Shemini Atzeret

Lore & Background

Shemini Atzeret is mentioned in the Torah only in the context of Sukkot, appearing in Leviticus 23:36 and 39. The Hebrew word 'shemini' means eighth, referring to its position relative to Sukkot. The Talmud describes it as 'a holiday in its own right' (regel bifnei atzmo) while also calling it the 'end holiday of the festival [of Sukkot].' Six differences from Sukkot are noted in the Talmud, two of which remain relevant: the recitation of the Shehecheyanu blessing on its first night and its distinct name in prayer services. The celebration of Simchat Torah is the most distinctive feature of the holiday, though it is a later rabbinical innovation. In Israel, Shemini Atzeret and Simchat Torah are combined on a single day, and the names are used interchangeably. In the Diaspora, Simchat Torah is deferred to the second day, with the first day called Shemini Atzeret. Karaite Jews and Samaritans observe Shemini Atzeret but do not include Simchat Torah or observe a second day. Spiritually, Shemini Atzeret is seen as a day when the Jewish people 'tarry' with God after Sukkot. Rashi compares it to a king who asks his sons to stay an extra day because parting is difficult. Yaakov Tzvi Mecklenburg translates 'atzeret' as 'retain,' suggesting the day is for recapitulating the message of the holiday season to be retained throughout the year.

Reader's Guide

Shemini Atzeret holds significance as a distinct yet connected conclusion to the Sukkot festival. Its dual nature—both a separate holiday and the closing festival of Sukkot—reflects a nuanced theological concept in Jewish tradition. The holiday's observance includes the avoidance of 'servile labor' (melechet avodah), as on other major Jewish holidays. The recitation of Hallel (Psalms 113–118) lasts eight days, and the liturgical alias 'Time of Our Happiness' (zman simḥatenu) continues to be used for Shemini Atzeret and Simchat Torah. The holiday also concludes the process of judgment, repentance, and atonement begun on Rosh Hashanah, with Sukkot celebrating anticipated divine good judgment. Hoshana Rabbah, the day before Shemini Atzeret, sets the stage with seven processions (hakafot), which are repeated on Shemini Atzeret and Simchat Torah. The Jewish Encyclopedia notes that during the Second Temple period, Shavuot was called 'Atzarta,' meaning 'the closing feast,' and the Rabbis suggested that Shemini Atzeret was fixed early to avoid forcing another journey to Jerusalem in the rainy season. Outside Israel, the addition of a second day to biblical holidays (except Rosh Hashanah and Yom Kippur) complicates observance, leading to analysis of which practices apply. The holiday's modest nature is intended to honor God's special relationship with the Jewish people, as emphasized by Rashi's parable.

Did You Know?

• Shemini Atzeret is mentioned in the Torah only in the context of Sukkot, appearing in Leviticus 23:36 and 39.
• The Talmud describes Shemini Atzeret as 'a holiday in its own right' (regel bifnei atzmo) while also calling it the 'end holiday of the festival [of Sukkot].'
• In the Diaspora, Simchat Torah is deferred to the second day of the holiday; commonly, only the first day is referred to as Shemini Atzeret, while the second is called Simchat Torah.
• Karaite Jews and Samaritans observe Shemini Atzeret but do not include the rabbinical innovation of Simchat Torah and do not observe a second day in the Diaspora.
• Rashi compares Shemini Atzeret to a king who asks his sons to stay an extra day because parting is difficult.