The Relationship

between Sukkos and

Shemini Atzeres
By Rabbi Joshua Flug

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I. Introduction- Shemini Atzeres by name is the "eighth day" of Sukkos, yet there
are many features of Shemini Atzeres that express its independence from sukkos.
In this shiur outline, we will explore the relationship between Sukkos and
Shemini Atzeres.
II. The text in the Torah
a. There are two explicit references in the Torah and one reference derived from
Chazal:
i. The verse in Parshas Emor states that on the eighth day there is an
"atzeres" with an issur melacha. {}
ii. The verses in Parshas Pinchas state that the eighth day is an "atzeres"
with an issue melacha. The verses also delineate the korbanos that are
brought on Shemini Atzeres. {}
iii. The verse in Parshas Re'eh states that there is an obligation of simcha
during the seven days of Sukkos. {} The Gemara derives from the
word "ach" that it comes to include Shemini Atzeres. {}
1. Ramban (1194-1270) notes that the reason why the Torah does
not mention Shemini Atzeres explicitly is that the Torah is only
dealing with the mitzvah of aliyah l'regel. Therefore, the Torah
does not mention Rosh HaShanah or Yom Kippur in this
parsha. {}
b. The Term Atzeres
i. The Torah also refers to the seventh day of Pesach as Atzeres. {}
ii. The Talmud refers to Shavuos as Atzeres in many places.
iii. What does Atzeres mean?
1. Rashi (1040-1105) in the context of Shemini Atzeres explains
that it is called Atzeres because it is G-d's way of saying "stay
with me for one more day." {}
2. Rashi in the context of the seventh day of Pesach states that
Atzeres means either a day of prohibited melacha or a day of
food and gathering. {}
3. R. Avraham Ibn Ezra (c. 1089-1164) explains that Atzeres
refers to prohibited activity. {}
a. R. Shimshon Refael Hirsch (1808-1888) writes that
based on Ibn Ezra's approach, there are those who claim
that Atzeres refers to a day when there is only an issur
melacha and nothing else. {}
 b. R. Hirsch disagrees because Pesach has an issur
chametz.
c. Perhaps one can explain that this approach is focused
on positive commandments unique to the holiday.
Shemini Atzeres, the seventh day of Pesach and
Shavuos all lack positive commandments unique to the
holiday. It is true that there are unique korbanos, but
the concept of korbanos as whole is apparent on all of
the holidays.
4. R. Ovadia Sforno (c. 1475-1550) writes that Atzeres connotes a
time when one holds in place all of the spirituality that one
received over the holiday (and all of Tishrei). {}
a. The same applies to the seventh day of Pesach. The
seventh day of Pesach was when the Jewish People
sang "Az Yashir" and for this reason Moshe Rabbeinu
referred to the seventh day of Pesach as Atzeres.
b. Shavuos is called Atzeres because in reality, that should
have been the Torah's Atzeres for Pesach. However,
because of cheit ha'egel, the Torah did not refer to it as
Atzeres, but the rabbis did.
c. R. Hirsch takes a similar approach and explains that the
word "atzor" can mean collect or preserve. We collect
all of our spiritual gains on this day. {}
III. What Aspects of Shemini Atzeres Connect to Sukkos and What Don't?
a. The Gemara states that Shemini Atzeres is independent of Sukkos regarding
six concepts that are abbreviated ‫פז"ר קש"ב‬. {}
i. Payis- On the regalim, the twenty-four mishmaros kehuna would
conduct a lottery to decide which mishmar would bring the specific
korbanos musaf. On Shemini Atzeres, they conducted another lottery.
