English translation — ברכה-שמח"ת

1.

It has already been spoken several times¹

regarding the reading of the portion

(and this is)

Blessing on Simchat Torah,

that although there are several reasons which bring themselves in the commentators,

why the portion is read on the last festival day of the holiday — it is however plausible to say,

that in addition to them there is

(as in most of all of the portions that are read)

in the portion also present "the matter of the festival".

Among the verses in the sidra which speak openly about the matter of <b>the Torah</b> — the matter of this festival — is the verse²

"Torah commanded us Moses, an inheritance of the congregation of Jacob."

Rashi in his commentary on the verse

(not a matter in itself³,

but)

an introduction to the second part of the verse — "

(Torah <b>asher</b> tzivah lanu Moshe)

morashah hi li-kehal Yaakov"⁴]

Explains that the concept of "Morashah Kehilat Yaakov" is its content — "We have taken hold of it and we will not forsake it."

Commentators say⁵,

that Rashi's commentary comes in continuation to his commentary in the previous verse "Af chovev amim etc. yisa midbarotecha",

which Rashi explains

(in his second commentary⁶)

"Even at the time of their love of the nations of the world ..

and You delivered Israel into their hand ..

all their righteous and good ones clung to You and did not move from after You ..

yisa midbarotecha,

they accept Your decrees and Your laws with joy,

<b>And these are their words — </b>Torah etc."; for it is difficult, what is the connection of "their words,

Torah tzivah etc." to the matter of "they accept Your decrees etc."?

Rashi explains that with "Morashah hi likehilat Yaakov" they mean to say <b>"We have taken hold of it and we will not forsake it" </b>

(in the manner of Rashi's language previously "clung to You and did not move from after You").

One must however understand: with what is "we have grasped it and we will not forsake it" connected with that Torah is <b>"an inheritance </b>of the congregation of Yaakov",

a matter of <b>inheritance?</b>

At first glance,

the same "things"

("we have grasped it and we will not forsake it")

are suitable to say also when Torah was given to Jews as <b>a gift,</b>

or <b>"a good acquisition"</b>⁷

<b> </b>etc.?

And on the contrary: by inheritance,

which comes automatically and by itself,

it is indeed not so certain that there will be "we have grasped it" from the heirs — grasping and exertion⁸

of the Jews in guarding the Torah that they inherited.

2.

And one must say,

that Rashi explains the question in his exact language — <b>"we have grasped it,"</b>

for seemingly: how does the language <b>grasping </b>fit in connection with Torah?

It is used in this regard also in verses before this, and especially in the mitzvah of Hakhel the language of hearing,

learning,

keeping,

and the like⁹.

But the language "we have grasped it" here is

(not from the term grasping — holding,

but)

from the term <b>possession,</b>

inheritance¹⁰.

And with this Rashi intends to mention the law of <b>"possession" </b>concerning which one had already learned <b>earlier </b>

(in parshas Behar¹¹)

— that when one sells his field of possession, it returns to the owner in the Jubilee year — "in this Jubilee year you shall return each man to his <b>possession"</b>¹²

; since it is his "possession",

it always remains connected with him¹³.

&lt;span&gt;And likewise is in our matter: the matter,&lt;/span&gt;

that Jews remain always bound to Torah in whatever state they may find themselves

(even when Jews are delivered into the hands of the nations of the world)

— derives from this that Torah is &lt;b&gt;"an inheritance &lt;/b&gt;of the congregation of Jacob",

Torah is a matter of inheritance and possession.

rather he adds

(also the negation&lt;sup&gt;14&lt;/sup&gt;)

"and we have not forsaken it" — because also after Rashi compares the matter of "an inheritance of the congregation of Jacob" to "

(field)

&lt;b&gt;possession",&lt;/b&gt;

&lt;span&gt;still must be warned,&lt;/span&gt;

that that which "their righteous and their good ones" say "Torah commanded etc." they do not mean

(rather)

in the &lt;b&gt;same &lt;/b&gt;&lt;span&gt;manner as a field of possession&lt;/span&gt;

(that the field can actually go out of the domain of the owner of the possession for a period of time),

but rather more,

that by them the "we have taken hold of it" is in a manner of &lt;b&gt;"and we have not forsaken it"].&lt;/b&gt;

And with this another question in this matter of "Morasha Kehilat Yaakov" is answered: since Torah comes to Jews by way of <b>inheritance</b>

(i.e.

from father to son

— it would seemingly have to follow,

that if the father the bequeather is not a Torah scholar

(and all the more so if he is, heaven forbid, not a keeper of Torah and mitzvos)

and with him there is no Torah, heaven forbid — then the Torah cannot come to the son¹⁶

Rashi cautions that this is analogous to "

(field)

<b>achuzah",</b>

that because it is <b>"achuzato",</b>

the connection of the field to the owner of the estate is not severed,

even when he

(wants to,

and)

sells the field.

