Simchat Torah helps foster feelings of communitas, intense feelings of social togetherness and belonging, often in connection with rituals. In communitas, people stand together "outside" society, and society is strengthened by this” (Turner 128). There is evidence of extensive use of symbolism throughout this celebration, from the Torah itself being the word of G-d, to the dancing and singing, and even to the round foods that are eaten. All of these have their purposes and aiding to foster this strong sense of communitas. In a certain sense, everything in this celebration and ritual behind the celebration is symbolic. Even the minutia of the holiday such as lighting the candles on the eve of Simchat Torah symbolically represent a drawing down of a life-force. From the seemingly smallest details to the seemingly largest details of the celebration there is contained symbolism in almost everything that is done.

Simchat Torah and Sh'mini ‘Atzeret are one day. Outside the Land of Israel , however, where all Festivals are observed for two days, they are separate. The first day is reserved for the joy of the Festival and for the prayers for rain, while the second day is reserved for the celebration of the conclusion of the cycle of reading from the Torah. Some communities have the custom of making hakafot on Sh'mini ‘Atzeret at night (or early in the morning), to show that the two days are not actually two separate Festivals (www.Chabad.org). In Israel , where Simchat Torah is not celebrated on a separate day - since all Festivals are observed for a single day, the customs of Simchat Torah are observed together with those of Sh'mini ‘Atzeret . These hakafot are bring the community together—all sing and dance in unison with the Torah in hand, thus eliminating social barriers and creating a sense of cohesiveness.

Rabbi Yosef Yitzchak of Lubavitch once said: “The blessing shehecheyanu on Simchat Torah is not only on the holiday, but also on the Torah.” This raises a question: The blessing shehecheyanu is generally recited over something new. So one could ask why do we make the blessing for the joy of completing the Torah? The explanation is that after reading and learning the whole Torah during the past year, and its completion on Simchat Torah -a “new radiance” is added to it; it is renewed. As we begin to learn anew (according to Jewish custom of beginning again immediately), it is, so to speak, a new Torah, a higher Torah; and for this we say Shehecheyanu . Each Jew expresses this novelty according to his role—a full-time Torah scholar, in learning and understanding the Torah in a new manner; a businessman, with new vitality in learning the Torah and keeping it (www.Chabad.org). Though the Torah is usually associated with disciplined study, on Simchat Torah we approach it differently, singing and dancing in a manner that bears no apparent relationship to understanding (Schneerson S. 1925). The singing and dancing acts help establish this strong sense of communitas, intense feelings of social togetherness, among the Jewish people. Interestingly, gender stratification is shown in this context as men and women dance and sing separately; however, the strong sense of communitas is still prevalent among both groups.

According to the Jewish people, on Sukkot , Israel 's soul achieves freedom from the yetzer hara (the evil inclination). They emerge from Yom Kippur (the Day of Atonement) purified and cleansed from their sins and they cleave to G-d and find their shelter under the wings of His faithfulness. Since love for Him and joy in Him have been stirred, they immediately extend that love to the Torah, binding themselves to it in a bond of love and joy that does not weaken throughout the year for as long as they study its words. This covenant with the Torah is not accompanied by thunder and lightning, or by fear and trepidation, but by joy, song, and dance. The previous Rebbe, Menachem Mendel Schneerson, used to say that on Simchas Torah, “the Torah itself wants to dance—however, since a Torah scroll has no feet, we Jews must function as its feet and carry it around the dais in the synagogue” (Schneerson M., 1943). The Torah is the medium through which this strong sense of communitas is experienced amongst the Jewish people—it serves as an intermediary between G-d and the Jewish people as well as an intermediary between different social classes and divisions of Jewish people.

It is for this reason that Israel celebrates Simchat Torah on the Festival of Sh'mini ‘Atzeret , for the atzeret (literally, assembly) that follows Sukkot is like the atzeret that follows Pesach (Passover). Just as the first atzeret [ Shavuot ] includes the covenant of the Torah as an essential component of its makeup, so too does this atzeret include the covenant of the Torah as an essential component. But while the first atzeret celebrates the freedom of the body accompanied by awe and fear, this atzeret celebrates the freedom of the soul accompanied by joy and love. Fear of G-d is not complete unless it is accompanied by love, and love of G-d is not complete unless it is accompanied by fear. As the verse states: And you shall rejoice in trembling (Tehillim 2:11 ). Where there is joy there should also be trembling. The infinite aspect of the Torah represents its essence, for "G-d and His Torah are one." (Zohar I, 24a; II, p. 60a).

  There is strong evidence of gender stratification or rather gender separation within the celebration as well. In most Orthodox synagogues, women have restricted contact with the Torah scrolls. Though men are granted various honors, women must be content to watch or listen to the reading from behind the barrier to between the men's and women's sections (the mechitza ). As far back as the 15th century, it was a custom to keep the Ark open all night long so that women could view and touch the Torah. In the present day, many congregations bring the processions along side the mechitza , so that women may kiss the Torah. No matter which tradition you follow, children under who are not Bar or Bat Mitzvah, a rite of passage ceremony from childhood to adulthood, are not allowed aliyot (being called to the Torah). However, on Simchat Torah, one of the aliyot is granted to them. The children, with tallitim (prayer shawls) held overhead congregate together as a male who has had a Bar Mitzvah says the blessings before and after the reading.

Every Orthodox community around the world maintains the practice of davening (praying) with the use of a mechitza.  Seemingly, however, a mechitza is not meant to make anyone feel uncomfortable; rather, it enables them to truly be themselves before G-d.  When they daven, it is believed that each person comes before G-d as an individual, not as part of a couple and not someone's friend. When they come to shul, synagogue or temple, they come as part of a community.  Thus, a  person can approach prayer from two different standpoints, as either an individual addressing G-d or as a congregation addressing G-d.  When they stand before Hashem (G-d) in shul, they are individuals who comprise a greater community—this greater community and this incredible sense of communitas help foster not only healthy relationships between the Jewish people and G-d but between the Jewish people and themselves.

Coming to shul is not the equivalent of going on a date with a spouse or friend.  When they come to shul, it is as if it were G-d that they are dating.  Is it possible for one to fully commit one's love to G-d, if, at the same time, one is sharing a romantic moment with one's spouse or partner?  Of course not.  Similarly, to sit with one's friends and talk about sports or current events only hinders the prayers, as well as surrounding congregants.  Therefore, regardless of the distinctions of male or female, when one sits in shul, it should never be near others that may potentially distract oneself from Hashem. It is because of this that the need of a mechitza has been established.