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OU Torah Insights - Shemini Atzeret

October 11, 2006

19 Tishrei 5767

Shemini Atzeret, is an unusual festival. Although it is mentioned twice, immediately after the seven days of Sukkot (Vayikra 23:36; Bamidbar 29:35), the Torah never gives a reason for its celebration. Aside from being a day of “Atzeret,” when the people assemble (AYIN-TZADI-RESH) to worship Hashem and cease (another meaning of AYIN-TZADI-RESH) from melachah, it has no distinguishing character, no distinctive mitvot, and it does not seem to
commemorate any historic event.

What is the nature of Shemini Atzeret?

Perhaps we can find answers in the Shemini Atzeret celebrations recorded elsewhere in Tanach. After constructing the Holy Temple in Jerusalem, King Shlomo proclaimed a celebration:
And at that time Solomon held a feast, and all Israel with him, a great congregation, from the approach of Chamat unto the brook of Egypt, before Hashem, our God, seven days and seven days, (totaling) fourteen days. On the eighth day, he released the people and they blessed the king (VA’YEVARCHU ET HA’MELECH); and they went to their tents, joyful and of good heart for all the good that Hashem had done for His servant David, and for Israel His people (Melachim I 8:65-66; in Ashkenazi congregations outside of Israel, this is from today’s haftarah).
It is understood that the second set of seven days coincided with Sukkot, and the eighth day is Shemini Atzeret, the twenty-second of the seventh month (Tishrei).

Here is the complementary text (Divrei HaYamim II 7:9-10):
And on the eighth day they made an assembly (ATZARET), since they had celebrated the dedication of the Altar for seven days, and the festival for seven days. And on the twenty-third day of the seventh month, he sent the people away to their tents, joyful and of good heart for the good that Hashem had done for David and for Solomon and for Israel His people.
The Midrash reconciles the discrepancy between the dates (Bereshit Rabba 35), explaining that the people asked for the king’s permission to leave on Shemini Atzeret, but they did not leave until the next day so as not to desecrate the festival. Then, out of respect for the crown, they again asked the king’s permission. The king would remain, so they departed from him with blessing and joy.

Compare this with another Shemini Atzeret, when the returning exiles from Babylon heard the laws of the Torah read for the first time, and repented for the sins that they had committed:
...And they celebrated the festival for seven days: and on the eighth day there was an assembly (ATZERET), as is the law. And on the twenty-fourth day of this month the Children of Israel were gathered, with fasting and with sackcloth and earth upon them (Nechemiah 8:18-9:1).
Without the stability of a king, they take their leave in unalleviated sadness.

The Talmud (Rosh Hashanah 4b, and elsewhere), states that Shemini Atzeret is “a festival unto itself,” that is, not part of Sukkot. But Rav Joseph B. Soloveichik (1903-1993), in Hararei Kedem (Chapter 151) explains that actually there are two dimensions to Shemini Atzeret: Insofar as the sanctity of the day expressed in the prohibition against melachah and in the musaf sacrifice, Shemini Atzeret is distinct. But, in terms of the celebration of the festival that is expressed in the general festival sacrifices (olat reiyah and chagigah) and in the mitzvah of simchah (joy), it is a part of Sukkot.

To illustrate, the Rov quotes from the additional Ma’ariv prayer (piyut) for Shemini Atzeret:
“The eighth, those assembled in the sukkah are
released, to dwell in their houses and courtyards.”
Rightfully the commandment to live in the sukkah should have included Shemini Atzeret, because in a sense it is an extension of Sukkot. Hashem excused us from this mitzvah on the eighth day to enable us to return to our homes.

The Talmud (ibid.) summarizes the six items that set Shemini Atzeret apart from Sukkot in the mnemonic P’Z’R K’SH’B. We will not discuss all of them here; but the last, which stands for BERACHAH, a blessing, is directly related to King Shlomo’s celebration.

Rashi says that the Shemini Atzeret blessing was a prayer for the welfare of the king recited upon taking leave of him, in commemoration of the Temple dedication:
On the eighth day he released the people and they blessed the king (VA’YEVARCHU ET HA’MELECH).
Rashi’s source is the Tosefta (Sukkah 4:10). The Abudraham (Rabbi David ben Yosef Abudraham, 14th century) also cites this practice (p. 229). There are dissenting opinions regarding the meaning of BERACHAH-blessing, based on Sukkah 47a (see Tosafot and Ritva, R. Yom Tov ben-Avraham Asevilli, 1250-1330).

According to Rashi, from King Shlomo’s time and on, a part of the distinct nature of Shemini Atzeret is taking leave of the king.

This of course is reminiscent of the following allegory, in two different versions, mentioned by Rashi (in Vayikra and Bamidbar, cited above): A king (or, a father) prepared to say farewell to his subjects (or children) who had spent an extended period with him. He asked them to stay one day longer, saying, “Your departure is difficult for me.” Shemini Atzeret is that “last hurrah” until Pesach, a final joyous celebration before the long rainy winter ahead.

R.Eliyahu Shlesinger, in Eleh Hem Mo’adai, writes that the separate dimension of Shemini Atzeret is likened to a father who cares for his children, which is
expressed in the prayer for the nurturing rain. The Sukkot-dimension of Shemini Atzeret is likened to a king, because Sukkot is a season of service (see another allegory at the end of Sukkah, Chapter. 2). In this sense, we may add, it is a continuation of the theme of Hashem-as-King from the Yamim Noraim. And perhaps this is another reason for reading Kohelet, the book of Shlomo-as-king, on this day.

One may bless the king at any time; but there is a special blessing before taking leave of the king. Let us make the most of this opportunity to bless and dance before the King.


Aloh Na'aleh

Shemini Atzeret marks the last day of the “Yom Tov Season.” While it is quite clear why we celebrate Rosh Hashanah, Yom Kippur and Sukkot, the reason why we celebrate one last holiday is not quite as obvious. Indeed, Rashi seems to indicate that there is no real reason for Shemini Atzeret. Rather, God says, as it were: “Please remain with Me just one more day, for your departure is difficult for Me to endure.” The Ramban suggests that the eighth day of Sukkot alludes to the idea that the Jewish people are the partner to the seventh day – Shabbat – and thus it is observed as a holiday.

I would like to share a thought advanced by Rav Ben Tziyon Ferrer in his sefer “Le-Yom Chagenu.” Targum Yonatan Ben Uziel in Parashat Pinchas explains the significance of Shmini Atzeret as follows: “On the eighth day you shall gather in joy as you leave your sukka and return to your home.” There is certainly much joy when we enter the sukka and bask in the presence of the Shechina, but why should leaving the sukka be cause for celebration? Rav Ferrer explains that the sukkah represents God’s protection as we wandered in the desert for forty years; by living in a temporary dwelling, we reaffirm the fact that God always protects His nation. When were we able to leave the sukka, to build our permanent homes and lives? That occurred when we arrived in Eretz Israel. The joy of Shemini Atzeret is the joy of leaving our temporary dwelling and entering our final destination – the place where we can set up permanent shop together with the Shechina – in the Holy Land.

Rabbi Joel & Shulamith Cohn , Jerusalem.