ii. Zman- Shehechiyanu is recited on Shemini Atzeres (on the seventh
day of Pesach, we don't recite Shehechiyanu).
iii. Regel- The Rishonim dispute what this means:
1. Rashi states that we don't sit in the sukkah. {}
2. Rabbeinu Tam (c.1100-1171) writes that it refers to the
obligation of linah. {} R. Menachem Meiri (1249-1306) writes
that there are three ways to explain linah: {}
 a. If you didn't bring the olas re'iyah until Shemini
Atzeres, you must stay overnight in Yerushalayim after
Shemini Atzeres.
b. There is an obligation to remain in Yerushalayim the
entire Pesach and there is an obligation to remain in
Yerushalayim the entire Sukkos and Shemini Atzeres.
Meiri finds this approach difficult because it doesn't
seem to distinguish Shemini Atzeres as a separate
holiday.
c. The obligation to remain in Yerushalayim on Shemini
Atzeres applies even if what did not bring any korban.
3. Rabbeinu Chananel (990-1053) writes that it is its own holiday
for the purpose of aveilus. The Halacha is that Shemini
Atzeres counts for seven days of shloshim. {}
iv. Korban- The korbanos of Shemini Atzeres are different than the
korbanos of Sukkos.
v. Shirah- On Sukkos, the Levi'im sang one shir shel yom and on
Shemini Atzeres they sang a separate shir shel yom.
vi. Beracha- Rashi gives two explanations: {}
1. There is a separate formulation "Es Yom HaShemini" in the
berachos (Shemoneh Esrei, Birchas Hamazon). This point will
be elaborated upon later.
2. There is a separate beracha for the king.
b. There are a number of aspects of Shemini Atzeres which seem to be a
continuation of Sukkos:
i. The Mishna states that Hallel and Simcha applies for eight days. This
implies that the obligation to recite Hallel and the mitzvah of Simchas
Yom Tov are an extension of Sukkos. {}
ii. The Gemara states that Shemini Atzeres is only an independent
holiday regarding ‫פז"ר קש"ב‬. However, regarding tashlumin, it is an
extension of Sukkos and if one did not bring the olas re'iyah and the
shalmei chagigah during Sukkos, he can bring them on Shemini
Atzeres. {}
IV. An analysis of the relationship between Sukkos and Shemini Atzeres
a. Ramban writes that that the way to understand the relationship between
Sukkos and Shemini Atzeres vis-à-vis the olas re'iyah and the shalmei simcha
is the following: {}
 i. If someone brought these korbanos on Sukkos, he is not required to
bring them again on Shemini Atzeres. If he did not bring them on
Sukkos, he must bring them on Shemini Atzeres.
ii. If someone was patur from these korbanos on Sukkos and then became
obligated on Shemini Atzeres (either because he couldn't walk or he
became bar mitzvah), he must bring these korbanos on Shemini
Atzeres because Shemini Atzeres is an independent holiday.
iii. Ramban also adds that Shemini Atzeres is an independent holiday for
the purpose of bal te'acher (paying a pledge for a korban on time). If a
korban is due on Sukkos, one does not get until Shemini Atzeres to
pay the pledge because Shemini Atzeres is a separate holiday.
b. Rambam (1135-1204) does not assume the same approach:
i. Rambam rules that the first day is the day to bring these korbanos and
the rest of the days are tashlumin. {}
ii. Rambam rules that if someone is patur on the first day, he does not
bring the korban, even if he becomes obligated afterwards (even on
Shemini Atzeres). {}
iii. Rambam rules that one has until Shemini Atzeres to pay a pledge and
avoid the prohibition of bal te'acher. {}
