And Moshe commanded them, saying:
At the end of seven years, at the appointed-time of the Year of Release, on the pilgrimage-festival of Sukkot, when all Israel comes to be seen at the presence of YHWH your God, at the place that he chooses,
you are to proclaim this Instruction
in front of all Israel, in their hearing. Assemble the people, the men, the women, and the little-ones, and your sojourner who is within your gates, in order that they may hearken, in order that they may learn
and have-awe-for YHWH your God,
and take care to observe all the words of this Instruction; and [that] their children, who do not know, may hearken and learn
to have awe for YHWH your God, all the days that you remain alive on the land
that you are crossing over the Jordan to possess.
Nehemiah is one of the books of the section in the Hebrew Bible called Writings, and was originally included as part of the book of Ezra. It is mostly a first-person account of Nehemiah, a Jewish cup-bearer to the king of Persia who returns to Jerusalem in the 5th century BCE and becomes governor of Judah. Nehemiah helps repopulate Jerusalem, enforces the cancellation of debts, and assists Ezra in leading a religious revival. It was written c.450 - c.350 BCE.
And on the second day, the chiefs of the fathers’ houses of all the people, the priests, and the Levites, were gathered to ῾Ezra the scribe, in order to study the words of the Tora. And they found written in the Tora which the Lord had commanded by the hand of Moshe, that the children of Yisra᾽el should dwell in booths in the feast of the seventh month: and that they should publish and proclaim in all their cities, and in Yerushalayim, saying, Go out to the mountain, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. So the people went out, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Efrayim. And all the congregation of those who were come back out of the captivity made booths, and dwelt in the booths: for since the days of Yeshua the son of Nun to that day the children of Yisra᾽el had not done so. And there was very great gladness. Also day by day, from the first day to the last day, he read in the book of the Tora of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according to the prescribed form.
Sotah is a tractate in the Baylonian Talmud, written c.450 - c.550 CE. It is primarily concerned with family law, the last three chapters discuss other rituals that involve recitation.
Tractate Megillah (“Scroll”) was written c.450 - c.550 CE and is part of the Talmud. It discusses the laws of reading the scroll of Esther on the holiday of Purim, as well as the laws of public reading of the Torah and Prophets, public prayer, and treatment and selling of sacred objects and synagogues.
בְּשֵׁנִי וּבַחֲמִישִׁי, בַּשַּׁבָּת בַּמִּנְחָה — קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִים לָהֶם מִן הַחֶשְׁבּוֹן. שֶׁנֶּאֱמַר: ״וַיְדַבֵּר מֹשֶׁה אֶת מוֹעֲדֵי ה׳ אֶל בְּנֵי יִשְׂרָאֵל״, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כׇּל אֶחָד וְאֶחָד בִּזְמַנּוֹ.
On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order. However, these readings are not counted as a progression in the reckoning of reading the Torah portions. On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.
Shir HaShirim Rabbah is a 7th-century midrash (explanation) on Song of Songs, with verse-by-verse commentary. Compiled in Israel, it gathers material from the Jerusalem Talmud, Pesiḳta d'Rav Kahana, Bereishit Rabbah, Vayikra Rabbah and other sources, and also includes midrashim that are not found in any earlier sources. The work interprets Song of Songs allegorically, assuming that the relationship between the lovers in the book is a metaphor for God’s relationship with Israel.
"וַיָּבוֹא יְרוּשָׁלָיִם וַיַּעֲמֹד לִפְנֵי אֲרוֹן בְּרִית ה' וַיַּעַל עֹלוֹת וַיַּעַשׂ שְׁלָמִים וַיַּעַשׂ מִשְׁתֶּה לְכָל עֲבָדָיו" (מלכים א ג:טו), אָמַר רַבִּי אֶלְעָזָר: מִכָּאן שֶׁעוֹשִׂין סְעוּדָה לְגָמְרָהּ שֶׁל תּוֹרָה.
“And [Shlomo] went to Jerusalem, stood before the Ark of the Covenant of God and offered burnt offerings and peace offerings... and he made a banquet for all his servants” (Kings I 3:15). Rabbi Elazar said: From here we learn that one makes a feast for the completion of the Torah.
Machzor Vitry is an 11th-century prayer book that incorporates legal rulings, composed by Rabbi Simcha of Vitry, a French scholar and disciple of Rashi. In addition to daily prayers, the book includes prayers for unique days on the Jewish calendar, like Shabbat, holidays, and fast days. The work incorporates many of Rashi’s decisions as well as decisions of other major authorities and is considered a critical source of French liturgy traditions.
יום תשיעי ספק שמיני, קורין וזאת הברכה, כדי לסמוך שמחת התורה שזכו לסיימה לשמחת החג. שכן נכפלה שמחה במקרא בשמיני עצרת, לפי ששמחת החג מרובה.
On the ninth day of Sukkot (added in the Diaspora), we read Vezot HaBeracha, in order to align Simchat Torah – which we have merited to complete – with the Simchat HaChag. For the verse uses the term “Simcha” twice in discussing Shemini Atzeret, since the happiness of the festival is abundant.
