Simchat Torah holiday immediately follows the conclusion of the holiday of Sukkot. In Israel, Shemini Atzeret is one day long and includes the celebration of Simchat Torah. Outside Israel, Shemini Atzeret is two days long and Simchat Torah is observed on the second day.
The last portion of the Torah is read, completing the annual cycle, followed by the first chapter of Genesis. Services are especially joyous, and all attendees, young and old, are involved.
Simchat Torah (שמחת תורה) is a Hebrew term which means "rejoicing with/of the Torah". It is a festivity that takes place on the Jewish holiday of Shemini Atzeret, or Eighth (day) of Assembly, which falls immediately after the 7-day holiday of Sukkot in the autumn (mid- to late-October).
In Israel and among Reform Jews, Shemini Atzeret is one day long and the festivities and customs associated with Simchat Torah are celebrated on that day. Outside Israel (the Diaspora), Shemini Atzeret is two days long, with the Simchat Torah festivities observed on the second day. The first day is sometimes referred to as Shemini Atzeret and the second day as Simchat Torah, though both days are officially Shemini Atzeret according to Halakha, and this is reflected in the liturgy.
Simchat Torah festivities begin with the evening service. All the synagogue's Torah scrolls are removed from the ark and carried around the sanctuary in a series of seven hakafot (circuits). Although each hakafah need only encompass one circuit around the synagogue, the dancing and singing with the Torah often continues much longer, and may overflow from the synagogue onto the streets.
In Orthodox Jewish synagogues, each circuit is announced by a series of verses followed by a short niggun, after which all the participants shout, "Moshe emet u'Torato emet!" ("Moses is true and his Torah is true!") while jumping up and down. This custom, which is especially enjoyed by the children in attendance, recalls the same words that were uttered by the sons of Korach after the earth opened up and swallowed them and their possessions, according to the Midrash. While Korach and his wife, who instigated the rebellion against Moses' leadership of the ancient Israelites in the desert, were lost, Korach's sons repented and were elevated up from the earth's bowels back to the surface, uttering this verse. The verse is especially appropriate to Simchat Torah, when Jews celebrate the veracity of the Torah.
In many synagogues, youngsters are often given flags to wave during the dancing; these recall the flags that identified each of the Twelve Tribes that camped together in the desert. Sometimes a red apple is stuck to the top of the flagpole as a treat for the child; other times chocolates or candies are distributed.
Also during the evening service, the last Parsha of the Torah, V'Zot HaBerachah (This is the Blessing...) Deuteronomy 33:1-34:12, is read, except for the very last section. (This Torah reading ceremony is not part of the evening service on any other occasion in Orthodox and Conservative practice).
The name Simchat Torah was not used until a relatively late time. In the Talmud (Meg. 31a) it is called simply the second day of Shemini Atzeret. The name "Simchat Torah" came into use after the introduction of the one-year cycle for the reading of the Law (date?), and was due to the fact that the reading was finished on this day.
In the 9th century some European Jewish communities assigned a special reading from the Prophets to be read on this day. In the 14th century the reading of Genesis was begun immediately upon the completion of Deuteronomy. In southern European countries it then became a general practice to take out all the Torah scrolls from the ark, and to sing a separate hymn for each scroll. In northern European countries it became customary for those who had finished the reading of Deuteronomy to make donations to the synagogue, after which the wealthier members of the community would give a dinner for friends and acquaintances. By the end of the 15th century it was usual, though not a universal practice, for the children to tear down and burn the sukkahs on Simchat Torah (Joseph Colon, Responsa, No. 26); and shortly afterward many Rabbis permitted dancing in the synagogue at this festival (ib.).
In the 16th century the practice of taking out the scrolls and of filing solemnly around the almemar on the night of the 22nd of Tishri became customary; and on the same evening, after the procession, a number of passages from the Torah were read.
In Poland it was the custom to sell to the members of the congregation, on the 22nd of Tishri, the privilege of executing various functions during the services on Shabbats and festivals; i.e., the synagogue used this occasion as a fundraiser. People who made these donations were called up to the Torah and given a congregational blessing.
It became a custom for every male member of the congregation to read from the Torah, the passage Deut. 32:1-29 being repeated as many times as was necessary for this purpose. Today this practice is still followed in Orthodox synagogues; Conservative synagogues adapt this practice by also including women. One person is given the privilege of completing the reading of the Law with Deut. 34:1-121; he receives the name of Chatan Torah (bridegroom of the Torah). After him comes the member who recommences the reading of the Torah with Gen. 1. He is called the Chatan Bereshit (bridegroom of Genesis).
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