Shmini Atzeret & Simchat Torah

(33) The LORD spoke to Moses, saying: (34) Say to the Israelite people: On the fifteenth day of this seventh month there shall be the Feast of Booths to the LORD, [to last] seven days. (35) The first day shall be a sacred occasion: you shall not work at your occupations; (36) seven days you shall bring offerings by fire to the LORD. On the eighth day you shall observe a sacred occasion and bring an offering by fire to the LORD; it is an Atzeret: you shall not work at your occupations.

(35) The eighth day shall be an Atzeret for you; you shall not work at your occupations. (36) You shall present a burnt offering, an offering by fire of pleasing odor to the LORD; one bull, one ram, seven yearling lambs, without blemish;

(16) All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease.

(1) פר אחד איל אחד ONE BULLOCK, ONE RAM — these are an allusion to Israel who form one nation: “Stay with me a little longer”. And this conveys the idea of God’s affection for Israel — just like children who think to take leave of their father to whom he says, “Parting from you is very hard to me; stay one day more”. — A parable! It may be compared to the case of a king who made a banquet etc., as it is related in Treatise Sukkah 55b.

Rabbi Yehoshua ben Levi said: It would have been fitting for the Atzeret of Sukkot to have been at a distance of fifty days [from the beginning of Sukkot], similar to the Atzeret of Pesach. However, since the Atzeret of Sukkot is arrived at while we are heading from summer into winter, there isn’t enough time to leave [the Beit HaMikdash] and return… Regarding the Atzeret of Pesach, since we are heading from winter to summer, God said: “There is enough time to leave and return”. Whereas the Atzeret of Sukkot, since we are heading from summer into winter and the dirt roads are difficult, therefore it is not fifty days apart – said God: “There isn’t enough time to come and go; rather, while you’re already here, let’s make the whole thing into one great time, and celebrate!”

(2) At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.

(1) From when do they mention the powers of [bringing] rain? Rabbi Eliezer says: from the first day of the Festival [of Sukkot]. Rabbi Joshua says: on the last day of the Festival [of Sukkot]. Rabbi Joshua said to him: Since rain on the Festival is nothing but a sign of [God’s] curse why should he mention it? Rabbi Eliezer said to him: I also did not say to request [rain] but to make mention, “He causes the wind to blow and the rain to fall” in its due season. He replied to him: if so one should at all times make mention of it.

(1) We open the ark

(2) Blessed are You, etc. - up to, and Savior and Shield:

(4) Af-Bri¹According to Mateh Levi, the angel of rain is called Af-Bri because rain is sometimes an expression of Divine anger (af) and at other times it is a blessing which contributes to the health of mankind (Bri). is the designated name of the rain angel,

(5) who²One task of the rain angel is to form the clouds which cause rainfall. overcasts [the sky], and makes clouds, to empty them and cause rain to fall.

(6) Water with currents with which to adorn the valley;³See Psalms 65:12.

(7) let it not be withheld because of [our] unpaid debts.⁴Others translate נִשְׁיוֹן שְׁטַר as forgotten debts. The “debts” are our sins.

(8) Let [the merit of] the faithful⁵There is a version that replaces אֱמוּנִים , faithful, with אֲמוּצִים , strong. Both refer to our patriarchs who were strong in their belief of God and faithful in carrying out His commands. shield those who pray for rain.

(9) Blessed are You, Lord, Shield of Abraham.

(11) You are mighty forever, my Master; You are the Resurrector of the dead, the Powerful One, to deliver [us].

(12) He will impose [upon Af-Bri] to divert rain from streams of water;

(13) to soften the surface of the earth with sparkling, gem-like drops.

(14) Water [symbolizes] Your might, as You labeled it in Scripture.⁶See Psalms 93:4, “The mighty breakers of the sea proclaim ‘Adonoy is mighty on high.’”

(15) It reassures, with its drops, those in whom was blown the breath [of life],⁷See Genesis 2:7. The final touch of Adam’s creation is described with the words, “And [God] breathed into his nostrils the breath of life.”

(16) to keep alive those who mention⁸Others translate “Those who pray for rain” referring to the Mishna, Maseches Taanis (1:1). the powers of rain.

(18) Our God and God of our fathers!

(20) Remember the patriarch who was drawn to You like water.⁹Abraham went every place that God commanded him.

(21) You blessed him like a tree planted beside streams of water.

(22) You protected him,¹⁰See Genesis 15:1, “Fear not Abram, I am your shield.” You rescued him from fire11 and from water;¹²This refers to the water that threatened Abraham on his way to Mt. Moriah to sacrifice Isaac. See Midrash Tanchuma to Genesis 32.

(23) You sought him out¹³You sought him out to show him Your love. Others translate דְּרַשְׁתּוֹ , You tested him, referring to the ten tests to which God subjected him. when he sowed beside all waters.¹⁴See Isaiah 32:20. “Fortunate are you that sows beside all waters.” Rabbi Yochonon says this verse refers to those who do righteous deeds (Maseches Baba Kama 17a). Abraham was loved by God because of his righteousness.

(24) For his sake, do not withhold water.

(26) Remember the one whose birth was foretold [when Abraham said:] “Let a little water be brought.”¹⁵See Genesis 18:4. The birth of Isaac was foretold when Abraham offered the three angels “a little water.”

