| It directly follows the Jewish festival of Sukkot which is celebrated for seven days, and thus Shemini Atzeret is literally the eighth day. It is a separate—yet connected—holy day devoted to the spiritual aspects of the festival of Sukkot. Part of its duality as a holy day is that it is simultaneously considered to be both connected to Sukkot and also a separate festival in its own right. Outside the Land of Israel, this is further complicated by the additional day added to all Biblical holidays except Rosh Hashanah and Yom Kippur. The first day of Shemini Atzeret therefore coincides with the eighth day of Sukkot outside the Land of Israel, leading to sometimes involved analysis as to which practices of each holiday are to apply. The celebration of Simchat Torah is the most distinctive feature of the holiday, but it is a later rabbinical innovation. In the Land of Israel, the celebrations of Shemini Atzeret and Simchat Torah are combined on a single day, and the names are used interchangeably. In the Diaspora, the celebration of Simchat Torah is deferred to the second day of the holiday. This will be Friday, October 25, 2024. Commonly, only the first day is referred to as Shemini Atzeret, while the second is called Simchat Torah outside the land of Israel. Biblical origins According to The Jewish Encyclopedia, atzeret is the name given to this day in four different locations in the Hebrew Bible.
Significance Shemini: "Eighth Day" of Sukkot
When Shemini Atzeret is mentioned in the Torah , it is always mentioned in the context of the seven-day festival of Sukkot, which it immediately follows. For example, Sukkot is described in detail in Leviticus 23:33–43. Shemini Atzeret is mentioned there only in verses 36 and 39.
The Hebrew word shemini means eighth. This refers to the date of Shemini Atzeret relative to Sukkot; it falls on the eighth day. It is therefore often assumed that Shemini Atzeret is simply the eighth day of Sukkot. That characterization, however, is only partly accurate. The celebration of Sukkot is characterized by the use of the sukkah (booth or tabernacle) and the Four Species (tree branches and fruit used in the celebration).However, the Torah specifies use of those objects for seven days only, not eight. The observance of Shemini Atzeret therefore differs in substantial ways from that of Sukkot. The Talmud describes Shemini Atzeret with the words "a holiday in its own right" (regel bifnei atzmo). The Talmud describes six ways in which Shemini Atzeret differs from Sukkot. Four of these relate principally to the Temple service. Two others remain relevant to modern celebration of the holiday. First, the blessing known as Shehecheyanu is recited on the night of Shemini Atzeret, just as it is on the first night of all other major Jewish holidays. Second, the holiday is referred to distinctively as "Shemini Atzeret" and not as "Sukkot" in the prayer service. Immediately below that discussion, however, the Talmud describes Shemini Atzeret as the "end holiday of the festival [of Sukkot]". The context here is that the Sukkot obligations of joy and recitation of Hallel (Psalms 113–118) last eight days. This is also why one of Sukkot's liturgical aliases, "Time of Our Happiness" (zman simḥatenu), continues to be used to describe Shemini Atzeret (and by extension Simchat Torah) in prayers. Shemini Atzeret is therefore simultaneously "a holiday in its own right" and the "end holiday of [Sukkot]". Atzeret: A day for assembly—or pause Spiritually, Shemini Atzeret can also be seen to "guard the seven days of Sukkot". The Hebrew word atzeret is generally translated as "assembly", but shares a linguistic root with the word atzor, meaning "stop" or "tarry". Shemini Atzeret is characterized as a day when the Jewish people "tarries" to spend an additional day with God at the end of Sukkot. Rashi cites the parable of a king who invites his sons to dine with him for a number of days, but when the time comes for them to leave, he asks them to stay for another day, since it is difficult for him to part from them. According to this idea, Sukkot is a universal holiday, but Shemini Atzeret is only for the Jewish people. Moreover, Shemini Atzeret is a modest holiday, just to celebrate [God's] special relationship with His beloved nation.
A different, but related, interpretation is offered by Yaakov Tzvi Mecklenburg, who translates atzeret as "retain": "During the holiday season, we have experienced a heightened religious fervor and a most devout spirit. This last day is devoted to a recapitulation of the message of these days, with the hope that it will be retained the rest of the year". Connections to the prior Jewish holy days The day prior to Shemini Atzeret is the last day of Sukkot. Called Hoshana Rabbah, it is unique and different from the other days of Sukkot. While it is part of the intermediate Sukkot days known as Chol HaMoed, Hoshana Rabbah has extra prayers and rituals and is treated and practiced much more seriously and festively than the previous days of Chol HaMoed. In particular during the morning prayer service of Hoshana Rabbah, there are seven hoshanot with their own seven hakafot, the "seven processions". This sets the stage, in ritual, mood, tenor and a heightened sense of festivity, for the days that follow it—namely, of Shemini Atzeret, when seven hakafot are again performed.
