Shemini Atzeret
Rabbi Boaz Tomsky
The Chag of Shmini Atzeret displays certain characteristics
which identify it as an independent holiday. There are other
factors, however, which make Shimini Atzeret appear to be a mere
continuation of the seven days of Sukkot.
The name Shmini Atzeret, the eighth day of Assembly, is an
indication that the Chag is just a continuation of the days of
Sukkot. Furthermore, the Gemara (Sukkah 42B) displays this with the
requirement of Simcha and the reciting of Hallel for all eight d ays.
Rabbi Eliezer further entertains the possibility of considering
Shmini Atzeret a make-up day for those who did not partake in a
Seudah on the first day of Sukkot (Sukkah 27A). Nonetheless, the
Gemara (Sukkah 48A) clearly indicates that Shmini Atzere t is
considered a Regel Bifnay Atsmo – an independent festival with
regard to six things: payis-lottary, z’man-shechiyanu blessings,
regel-sitting in the sukkah (Rashi), karbon-sacrifices, shira-bracha.
We will focus mainly on the aspect of korbon. But f irst, we must
understand why this independent Chag has so many attributes which
give forth the appearance that it is a continuation of the days of
Sukkot. How do we reconcile this conflict of a day which appears to
be a hybrid?
One of the ways in which Shmini Atzeret is considered
independent is due to the different amount of sacrifices brought on
that day. On the first day of Sukkot, thirteen bulls were brought.
Each day, the number of bulls decreased by one until the seventh
day on which seven bulls were brought. Continuing with this
pattern, we should require six bulls to be brought on Shmini Atzeret.
However, only one bull is offered on that day. This shows that,
indeed, Shmini Atzeret is a Regel Bifnay Atsmo.
These questions arise: What is the significance in the number
of korbanot brought on each of the the days of Sukkot? Why were
there different amounts of sacrifices brought each day? A more
logical pattern would be for an equal amount of bulls (ten) to be
brought on each of the seven days. Also, why was one bullock
less brought each successive day? We generally follow the principle
of Maalin Bakodesh V’ayn Moridin – we ascend in holiness and don’t
descend. This being the case, we should be required to ad d a
bullock for each successive day of Sukkot. Why, then, doesn’t the
Torah follow this principle in this circumstance?
The Gemara (Shabbat 21B) discusses a famous argument between
Bait Shamai and Bait Hillel regarding the number of candles to be
lit on each of the nights of Chanukah. Bait Hillel requires the
candles to be lit in ascending order (one on the first night, t wo
on the second, etc.) based on the dictum of Maalin Bakodesh. Bait
Shamai holds that the candles should be lit in descending order
(eight on the first night, seven on the second, etc.). Bait Shamai’s
basis for his ruling is a similar pattern found by t he Paray
Hachag–the bullocks brought on Sukkot. As mentioned previously,
these sacrifices were brought in descending order on each of the
days of Sukkot. This gives support to require the lighting of lights
on Chanukah to be done in descending order. We
must understand the correlation between the lighting on
Chanukah and the sacrifices brought on Sukkot. Bait Shamai must have
a deeper understanding of these concepts to Paskin against the
principle of Maalin Bakodesh. What is this correlation?
What is the significance of these sacrifices brought? The
Gemara (Sukkah 55B) explains that these seventy bulls correspond to
the seventy nations of the world. The single bull on Shmini Atzeret
corresponds to the singular nation of Israel. The
Gemara fur ther elaborates and equates this scenario to a parable of
a king who said to his servants: “Prepare for me a great banquet.”
When it was time for the last day, he said to his beloved companion:
“Prepare for me a small meal.” Similarly, in the first seven
days of Sukkot, the nations of the world are invited to take
part in a relationship with HaShem. This is accomplished with the
many sacrifices brought to the Bait Hamikdash on behalf of the whole
world. Shmini Atzeret represents a special connection to
the Jewish nation with a personal engagement with HaShem.