(27) You told his father to sacrifice him, to spill his blood like water.¹⁶Others interpret that Isaac told his father to go through with his sacrifice, and spill his blood like water.

(28) He too [Isaac] was dutiful to spill his blood like water.

(29) He dug and found wells of water.¹⁷See Genesis 26:18, 19, 21, 22.

(30) In [the merit of] his righteousness grant us abundant water.

(32) Remember the one who, carrying his staff, crossed the Jordan's water.¹⁸See Genesis 32:11, Jacob said, “For with my staff, I passed over this Jordan.”

(33) He [Jacob] was single-hearted,¹⁹He was single-hearted and undivided in his love and trust in God. and rolled the stone off the mouth of the well of water.²⁰See Genesis 29:10.

(34) When he was attacked by an angel²¹See Genesis 32:25. comprised of fire and water,²²All angels are created from fire and water.

(35) You promised to be with him through fire and through water.²³See Isaiah 43:2, “When you pass through waters, I will be with you, when you walk through fire, you will not be burned.”

(36) For his sake, do not withhold water.

(38) Remember the one [Moses] who was drawn out, in a reed basket, from the water.²⁴See Exodus 20:5.

(39) [About whom] they said, “He drew water and watered the sheep.”²⁵See Exodus 2:19, “And they [the daughters of Jethro] said, ‘An Egyptian delivered us from the hand of the shepherds and also drew water for us, and watered the sheep.’”

(40) When Your treasured ones, thirsted for water,

(41) he struck the rock and water gushed out.²⁶See Numbers 20:11.

(42) In [the merit of] his righteousness grant us abundant water.

(44) Remember the Holy Temple appointee,²⁷Some commentaries explain the phrase זְכוֹר פָּקִיד שָׁתוֹת as referring to Aaron, the Kohein Gadol, but it is difficult to relate the rest of the verse to Aaron. This prayer refers to the Kohein Gadol, the High Priest and the word שָׁתוֹת is a synonym for the Holy Temple. See Psalms 11:3. who immersed himself five times in water.²⁸The Kohein Gadol immersed himself five times during the Day of Atonement. Each time he changed the priestly vestments to perform a service, he immersed himself in a mikveh.

(45) He cleansed and washed his hands²⁹His right hand was held above his right foot, the left hand above the left foot and all were washed simultaneously. to sanctify them with water.

(46) He read,³⁰The Mishna (Maseches Yoma 1:3) relates, “They provided him with Sages who read to him the service of the day.” According to Rashi and Bartenura, they read the portion of the Torah (Leviticus 16) dealing with the service of Yom Kippur and elaborated upon its particulars. and was sprinkled with purifying water.³¹According to the Mishna, (Maseches Parah 3:1), the Kohein Gadol was sprinkled with the purifying water of the Red Heifer during the days before Yom Kippur, in case he had inadvertently come in contact with the dead. The ashes of the Red Heifer, mixed with “living waters,” provided the only means of purification for one who came in contact with the dead.

(47) He was separated from the people³²See Mishna Maseches Yoma 1:1, “Seven days before Yom Kippur they separated the Kohein Gadol from his house and he moved to the official chambers of the Kohein Gadol.” [who were described as] “turbulent as water”³³See Genesis 49:4.

(48) For his sake, do not withhold water.

(50) Remember the twelve tribes, whom You brought through the divided waters;³⁴See Psalms 136:13, 14, “He Who parted the Sea of Reeds into parts—.” “He Who brought Israel through it—.”

(51) for whom You sweetened the bitterness of water.³⁵See Exodus 15:25, “And he (Moses) cast the tree into the waters and the waters became sweet.”

(52) Their descendants, their blood was spilled for Your sake like water.³⁶See Psalms 79:3. The Jew has always been prepared to sacrifice his life to sanctify God’s Name.

(53) Turn [to us], for our soul is engulfed [with woes] like water.

(54) In [the merit of] their righteousness grant us abundant water.

(56) (Prayer leader:) For You Lord, our God, are Causer of the wind to blow and of the rain to fall

(57) For blessing and not for curse. Amen

(58) For life and not for death. Amen

(59) For plenty and not for scarcity. Amen

(60) Who sustains life, etc.

(2) At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.

In places where they do two Yom Tovs the night of the ninth is sanctified and you mention the day, and the next day bring out three Torah scrolls and read from one from ''VZot HaBrachah' to the end of the Torah. And from the second 'Bereshit' until ''Which God created was done.' And from the third read the same Maftir as yesterday, and read as a Haftarah 'And it was after the death of Moses' [the opening of the Book of Joshua].

Rema: And we call this last Yom Tov, 'Simchat Torah' as we are happy and make a celebratory meal on the concluding of the Torah and it's customary to complete (Siyum) the Torah and begin Bereishit by promising to make a financial gift and calling others to make a party.

Tor: And also, its customary in these parts, to bring out, in the evening and morning, all the Torah scrolls from the ark, and sing songs and praises; everywhere has its own custom. And also its customary to perambulate [Lehakif] the Bimah of the Synagogue with the torah scrolls, just as we perambulated with the Lulav. And its all done for the sake of joy.

And also, we increase the numbers of people we call to the Torah, and we read one Aliyah lots of times. And there is no Issue in this thing.

And also, it's customary to call all the young people to the Torah and to read for them the verses about the Redeeming Angel.

And also...