c. R. Yaakov Betzalel Zolty (1920-1982) analyzes the dispute between Rambam
and Ramban: {} [Click here to access the entire piece.]
i. Ramban is of the opinion that in principle Shemini Atzeres is an
independent holiday. Even the tashlumin aspect that reflects the
connection to Sukkos also highlights its independence because if
someone was patur on Sukkos and chayav on Shemini Atzeres, they
must bring the korbanos. The only connection to Sukkos is that an
additional set doesn't have to be brought if one brought the korbanos
on Sukkos.
ii. Rambam is of the opinion that there are two components of Shemini
Atzeres: It is the last day of Sukkos and it is also an independent
holiday. As such, one does not violate bal te'acher until the
completion of Shemini Atzeres because Sukkos doesn't officially end
until the completion of Shemini Atzeres. Furthermore, one who was
exempt from the korbanos on Sukkos is exempt on Shemini Atzeres
because these korbanos are a function of Sukkos. The only reason
why there is tashlumin is that it is considered the last day of Sukkos.
The independent element of Shemini Atzeres only exists with respect
to ‫פז"ר קש"ב‬.
 d. Rav Yosef D. Soloveitchik (1903-1993) has a similar approach (without
basing it on a dispute): {}
i. There are three parshios in the Torah. The two that mention Shemini
Atzeres only do so in the context of issur melacha. The parsha about
aliyah l'regel doesn't reference Shemini Atzeres and it is only derived
from a ribui.
ii. As such, Shemini Atzeres is primarily an independent holiday, but
with respect to the olas re'iyah and shalmei chagigah, it is an extension
of Sukkos.
V. Practical Ramifications of the Analysis
a. How should we refer to Shemini Atzeres in Shemoneh Esrei, Kiddush and
Birkas HaMazon?
i. R. Yosef Karo (1488-1575) in Shulchan Aruch writes that it should be
called "Yom Shemini Chag HaAtzeres HaZeh." {}
ii. Rama (1520-1572) writes that one should omit the word "Chag"
because we don't find anywhere that Shemini Atzeres is called a
"chag."
iii. R. David HaLevi Segal (Taz c.1586-1667) upholds Shulchan Aruch's
opinion to include "chag" but writes that one should say "Atzeres
HaChag" to connote that it is the Atzeres of Sukkos and that it is tafel
to Sukkkos. {}
iv. The Vilna Gaon (1720-1797) questions Rama's comment that we don't
find that Shemini Atzeres is called a chag. Don't we find many
Mishnayos and other Talmudic statements that refer to Shemini
Atzeres as a chag? {}
v. R. Ya'akov Kaminetsky (1891-1986) notes that this may be indicative
of a general dispute between Shulchan Aruch and Rama:
1. Shulchan Aruch writes that one recites the beracha "l'hafrish
terumah" when separating challah. Rama writes that one
should recite "l'hafrish challah." {}
2. The Vilna Gaon explains that the dispute is whether one
follows the language of the Torah or the language of the
Mishna. The Torah refers to the separated piece as terumah
and the Mishna refers to it as challah. Shulchan Aruch follows
the language of the Torah for berachos and Rama follows the
language of the Mishna. {}
3. R. Kaminetsky notes that here too, Shulchan Aruch is
consistent in following the language of the Torah and therefore,
 the stress is on the "Atzeres" component. This is why it is
called "Chag HaAtzeres," to stress the Atzeres component.
[The word chag doesn't reflect the language of the Torah but it
highlights the Atzeres.] Rama follows the language of the
Mishna which refers to the holiday as Shemini Atzeres. {}
