## Jerusalem Talmud Sukkah Chapter 5 ###### Jerusalem Talmud Sukkah 5:1:1 [Jerusalem Talmud Sukkah 5:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:1:1) **משנה:** הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶה חָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה שֶׁאֵינָהּ דּוֹחָה לֹא שַׁבָּת וְלֹא יוֹם טוֹב. אָמְרוּ כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה לֹא רָאָה שִׂמְחָה מִיָּמָיו: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** The fife five and six; this is the fife of the water-drawing festivity which supersedes neither the Sabbath nor the holiday. There is a saying that one who did not see the joy of the water-drawing festivity did never see real joy. ###### Jerusalem Talmud Sukkah 5:1:2 [Jerusalem Talmud Sukkah 5:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:1:2) **הלכה:** הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה כול׳. הָא שֶׁלְקָרְבָּן דוֹחֶה. מַתְנִיתָא דְרִבִּי יוֹסֵה בֵּירִבִּי יוּדָה. דְּתַנֵּי. חָלִיל שֶׁלְקָרְבָּן דּוֹחֶה אֶת הַשַּׁבָּת. דִּבְרֵי רִבִּי יוֹסֵי בֵּירִבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים. אֵינוֹ דוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. תַּמָּן תַּנִּינָן. בִּשְׁנֵים עָשָׂר יוֹם בַּשָּׁנָה הֶחָלִיל מַכֶּה לִפְנֵי הַמִּזְבֵּחַ. בִּשְׁחִיטַת הַפֶּסַח הָרִאשׁוֹן. בִּשְׁחִיטַת הַפֶּסַח הַשֵּׁינִי וּבְיוֹם טוֹב הָרִאשׁוֹן שֶׁלְפֶּסַח. וּבְיוֹם הָעֲצֶרֶת. וּבִשְׁמוֹנַת יְמֵי הֶחָג. וְיֵשׁ שְׁמוֹנֶה בְלֹא שַׁבָּת. רִבִּי יוֹסֵי אָמַר לָהּ סְתָם. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי יוֹסֵה בֵּירִבִּי יְהוּדָה הִיא. עַל דַּעְתְּהוֹן דְּאִילֵּין רַבָּנִן. לָמָּה אֵינוּ דוֹחֶה. מִשֵּׁם שֶׁאֵינוֹ מְחוּוָר. וְהָא כְתִיב וְהָעָם מְחַלְּלִים בַּחֲלִילִים. בְּשִׂמְחַת שְׁלֹמֹה הַכָּתוּב מְדַבֵּר. רִבִּי יוֹנָה בְשֵׁם רִבִּי בָּא בַּר מָמָל. וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל. כָּל זְמַן שֶׁהֶחָלִיל נוֹהֵג הַהַלֵּל נוֹהֵג. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי בָּא בַּר מָמָל. לָמָּה קוֹרִין אֶת הַהַלֵּל כָּל שִׁבְעַת יְמֵי הֶחָג. כְּנֶגֶד הַלּוּלָב שֶׁהוּא מִתְחַדֵּשׁ כָּל שִׁבְעָה. וְלָמָּה מִן כָּל אִילֵּין מִילַּיָיא חָלִיל. תַּנִּינָן. שֶׁזֶּה לְקִיצִּים וְזֶה לְקִיצִּין וְזֶה חָבִיב וְזֶה חָבִיב. וְתָלוּ חָבִיב בְּחָבִיב. וּבַעֲצֶרֶת אוֹמֵר לוֹ הֵי לָךְ מַצָּה הֵי לָךְ חָמֵץ. אִית תַּנָּיֵי תַנֵּי. הֵי לָךְ חָמֵץ [הֵילָךְ מַצָּה]. מָאן דְּאָמַר. הֵילָךְ מַצָּה. שֶׁהוּא חָבִיב. מָאן דְּאָמַר. הֵי לָךְ חָמֵץ. שֶׁהוּא תָדִיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “The fife five and six,” etc. Therefore the one of sacrifices supersedes¹. The Mishnah is Rebbi Yose ben Rebbi Jehudah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath² Chapter 10 that in general rabbinic Sabbath prohibitions are not to be observed in the Temple, the burden of proof is on those authorities who deny the use of fifes in the Temple on a Sabbath., the words of Rebbi Yose ben Rebbi Jehudah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have stated³ 2:3.: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First *Pesaḥ*, the sacrifice of the Second *Pesaḥ*, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rebbi Yose said it anonymously, Rebbi Yose ben Rebbi Abun in the name of Rebbi Joḥanan: It is Rebbi Yose ben Rebbi Jehudah’s⁴. In the opinion of those rabbis why does it not supersede? Because it is not clear⁵. But is it not written⁶. 1:40, a description of Solomon’s coronation., *and the people blew fifes*? That is written for Solomon’s festivity. Rebbi Jonah in the name of Rebbi Abba bar Mamal: *And heartfelt joy like one marching with a fife*⁷ 30:29. The verse starts with a reference to *song of the night starting the holiday*, referring to the recital of *Hallel* in the Passover night, as explained in Jonathan’s paraphrase of the verse. Therefore the verse shows that the combination of playing the fife and reciting the *Hallel* is traditional.. Any time one uses a fife one recites the *Hallel*. Rebbi Yose ben Rebbi Abun in the name of Rebbi Abba bar Mamal: Why does one recite *Hallel* all seven days of Tabernacles⁸ is recited (and therefore the fife played) only on the first day. (Later practice to recite a truncated form of *Hallel* on these days is a Babylonian peculiarity unknown to and irrelevant for Galilean sources.)? Corresponding to the *lulav* which is renewed all seven days⁹. And why a fife for all these things? We have stated, for one is at stated times and the other is at stated times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have *maṣsah*, here you have leavened.¹⁰” There are Tannaim who state, here you have leavened, [here you have *maṣsah*.]