And so in our case: even when one conducts himself in a manner that the Torah has no apparent connection to him — the Torah is — his

(an inheritance and possession),

in all circumstances¹⁷.

3.

Many times have been brought the words of the Shelah¹⁸

that in Rashi's commentary on the Torah there are "wondrous matters" — and in our case:

as mentioned earlier

(at the beginning of the sicha),

the portion of Vezos HaBerachah contains within itself the “matter of the festival”

(of Simchas Torah),

namely that right at the beginning of the sidra there are several verses about the matter of the Torah — “Hashem&lt;sup&gt;19&lt;/sup&gt;

&lt;b&gt;from Sinai &lt;/b&gt;came etc. Indeed He loves the peoples etc. Torah He commanded us Moses etc.”

But at first glance these verses have a connection

(not with Simchas Torah — “the completion

(the conclusion)

of the Torah”&lt;sup&gt;20&lt;/sup&gt;

— but rather)

with the festival of Shavuos,

the time of the &lt;b&gt;giving &lt;/b&gt;of our Torah&lt;sup&gt;21&lt;/sup&gt;.

But according to how Rashi emphasizes,

that the meaning of &lt;b&gt;“Morashah &lt;/b&gt;Kehillas Yaakov” is &lt;b&gt;“a betrothal” &lt;/b&gt;

(similar to a field of inheritance),

it is understood the connection of this verse to Simchas Torah &lt;b&gt;specifically.&lt;/b&gt;

Because even though the &lt;b&gt;giving &lt;/b&gt;of the Torah is related to the festival of Shavuos,

but the matter of &lt;b&gt;“Morashah &lt;/b&gt;&lt;span&gt;&lt;span&gt;&lt;span&gt;&lt;span&gt;Kehillas Yaakov,”&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;

that the Torah is an inheritance and possession of Jews,

is connected specifically with Simchas Torah.

4.

This will be understood by way of the introduction explained in many places²²,

that the reason that they established Simchat Torah on the festival of Shemini Atzeret and not on the festival of Shavuot, the time of the giving of our Torah,

is because the joy of Simchat Torah is related to the giving of the <b>second</b> tablets on Yom Kippur²³

(which Shemini Atzeret comes in sequence and after Yom Kippur)

; since the second tablets were given as a result of the <b>repentance</b> of the <b>Jews,</b>

therefore specifically <b>this</b> giving arouses among Jews the greatest joy.

And one must understand: although in several matters Shemini Atzeret is a festival in its own right²⁴,

nevertheless it is called "the Eighth Day" of <b>the Assembly,</b>

that the festival of Shemini Atzeret is

(also)

a <b>continuation</b> of the previous seven days of the festival of Sukkot²⁵.

And from this,

so also the joy of Shemini Atzeret

(in its connection to the giving of the second tablets on Yom Kippur)

has a connection,

and moreover — a continuation,

to the joy of the seven days of Sukkot.

One must understand — in what does the connection of the joy of the festival of Sukkot to the joy over the giving of the second tablets consist?

5.

One of the explanations that can be said about this:

Regarding that the joy on the festival of Sukkot is with greater emphasis

compared to the joy of the other festivals — because regarding Sukkot it states in the Torah three times the command of joy,

but not so regarding Shavuot

(only once)

and regarding Passover

(where the matter of joy is not mentioned at all)

— our Sages

explain,

that this is connected to the differences between the festivals in the condition of the produce of the field:

Pesach is in "the month of &lt;b&gt;Aviv"&lt;/b&gt;&lt;sup&gt;29&lt;/sup&gt;,

when the grain is still not

(entirely)

ripened — therefore there is then no joy,

because one still cannot know for sure whether the grain will be as it should;

Shavuos is the "Festival of &lt;b&gt;Harvest"&lt;/b&gt;&lt;sup&gt;30&lt;/sup&gt;

&lt;b&gt; — &lt;/b&gt;it is the time when the grain is already finished and cut — and therefore joy then begins; but it is still not complete joy,

since the grain is still in the field &lt;sup&gt;31&lt;/sup&gt;

and is not gathered

(and in particular — most of it)

in a manner that one can benefit from it.

Sukkos is "the festival &lt;b&gt;of the ingathering ..&lt;/b&gt;

When you gather in your produce from the field"&lt;sup&gt;32&lt;/sup&gt;

&lt;span&gt; — that then one gathers together the crops from the field and brings them into the granaries and houses; and since the produce of the land is already &lt;/span&gt;&lt;b&gt;prepared and ready &lt;/b&gt;to enjoy,

it therefore evokes the joy in its completeness — three times joy.