The Tur is a 14th-century legal code by Rabbi Jacob ben Asher. It traces Jewish law from the Bible through the Talmud and early legal authorities, citing the author’s opinions as well as dissenting opinions. Study of the Tur alongside its commentaries and the Shulchan Arukh is of primary importance in traditional yeshivas.
...וקורין אותו שמחת תורה לפי שמסיימין בו התורה וראוי לשמוח בסיומה. ורגילין להתחיל מיד בראשית כדי שלא יהא פתחון פה לשטן לקטרג לומר כבר סיימו אותה ואינם רוצים לקרותה עוד. ומרבין בפיוטים כמו אשר בגלל אבות. ויש מקומות שמוציאין כל הספרים ואומרים על כל אחד ואחד פיוט – כל מקום לפי מנהגו. ונוהגין באשכנז שהמסיים והמתחיל נודרין נדבות וקוראין לכל מרעיהן ועושין משתה ושמחה ויום טוב לסיומה של תורה ולהתחלתה...
And we call it Simchat Torah, because we complete the Torah on it, and it is fitting to rejoice for its’ completion. And we are accustomed to immediately begin Bereishit, so that there shouldn’t be an opening for the Satan to prosecute by saying “they have finished and won’t start again!” And we read numerous liturgical poems, such as “For the sake of our fathers”. And there are some places where they take out all the Torah scrolls and recite different poems over each one – and each place should do according to its’ custom. And in Ashkenaz, the custom is that the one who reads and concludes [the Torah reading] make pledges and donations, and call to all their friends and make a feast, celebration and Yom Tov for the completion and renewal of the Torah…
The Shulchan Arukh (“Set Table”) is the most widely accepted code of Jewish law ever written. Compiled in the 16th century by Rabbi Yosef Karo, it is a condensed and simplified version of the Beit Yosef, a commentary that Karo wrote on the Tur. Karo’s rulings are in accordance with Sephardic traditions. Orach Chaim (“Way of Life,” a reference to Psalms 16:11) is the first of four sections; it discusses daily ritual observance, like prayer, Shabbat, and holidays.
The text of the Shulchan Arukh also includes the glosses of Rabbi Moshe Isserles (also known as Rema). Rema cited French and German sources to apply the essentially Sephardi oriented legal work to Ashkenazi communities.
סדר יום שמחת תורה ובו סעיף אחד
...הגה וקורין י"ט האחרון שמחת תורה לפי ששמחין ועושין בו סעודת משתה לגמרה של תורה ונוהגין שהמסיים התורה והמתחיל בראשית נודרים נדבות וקוראים לאחרים לעשות משתה (טור) ועוד נוהגין במדינות אלו להוציא בשמחת תורה ערבית ושחרית כל ספרי תורות שבהיכל ואומרים זמירות ותשבחות וכל מקום לפי מנהגו ועוד נהגו להקיף עם ספרי התורה הבימה שבבית הכנסת כמו שמקיפים עם הלולב והכל משום שמחה ונהגו עוד להרבות הקרואים לספר תורה וקוראים פרשה אחת הרבה פעמים ואין איסור בדבר [מנהגים ורי"ב סימן פ"ד] עוד נהגו לקרות כל הנערים לספר תורה וקורים להם פרשת המלאך הגואל וגו'.
The Order of Simchat Torah: ...Rem"a: The last day of Yom Tov is called "Simchat Torah" because we rejoice on it, making a festive meal in honor of the finishing of the Torah. It is customary for the person who finishes the Torah and the one who starts Genesis to make a donation and invite everybody to a party (Tur). It is customary in these countries to take all of the Torahs out of the Ark on Simchat Torah at night and in the morning and to sing songs and praises. Every place should follow its customs. It is also the custom to circle the synagogue's Bimah with the Torah scrolls just like we circle with the lulav. This is all done out of joy. It is also the custom to have many readers from the Torah. We read the same section many times, and this is not forbidden (Minhagim, Rivas"h 84). It is also the custom to call up all of the children to the Torah and to read "the angel who has redeemed me..." [Genesis 48:6].
Samuel Pepys was and English diarist and naval administrator. His famous Diary gives a fascinating picture of the official and upper-class life of Restoration London from Jan. 1, 1660, to May 31, 1669.
Samuel Pepy's Diary
Wednesday, October 14th, 1663: Thence home and after dinner my wife and I, by Mr. Rawlinson’s conduct, to the Jewish Synagogue: where the men and boys in their vayles, and the women behind a lattice out of sight; and some things stand up, which I believe is their Law, in a press to which all coming in do bow; and at the putting on their vayles do say something, to which others that hear him do cry Amen, and the party do kiss his vayle. Their service all in a singing way, and in Hebrew. And anon their Laws that they take out of the press are carried by several men, four or five several burthens in all, and they do relieve one another; and whether it is that every one desires to have the carrying of it, I cannot tell, thus they carried it round about the room while such a service is singing. And in the end they had a prayer for the King, which they pronounced his name in Portugall; but the prayer, like the rest, in Hebrew. But, Lord! to see the disorder, laughing, sporting, and no attention, but confusion in all their service, more like brutes than people knowing the true God, would make a man forswear ever seeing them more and indeed I never did see so much, or could have imagined there had been any religion in the whole world so absurdly performed as this. Away thence with my mind strongly disturbed with them, by coach and set down my wife in Westminster Hall.