¹¹ 23:17) are distributed first. He who said, here you have *maṣsah*, because it is beloved; he who said, here you have leavened, because it is frequent¹² is frequent, and therefore leavened bread better liked. In fact the two breads of Pentecost are the only leavened breads permitted in the Temple area during the entire year and it is a general principle that in the Temple service the more frequent must have precedence over the less frequent.. footnotes: ¹ Since it is emphasized that at the water-drawing festivity fifes may not be used, it is implied that on other occasions fifes may be played in the Temple on the Sabbath. Babli 51a. ² Playing a musical instrument on the Sabbath and holidays in general is rabbinically forbidden, so one should not be tempted to tune or repair the instrument, which would be a biblical infraction. Since it is stated in Eruvin ³ Mishnah Arakhin ⁴ Since the Mishnah implicitly states that fifes were used on the Sabbath in the week of Tabernacles. ⁵ There is no biblical indication that fifes be used in Temple worship. A popular usage is no reason to disregard rabbinic prohibitions (i. e., popular restrictions) in the Temple. ⁶ 1K ⁷ Is. ⁸ In contrast to Passover, where Hallel ⁹ Because it frequently needs new willow branches and occasionally also new myrtle branches. ¹⁰ Mishnah 1:10. ¹¹ Corrector’s addition, unnecessary since the question is which of the breads, the azyme shew-bread or the leavened two extra loaves of Pentecost (Lev. ¹² Even though this text is repeated in Halakhah 5:8, it seems that text should read that maṣsah ###### Jerusalem Talmud Sukkah 5:1:3 [Jerusalem Talmud Sukkah 5:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:1:3) אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. לָמָּה נִקְרָא שְׁמָהּ בֵּית שׁוֹאֵבָה. שֶׁמִּשָּׁם שׁוֹאֲבִים רוּחַ הַקּוֹדֶשׁ. עַל שֵׁם וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְינֵי הַיְשׁוּעָה. דְּלֹמָא. רִבִּי לֵוִי וִיהוּדָה בַּר נַחְמָן הֲווֹן נָסְבִין תַּרְתֵּין סִילְעִין מֵיעוֹל מְצַמְתָּה קָהָלָא קוֹמֵי רִבִּי יוֹחָנָן. עָאַל רִבִּי לֵוִי וְדָרַשׁ. יוֹנָה בֶּן אַמִיתַּי מֵאָשֵׁר הָיָה. דִּכְתִיב אֲשֵׁר לֹא הוֹרִישׁ אֶת יוֹשְׁבֵי עַכּוֹ וְאֶת יוֹשְׁבֵי צִידוֹן. וּכְתִיב קוּם לֵךְ צָרְפָתָה אֲשֶׁר לְצִידוֹן. עָאַל רִבִּי יוֹחָנָן וְדָרַשׁ. יוֹנָה בֶּן אַמִיתַּי מִזְּבוּלוּן הָיָה. דִּכְתִיב וַיַּעַל הַגּוֹרָל הַשְּׁלִישִׁי לִבְנֵן זְבוּלֻן לְמִשְׁפְּחֹתָם. וּכְתִיב מִשָּׁם עָבַר קֵדְמָה מִזְרָחָה גִּתָּה חֵפֶר עִתָּה קָצִין. וּכְתִיב כִּדְבַר יְי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד עַבְדּוֹ יוֹנָה בֶן אֲמִיתַּי הַנָּבִיא אֲשֶׁר מִגַּת הַחֵפֶר. בְּשׁוּבְתָא חוֹרִיָיתָא אָמַר רִבִּי לֵוִי לִיהוּדָה בַּר נַחְמָן. סַב לָךְ אִילֵּין תַּרְתֵּין סִילְעַיָּא וְעוֹל מְצַמְתָּה קָהָלָא קוֹמֵי רִבִּי יוֹחָנָן. עָאַל וְאָמַר קוֹמֵיהוֹן. יָפֶה לִימְּדָנוּ רִבִּי יוֹחָנָן. אִמּוֹ מֵאָשֵׁר וְאָבִיו מִזְּבוּלֻן. וְיַרְכָתוֹ עַל צִידוֹן. יֶרֶךְ שֶׁיָּצָא מִמֶּנָּהּ מִצִּידוֹן הָיָה. וּכְתִיב וַיֵּרֶד יָפוֹ. לָא צוֹרְכָא דְילָא וַיֵּרֶד עַכּוֹ. אָמַר רִבִּי יוֹנָה. יוֹנָה בֶּן אַמִיתַּי מֵעוֹלֵי רְגָלִים הָיָה וְנִכְנַס לְשִׂמְחַת בֵּית שׁוֹאֵבָה וְשָׁרָת עָלָיו רוּחַ הַקּוֹדֶשׁ. לְלַמְּדָךְ שֶׁאֵין רוּחַ הַקּוֹדֶשׁ שׁוֹרָה אֶלָּא עַל לֵב שָׂמֵחַ. מַה טַעֲמָא. וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו רוּחַ אֱלֹהִים. אָמַר רִבִּי בִּנִיָמִן בַּר לֵוִי. וְהָיָה כְּנַגֵּן בַּמְנַגֵּן אֵין כָּתוּב כָּאן אֶלָּא וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו רוּחַ אֱלֹהִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Joshua ben Levi said, why is it called drawing festivity? For from there one was drawing the holy spirit, following *you shall draw water in rejoycing from the fountains of salvation*¹³ 12:3. Babli 50b.. An illustration¹⁴ 98(16) (M. Sokoloff, *The Genizah fragments of Bereshit Rabba*, Jerusalem 1982, p. 187 l. 21–30). There the statements of RR. Levi and Joḥanan are interchangend.. Rebbi Levi and Jehudah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rebbi Joḥanan. Rebbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written¹⁵. 1:31., *Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon*. And it is written¹⁶. 17:9. This quote presupposes that Jonah ben Amittai was the son of the widow from Sarepta., *arise and go to Sarepta which belongs to Sidon*. Rebbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zevulun, as it is witten¹⁷. 19:10., *the third lot fell to the sons of Sevulun according to their families*, and it is written¹⁸. 19:13. The verse shows that Gat-Ḥepher belonged to Zevulun., *from there it turned eastward to Gat Ḥepher and Et Qaṣin*. And it is written¹⁹ 14:25., *following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gat Ḥepher*. On the next Sabbath Rebbi Levi said to Jehudah bar Naḥman: you take the two tetradrachmas and go²⁰ R. Levi gives the money to Jehudah bar Naḥman so that the latter lets him go and give the sermon, to harmonize his statement with R. Joḥanan’s. assemble the congregation before Rebbi Joḥanan. He went and said before them, Rebbi Joḥanan did teach us well, his mother from Asher and his father from Zevulun. *And his hip from Sidon*²¹. 49:13, from Jabob’s blessing of Zevulun. The one prophet from the tribe of Zevulun came from a mother from Sidonian territory, which was Asher territory., the hip from which he came was from Sidon. And it is written²² 1:3. The following argument is the reason the preceding Midrash was quoted here, in connection with the water-drawing festivities., *he descended to Yafo*, when it should have been “he descended to Acco²³”! Rebbi Jonah said, Jonah ben Amittai belonged to the pilgrims²⁴, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart²⁵ 30b.. What is the reason? *It was when the musical instrument played, God’s spirit was on him*²⁶ 3:15.. Rebbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument”, but *it was when the musical instrument played, God’s spirit was on him*²⁷ 1:1 (Note 97), that Elisha used David’s Aeolian