The Jewish Encyclopedia states that during the time of the Second Temple, the festival of Shavuot received the specific name of "'Atzarta" as cited by Josephus in Antiquities of the Jews (iii. 10, § 6) and in the Talmud's tractate Pesahim (42b, 68b), signifying "the closing feast" of Passover and commenting on this fact, the Rabbis in tractate Pesahim say that: The closing feast of Sukkot (i.e., Shemini Atzeret) ought rightly to have been, like that of Passover (i.e., Shavuot) on the fiftieth day; but, in order not to force the people to make another journey to Jerusalem in the rainy season, God fixed it as early as the eighth day. These religious celebrations conclude the process that had begun on the days of Rosh Hashanah (the Jewish new year) and Yom Kippur, the Day of Atonement, observed ten days after the start of Rosh Hashanah. Five days after the conclusion of Yom Kippur, Sukkot begins, regarded as the celebration of the anticipated Divine "good judgment" that was hopefully granted on the High Holy Days (Rosh Hashanah + the Ten Days of Repentance + Yom Kippur) and then Hoshana Rabbah + Shemini Atzeret + Simchat Torah culminate the process of open celebration and festivity with joyous prayers, festive meals, and hours of dancing holding the Torah scroll(s) at the center of attention during the hakafot in the synagogue. Evolution of observances and customs The Torah explicitly mentions Shemini Atzeret three times, all in the context of Sukkot. Only two observances are specified for Shemini Atzeret. One relates to the Temple service, and is not relevant to modern observance. The other is the avoidance of "servile labor" (melechet avodah), as on other major Jewish holidays. (See also Jewish holidays — "Work" on Sabbath and biblical holidays.) No other specific rituals or ritual objects are specified, making Shemini Atzeret unique in that regard among the festivals mentioned in the Torah.
Two observances of Shemini Atzeret are mentioned in the Prophets and Writings portions of the Tanakh (Hebrew Bible). The first occurred at the time of the dedication of the First Temple by Solomon. The second came at the time of the Jews' return from the Babylonian exile. In both cases, however, the mention is limited to the observation that an "assembly [atzeret] was held on the eighth day". According to the Apocryphal Second Book of Maccabees, the first celebration of Hanukkah mimicked that of Sukkot, which the Maccabees and their followers had been unable to celebrate earlier that year. However, the only allusion to Shemini Atzeret in that narrative is that the Hanukkah celebration was fixed for eight days—in remembrance of both the seven days of Sukkot and the additional day of Shemini Atzeret.  Torah and Yad Throwing cakes to children on Simḥat Torah, by Johann Leusdenin Philologus Hebræo-Mixtus, Utrecht, 1657 Like most Jewish holidays of Biblical origin, Shemini Atzeret is observed for one day within the Land of Israel, and traditionally for two days outside Israel. The second day observed outside Israel is called Simchat Torah (see next section). Simchat Torah Main article: Simchat Torah The practice of reading the last of the weekly Torah portions on Shemini Atzeret is documented in the Talmud. That Talmudic source does not refer to the occasion as "Simchat Torah", but simply as [the second day of] Shemini Atzeret. The Simchat Torah celebration of today is of later rabbinic and customary origin. The day (but not the name) is mentioned in the siddur of Rav Amram Gaon (9th century CE); the assignment of the first chapter of Joshua as the haftarah of the day is mentioned there. The reading of the first section of Genesis immediately upon the conclusion of the last section of Deuteronomy—as well as the name "Simchat Torah"—can be found in the 14th century halachic work Arba'ah Turim. By the 16th century CE, most of the features of the modern celebration of Simchat Torah were in place in some form. The Simchat Torah celebration is now the most distinctive feature of this festival—so much so that in the Land of Israel, where Shemini Atzeret lasts only one day, it is more common to refer to the day as "Simchat Torah" than as "Shemini Atzeret". In the 20th century, Simchat Torah came to symbolize the public assertion of Jewish identity. The Jews of the Soviet Union, in particular, would celebrate the festival en masse in the streets of Moscow. On October 14, 1973, more than 100,000 Jews took part in a post-Simchat Torah rally in New York city on behalf of refuseniks and Soviet Jewry. Dancing in the street with the Torah has become part of the holiday's ritual in various Jewish congregations in the United States as well. In Israel, many communities conduct Hakafot shniyot, or "Second hakafot", on the day after Shemini Atzeret. In part, this shows solidarity with Jewish communities outside Israel, which are still celebrating Simchat Torah (on the second day of the festival). At the same time, it allows for a Simchat Torah celebration unconstrained by festival work restrictions, since the festival is over in Israel according to Jewish law. Outside Israel, where Shemini Atzeret is observed for two days, Simchat Torah is deferred to the second day, when all agree there is no obligation of sukkah | 
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