vi. Notwithstanding R. Kaminetzky's approach, there are two difficulties
when one compares the Vilna Gaon's analysis regarding to Shemini
Atzeres with his analysis regarding the language of berachos:
1. Ostensibly, both Shulchan Aruch and Rama are self
contradictory. Shulchan Aruch who normally follows the
language of the Torah, refers to Shemini Atzeres as chag,
which does not reflect the language of the Torah. In fact, the
Vilna Gaon's defense of Shulchan Aruch is that the Mishna
refers to Shemini Atzeres as a chag. Rama, who normally
follows the language of the Mishna, is bothered by the fact that
Torah does not refer to Shemini Atzeres as a chag despite the
fact that the Mishnayos refer to it as a chag.
2. Furthermore, the Vilna Gaon himself sides with the opinion
that one should follow the language of the Torah. Yet,
regarding Shemini Atzeres, he defends Shulchan Aruch by
claiming that the Mishnayos refer to Shemini Atzeres as a
chag.
vii. R. Soloveitchik explains that dispute between Rama and the Vilna
Gaon as follows: {}
1. Rama is of the opinion that any reference to chag in connection
to Shemini Atzeres is only a reference to the tashlumin aspect
of Shemini Atzeres. The mention of Shemini Atzeres in
Shemoneh Esrei, Kiddush and Birkas HaMazon is supposed to
highlight the independent nature of Shemini Atzeres.
2. The Vilna Gaon is of the opinion that the mention of Shemini
Atzeres in Shemoneh Esrei, Kiddush and Birkas HaMazon is
supposed to reference both the independent aspect of Shemini
Atzeres and the tashlumin aspect. R. Soloveitchik adds that
this Taz does not mean to mention Shemini Atzeres as tafel,
but rather to mention its independence and also the idea that it
is tafel to Sukkos.
viii. Based on R. Soloveitchik's analysis, one can explain the apparent
inconsistency with Shulchan Aruch and Rama's general rulings
regarding berachos.
 1. Shulchan Aruch follows the language of the Torah because the
Mishnayos that mention chag, do so to highlight the fact that it
is a tashlumin of Sukkos.
2. Rama agrees that chag refers to tashlumin, but there is no need
to mention tashlumin.
ix. Rambam's opinion:
1. Rambam, in his Siddur writes that in the Shemoneh Esrei on
Shemini Atzeres one recites "Yom Chag Shemini Atzeres." {}
2. Rambam, in listing all of the different formulations for
Kiddush, does not include a special formulation for Shemini
Atzeres. This implies that one recites the same formulation as
Sukkos. {}
3. R. Zolty (following his own opinion that we mentioned earlier)
explains that Rambam's opinion is that Shemini Atzeres is
primarily the last day of Sukkos. It only has independence
regarding ‫פז"ר קש"ב‬. Therefore, in Kiddush, which is biblically
mandated, one only mentions Sukkos. Only the formulation in
Shemoneh Esrei is supposed to reflect that Shemini Atzeres has
some independence. {}
b. One who mentioned Chag HaSukkos instead of the normal formulation
i. R. Chaim Y.D. Azulai (Chida 1724-1807) discusses the status of
someone who recited "Chag HaSukkos" instead of the Shemini
Atzeres formulation. He quotes acharonim who take both sides of the
issue. {}
ii. R. Zolty suggests that it is contingent on the dispute between Rambam
and Ramban: {}
1. According to Rambam, it is the last day of Sukkos and we only
mention the independence of Shemini Atzeres as an additional
idea. Therefore, b'dieved, he would not have to repeat
Shemoneh Esrei.
2. According to Ramban, it is not Sukkos and therefore, one must
repeat Shemoneh Esrei.
 ‫‪ .4‬סוכה מח‪.‬‬ ‫‪ .1‬ויקרא כג‪:‬לו‬

