Do we consider Shemini Atzeret a holiday? In the tefillot (prayers), we refer to the day as ?chag ha?atzeret? - a feast of Solemn Assembly. This is the opinion of the Shulchan Aruch (588:1) . Surprisingly, the Rema disagrees and points out that our custom is to omit the term ?chag? in reference to the eighth day at the end of Sukkot.
We simply find no mention of ?chag? anywhere in the Torah in reference to Shemini Atzeret. In contrast, Sukkot is referred to as ?chag? three times. (Devarim 16) This distinction repeats itself in Bamidbar 21. There, Sukkot is described in terms of ?celebrate a chag for Hashem for seven days?; whereas, for Shemini Atzeret it says ?the eighth day of solemn assembly.?
The custom we follow today is that of the Mishna Berurah , who authorizes us to mention ?chag? in reference to Shemini Atzeret. Yet, the question remains - how can some negate any description of chag when discussing this unique day?
There is a clear distinction between chag (Sukkot ) and atzeret. Chag describes a religious pilgrimage, a time of rejoicing, a time when Jews gather from all over the world to celebrate in the shadows of Jerusalem. Here, we find joint participation, group feasting and masses parading in the Simchat Beit Hashoeiva.
In contrast, Atzeret is a solemn day , a day of introspection , of inner searching on the personal level. On this day, we deal with deep dilemmas and moral questions. Perhaps, in this sense, Shemini Atzeret is more than a chag. On this day, we stop and take a solemn moment to remember our past, rededicate ourselves to the future and refresh our spiritual batteries.
What better time, then, than now to remember the joy and celebration in the Yerushlayim of yesteryear, while committing ourselves to returning to, and rebuilding, the Yerushalayim of today.
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Rabbi Chanoch Yeres writes from Yemin Moshe, Jerusalem.
We simply find no mention of ?chag? anywhere in the Torah in reference to Shemini Atzeret. In contrast, Sukkot is referred to as ?chag? three times. (Devarim 16) This distinction repeats itself in Bamidbar 21. There, Sukkot is described in terms of ?celebrate a chag for Hashem for seven days?; whereas, for Shemini Atzeret it says ?the eighth day of solemn assembly.?
The custom we follow today is that of the Mishna Berurah , who authorizes us to mention ?chag? in reference to Shemini Atzeret. Yet, the question remains - how can some negate any description of chag when discussing this unique day?
There is a clear distinction between chag (Sukkot ) and atzeret. Chag describes a religious pilgrimage, a time of rejoicing, a time when Jews gather from all over the world to celebrate in the shadows of Jerusalem. Here, we find joint participation, group feasting and masses parading in the Simchat Beit Hashoeiva.
In contrast, Atzeret is a solemn day , a day of introspection , of inner searching on the personal level. On this day, we deal with deep dilemmas and moral questions. Perhaps, in this sense, Shemini Atzeret is more than a chag. On this day, we stop and take a solemn moment to remember our past, rededicate ourselves to the future and refresh our spiritual batteries.
What better time, then, than now to remember the joy and celebration in the Yerushlayim of yesteryear, while committing ourselves to returning to, and rebuilding, the Yerushalayim of today.
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Rabbi Chanoch Yeres writes from Yemin Moshe, Jerusalem.