Weekly Letter: The Question of Women Participating in Hakofos on Simchas Torah
On the question of women participating in hakofos on Simchas Torah – the Rebbe clarifies in this letter, some points (which he had made during a personal meeting with the correspondent) which need to be considered so that the actual practice should conform to halachah.
By the Grace of G-d
13 Kislev, 5736
Brooklyn, N.Y.
Rabbi
New York, N.Y.
Shalom uBrocho:
Pursuant to our conversation, when I had the pleasure of our recent meeting, it occurred to me subsequently that a correction is called for and since it has practical applications in Halocho, I am sending this letter urgently.
I refer to the subject matter we discussed relative to Simchas Torah and hakofos and women’s participation therein.
After I expressed my opinion in the matter, I now realize that I had overlooked an aspect of the problem which, though not specifically connected with Simchas Torah and hakofos, is nevertheless directly related to what should be the actual practice in this matter. I have in mind the din cited in Shulchan Aruch, , Orach Chayim, par. 88, referring to women in a certain circumstance relative to visiting the synagogue and to Sefer Torah, etc. you will note there, and at greater length in the sources cited there and in Achronim, how much the Poskim wrestled with the problem of women’s participation under such circumstances. As the Alter Rebbe states in his (Rav’s) Shulchan Aruch in location cited, special consideration was given to women in certain matters on the ground
כי יהי’ להן לעצבון גדול שהכל מתאספין והן יעמדו חוץ. Be it noted the question there refers to entering the synagogue and event hen it is not enough עצבון but עצבון גדול.
It follows from the above that in such matters, especially in relation to Sefer Torah, we have no power to introduce innovations, as is also evident from the lengthy discussion there of the distinction between what is done at home and in the synagogue and the like.
Hence, the practical conclusion must be not to add anything to the established practice and certainly no permission may be given to Hakofos with a Sefer Torah.
I have purposely avoided the use of the world “restrictions” for, as is well known, any matter in Torah – which is called Toras-Chesed – that might appear as a “restriction” is not that all but, on the contrary, for the utmost benefit of those concerned. There is surely no need to elaborate on this!
In order to ease my mind that nothing undesirable in actual practice might result from the opinion I had expressed without delving in all aspects of the subject under discussion, I would appreciate receiving from you a confirmation of the receipt of this letter, whether by telephone or in writing.
I would like to add a further point as to how circumspect one must be in connection with Jewish customs, whether “lenient” or “strict” (kulo or chumro). Since our discussion it has bothered me, how is it that we do not find in the writings of Gedolei Yisroel the thoughts we discussed, as a means of involving Jews in greater devotion and love for the Torah. To be sure, something of that nature we find in the introduction of girls’ schools in recent generations, because the darkness of the golus had so intensified. But this already has its precedent in previous generations in the teaching of girls on an individual basis or small groups, though of course not on the present scale.
Similarly in the custom of candle lighting by girls before marriage, which has recently become widespread, there was this practice in may communities of different backgrounds.
Yet, in the matter of Simchas Torah and Hakofos, there has nowhere been any precedent of women’s actual participation, although precisely in connection with Simchas Torah certain concessions were made, as cited in Achronim, par. 669. But I realize now that the reason is simple, namely, the one cited above, but because it is not cited in connection with the laws of Simchas Torah, it is easily overlooked. This is a case where one can in deed apply the saying of our Sages, in paraphrase:
כשם שמקבלים שכר על הדרישה כן מקבלים שכר על הפרישה.
Needless to say, I have no objection to your quoting me in accordance with this letter, that it is a charoto of the previous position, for the important thing is that the actual practice should be in strict conformity with the Halachah.
With esteem and blessing,