lyre which played by itself in the wind.. footnotes: ¹³ Is. ¹⁴ The following (up to Note 21) is from Gen. rabba ¹⁵ Jud ¹⁶ 1K ¹⁷ Jos ¹⁸ Jos ¹⁹ 2K. ²⁰ In Gen. rabba ²¹ Gen ²² Jonah ²³ As a Galilean he could have used the nearest port. ²⁴ Who came to Jerusalem in Jehudah, avoiding the Northern sanctuaries in Bethel and Dan. ²⁵ Babli Šabbat ²⁶ 2K. ²⁷ This refers to a statement of R. Levi in Berakhot ###### Jerusalem Talmud Sukkah 5:1:4 [Jerusalem Talmud Sukkah 5:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:1:4) תַּנֵּי. אָמַר רִבִּי יוּדָה. כָּל שֶׁלֹּא רָאָה דִיפְּלֵי אִיסְטֳבָה שֶׁל אֲכְסַנְדְּרִיאָה לֹא רָאָה כְּבוֹד יִשְׂרָאֵל מִיָּמָיו. כְּמִין בַּסִילִקֵי גְדוֹלָה הָיָה וְאַסְטיוֹ לִפְנִים מִסְטיוֹ הָיְתָה. פְּעָמִים הָיוּ בָהּ כִּפְלַיִים כְּיוֹצְאֵי מִצְרַיִם. וְשִׁבְעִים קַתֶידְרָאוֹת שֶׁלְזָהָב הָיוּ שָׁם מְקוּבְּעוֹת אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת כְּנֶגֶד שִׁבְעִים זְקֵינִים. וְכָל אַחַת וְאַחַת הָיְתָה עוֹמֶדֶת בְּעֶשְׂרִים וְחָמֵשׁ רִיבּוֹא דֵינָרֵי זָהָב. וּבִימָה שֶׁלְעֵץ בָּאֶמְצַע וַחֲזָן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. עָמַד אֶחָד מֵהֶן לִקְראוֹת בַּתּוֹרָה הָיָה הַמְמוּנֶה מֵנִיף בְּסוּדָרִין וְהֵן עוֹנִין אַחֲרָיו אָמֵן. עַל כָּל בְּרָכָה ובְרָכָה שֶׁהָיָה מְבָרֵךְ הָיָה הַמְמוּנֶה מֵנִיף בְּסוּדָרִין וְהֵן עוֹנִין אַחֲרָיו אָמֵן. אַף עַל פִּי כֵן לֹא הָיוּ יוֹשְׁבִין מְעוּרְבָבִין אֶלָּא יוֹשְׁבִין כָּל אוּמָנוּת וְאוּמָנוּת בִּפְנֵי עַצְמָהּ. שֶׁאִם יָבוֹא אַכְסְנַאִי יְהֵא מִידְבַּק בִּבְנֵי אוּמָּנוּתוֹ. וּמִשָּׁם הָיְתָה פַרְנָסָתוֹ יוֹצְאָה. וּמִי הֶחֱרִיבָהּ. טְרוֹגְיָינוּס הָרָשָׁע. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated²⁸: “Rebbi Jehudah said, anybody who did not see the double stoa²⁹ of Alexandria did not ever see the glory of Israel. It was like a large basilica³⁰. with a stoa inside a stoa. Sometime there were there twice as many as left Egypt. Seventy golden chairs were there, inlaid with precious stones and pearls, corresponding to the Seventy Elders; each of them costing 250’000 gold denars. A wooden platform was at the center and the congregation’s beadle stood on it. If one of the congregation came to read in the Torah the official waved cloths and they answered after him “amen”. For every benediction which he said, the official waved cloths and they answered after him “amen”. Nevertheless they were not sitting mixed but those of each single profession were sitting separately, so that a stranger could associate with those of his profession, and from there he could find support.” And who destroyed it? Trajanus the evil one. footnotes: ²⁸ Babli 51b, Tosephta 4:6. ²⁹ Greek διπλη̅-στοά. ³⁰ Greek βασιλική, ‘η; Latin basilica ###### Jerusalem Talmud Sukkah 5:1:5 [Jerusalem Talmud Sukkah 5:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:1:5) תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בִּשְׁלֹשָׁה מְקוֹמוֹת הוּזְהָרוּ יִשְׂרָאֵל שֶׁלֹּא לָשׁוּב אֶרֶץ מִצְרַיִם. [שֶׁנֶּאֱמַר] כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תוֹסִיפוּ לִרְאוֹתָם עוֹד עַד עוֹלָם. וַיי אָמַר לָכֶם לֹא תוֹסִיפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד. וֶהֱשִׁיבְךָ יְי מִצְרַיִם בָּאֳנִיּוֹת. וּבִשְׁלָשְׁתָּן חָזְרוּ וּבִשְׁלָשְׁתָּן נָפְלוּ. אַחַת בִּימֵי סַנְחֵרִיב מֶלֶךְ אַשּׁוּר. [שֶׁנֶּאֱמַר] הוֹי הַיּוֹרְדִים מִצְרַיִם לְעֶזְרָה. מַה כְתִיב בַּתְרֵיהּ. וּמִצְרַיִם אָדָם וְלֹא אֵל וְסוּסֵיהֶם בָּשָׂר וגו׳. וְאַחַת בִּימֵי יוֹחָנָן בֶּן קָרֵחַ. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵיאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם וגו׳. וְאַחַת בִּימֵי טְרַוגְיָינוּס הָרָשָׁע. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon ben Yoḥai said, at three places were Israel warned not to return to the land of Egypt, [as it is written:] *for as you saw Egypt today you shall nevermore see them for ever*³¹ 14:13.. *And the Eternal said to you, you shall never again return on this way*³². 17:16.. *And the Eternal will bring you back to Egypt on ships*³³. 28:68.. In all three cases they returned and in all three cases they fell. One in the days of Sanherib the king of Assyria, [as it is written]: *woe on those who descend to Egypt for help*³⁴ 31:1.. What is written after this? *But Egypt is human and not god, and their horses are flesh*, etc³⁴ 31:3.. And one in the days of Joḥanan the son of the bald; *it shall be that the sword which you are fearing, there will reach you*³⁵ 42:16.. And once in the days of the evil *Trajanus*. footnotes: ³¹ Ex. ³² Deut ³³ Deut ³⁴ Is. ³⁴ Is. ³⁵ Jer. ###### Jerusalem Talmud Sukkah 5:1:6 [Jerusalem Talmud Sukkah 5:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:1:6) נוֹלַד לוֹ בֶן בְתִשְׁעָה בְאַב וְהָיוּ מִתְעַנִּין. מֵת בִּתּוֹ בַחֲנוכָּה וְהִדְלִיקוּ נֵירוֹת. שָׁלְחָה אִשְׁתּוֹ וְאָמְרָה לוֹ. עַד שֶׁאַתְּ מְכַבֵּשׁ אֶת הַבַּרְבָּרִיִּים בוֹא וּכְבִישׁ אֶת הַיְּהוּדִים שֶׁמָּרְדוּ בָךְ. חָשֵׁב מֵיתֵי לַעֲשָׂרָה יוֹמִין וַאֲתַא לַחֲמִשָּׁה. אֲתַא וָאַשְׁכַּחוֹן עֲסִיקִין [בְּאוֹרַיְיתָא בִּפְסוּקָא] יִשָּׂא עָלֶיךָ גּוֹי מֵרָחֹק מִקְצֵה הָאָרֶץ וגו׳. אֲמַר לוֹן. מַה הֲוִיתוֹן עֲסִיקִין. אָמְרוֹן לֵיהּ. הָכֵין וָכֵן. אֲמַר לוֹן. הַהוּא גַבְרָא הוּא דַחֲשַׁב מֵיתֵי לַעֲשָׂרָה יוֹמִין וַאֲתַא לַחֲמִשָּׁה. וְהִקִּיפָן לִיגְיוֹנוֹת וְהָרְגָן. אֲמַר לִנְשֵׁיהֶן. נִשְׁמָעוֹת אַתֶּם לְלִיגְיוֹנוֹתַיי וְאֵין אֲנִי הוֹרֵג אֶתְכֶם. אָמְרוֹן