Since each sacrifice corresponds to each individual nation, the
appearance is that more effort and resources are expended upon the
nations of the world than upon the Jewish people. This gives fort h
a ske
These questions can best be answered through the advice of a
professional Shadchanit. She developed specific strategies and
methods for effective dating. On the first encounter, she suggests
spending lavishly upon the potential Shidduch to express your d
esire to establish a long-term, giving relationship. The environment
should be conducive to be easily confronted by outside distractions.
This scenario helps to reduce undue tension by switching focus from
intense conversation to the activity or program
before the parties. As the relationship persists, it is less
important to expend extravagant amounts of money and gifts upon the
Shidduc h. It is more important to concentrate solely in her or him
than to shower her or him with gifts. Part of the reason
for this is, that as the relationship intensifies, it no
longer remains necessary to have other means of entertainment. The
relationship itself should be enough. Certainly a healthy
relationship between husband and wife doesn’t necessitate the
endless su pply of
This is the message of the holiday of Sukkot and subsequently
Shmini Atzeret. During the first seven days, HaShem is creating a
relationship with the nations of the world. This relationship is
less established and personalized. Therefore, it warrants a g reat
banquet to best help establish the desire in this relationship.
However, this relationship is only that of a servant to a king.
There remains a lack of intimacy between the two parties involved, a
separation. This is why HaShem meets more than one n ation each day.
The lack of intimacy is depicted by the amount of bullocks that are
brought each day. During the first days of Sukkot, the relationship
has only begun. That is why the highest number of bullocks are
brought that day. However, as the holid ay of Sukkot progresses, the
intensity of the relationship with HaShem and the nations of the
world increases as well. HaShem establishes a more intimate setting
by relating to fewer nations during the latter days of Sukkot.
This is the connection between the Paray Hachag and Chanukah.
Some explain that the connection is that these are the only two
eight-day holidays. We may possibly entertain a different approach
based on what we have previously established. As the oil cont inued
to burn beyond the allotted time, the miracle intensified. Certainly
the oil remaining lit for eight days is a greater miracle than if it
just remained lit for two days. Because the Menorah remained lit day
in and day out, there was a greater under standing of HaShem’s
direct involvement in the world. This is a similar message of Paray
Hachag. As the days of Sukkot continue forward, HaShem’s involvement
increases and intensifies with the world.
Shmini Atzeret is a completely different dimension (Regel
Bifnay Atsmo) altogether. HaShem wishes to partake only in a small,
more intimate meal. The Gemara continues to add, “In order that I
may benefit from you.” It is clear that HaShem and the Bnei Yi srael
have such a close-knit relationship that it is no longer incumbent
upon us to offer many gifts or sacrifices to show a commitment. All
HaShem desires is the smallest amount, the bare minimum, in order
for us to show our commitment. After this is es tablished, HaShem
wants nothing more than to benefit from us. He wants our
presence–not presents. Our relationship is compared to that of a
beloved companion to a king. This special and unique relationship is
displayed by HaShem specifically on Shmini Atzeres. The only way
this is deduced is by comparing and contrasting Shmini Atzeret to
the Chag of Sukkot.
Although a Regel Bifnay Atsmo, it is necessary to consider this day
like Shmini, day number eight, a continuation in the intensity of
the relationship between man and HaShem.
Sukkot is also called Chag Simchatainu–a holiday of happiness
and rejoicing. Some explain the reason for this name is based on the
annual harvest. The harvest occurs during Sukkot and it is what
gladdens hearts. The knowledge that HaShem has a vested int erest in
developing a relationship with all of mankind should give all of us
a feeling of self-worth and value in this world. Any relationship
with HaShem should be looked at as the greatest privilege, an
opportunity of which to take full advantage. Our
unique relationship – that of beloved companion – should
increase our level of Simcha in our relationships between both
HaShem and our fellow man.
In the same way, we should all merit to appreciate who our
spouses and friends are – not what they give us. Let us focus on
their mere presence – not there presents.
First Published October 9, 2001
for National Council of Young Israel Weekly Divrei Torah
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