Shavuos and Simchas Torah: Two Approaches
Shavuos and Simchas Torah are both devoted to deepening our appreciation of
the Torah. The celebrations of these two holidays, however, differ dramatically.
Shavuos is characterized by a sober increase in Torah study. In many
communities it is customary to remain awake through the first night of Shavuos
to study the Torah. In contrast, the celebration of Simchas Torah does not
typically involve increased Torah study. It is, instead, marked by unbounded
happiness, singing, and dancing.
These different customs echo a more fundamental difference in the divine
service of these two holidays. Shavuos, as “the season of the Giving of our
Torah,”1 focuses on the Giver of
the Torah. Simchas Torah, by contrast, celebrating the completion of the annual
cycle of Torah readings, demonstrates how man can succeed in his Torah study
through his own efforts. Thus it is appended to Sukkos, “the season of our
rejoicing.”
G‑d’s Torah, and Man’s Striving to Possess It
The contrast between these two perspectives on our relationship with the
Torah can be illustrated by examples from Torah law. Our Sages2 state that a person who is ritually impure is permitted to
study Torah since the Torah itself cannot be rendered impure. “My words (i.e.,
the Torah) are like fire,”3 and “just as fire cannot become impure,
likewise the words of Torah cannot contract impurity.” The Torah remains G‑d’s
word even when spoken by an impure individual; his impurity does not detract
from the Torah’s fundamental G‑dly nature.
Conversely, our Sages4 state that a Torah scholar is allowed to
forego the honor due to him. One might suppose that since any token of respect
should relate to his Torah knowledge and not to himself, he should not be
allowed to forego it. In fact, however, this ruling of the Sages implies that
his knowledge is considered his own to the point where he can choose either to
accept or reject such honor.5
These two points of halachah reflect different perspectives. The
first perceives the Torah as a mirror of G‑d’s utterly transcendent infinity.
The second perspective focuses on Torah as internalized by man and points to the
ways in which his thinking and conduct can be modified thereby.6
No Longer the “Bread of Shame”
The second approach is more closely related to joy. Our Sages state:7 “A person prefers one
kav8 of his own over nine
that belong to someone else.” He foregoes the greater quantity because of the
fulfillment he feels when he receives something that he has worked for and
earned.
From the perspective of G‑d, the Giver of the Torah, the Torah completely
bypasses the confines of man’s limited understanding. However, when a person
relates to the Torah from this perspective, he experiences it as the “bread of
shame”9 — alms received as charity, a
gift that he has not earned. If, instead, he works hard at studying Torah so
that he can thoroughly grasp it, the satisfaction he feels corresponds directly
to the effort he has expended.
This is why Simchas Torah is celebrated with such joy. Our efforts to
comprehend the Torah throughout the entire year are now consummated — surely a
cause for unlimited rejoicing.
The Distinctive Quality of the Second Tablets
The above-described differences between Shavuos and Simchas Torah also relate
to another explanation for the celebration of Simchas Torah,10
namely, that it commemorates the giving of the second tablets on Yom Kippur.11
Extolling the first tablets, our Sages state12 that had they not been broken, “The Torah would
never have been forgotten by the Jewish people...and no other nation would ever
have ruled over them.”
The second tablets are significant for a different reason. Our Sages explain13 that with the first tablets only the Five Books
of Moshe and the Book of Yehoshua were revealed. The revelation of the second
tablets, however, comprised the entire Oral Law, the realm of Torah that allows
for man’s creative input. With the giving of the second tablets, therefore,
fruitful effort in Torah study became necessary and possible.14
Accepting the Torah with Teshuvah
The first tablets were given to the Jewish people when, in the words of our
Sages,15 “Their impurity had ceased,” and they were on
the level of tzaddikim, “righteous men.” The second tablets, by contrast,
were given after they had committed the sin of the Golden Calf and repented. At
this point their divine service followed the path of baalei teshuvah,
those who turn to G‑d in repentance.
Unlike the tzaddik, the baal teshuvah must rely primarily on
his own efforts. The divine service of the tzaddik is aided by the
natural tendency within man to act righteously. Since this tendency is weakened
through sin, the baal teshuvah has to summon up inner energies in his
striving to develop a new bond with G‑d.
Beginning Creation Anew
Immediately after completing the year-long Reading of the Torah we start
again:16 “In the beginning, G‑d created the heavens and
the earth.” This reading reminds us of man’s input in Torah, for it is through
our efforts in the study and practice of Torah that we become G‑d’s partners in
creation,17
transforming the world into a dwelling place for Him.18
The ultimate expression of the world as G‑d’s dwelling place will come in the
Era of the Redemption, when we will merit the revelation of “the new heaven and
the new earth which I (G‑d) will make.”19 May this take place in the immediate
future.
Adapted from Likkutei Sichos,Vol. XIV, Simchas Torah
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