לֵיהּ. מַה דְעַבְדַּת בָּאֲרַעִיָיא עֲבִיד בְּעִילִיָיא. וְעִירֵב דָּמָן בְּדָמָן וְהָלַךְ הַדָּם בַּיָּם עַד קִיפְּרוֹס. בְּאוֹתָהּ הַשָּׁעָה נִגְדְּעָה קֶרֶן יִשְׂרָאֵל וְעוֹד אֵינָהּ עֲתִידָה לַחְזוֹר לִמְקוֹמָהּ עַד שֶׁיָּבוֹא בֶּן דָּוִד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁶ 1(48), 4(23). This is the only Talmudic reference to the great Jewish revolt in Egypt, Cyrenaica, and Cyprus which erupted when Trajanus attacked and temporarily occupied Mesopotamia, the home of the main body of Jews outside the Roman empire. A son was born to him on the Ninth of Ave and they did fast. His daughter died on Ḥanukkah and they lit lights. His wife sent and told him, instead that you conquer the barbarians come and conquer the Jews who revolted against you. He intended to come in ten days and came and found them occupied [in the Torah with the verse:] *He will carry against you a people from far away, from the ends of the earth*³⁷. 28:49., etc. He asked them, with what were you occupied. They answered him, with such-and-such. He said to them, this man is he since he intended to come in ten days but came in five. He surrounded them by legions and killed them. He said to their wives, if you listen to my legions I shall not kill you. They told him, what you did to those on the ground floor do to those on the gallery³⁸. He mixed their blood with their blood and the blood flowed in the sea up to Cyprus. At that moment the horn of Israel was trimmed and will not be restituted until the Son of David will come. footnotes: ³⁶ In slightly different versions this is in Thr. rabba ³⁷ Deut ³⁸ Since the action of Trajanus earlier was characterized as directed against the great synagogue in Alexandria, “those on the ground floor” are the men sitting in the synagogue, whereas the women are “those on the gallery”, probably the roof of the double stoa. ###### Jerusalem Talmud Sukkah 5:2:1 [Jerusalem Talmud Sukkah 5:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:2:1) **משנה:** מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג הָיוּ יוֹרְדִין לְעֶזְרַת הַנָּשִׁים וּמְתַקְּנִין שָָׁם תִּקּוּן גָּדוֹל וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם וּסְפָלִים שֶׁל זָהָב בְּרָאשֵׁיהֶן. וְאַרְבָּעָה סוּלָּמוֹת עַל כָּל מְנוֹרָה וּמְנוֹרָה וְאַרְבָּעָה יְלָדִים מִפִּרְחֵי כְהוּנָּה וּבִידֵיהֶן כַּדֵּי שֶׁמֶן שֶׁל מֵאָה וְעֶשְׂרִים לוֹג וְהֵן מַטִּילִין עַל כָּל סֵפֶל וָסֵפֶל: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** After the end of the first day of Tabernacles they descended to the women’s courtyard³⁹ and instituted there a great alteration⁴⁰. Golden candelabra were there with golden bowls on top⁴¹ and four ladders for each candelabrum. Four children⁴² of the young Cohanim, in their hands oil carafes of 120 *log*, filled each bowl. footnotes: ³⁹ The one nearest to the entrance to the Temple compound and the largest one. ⁴⁰ The alteration, as described in the Halakhah, was that the courtyard was reserved for men but the women were relegated to a balcony erected for the occasion. ⁴¹ In the Babli version, each candelabrum carried four separate bowls which therefore required four separate ladders to be filled. ⁴² These cannot have been minors but must have been older teenagers since the weight of the oil, not counting the vessels, either was about 12 kg or 48 kg per person. ###### Jerusalem Talmud Sukkah 5:2:2 [Jerusalem Talmud Sukkah 5:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:2:2) **הלכה:** אָמַר רִבִּי יְהוּשֻׁע בֶּן חֲנַנְיָה. כָּל יָמִים שֶׁלְשִׂמְחַת בֵּית הַשּׁוֹאֵבָה לֹא הָיוּ טוֹעֲמִין טַעַם שֵׁינָה כָּל עִיקָּר. כַּתְּחִילָּה הָיוּ הוֹלְכִין לְהַקְרִיב תָּמִיד שֶׁלְשַׁחַר. מִשָּׁם הָיוּ הוֹלְכִין לְהַקְרִיב אֶת הַמּוּסָפִין. וּמִשָּׁם הָיוּ הוֹלְכִין [לְהַקְרִיב נְדָרִים וּנְדָבוֹת. וּמִשָּׁם הָיוּ הוֹלְכִין] לוֹכַל וְלִשְׁתוֹת. וּמִשָּׁם הָיוּ הוֹלְכִין לְתַלְמוּד תּוֹרָה. וּמִשָּׁם הָיוּ הוֹלְכִין לְהַקְרִיב תָּמִיד שֶׁלְבֵּין הָעַרְבַּיִם. וּמִשָּׁם הָיוּ הוֹלְכִין לְשִׂמְחַת בֵּית הַשּׁוֹאֵבָה. וְהָא תַנֵּי. שְׁבוּעָה שֶׁלֹּא אִישָׁן שְׁלֹשָׁה יָמִים. מַלְקִין אוֹתוֹ וְיָשֵׁן מִיַּד. מִתְנַמְנְמִין הָיוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** ⁴³“Rebbi Joshua ben Ḥanania said, all during the water-drawing festivity they did not at all taste the taste of sleep. At the start they went to sacrifice the daily morning sacrifice; from there they went to sacrifice the *musaf* sacrifices; from there they went [to sacrifice vows and voluntary offerings⁴⁴; from there they went]⁴⁵ to eat and drink. From there they went to study Torah; and from there they went to sacrifice the daily evening sacrifice; and from there they went to the water-drawing festivity.” But was it not stated⁴⁶ 2:1 Note 20 (Babli *Nedarim* 15a). Both Babli sources are Amoraic in the name of R. Joḥanan., “an oath that I shall not sleep for three days,” one whips him⁴⁷ and he sleeps immediately? They were dozing⁴⁸. footnotes: ⁴³ Babli 53a, Tosephta 4:5. In Babli and Tosephta the statement is formulated in the first person, “we did not taste.” This is appropriate since he was a Levite involved in the Temple service. ⁴⁴ A vow expresses an obligation to bring a certain kind of sacrifice, whereas a voluntary offering is a dedication of a certain animal as sacrifice. If the animal becomes disqualified after dedication, in the case of a vow the owner has to procure a replacement, but not in the case of the voluntary offering. ⁴⁵ Corrector’s addition; unknown source. ⁴⁶ Babli 53a; Nedarim ⁴⁷ For a vain oath since nobody can go without sleep for three days. ⁴⁸ As the Babli explains, R. Joshua did not say that they did not sleep but that they did not taste the taste of sleep. ###### Jerusalem Talmud Sukkah 5:2:3 [Jerusalem Talmud Sukkah 5:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:2:3) וּמְתַקְּנִין שָׁם תִּקּוּן גָּדוֹל. מַה תִיקּוּן הָיוּ עוֹשִׂין שָׁם. שֶׁהָיוּ מַעֲמִידִין הָאֲנָשִׁים בִּפְנֵי עַצְמָן וְהַנָּשִׁים בִּפְנֵי עַצְמָן. כַּהִיא דְתַנִּינָן תַּמָּן. