Mitzvah —
391
To bring additional offerings on Shmini Atzeret
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בַּיּוֹם֙ הַשְּׁמִינִ֔י עֲצֶ֖רֶת תִּהְיֶ֣ה לָכֶ֑ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ וְהִקְרַבְתֶּ֨ם עֹלָ֜ה אִשֵּׁ֨ה רֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהֹוָ֔ה פַּ֥ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃ מִנְחָתָ֣ם וְנִסְכֵּיהֶ֗ם לַפָּ֨ר לָאַ֧יִל וְלַכְּבָשִׂ֛ים בְּמִסְפָּרָ֖ם כַּמִּשְׁפָּֽט׃ וּשְׂעִ֥יר חַטָּ֖את אֶחָ֑ד מִלְּבַד֙ עֹלַ֣ת הַתָּמִ֔יד וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃ - פָּרָשַׁת פִּינְחָס
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Numbers 29:35-38 - "The eighth day shall be a time of restriction for you; you shall not perform any mundane work. You shall offer up a burnt offering, a fire offering for a spirit of satisfaction to the Lord: one bull, one ram, and seven lambs in the first year, [all] unblemished. Their meal offerings and their libations, for the bulls, for the rams, and for the lambs, according to their number, as prescribed. And one young male goat for a sin offering, besides the continual burnt offering, its meal offering and its libation."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Holidays – חֲגִים
On Shemini Atzeret, Israel must bring a musaf offering of one bull, one ram, seven lambs, and one goat for a sin offering.
The musaf of Shemini Atzeret closes the festival cycle of Tishrei. Unlike the elaborate sequence of seventy bulls on Sukkot, Shemini Atzeret prescribes a single bull, one ram, and seven lambs, with their associated meal and drink offerings, and one goat as a sin offering. Rambam (Hilchot Temidin uMusafin 10:6) codifies this as a unique obligation distinct from Sukkot.
Talmud (Sukkah 55b) explains that the seventy bulls of Sukkot represented the nations, while the single bull of Shemini Atzeret symbolizes Israel alone. Rashi (Num. 29:35) comments that Hashem says, “Remain with Me for one more day,” highlighting intimacy between Hashem and Israel after the universal scope of Sukkot. Sefer HaChinuch (Mitzvah 325) explains that Shemini Atzeret reaffirms Israel’s special covenant, focused on closeness and joy. Midrash Rabbah (Bamidbar 21:24) likens it to a king who, after hosting all his subjects, keeps his beloved children close for a private feast.
Commentary & Classical Explanation:
- Rambam (Hilchot Temidin uMusafin 10:6): Codifies Shemini Atzeret’s musaf as separate from Sukkot.
- Sefer HaChinuch (Mitzvah 325): Teaches that Shemini Atzeret emphasizes Israel’s closeness to Hashem.
- Talmud (Sukkah 55b): Interprets the single bull as representing Israel alone.
- Rashi (Num. 29:35): Explains Hashem’s words “stay with Me,” stressing intimacy.
- Midrash Bamidbar Rabbah (21:24): Uses the parable of a king and his children to describe Shemini Atzeret.
Contrast with Sukkot Musaf (Mitzvah 390):
- Sukkot musafim featured seventy bulls for the seventy nations (Talmud Sukkah 55b). Shemini Atzeret musaf reduced to one bull, symbolizing Israel’s unique covenant.
- Sukkot projected holiness outward to the world (Sefer HaChinuch 324); Shemini Atzeret turned inward, strengthening Israel’s bond with Hashem (Sefer HaChinuch 325).
- Ramban (Num. 29:35) notes that while Sukkot embodied universal blessing, Shemini Atzeret embodied intimacy, “Atzeret” meaning to “hold back” Israel for closeness.
Parallel to Rosh Hashanah and Yom Kippur Musafim (Mitzvot 388–389):
- Like Rosh Hashanah and Yom Kippur, Shemini Atzeret musaf was a climactic festival offering, but unlike them, it lacked a theme of judgment or atonement.
- Talmud (Sukkah 55b) emphasizes Shemini Atzeret’s musaf as joyous intimacy, not awe or repentance.
- Rambam (Hilchot Temidin uMusafin 10:6) explains that while earlier festivals addressed cosmic or national themes, Shemini Atzeret musaf reflected Hashem’s love for Israel itself.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Festivals – מוֹעֲדִים
- Rambam (Hilchot Temidin uMusafin 10:6) highlights Shemini Atzeret’s musaf as distinct from Sukkot, underscoring its status as its own moed. Sefer HaChinuch (325) adds that its offerings reinforced Israel’s covenant of joy and holiness.
Shemini Atzeret – שְׁמִינִי עֲצֶרֶת
- Talmud (Sukkah 55b) describes Shemini Atzeret as Hashem’s request for Israel to remain one more day. Rashi (Num. 29:35) notes that the musaf’s single bull symbolized exclusivity and love between Hashem and Israel.
Temple – בֵּית הַמִּקְדָּשׁ
- Ramban (Num. 29:35) emphasizes that the Mikdash embodied intimacy during Shemini Atzeret, with offerings marking a private feast between Hashem and His people. Midrash Rabbah (21:24) illustrates the Temple as the king’s banquet hall where children lingered with their father.
Sacrifices – קָרְבָּנוֹת
- Rambam (Hilchot Temidin uMusafin 10:6) codifies one bull, one ram, seven lambs, and a goat. Sefer HaChinuch (325) explains that this simplified set of offerings showed completeness, rather than the expansive symbolism of Sukkot’s seventy bulls.
Mizbeach – מִזְבֵּחַ
- Talmud (Sukkah 55b) and Rashi emphasize that the Mizbeach service on Shemini Atzeret reflected intimacy, distinct from Sukkot’s universal role. Ramban notes that the altar expressed Israel’s closeness to Hashem through these reduced yet potent korbanot.
Community – קְהִלָּה
- Mishnah (Shekalim 4:1) teaches that musaf offerings came from communal funds, symbolizing the unity of Israel. Midrash Rabbah (21:24) portrays Shemini Atzeret as a gathering of the family alone, Israel united before Hashem.
Faith – אֱמוּנָה
- Sefer HaChinuch (325) interprets the musaf as affirming faith in Hashem’s covenant with Israel. Rambam adds that it declared reliance on Him alone after the universal scope of Sukkot.
Gratitude – הוֹדָיָה
- Rashi (Num. 29:35) links Shemini Atzeret to thanksgiving for the harvest, but also gratitude for Israel’s intimate covenant. Midrash Rabbah (21:24) describes it as thanksgiving for Hashem’s closeness.
Love – אַהֲבָה
- Talmud (Sukkah 55b) records Hashem’s words “stay with Me,” representing divine love. Ramban (Num. 29:35) calls this mitzvah an expression of covenantal love, beyond awe or atonement.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Rambam stresses Shemini Atzeret’s musaf was wholly directed to Hashem, unlike Sukkot’s universal dimension. Midrash Rabbah (21:24) affirms that the mitzvah highlighted Israel’s singular devotion to their Creator.
