At the close of the annual Torah reading cycle, Jewish communities gather in celebration as the final words of Deuteronomy are read and the scroll returns once again to Genesis. This tradition, known as Simchat Torah—the “Joy of the Torah”—expresses the enduring delight of returning again and again to Yehovah’s Instruction.
Simchat Torah (שמחת תורה) literally means “Joy of the Torah.” It is a traditional Jewish celebration associated with the completion and immediate restart of the annual cycle of public Torah readings. Simchat Torah is not one of the Feasts commanded in the Torah, nor do we find a biblical command to observe this particular celebration; it developed later in connection with the Jewish practice of reading the entire Torah publicly according to an established cycle. Yet the principle it expresses—rejoicing in Yehovah’s Instruction and keeping His Word continually before His people—is deeply rooted in Scripture.
The Scriptures repeatedly express this joy in Yehovah’s Instruction. “Oh, how I love Your Torah! It is my meditation all the day” (Psalm 119:97). The blessed man is described as one whose “delight is in the Torah of Yehovah” and who meditates on it day and night (Psalm 1:2), while Psalm 19:8 tells us that “the commandments of Yehovah are right, rejoicing the heart.” These words do not describe an empty religious obligation, but a deep relationship with Yehovah’s Instruction characterized by love, delight, and joy.
When Is It Celebrated?
Shemini Atzeret, the “eighth day of assembly,” is explicitly established in the Torah (Leviticus 23:36, 39; Numbers 29:35–38), while Simchat Torah is a later traditional celebration that eventually became associated with that day. In Israel, Simchat Torah is celebrated on the 22nd day of the seventh month, coinciding with Shemini Atzeret. In traditional Jewish communities in the Diaspora, it is observed on the 23rd day of the seventh month, the day after Shemini Atzeret.
This distinction is important: Shemini Atzeret comes from the Torah; Simchat Torah developed later as a Jewish tradition.
Where Did This Tradition Come From?
The public reading of the Torah has biblical roots. Moses commanded that every seven years, during Sukkot, the Torah be read publicly before all Israel:
“Gather the people together, men and women and children… that they may hear, and that they may learn, and fear Yehovah your Elohim, and observe to do all the words of this Torah.”
Deuteronomy 31:12
However, the annual cycle of 54 Torah portions was not established by Moses or commanded in the Torah. Historically, different reading systems existed. In the land of Israel, a reading cycle extending roughly three years was used for centuries, while an annual cycle developed in Babylon. Over time, the annual system became predominant, and its conclusion eventually became associated with Simchat Torah. Understanding this history allows us to appreciate the value of the tradition without confusing it with a commandment from Yehovah.
The Annual Torah Reading Cycle
In the traditional annual cycle, the Torah—the five books of Moses—is divided into 54 portions called parashot (parashah in the singular). Depending on the configuration of the calendar in a particular year, some portions may be combined so that the entire cycle can be completed.
On Simchat Torah, the final portion, Vezot HaBerachah (Deuteronomy 33:1–34:12), is completed. It contains Moses’ final blessings over the tribes of Israel and concludes with the account of his death. Then the reading begins again with Bereshit—Genesis 1.
This simple act communicates a beautiful idea: reaching the end of the Torah does not mean that we have finished studying it. It means that we are ready to begin again.
How Is Simchat Torah Celebrated?
The practices associated with Simchat Torah are Jewish traditions rather than instructions established in the Torah. Torah scrolls are taken out of the ark and carried in joyful processions known as hakafot, accompanied by singing and dancing. Traditionally, seven hakafot are performed. The conclusion of Deuteronomy is read and Genesis is immediately begun, while members of the congregation may receive special honors, including the Chatan Torah, associated with completing the Torah, and the Chatan Bereshit, associated with beginning Genesis. Children are also given a special place in the celebration, often participating with songs, flags, and treats.
These customs can carry profound meaning for those who practice them. But we should always preserve the distinction between a tradition that celebrates the Torah and a commandment given by Yehovah in the Torah.
So, Should We Celebrate Simchat Torah?
Since Simchat Torah is not an observance commanded by Yehovah, we should not present it as a commandment or impose its observance on other believers. But recognizing that something is a tradition does not mean that we must reject or despise it. Rejoicing in the Torah, reading it publicly, teaching it to our children, meditating on it, and continually returning to its words are thoroughly biblical principles.
We can therefore appreciate the beautiful idea expressed by Simchat Torah—finishing in order to begin again—without confusing a tradition developed by people with one of the appointed times established by Yehovah in His Torah.
What About Those of Us Who Follow Yeshua the Messiah?
For those of us who follow Yeshua the Messiah, our love for the Torah takes on an additional dimension. Yeshua lived in obedience to His Father, taught the Scriptures, and clearly declared:
“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to fulfill.”
Matthew 5:17
Yochanan presents Yeshua as the Word made flesh: “And the Word became flesh and dwelt among us…” (John 1:14). Yeshua did not come to cast aside the Torah; rather, He continually directed people toward obedience to His Father.
Those of us who follow Yeshua therefore have even greater reason to value, study, and live according to Yehovah’s Instruction, while carefully distinguishing between what our Father commanded and the traditions people have developed around His commandments.
A Continual Call to Read and Live the Torah
Scripture repeatedly calls us to keep Yehovah’s words before us:
In our homes: “And these words, which I command you this day, shall be upon your heart… And you shall teach them diligently to your children…” — Deuteronomy 6:6–7
For the king of Israel: “He shall write for himself a copy of this Torah… and he shall read in it all the days of his life.” — Deuteronomy 17:18–19
Joshua was instructed: “This book of the Torah shall not depart out of your mouth, but you shall meditate on it day and night…” — Joshua 1:8
For all Israel: “Gather the people together… that they may hear, and that they may learn.” — Deuteronomy 31:11–12
And finally: “Fear Elohim and keep His commandments, for this is the whole duty of man.” — Ecclesiastes 12:13
Final Reflection
Simchat Torah leaves us with a simple but powerful picture: we reach the end of Deuteronomy and, instead of closing the Book, we immediately return to Genesis. Because no one ever finishes learning the Torah.
Every reading can reveal something we did not see before. Every generation needs to hear its words again, and each of us needs to return continually to the Instruction of our Father—not to add human burdens to it, but to learn how to walk according to His will.
We can recognize Simchat Torah as a tradition while fully embracing the principle it beautifully expresses:
We finish reading the Torah so that we can begin again.
“Oh, how I love Your Torah! It is my meditation all the day.”
Psalm 119:97