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה וְהִקִּיפוּהָ כְצוֹצְטְרָה שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן וְהָאֲנָשִׁים מִלְּמַטָּן כְּדֵי שֶׁלֹּא יְהוּ מְעוֹרָבִין. מִמִּי לָמְדוּ מִדְּבַר תּוֹרָה. וְסָפְדָה הָאָרֶץ מִשְׁפָּחוֹת מִשְׁפָּחוֹת לְבָד. תְּרֵין אֲמוֹרִין. חַד אָמַר. זֶה הֶסְפֵּידוֹ שֶׁלְמָשִׁיחַ. וְחוֹרָנָה אָמַר. זֶה הֶסָפֵּידוּ שֶׁלְיֵצֶר הָרַע. מָאן דְּאָמַר. זֶה הֶסְפֵּידוֹ שֶׁלְמָשִׁיחַ. מָה אִם בְּשָׁעָה שֶׁהֵן אֲבֵילִין אַתְּ אָמַר. הָאֲנָשִׁים בִּפְנֵי עַצְמָן וְהַנָּשִׁים בִּפְנֵי עַצְמָן. בְּשָׁעָה שֶׁהֵן שְׂמֵחִים לֹא כָל שֶׁכֵּן. מָאן דְּאָמַר. זֶה הֶסָפֵּידוּ שֶׁלְיֶצֶר הָרַע. מַה אִם בְּשָׁעָה שֶׁאֵין יֶצֶר הָרַע קַיָים אַתְּ אָמַר הָאֲנָשִׁים בִּפְנֵי עַצְמָן וְהַנָּשִׁים בִּפְנֵי עַצְמָן. בְּשָׁעָה שֶׁיֵּצֶר הָרַע קַיָים לֹא כָל שֶׁכֵּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁴⁹“And instituted there a great alteration.” What alteration did they make there? They caused the men to be for themselves and the women to be for themselves, following what we have stated there⁵⁰ 2:5.: “Originally it⁵¹ was smooth but they surrounded it with ledges standing out⁵² that the women could see from above and the men below, so they should not be mixed. From where did they learn? From the words of the Torah: *The Land will be lamenting, all families separately*⁵³. 12:12(-14). The essence of the proof is from the part of the verses not quoted in the text, ending with v. 14: *each family separately and their women separately*.. Two Amoraim, one said, this is the eulogy of the Messiah, but the other one said, this is the eulogy of evil inclinations⁵⁴. 39). When evil inclinations will be abolished, it will appear to the just ones like a big mountain and they will cry because they could not believe they overcame such a big obstacle, but to the sinners it will appear as a small lump and they will cry for they could not overcome such a little obstacle.. He who said, this is the eulogy of the Messiah, if at the moment they are mourning you are saying the men to be for themselves and the women to be for themselves, when they are merry not so much more? He who says, this is the eulogy of evil inclinations, if there are no evil inclinations you are saying the men to be for themselves and the women to be for themselves, when evil inclinations exist not so much more! footnotes: ⁴⁹ Babli 51b/52a. ⁵⁰ Mishnah Middot ⁵¹ The wall of the women’s courtyard. ⁵² Greek ʼεξωστήρ “what is standing out”, beams standing out from the wall which for the water-drawing festivities could be covered with planks to create a balcony for the women. This dates the (pharisaic) festivities clearly at a date later than the return from Babylon. ⁵³ Sach ⁵⁴ According to the Babli, the Messiah referred to here is the Messiah from the tribe of Joseph who will be killed in the war of Gog (Ez ###### Jerusalem Talmud Sukkah 5:2:4 [Jerusalem Talmud Sukkah 5:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:2:4) וּמְנוֹרוֹת שֶׁל זָהָב הָיוּ שָׁם. בַּר קַפָּרָא אָמַר. וְגוֹבְהָן מֵאָה אַמָּה. וְהָא תַנֵּי. כָּל דִּתְלִי מֵאָה אַמִּין בָּעֵי בַסִיס תַּלְתִּין וּתְלַת. סוּלְמָא מִיּכָּא תַּלְתִּין וּתְלַת וְסוּלְמָא מִיּכָּא תַּלְתִּין וּתְלַת. וְהָתַנֵּי. כָּל הָעֲזָרָה לֹא הָיְתָה אֶלָּא אוֹרֶךְ מֵאָה וֹשְׁמוֹנִים וָשֶׁבַע עַל רוֹחָב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. אַשְׁכַּח תַּנֵּי. מְקוֹמָן מַעֲשֵׂה נִיסִּים הָיוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Golden candelabra were there.” Bar Qappara said, their height was 100 cubits⁵⁵. But did we not state, anything reaching 100 cubits needs a basis of 33? A ladder on one side and 33, and a ladder on the other side and 33; but was it not stated, the entire courtyard was only 187 long by 135 wide⁵⁶ 5:1. If good architectural practice requires that a brick wall 100 high not be steeper than about 72°, then two brick candelabra side by side will fill 132=4×33 cubits; with two ladders it more than fills the entire width of the courtyard, crowding out the people.? It was found stated: Their place was by a wonder⁵⁷. footnotes: ⁵⁵ In the Babli 52b, “50 cubits”. ⁵⁶ Mishnah Middot ⁵⁷ Or the candelabra were mounted on metal poles. ###### Jerusalem Talmud Sukkah 5:2:5 [Jerusalem Talmud Sukkah 5:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:2:5) מַה. בְּיַד כּוּלְּהָם מֵאָה וְעֶשְׂרִים לוֹג. אוּ בְיַד כָּל אֶחָד וְאֶחָד מֵאָה וְעֶשְׂרִים לוֹג. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** How⁵⁸? In the hand of all of them 120 *log* or in the hand of each of them 120 *log*? footnotes: ⁵⁸ This refers to the amount of oil used for the illumination; see Note 42. Babli 52b. ###### Jerusalem Talmud Sukkah 5:3:1 [Jerusalem Talmud Sukkah 5:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:3:1) **משנה:** מִבְּלָאֵי מִכְנְסֵי כֹהֲנִים וּמֵהֶמְיָינֵיהֶן הָיוּ מַפְקִיעִין וּבָהֶן הָיוּ מַדְלִיקִין לֹא הָיְתָה חָצֵר בִּירוּשָׁלִַם שֶׁלֹּא הָיְתָה מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** They tore apart the worn-out trousers of the Cohanim and their belts⁵⁹, and from these were lighting⁶⁰. No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity. footnotes: ⁵⁹ Which are biblically prescribed and therefore Temple property, not personal property of the priests. ⁶⁰ Making the wicks to light the candelabra. ###### Jerusalem Talmud Sukkah 5:3:2 [Jerusalem Talmud Sukkah 5:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:3:2) **הלכה:** תַּנֵּי מִבְּלָאֵי מִכְנְסֵי כֹהֵן גָּדוֹל הָיוּ מַדְלִיקִין אֶת הַנֵּירוֹת שֶׁבִּפְנִים וּמִבְּלָאֵי מִכְנְסֵי כֹהֵן הֶדְיוֹט הָיוּ מַדְלִיקִין אֶת הַנֵּירוֹת שֶׁבַּחוּץ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כְּתִיב. לְהַעֲלוֹת נֵר תָּמִיד. שִׁיעֲרוּ לוֹמַר. אֵין לָךְ עוֹשֶׂה שַׁלְהֶבֶת אֶלָּא פִּשְׁתָּן בִּלְבַד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It was stated: From the worn-out trousers of the High Priest they lit the inner lights, and from the worn-out trousers of common priests they lit the outer lights⁶¹. Rebbi Samuel bar Rav Isaac said, it is written, *to elevate the permanent light*⁶² 27:20.. They estimated to say that nothing produces a flare but flax⁶³ 21a.. footnotes: ⁶¹ The inner lights are those on the candelabrum in the sanctuary; the outer lights are those used in the Temple courtyard. ⁶² Ex. ⁶³ Less restrictive in the Babli, Šabbat ###### Jerusalem Talmud Sukkah 5:3:3 [Jerusalem Talmud Sukkah 5:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:3:3) מָהוּ מַפְקְִיעִין. תִּירְגֵּם רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵה. מַפְשִׁילִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What means “tore apart”? Rebbi Ḥaggai explained before Rebbi Yose, “made wicks”. ###### Jerusalem Talmud Sukkah 5:3:4 [Jerusalem Talmud Sukkah 5:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:3:4) תַּנֵּי. לֹא הָיָה חָצֵר בִּירוּשָׁלֵם שֶׁלֹּא הָיְתָה מְאִירָה מֵאוֹר בֵּית הַשּׁוֹאֵבָה. תַּנֵּי. יְכוֹלָה אִשָּׁה לָבוּר חִיטֶּיהָ לְאוֹר הַמַּעֲרָכָה. וְלֹא הָיוּ מוֹעֲלוֹת. לָאו. דְּאָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הָרֵיחַ וְהַמַּרְאֶה וְהַקּוֹל אֵין בָּהֶן מְעִילָה. שִׁשָּׁה קוֹלוֹת הָיוּ נִשְׁמָעִים מִירִיחוֹ. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל שַׁעַר הַגָּדוֹל שֶׁנִּפְתַּח. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַמַּגְרֵיפָה. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכָנִי לַכִּיּוֹר. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל גְּבִינִי כָּרוֹז. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הֶחָלִיל. מִירִיחוֹ הָיוּ שׁוֹמְעִין קוֹל הַצִּילְצָל. וְיֵשׁ אוֹמְרִים אַף קוֹלוֹ שֶׁלְכֹּהֵן גָּדוֹל בְּשָׁעָה שֶׁהוּא מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּיפּוּרִים. מִירִיחוֹ הָיוּ מְרִיחִין רֵיחַ פִּיטּוּם הַקְּטוֹרֶת. אָמַר רַבִּי לִעֶזֶר בֶּן דִּלְגַּיי. עִזִּים הָיוּ לְבֵית אַבָּא בְּהָרֵי אַכְוָור וְהָיוּ מִתְעַטְּשׁוֹת מֵרֵיחַ פִּיטּוּם הַקְּטוֹרֶת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated: “No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.” It was stated: A woman could check her wheat by the light of the fire on the altar. Would they not commit larceny⁶⁴ which requires restitution, payment of a fine, and a reparation offering. Babli 52b/53a.? No, as Rebbi Joshua ben Levi said, taste, looks, and sound are not subject to larceny⁶⁵. Six sounds were heard in Jericho. ⁶⁶3:8.“In Jericho one heard the sound of the opening of the main gate⁶⁷. In Jericho one heard the sound of the organ⁶⁸. In Jericho one heard the sound of the wooden mechanical device for the basin which Ben Qaṭin made⁶⁹3:10, Note 192.. In Jericho one heard the voice of Gabinius the herald. In Jericho one heard the sound of the fife⁷⁰. In Jericho one heard the sound of the cymbal⁷¹, and some are saying, also the voice of the High Priest when he mentioned the Name on the day of Atonement. In Jericho one smelled the compounding of the incense. Rebbi Eliezer ben Dalgai said, my family had goats in the Akhwar Mountains⁷² which were sneezing from the smell of compounding the incense.” footnotes: ⁶⁴ Since using Temple property for private affairs is the crime of me`ilah ⁶⁵ Since they are not money’s worth. ⁶⁶ Mishnah Tamid ⁶⁷ Of the Temple courtyards. ⁶⁸ Described in Halakhah 6. ⁶⁹ When at dawn the basin was lifted from the cistern; Yoma ⁷⁰ Not the ones of the water-drawing festivities but the ones played before the altar, Note 3. ⁷¹ Which signals the start of the Levites’ song for the daily morning sacrifice. ⁷² An unidentified locality; in Babli sources מכוור. ###### Jerusalem Talmud Sukkah 5:4:1 [Jerusalem Talmud Sukkah 5:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:4:1) **משנה:** הַחֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִין לִפְנֵיהֶן בַּאֲבוּקוֹת וְאוֹמֵר לִפְנֵיהֶן דִּבְרֵי תושְׁבָּחוֹת. וְהַלְוִיִּם בְּכִינּוֹרוֹת בִּנְבָלִים וּבִמְצִלְתַּיִם וּבְכָל כְּלֵי שִׁיר בְּלֹא מִסְפָּר עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים כְּנֶגֶד חֲמֵשּׁ עֶשְׂרֶה שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִילִּים שֶׁעֲלֵיהֶם עוֹמְדִים הַלְּוִים בְּשִׁיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** The pious ones and people of good deeds⁷³ were dancing in public with torches and reciting words of praise. And the Levites with lutes, with harps, and with cymbals and all kinds of innumerable musical instruments on the fifteen steps which descend from the courtyard of Israel to the women’s courtyard corresponding to the fifteen songs of ascent in Psalms. 