The Torah is indeed eternal&lt;sup&gt;33&lt;/sup&gt;

— in every place and every time,

and is connected with each and every one of Israel.

It is understood,

that the matter of the joy of the three pilgrimage festivals

(In connection with the produce of the field)

is not limited to the time when Jews were on their land, for then their

(main)

physical sustenance was connected with the three times.

One must say,

that that which the Torah connects the joy of the three pilgrimage festivals with the produce of the land,

means³⁴

not only produce in the physical sense,

but also

(and on the contrary — primarily³⁵)

the concept of produce as it is <b>in spirituality — </b>Torah³⁶

and commandments

(as is known that Torah is called produce³⁷

and bread³⁸,

and what fruits of commandments³⁹

— that <b>this </b>"produce" pertains to <b>each and every one </b>of Israel; and the three times of "the month of spring",

"the Festival of the Harvest" and "the Festival of the Ingathering" — are three stages in the growth of the spiritual "produce" in the life of the Jewish people

it becomes "descended" for them also in physicality,

so that the joy is set up for them also in connection to physical produce].

6.

One of the explanations in this:

Chag HaMatzot — the time of Yetziat Mitzrayim — signifies the beginning and foundation of avodat Hashem.

At Yetziat Mitzrayim, among Yidden

(seeing all these miracles etc.)

was opened up the concept of <b>emunah</b>

("Vayar Yisrael etc. vaya'aminu baHashem etc."⁴⁰),

which emunah is the <b>foundation</b> of avodat Hashem.

But on the other hand, this is only the <b>foundation,</b>

but not <b>avodat</b> Hashem,

<b>mitzvot b'fo'al</b> — one does not yet have any actual "produce"

(as the order of matters in time simply,

that Yetziat Mitzrayim came earlier,

<b>before</b> Torah and mitzvot were given to Yidden).

<span> "Ganava apum mecharteta Rachmana karei" — not looking at the fact that he believes with complete faith in the existence of the Creator and he knows that also his success in his theft is dependent on the will of the Above — and therefore "apum mecharteta Rachmana karei" — nevertheless,</span>

the emunah does not affect him to <b>obey</b> the Above and not steal.

Because emunah is not necessarily that it has a <b>p'nimit'dike</b> actual <b>effect</b> upon the person].

The festival of Shavuot,

the time of the giving of our Torah,

is when the Most High gave Jews Torah and mitzvos which the Jews had accepted upon themselves with the saying and manner of "Naaseh veNishma" — analogous to the matter of the harvesting of grain,

that the grain is already finished and is harvested by man; but nevertheless this is only a kabbalah in thought and speech and there is still lacking the matter of the deed⁴²

(the gathering of the fruits into one's domain),

to bring it down into actuality in daily life.

And this is the function of the festival of Sukkos: when one goes through the time

(and the divine service therein)

between Shavuos and Sukkos,

and during the course of this time,

and in the various circumstances that occur in daily life,

Jews conduct themselves according to Torah and its mitzvos — thereby the matter of "when you gather in your deeds from the field" was fulfilled — one has gathered the grain

(spiritual)

into one's own domain — one is secured with the service of Torah and mitzvos

(spiritual grain)

also in deed.

And with this it is understood,

that the greatness of the joy of the festival of Sukkot is connected with “gathering” the “produce” spiritual — and simply,

that the joy of Sukkot is a matter of joy of the commandment

(joy of the lulav and joy of dwelling in the sukkah⁴³).

7.

With this, however, the question seemingly arises: one finds indeed,

that after the giving of the Torah, among Jews not only was there lacking in the observance of Torah and commandments as proper,

but moreover — they became ensnared in the sin of the calf,

which is the most severe sin

(opposite of the faith

(of the festival of matzot and)

in “I am the Lord your God” of the festival of Shavuot)

; so how is it possible to say,

that in this time between the giving of the Torah and the festival of Sukkot there came about the matter of “gathering of the produce”?

is the explanation in this,

that on the contrary — it is that which gives: since that not looking at the greatness of the descent caused by the sin of the calf,

were Jews awakened in teshuvah until to effect the "I have forgiven according to your words"⁴⁴

— is this itself a proof,

that the matter of Torah and mitzvos is by Jews "gathered" in a manner fixed and permanent,

that no thing has the power to tear it apart.

