- It is important to note that the Hadran itself cannot be construed as a halachically binding promise to actually return to the masechta and complete it again. It is not a common form of Shvua for technical reasons and therefore does not qualify. See Mi Yodeyafor some discourse.
- The Hadran’s origin can be traced back to the ספר האשכול in Hilchos Sefer Torah 14. It presents the Hadran Alach, Yehi Ratzon, and Rav Pappa family passages. It does not have the H’arev, Modim, or second Yehi Ratzon commonly found in Gemarot today. Sefer H’Eshkol.
- Much of the commentary upon the Hadran spawns from the differing potential interpretations of the word. SeeOhr.edu. Some say it comes from the word Hadar (meaning “glory”) and tells of the glory one experiences in finishing a masechta, and the glory that await with further completions. Id. Perhaps the most basic of understandings is based upon the Aramaic translation of Hadran Alach, “we will return to you,” meaning that the completion of the masechta is not the end of the journey but just another step. Id. (this source has other points on the other parts of the Hadran).
- When reciting the hadran and bidding farewell to our masechta, we do so in a similar way. While saying goodbye, we understand that we will return to the learning of Shabbat, and, in fact, its teachings will always be with us. Jewish Link.
- Interestingly, the word Masechta can be interpreted as the object weavers use to tighten threads together (I believe it is called a weft and it is often propelled by hand or by a shuttle). Taamei Minhagim, on file with sws. Accordingly, every time one completes a masechta they are akin to a weaver, throwing the masechta around his understanding one more time, strengthening the bonds and adding to its durability, usefulness, and longevity. See id. Further, the same way each time around creates something anew, every time one completes a masechta again, they will come across new teachings and lessons they missed the first time around. See id. I might be editorializing a bit, but the gist is there.
- Importantly, a siyum masechta is cause for a seudas mitzva (festive meal) and although some disdain the frivolity often accompanying wine imbibition, wine does have a place at the siyum. See Otzer Dinim U’Minhagim, on file with sws, also see Bava Kamma, Merubah 37; Maharam Mintz 119; Shach, Yoreh De'ah 246:37. Accordingly, one should eat meat and drink wine at this meal! Additionally, the siyum serves a dual purpose of inspiring others to undertake a journey of learning and discovery in the same path as the one who completes the masechta had. See id.
- Sources of Siyumim in general: The notion of having some form of celebration upon the completion of some section of Torah learning comes from the gemara in Shabbat 118b. There, Abaye states that when he saw a Rabbinical student who had completed a tractate of the Talmud, he would make a holiday for the Rabbis in honor of the occasion. Chaburas.org.