Torah Readings, etc. Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite. [Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves. The Torah begins with Shabbat, followed by Pesach, the Omer,
Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read
for 5 people, the number of Aliyot assigned to Yom Tov. There is another way of understanding the opening p'sukim of PARSHAT HAMO'ADIM, the portion of the festivals. (This is attributed to the GR"A). Speak to the people of Israel... these are My Holidays
(which will be detailed shortly). On six of them, there are some Melachot
that may be done, but on the seventh of the Holidays, no manner of Melacha
is permitted, it is a SHABBAT SHABBATON. Rosh HaShana, first day of Sukkot,
Shmini Atzeret, 1st and 7th day of Pesach, and Shavuot are the 6 holy days
on which some Melacha is permitted. But on Yom Kippur... no melacha at all,
it is Shabbat Shabbaton... It is significant to note that because the number of bulls
in the Musaf of the days of Sukkot change - 13 on the first day, then 12,
11, 10, 9, 8, and 7 on the seventh day - the Torah identifies each day of
Sukkot as its own. In other words, there is mention of "And on the second
day", "and on the third day", etc. This is not the case with Pesach. The
Musaf of each day was the same as the first, and the Torah does not
announce, "and on the second day of Pesach..." It could have, but it
doesn't. (The Torah, for example, did not use "ditto" marks for the gifts of
the Tribal Leaders, even though the gifts were identical. But with Pesach,
it did.) Consequently, we view each day of Sukkot as a separate Chag (sort
of) and each day gets full Hallel. Days 2 thru 7 of Pesach are not
considered distinct from the first day and as a result Hallel is required
only on the first day. What subsequently began as a custom to recite Hallel
throughout Pesach has now become a requirement, but the essential difference
of that Hallel is preserved by our practice of skipping the first 11 p'sukim
in each of two of the chapters among the six that make up Hallel. (In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day - this was the origin of the second day of Yom Tov in the Diaspora. Although today there is no doubt, certain aspects of davening and other halachic issues continue to be based on the original doubt. The most significant issue on this score is "eating in the sukka on Shmini Atzeret". Remember, we are talking about outside of Eretz Yisrael. That some people do, some don't, some make kiddush in one place and continue their meal elsewhere, night, day, both... reflect the combination of (pretend)SAFEK (doubt) and other factors, which often contradict each other.) There is no haftara on Chol HaMoed (except on Shabbat Chol
HaMoed). Our Sages did not want to burden the people who had to work
(hopefully in a permitted way) during CHol HaMoed with extra shul-time. On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael when Simchat Torah falls on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra is not completed with these 5 Aliyot. These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah. Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the “real” reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a Chupa is made for this Aliya (customs might vary from shul to shul). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Then Maftir is read from a third Sefer Torah. It comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret. Finally, the Haftara of Simchat Torah picks up where the
Torah left off - with the beginning of the Book of Yehoshua. Aside from it
being the natural choice for Haftara of V'zot HaBracha because it is its
continuation, it also contains G-d's encouragement to Yehoshua to cling to
the Torah and immerse himself in it day and night. This portion is
particularly suited for Simchat Torah. Here is one possible answer. The first two p'sukim of B’reishit describe the totally, exclusively Divine aspect of Creation of Something from Nothing — YEISH MEI'AYIN. Before “B'reishit”, perhaps nothing existed — except G-d. With the Divine Command of B'reishit, everything that now exists came into existence for the first time. All matter, all energy, thoughts, concepts, time — everything. According to this point of view, SHAMAYIM and ARETZ mean everything in the universe. The first form that all of Creation had was TOHU VAVOHU, chaos. That's the second pasuk. And, this stage of Creation occurred BEFORE Day One. Not on the first day - before the first day. And not a day before, not an instant before nor and eon before. It is pointless speculation to attempt to give a time-frame for the first two p'sukim, because TIME has meaning only in the context of the ordered world that began to take shape on Day 1. No wonder we are not supposed to concern ourselves with what had happened before the world was created! “And G-d said: Let there be light...” And how long was one of these days of Creation? Maybe they each were a thousand years long. Or an eon. Or maybe they each were 24 hours long. Either that Torah talks "our language" or not. Take your pick. Either answer fits. Shabbat B'reishit is a time of rediscovery and re-creation. just like on Pesach and Shavuot when we read of the events of Egyptian slavery and the Exodus on the one and the events of Matan Torah on the other, and we try to put ourselves into the events, to make them fresh, as if today we came out of Egypt, as if the Torah were given today, so too should we enthusiastically read and hear the description of Creation and put ourselves into the position of discovering G-d through the world and nature that He brought into existence for us. Don't just see things as "once upon a time..." — get excited, because G-d “renews with His Goodness, everyday and always, the Acts of B’reishit”. The Creation of the World parallels the re-creation of each Jew in the after- math of the Elul - Rosh HaShana - Yom Kippur - Sukkot - Simchat Torah sequence, which has greatly helped each of us to a new start. It is as if B'reishit were kept "on ice" for the first 3 weeks of the year, while we got ready to start our own B'REISHIT. We get a brief glimpse into the generations from Adam through No'ach to Avraham Avinu, and then the focus of the Torah shifts from everyone to us. [The Sukkot Homepage]
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