The reasoning in this:

Regarding the superiority that exists in a baal teshuvah above a tzaddik, the Rambam writes⁴⁵,

that

(Not only is the baal

teshuvah "beloved

and desirable before the Creator as if he had never sinned",

but moreover,

that)

"his reward is <b>great</b>, for he tasted the taste of sin and separated from it and conquered his inclination",

and afterwards he continues: "The Sages said⁴⁶

In the place where baalei teshuvah stand, even completely righteous individuals cannot stand,

meaning their superiority is greater than the superiority of those who never sinned, because they conquer their inclination more than them."

From the fact that the Rambam adds "meaning <b>their superiority</b> is greater than the superiority of those who never sinned"

(and especially since he changes his wording from before, <b>"that his reward</b> is <b>great")</b>

— it is understood simply,

that the superiority of a baal teshuvah from the aspect that "he tasted the taste of sin and separated from it and conquered his inclination" is not only regarding

(receiving)

reward

(that since this comes with more effort and conquering of the inclination,

therefore he receives a greater reward,

as our Sages said⁴⁷

"According to the pain is the reward")

— but that this is a higher <b>superiority</b> in the Jew and <b>in the service of G-d</b>⁴⁸.

One of the explanations in this: by one who did not "taste the taste of sin" one cannot be certain with absolute certainty that his level of righteousness will endure always in all situations.

It could be,

that the entirety of his righteousness is because he was not tested with others or with greater trials.

But if it were imagined that for some reason or other he will stand in a different situation,

where there are trials to which he is not accustomed — will he also be able to withstand those trials?

— this one cannot know⁴⁹.

Specifically a baal teshuvah,

who "tasted the taste of sin and separated from it",

since he has already gone through the opposite etc. and yet "separated from it and overcame his inclination",

this gives the assurance that he will remain in his righteousness⁵⁰

— and in this consists the virtue of a baal teshuvah.

In a slightly different style: specifically in the work of teshuvah it comes to expression how avodas Hashem is &lt;b&gt;engraved &lt;/b&gt;&lt;span&gt;&lt;span&gt;&lt;span&gt;&lt;span&gt;in the reality of a Jew,&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;

in a manner,

that one cannot uproot it from him.

Therefore, even after he has committed a sin,

which tears him away, G‑d forbid, from the Omnipresent,

he has no rest until he returns to His service.

And this comes from the fact that in the innermost part of his soul, "even at the time of the sin &lt;b&gt;she was faithful to him"&lt;/b&gt;&lt;sup&gt;51&lt;/sup&gt;

and this does not let him rest until he does teshuvah&lt;sup&gt;52&lt;/sup&gt;.

And therefore the conclusion and perfection of the Festival of Gathering

(the joy of Shemini Atzeres and Simchas Torah)

was established in connection with the giving of the Second Tablets,

which were given in connection with the work of &lt;b&gt;teshuvah &lt;/b&gt;of the Jewish people — because specifically through teshuvah comes the true "gathering"&lt;sup&gt;53&lt;/sup&gt;,

as avodas Hashem becomes engraved &lt;b&gt;in &lt;/b&gt;the reality of the Jew.

8.

According to all the above, one will understand the connection of the verse "Torah tzivah lanu Moshe &lt;b&gt;morashah &lt;/b&gt;Kehilas Yaakov" specifically to Simchas Torah:

The fact that Torah is a matter of "morashah" for Jews,

shows

(as Rashi explains,

as above section b)

that Jews remain bound to Torah in all kinds of circumstances,

like the example of a field of ancestral inheritance,

that even when the field leaves the domain of the owner — it is only temporarily,

and in the end it returns

(in the Jubilee)

•

And the concept of inheritance of the Torah is brought out in revelation in the work of teshuvah,

which shows how Torah becomes connected with the very essence of a Jew's existence,

so that one cannot become separated from Torah,

and even when one has torn oneself away, G‑d forbid, from the Above, it is only temporarily,

so in the end he is certain to return to his true existence — the service of G‑d.

And therefore the concept of "Morasha Kehillat Yaakov" is connected

(not with the festival of Shavuot,

the time of the giving of our Torah,

but)

specifically with Simchat Torah,

which was established upon the giving of the second tablets which were given through the teshuvah of the Jewish people.

And this is also the connection to the matter of "Gmarah

(conclusion)

of Torah"

(and this is the simple reason for the joy of Simchat Torah)

— because the "conclusion" and completeness of the study of Torah is connected with this, that Torah becomes entirely one with the Jew;

And this comes to expression specifically in the service of teshuvah

which brings out how Torah is engraved in the very essence of a Jew,

and therefore in all circumstances the connection cannot become nullified — and in the well-known language

: Yisrael, Orayta, and Kudsha Brich Hu are all one.

(Mashakos Yom Simchat Torah 5737,

Simchat Bein HaShemashot 5720)