assembly. It comes from the command in Leviticus 23:36. God said, “Seven days you shall present the Lord’s offerings by fire; on the eighth day you shall observe a holy convocation and present the Lord’s offerings by fire; it is a solemn assembly; you shall not work at your occupations” (Lev. 23:36).
While closely associated with Sukkot, Shemini Atzeret is considered a separate holiday with its own significance. It’s often interpreted as a day when God asks the Jewish people to stay for one more day of closeness and celebration after the week-long festival of Sukkot. That interpretation makes sense to me. Often when I am on vacation, I want to extend the trip just one more day. One more day of rest and one more day of family time. God desired the same from his people.
How is Simchat Torah celebrated?
Simchat Torah, which means “Rejoicing with the Torah” in Hebrew, is a Jewish holiday that marks the conclusion of the annual cycle of Torah readings and the beginning of a new cycle. I should probably consider instituting a celebration for Bible Fiber every time we finish a book study, especially after 48 chapters in Ezekiel!
Simchat Torah is characterized by happy celebrations centered around the Torah scrolls. Synagogues come alive with singing, dancing, and processions known as hakafot, where congregants circle the synagogue while carrying the Torah scrolls. This practice symbolizes the Jewish people’s love for and devotion to the Torah. The festivities often spill out onto the streets, with communities joining together in dance and song. Children play a special role in the celebrations, often receiving flags and candy. Involving the whole family fosters a sense of joy and connection to their heritage from a young age. I remember sitting in a McDonald’s in the Beer Sheva bus station one time on the eve of Simchat Torah and a group of singing teenagers busted into the McDonald’s holding their Torah scroll and joyously celebrating.
During Simchat Torah services, the final portion of Deuteronomy is read, immediately followed by the first chapter of Genesis, symbolizing the eternal nature of Torah study. It’s common for all members of the congregation to be called up for an aliyah (the honor of reciting blessings over the Torah), a practice that democratizes access to the Torah and reinforces the idea that Torah study is for everyone. Special honors are given to those who read the concluding and opening portions of the Torah, respectively.
Simchat Torah has become a beloved and integral part of the Jewish holiday cycle. It serves as a festive conclusion to the fall holiday season. The holiday embodies the Jewish value of learning and tradition, and it reinforces the idea that engagement with the Torah is not just an intellectual pursuit but also a source of celebration and communal bonding. Afterall, these are the people of the Book!
Where is Simchat Torah in the Bible?
Simchat Torah is not explicitly commanded in the Bible. The holiday grew out of the practice of completing the annual Torah reading cycle, which itself is more of a rabbinic institution. Over time, what began as a simple ritual of finishing and restarting the Torah reading developed into a full-fledged celebration.
According to Jewish tradition, Ezra the reformer and scribe divided the Torah into parashot (weekly portions). The Babylonian Talmud attributes the practice of public Torah readings to Ezra, though it doesn’t explicitly mention the division into parashot. Later rabbinic sources more directly credit Ezra with establishing the annual cycle of Torah readings and dividing the text into 54 portions.
Recall from our Bible Fiber study of Nehemiah 8 that Ezra once called the whole community together for a public reading at the Water Gate. The chapter specifically mentions that both men and women, and all who could understand, were present. This inclusivity is noteworthy, as it demonstrates a commitment in the postexilic community in Judah to making the Torah accessible to all members.
Ezra the scribe brought out the Book of the Law of Moses and read from it from daybreak until noon. The people stood listening attentively for hours, showing their deep reverence and desire to hear the words of the Torah. This public reading was not just a recitation; it was accompanied by explanation. The Levites helped the people understand the meaning of what was being read, making the text accessible to everyone present. The mood of the public gathering transitioned from initial sorrow to exuberance as the people grasped the meaning of the Torah.
The spiritual connection between Ezra’s public reading and Simchat Torah is significant. Both emphasize the importance of making Torah accessible to all members of the community, the gift of engaging with Torah, and the cyclical nature of Torah study. In this sense, while Simchat Torah as we know it today developed much later, it can be seen as carrying forward the spirit of Ezra’s actions in bringing the Torah to the people in a public, joyous, and inclusive manner.
October 7th
Last year in Israel, Simchat Torah and Shemini Atzeret fell on October 7th. Although the holidays had been joyful Jewish celebrations for hundreds of years, 2023 permanently altered the tenor of the holiday.
On the morning of October 7, 2023, Jewish families were gathered to close out the High Holiday season. Most families had their festive meal the night before and were sleeping in, exercising off the dinner, or cleaning up. In the early morning hours, Hamas militants breached the border fence between Gaza and Israel, infiltrating nearby Israeli communities, military bases, and the NOVA music festival. They carried out a series of coordinated attacks, including rocket barrages, infiltrations by land, sea, and air, and took many civilians hostage.
Hamas purposefully attacked Israel on a day that it knew many soldiers would be home with their families and Israel would be less alert to oncoming threats. The symbolic nature of attacking on a sacred holiday also added to the psychological impact of the assault.
This strategy of attacking during Jewish holidays has historical precedents, such as the Yom Kippur War in 1973, when Egypt and Syria launched a surprise attack on Israel on the holiest day in the Jewish calendar.
The attack on Simchat Torah 2023 resulted in the highest civilian death toll in Israel’s history since its founding, with over 1,200 people killed, thousands injured, and more than 200 taken hostage. This tragic event turned what should have been a day of joy and celebration into one of mourning and shock.
Thankfully, the demented mastermind of October 7th, Yahya Sinwar, was killed by the IDF almost exactly a year later. The butcher of Khan Younis finally received his deserved punishment. Studying Israel’s modern history often feels like biblical books and tragic cycles are still being recorded as the Jewish story continues to unfold. Sinwar was a modern equivalent to the Egyptian pharaoh who tried to kill the Jewish babies, the Amalekites who conducted their own surprise attack, and Haman who plotted to wipe out the Jewish nation in exile. We await a biblically sized miracle in the return of the 101 hostages who remain in captivity. And we are thankful that Israel is no longer the underdog David fighting the giant Goliath, but the situation is in reverse.
Thank you for listening. Please join us next week as we return to our Ezekiel study!
Shabbat Shalom and Am Israel Chai!