The Rema in Shulchan Aruch, siman 669, writes that the Yom Tov at the conclusion of Sukkos is referred to as Simchas Torah. This is because on this day we rejoice and make a festive seudah to celebrate the completion of the Torah.

Chazal cite the source to celebrate in honor of a siyum haTorah from Shlomo Hamelech. When Hashem appeared to Shlomo in a dream and offered an array of choices, Shlomo wisely selected the choice of chochma. Hashem fulfilled this request and Shlomo subsequently celebrated with a gala, festive seudah. From this, Chazal derived that a seudah is to be made upon the completion of the Torah.

This is terribly incongruous! How do Chazal see that one should celebrate upon the completion of the Torah from Shlomo? Shlomo was celebrating a totally different milestone! Shlomo’s cause to celebrate was on the occasion of the beginning of his receipt of chochma. That was not a conclusion of anything!

A similar problem arises in the words of the Ramban in Parshas Mishpotim. The possuk says that Klal Yisroel ate and drank after kabolas haTorah. The Ramban explains that they made a Yom Tov and drank to celebrate kabalas haTorah.

The Ramban cites the incident of Shlomo Hamelech celebrating upon receipt of chochma as a source for the celebration upon completion of Torah. He further extrapolates that kabolas haTorah also warrants a celebration for the same reason that a siyum haTorah is celebrated. How can we possibly understand the correlation between the commencing of the Torah to the conclusion?

Based on the words of the Vilna Gaon, the following may explain things clearer. The simcha of completing the Torah, is not merely the siyum in itself. Rather, every siyum serves as a base springboard for renewed opportunity. All of one’s prior learning strengthens one’s foundations to be enabled to advance to higher and deeper levels of learning and understanding.

The notion of making a seudah upon completing the Torah is a celebration of reaching a new starting point to advance further in limud haTorah. This is similar to the seudah of Shlomo Hamelech that was enjoyed at the time that he was gifted with his supreme chochma. This gift of chochma was the launching of a new trajectory of limud haTorah for Shlomo. In the same vein, by kabolas haTorah they celebrated with an elaborate seudas mitzva. This festive occasion was a celebration of new opportunity to grow and advance in Torah.

This lends a new understanding to the minhag to immediately begin a new mesechta upon the completion of the previous mesechta. This symbolizes that the siyum of a mesechta is not a conclusion, rather a catalyst for a new haschola.

Simchas Torah, although it marks the end of a long, wonderful Yom Tov cycle, in reality, marks the beginning of a new opportunity for Torah study and growth.

Which takes precedence, responding to Kaddish or Kedusha?

Answering Amen Y’hei Shmei Rabba is greater than responding to Modim and Kedusha. Therefore, if one hears multiple minyanim at different points in their davening, he should respond with Amen Y’hei Shmei Rabba before anything else. If, however, one is davening in a particular minyan that is saying Kedusha, he should respond to it even if he hears another minyan saying Kaddish. If a person has a choice to go to a minyan which is up to Kedusha or a minyan which is up to Kaddish after Shemoneh Esrei, he should go to the first minyan. By going to the first minyan, he will be able to respond to both Kedusha and Kaddish.

ס"ק ו; ביאורים ומוספים דרשו, 13

Is it necessary to stand for Kaddish?

Rema rules that a person should stand when responding to Kaddish. Others hold that it is only necessary to stand if one was already standing; one who was previously sitting may continue to sit. It is proper to be stringent. Some say that once a person responds to Amen Y’hei Shmei Rabba, it is no longer necessary to stand. Others say that one should stand until the Amen which comes afterwards. All agree that one may sit for the rest of Kaddish.  

סעיף א וס"ק ז-ח; וראה המקורות שבשעה"צ ס"ק כ-כא

How loudly should one respond with Y’hei Shmei Rabba?

A person should say Y’hei Shmei Rabba out loud. Responding audibly assists in having the proper intent. Nonetheless, one should not respond in a way that seems strange or in a louder voice than the person who is reciting Kaddish. Likewise, when responding to the rest of Kaddish (or any brocha or zimun), a person should not do so in a louder voice than the one he is responding to.

סעיף א וס"ק ה; ביאורים ומוספים דרשו, 12

• Each person in shul must listen intently to Kaddish and have the proper intentions when responding at the designated times. It is forbidden to be involved in other activities, to talk or even to think about Torah during Kaddish.

• Kaddish must be recited out loud so that the congregation can listen and respond to the chazan.

• Different communities have different versions of Kaddish. A notable example is the addition of veyitzmach purkonei, which has become accepted in most communities (except for those which daven nusach Ashkenaz).

• Should the tzibur say yisborach?

• Should the tzibur respond with Amen when the chazan says Borchu?

• Which direction should one face when bowing during Borchu?