‫‪ .2‬במדבר כט‪:‬לה‪-‬לח‬
‫‪ .5‬רמב"ן דברים טז‪:‬ח‬

‫‪ .6‬דברים טז‪:‬ח‬

‫‪ .3‬דברים טז‪:‬טו‬

‫‪ .7‬רש"י ויקרא כג‪:‬לו‬

‫‪ .8‬רש"י דברים טז‪:‬ח‬

‫פ' רב שמשון רפאל הירש ויקרא כג‪:‬לו‬ ‫‪.12‬‬ ‫‪ .9‬אבן עזרא ויקרא כג‪:‬לו‬

‫פ' רב שמשון רפאל הירש ויקרא כג‪:‬לו‬ ‫‪.10‬‬

‫סוכה מז‪-:‬מח‪.‬‬ ‫‪.13‬‬

‫ספורנו ויקרא כג‪:‬לו‬ ‫‪.11‬‬

‫רש"י שם‬ ‫‪.14‬‬

 ‫ראש השנה ד‪:‬‬ ‫‪.18‬‬ ‫תוס' סוכה מח‪ .‬ד"ה רגל‬ ‫‪.15‬‬

‫רמב"ן סוכה מח‪.‬‬ ‫‪.19‬‬

‫מאירי סוכה מח‪.‬‬ ‫‪.16‬‬

‫רבינו חננאל סוכה מח‪.‬‬ ‫‪.17‬‬

‫רמב"ם הל' חגיגה א‪:‬ז‬ ‫‪.20‬‬

 ‫הררי קדם חלק א' ס' קנא‬ ‫‪.24‬‬
‫רמב"ם הל' חגיגה ב‪:‬ה‬ ‫‪.21‬‬

‫רמב"ם הל' מעשה הקרבנות יד‪:‬יג‬ ‫‪.22‬‬

‫משנת יעב"ץ או"ח ס' עא‬ ‫‪.23‬‬

‫שלחן ערוך תרסח‪:‬א‬ ‫‪.25‬‬

‫ט"ז או"ח תרסח‪:‬א‬ ‫‪.26‬‬

‫ביאור הגר"א או"ח תרסח‪:‬א‬ ‫‪.27‬‬

‫ומ"ש דלא מצינו כו' בסוכה מ"ח אמרינן י"ט האחרון של חג‬
‫וכן בהרבה מקומות ואמרינן בערכין ובסוף תענית שמנה ימי‬
‫החג כו'‪.‬‬
 ‫הררי קדם חלק א' ס' קנא‬ ‫‪.31‬‬ ‫שלחן ערוך יו"ד שכח‪:‬א‬ ‫‪.28‬‬

‫ביאור הגר"א יו"ד שכח‪:‬א‬ ‫‪.29‬‬

‫תרומה כמ"ש תרימו תרומה ובלשון המקרא חלה נקרא‬
‫העיסה כמ"ש חלות בלולות והרבה כיוצא אבל בלשון‬
‫המשנה נקרא חלה בכל מקום ‪ ...‬ומ"מ נכון לברך בלשון‬
‫מקרא כמ"ש ברפ"ו דברכות רי"א ב"מ דשאים ול"ק יקרות‬
‫בלשון מתני'‪.‬‬

‫אמת ליעקב ויקרא כג‪:‬לו‬ ‫‪.30‬‬

‫רמב"ם סדר תפילות כל השנה‬ ‫‪.32‬‬

‫רמב"ם הל' שבת כט‪:‬יט‪-‬כ‬ ‫‪.33‬‬

‫נוסח קידוש יום טוב‪ .‬ברוך אתה ה' אלהינו‬
‫מלך העולם אשר בחר בנו מכל עם ורוממנו‬
‫מכל לשון בחר בנו ויגדלנו רצה בנו ויפארנו‪.‬‬
‫ותתן לנו ה' אלהינו באהבה מועדים לשמחה‬
‫חגים וזמנים לששון את יום טוב מקרא קדש‬
‫הזה את יום חג המצות הזה או חג השבועות או‬
‫חג הסוכות זמן חירותנו או זמן מתן תורתנו או‬
‫זמן שמחתנו באהבה זכר ליציאת מצרים כי בנו‬
‫בחרת ואותנו קדשת מכל העמים ומועדי קדשך‬
‫בשמחה ובששון הנחלתנו ברוך אתה ה' מקדש‬
‫ישראל והזמנים‪ .‬ואם חל להיות בשבת מזכיר‬
‫שבת וחותם כדרך שחותם בתפלה מקדש‬
‫השבת וישראל והזמנים‪ .‬בראש השנה אומר‪.‬‬
‫ותתן לנו ה' אלהינו באהבה את יום טוב מקרא‬
‫קודש הזה זכרון תרועה מקרא קדש באהבה‬
‫זכר ליציאת מצרים כי בנו בחרת ואותנו קדשת‬
‫מכל העמים ודברך אמת וקיים לעד ברוך אתה‬
‫ה' מלך על כל הארץ מקדש ישראל ויום‬
‫הזכרון‪ .‬ואם חל להיות בשבת חותם מקדש‬
‫משנת יעבץ או"ח ס' עא‬ ‫‪.36‬‬ ‫השבת וישראל ויום הזכרון כדרך שחותם‬
‫בתפלה‪:‬‬

‫משנת יעבץ או"ח ס' עא‬ ‫‪.34‬‬

‫ברכי יוסף תרסח‪:‬ב‬ ‫‪.35‬‬