Shemini Atzeret: An Independent Holiday?

Is Shemini Atzeret part of Sukkot or is it an independent holiday?

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There is a somewhat unresolved dispute as to whether Shemini Atzeret is the eighth day of Sukkot or an independent holiday. Let’s take a look at the various opinions.

One school of thought considers Shemini Atzeret to simply be the eighth day of Sukkot. The Torah itself seems to imply that it is a part of Sukkot. (1) It is noted that the Torah does not mention a specific date on which Shemini Atzeret is to be observed nor does it even give this day a formal name. The Torah merely calls Shemini Atzeret as “atzeret,” which is a generic word used to identify a day on which work is forbidden. (2) Furthermore, when the Mishna discusses the Torah readings for the various holidays, it treats the Torah reading of Shemini Atzeret as is if it is the eighth day of sukkot. (3) Finally, one who accidentally said “Chag Hasukkot Hazeh” instead of “Shemini Atzeret Hachag Hazeh” in the Kiddush or Shemoneh Esrei has discharged one’s obligation and need not repeat the prayer according to. (4)

Nevertheless, there are a number of indications that Shemini Atzeret is an independanet holiday unrelated to Sukkot. One such indication is that the sacrifices of Sukkot follow a pattern while the sacrifice of Shemini Atzeret is distinctly different. This demonstrates that this "Eighth Day" is very much independent of the days that preceded it. Another indication that Shemini Atzeret is a separate holiday is that the Torah itself clearly states that Sukkot is a seven-day holiday, not an eight-day one! (5) So too, there is no mitzva to eat or sleep in a Sukka on Shemini Atzeret which further demonstrates its distinction from Sukkot.

The Talmud concludes that Shemini Atzeret is an independent holiday -- which is why the shehecheyanu blessing is recited as part of the Kiddush and candle lighting at the start of the holiday. Indeed, six different reasons are given as to why Shemini Atzeret should be considered a separate holiday. (6) This is the predominant approach today. (7)

1 Vayikra 23:36,39; Bamidbar 29:35-39.

2 Cf. Devarim 16:8.

3 Megilla 3:5.

4. This is the accepted halacha, though some disagree (The "Ben Ish Chai" writes only if he knew that it is Shemini Atseret and by mistake said "chag Hasukkot" only then he is discharged).

5 Vayikra 23:34,39,41; Bamidbar 29:12; Devarim 16:15.

6 Sukka 47a – 48a.

7 Aruch Hashulchan, OC 668:1.