120–134. on which the Levites were standing for song. footnotes: ⁷³ As defined in the Halakhah. ###### Jerusalem Talmud Sukkah 5:4:2 [Jerusalem Talmud Sukkah 5:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:4:2) **הלכה:** הַחֲסִידִים וְאַנְשֵׁי הַמַּעֲשֶׂה. יֵשׁ מֵהֶן שֶׁהָיוּ אוֹמְרִין. אַשְׁרַיִיךְ יַלְדּותִי שֶׁלֹּא בִיַישְׁתָּ אֶת זִקְנוּתִי. אֵילּוּ אַנְשֵׁי מַעֲשֶׂה. וְיֵשׁ מֵהֶן אוֹמְרִין. אַשְׁרַיִיךְ זִקְנוּתִי שֶׁכִּיפַּרְתְּ עַל יַלְדּוּתִי. אֵילּוּ בַעֲלֵי תְשׁוּבָה. אִילּוּ וָאֵילּוּ הָיוּ אוֹמְרִין. אַשְׁרֵי מִי שֶׁלֹּא חָטָא. וּמִי שֶׁחָטָא יִימָּחֵל לוֹ. הִלֵּל הַזָּקֵן כַּד הֲוֵה חֲמִי לוֹן עָבְרִין בְפַחַז הֲוָה אֲמַר לוֹן. דַּאֲנָן הָכָא מָן הָכָא. וּלְקִילּוּסָן הוּא צָרִיךְ. וְהָכְתִיב אֶלֶף אַלְפִין יְשַׁמְּשׁוּנֵּיהּ וְרִיבּוֹא ריבְוָון קָדָמוֹהִי יְקוּמוּן. כַּד הֲוָה חֲמִי לוֹן עָבְדִין בְּכוֹשֶׁר הֲוָה אֲמַר. דִּי לָא נָן הָכָא מָאן הָכָא. שֶׁאַף עַל פִּי שֶׁיֵּשׁ לְפָנָיו כַּמָּה קִילּוּסִין חָבִיב הוּא קִילּוּסָן שֶׁלְיִשְׂרָאֵל יוֹתֵר מִכֹּל. מַה טַעַם. וּנְעִים זְמִרוֹת יִשְׂרָאֵל. יוֹשֵׁב תְּהִילּוֹת יִשְׂרָאֵל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “The pious ones and people of good deeds.” Some of them were saying, blessed be my youth which did not shame my old age; these are the people of good deeds. But others were saying, blessed be my old age which atoned for my youth. Both of these were saying, blessed be who never sinned; and he who sinned may be forgiven. Hillel the Elder, if he saw them wantonly transgressing said to them, even though I am here, who is here? Does He need acclamations? Is it not written⁷⁵. 7:10., *thousands upon thousands serve Him, and myriads of myriads stand before Him*? If he saw them acting correctly he was saying, if I am not here who is here? Even though there are many acclaims before Him, the acclaim of Israel is beloved more than anything else. What is the reason? *And the pleasantness of the songs of Israel*⁷⁶ 23:1.; *enthroned on the praises of Israel*⁷⁷ 22:4.. footnotes: ⁷⁵ Dan ⁷⁶ 2S. ⁷⁷ Ps. ###### Jerusalem Talmud Sukkah 5:4:3 [Jerusalem Talmud Sukkah 5:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:4:3) בֶּן יְהוֹצָדָק הָיָה מִשְׁתַּבֵּחַ בִּקְפִיצוֹתָיו. אָמְרוּ עָלָיו עַל רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל שֶׁהָיָה מְרַקֵּד בִּשְׁמוֹנֶה אֲבוּקוֹת שֶׁלְזָהָב וְלֹא הָיָה אֶחָד מֵהֶן נוֹגֵעַ (בָּאָרֶץ) [בַּחֲבֵרוֹ]. וּכְשֶׁהָיָה כוֹרֵעַ הָיָה נוֹעֵץ גּוֹדְלוֹ בָאָרֶץ וְכוֹרֵעַ וּמִיַּד הָיָה נִזְקָף. אֵי זוֹ הִיא כְרִיעָה וְאֵי זוֹ הִיא בְרִיכָה. רִבִּי חִיָיה רַבָּה הֶרְאָה כְרִיעָה לִפְנֵי רִבִּי [וְנִפְסַח] וְנִתְרַפֵּא. לֵוִי בַּר סִיסִי הֶרְאָה בְרִיכָה לִפְנֵי רִבִּי וְנִפְסַח וְלֹא נִתְרַפֵּא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Ben Yehoṣadaq was priding himself for his vaulting. ⁷⁸ They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. ⁷⁹1:8 (Note 249), *Gen*. *rabba*39(18). The text in *Berakhot editio princeps* is the corrector’s, quite different from the scribe’s which is consistent with the text here. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed. footnotes: ⁷⁸ Babli 53a. The corrector’s change [in brackets] follows the Babli and should be deleted. In the Babli the torches are lit. ⁷⁹ Parallels are in Berakhot ###### Jerusalem Talmud Sukkah 5:4:4 [Jerusalem Talmud Sukkah 5:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:4:4) כְּתִיב וַיָּשָׁב דָּוִד לְבָרֵךְ אֶת בֵּיתוֹ וַתֵּצֵא מִיכַל בַּת שָׁאוּל לִקְרָאתוֹ וגו׳. מָהוּ אֶחָד הָרֵיקִים. אָמַר אַבָּא בַּר כַּהֲנָא. הָרֵיקִים שֶׁבָּרֵיקִים. זֶה אָרְכֵיסְטֵיס. אָמְרָה. הַיּוֹם נִגְלָה כְבוֹד בֵּית אַבָּא. אָמְרוּ עָלָיו עַל בֵּית שָׁאוּל שֶׁלֹּא נִרְאֶה מֵהֶם לֹא עֵקֶב וְלֹא גוֹדֶל מִימֵיהֶם. הָדָא הוּא דִכְתִיב וַיָּבֹא אֶל גִּדְרוֹת הַצֹּאן אֲשֶׁר עַל הַדֶּרֶךְ וְשָׁם מְעָרָה. רִבִּי אָבוּן בְּשֵׁם רִבִּי לָעְזָר. גָּדֵר לִפְנִים מִגָּדֵר הָיָה. וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת רַגְלָיו. וַהֲוָה חֲמִי לֵיהּ מְשׁוּלְשָׁל צִיבְחַד וּמְסַלֵּיק צִיבְחַד. מְשׁוּלְשָׁל צִיבְחַד וּמְסַלֵּיק צִיבְחַד. אֲמַר [דָּוִד]. הֵיאַךְ מִינְגַּע בְּהָדֵין גּוּפָא צַדִּיקָא. הָדָא הִיא דוּ אָמַר לֵיהּ. הִנֵּה הַיּוֹם הַזֶּה רָאוּ עֵינֶיךָ אֵת אֲשֶׁר נְתָנְךָ הַיּוֹם בְּיָדִי בַּמְּעָרָה וְאָמַר לַהֲרָגְךָ. וָאָחוּס עָלֶיךָ אֵין כָּתוּב כָּאן אֶלָּא וַתָּחָס עָלֶיךָ. צְנִיעוּתָךְ חָסָת עָלֶיךָ. וַיֹּאמֶר דָּוִד אֶל מִיכַל לִפְנֵי יְי אֲשֶׁר בָּחַר בִּי מֵאָבִיךְ וגו׳. וּנְקַלּוֹתִי עוֹד מִזּאת וְהָיִיתִי שָׁפָל בְּעֵינָיי וְעִם הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה. שֶׁאֵינָן אֲמָהוֹת אֶלָּא אִימָּהוֹת. וּמַה נֶעֶנְשָׁה. וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ וָולֶד עַד יוֹם מוֹתָהּ. וְהָכְתִיב הַשִּׁישִּׁי יִתְרְעָם לְעֶגְלָה אִשְׁתּוֹ. שֶׁגָּעַת כְּעֶגְלָה וָמֵתָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁸⁰2:4, Notes 129–139. A different version is found in the last part of *Num. rabba*4. It is written: *David returned to bless his house when Mikhal, Saul’s daughter, came towards him*⁸¹ 6:20, where Michal criticizes David for dancing in the street.., etc. Who is *one of the empty ones*? Abba bar Cahana said, the most empty one, that is the dancer⁸². She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: *He came to the sheep fences along the road and there was a cave*⁸³24:3.. Rebbi Abun in the name of Rebbi Eleazar: That was a fence inside a fence⁸⁴ 62b, this is quoted as tannaitic text.. *Saul came to spread his feet*⁸³24:3.. He saw him how he lifted a little and covered a little. [David] said, how could one touch such a righteous body. That is what he told him, *behold, what your eyes saw today which today gave me in your hand in the cave and I could have killed you*⁸⁵. 24:10., etc. Is it not written “I had mercy on you” but *it had mercy on you*⁸⁵. 24:10., your modesty had mercy on you. *David told Michal, before the Eternal Who chose me over your father*⁸⁶ 6:21., etc. *And I was still humbler than this and I was lowly in my eyes, and with the servant girls you mentioned, with them I shall be honored*⁸⁷ 6:22., for they are not servant girls but mothers. How was she punished? *Michal, Saul’s daughter, had no child until the day of her death*⁸⁸ 6:23, implying that she died in childbirth.. But is it not written: *The sixth Yitre`am, of his wife Calf*⁸⁹ 3:5. Only Michal is called “David’s wife” (*1S*. 25:44). The problem that Yitre`am was born in Hebron is not addressed; it is discussed in the Babli, 21a.. She mooed like a calf and died. footnotes: ⁸⁰ A slightly shortened version is in Sanhedrin ⁸¹ 2S. ⁸² Greek ʼορχηστής, ου̅, ‘ο. ⁸³ 1S. ⁸⁴ This explains the plural used in the verse and shows that Saul went to relieve himself in the cave guarded from the outside by a double fence. In the Babli, Berakhot ⁸³ 1S. ⁸⁵ 1S ⁸⁵ 1S ⁸⁶ 2S. ⁸⁷ 2S. ⁸⁸ 2S. ⁸⁹ 2S. ###### Jerusalem Talmud Sukkah 5:5:1 [Jerusalem Talmud Sukkah 5:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:5:1) **משנה:** עָמְדוּ שְׁנֵי כֹהֲנִים בְּשַׁעַר הָעֶלְיוֹן הַיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים וּשְׁתֵּי חֲצוֹצְרוֹת בְּיָדָם. קָרָא הַגֶּבֶר תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. הִגִּיעוּ לָעֲזָרָה תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. הָיוּ תוֹקְעִים וְהוֹלְכִין עַד שֶׁמַּגִּיעִין לְשַׁעַר הַיּוֹצֵא מִמִּזְרָח. הִגִּיעוּ לְשַׁעַר הַיּוֹצֵא מִמִּזְרָח הָפְכוּ פְנֵיהֶן לַמַּעֲרָב וְאָמְרוּ אֲבוֹתֵינוּ הָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל יי׳ וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ וְאָנוּ לְיָהּ עֵינֵינוּ. רִבִּי יְהוּדָה אוֹמֵר הָיוּ שוֹנִין לוֹמַר אָנוּ לְיָהּ וּלְיָהּ עֵינֵינוּ: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight⁹⁰3:5.. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East⁹¹. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, *their backs to the Eternal’s Temple and their faces to the East,**prostrating themselves eastwards to the sun*⁹². 8:16., but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.⁹³5:4, Note 128), and for the Babli all unnecessary repetitions in prayer are forbidden also in private, this does not apply to the Divine Name where there is a biblical source (*Ex.*34:6) or in the case here, where the repetition refers to two different sentences with two different subjects (Babli 53b).” footnotes: ⁹⁰ The standard way of blowing either metal trumpet or ram’s horn, an extended single tone, followed by a repetition of high and low sounds, followed again by an extended single tone; cf. Roš Haššanah ⁹¹ From where they then went to draw the water from the Siloam pool. ⁹² Ez ⁹³ While unnecessary repetitions in public prayers are forbidden (Berakhot ###### Jerusalem Talmud Sukkah 5:5:2 [Jerusalem Talmud Sukkah 5:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:5:2) **הלכה:** תִּירְגֵּם רַב קוֹמֵי דְבֵית רִבִּי שִׁילָה. קָרָא גַבְרָא. אַכְרִיז כָּרוֹזָא. אָמְרוּן לֵיהּ. קָרָא תַּרְנוּגְלָא. אֲמַר לוֹן. וְהָא תַנִּינָן בֶּן גֶּבֶר. אִית לָךְ מֵימַר בַּר תַּרְנוּגְלָא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** ⁹⁴5:2, Note 47. Since all sources of the Mishnah here have “the rooster” with definite article, not fitting for a person, the quote is not quite appropriate and the source certainly is in *Sheqalim*. Rav explained for the House of Rebbi Shila, “when *gever* called⁹⁵1:8.” as “when the herald proclaimed.” They said to him, “when the rooster called.” He said to them, did we not state “Ben Gever”? Could you say, “the son of the rooster”? footnotes: ⁹⁴ Sheqalim ⁹⁵ Mishnah Yoma ###### Jerusalem Talmud Sukkah 5:5:3 [Jerusalem Talmud Sukkah 5:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:5:3) רִבִּי יִרְמְיָה בָעֵי. עֲשִׂירִית מִלְּמַעֲלָן. עֲשִׂירִית מִלְּמַטָּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jeremiah asked, the tenth from above, the tenth from below⁹⁶? footnotes: ⁹⁶ It is not clear in which direction the steps are counted. Babli 53b. ###### Jerusalem Talmud Sukkah 5:5:4 [Jerusalem Talmud Sukkah 5:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:5:4) אָמַר רִבִּי חִיָיה בַּר בָּא. וְהֵמָּה מִשְׁתַּחֲוִים אֵין כְּתִיב כָּאן אֶלָּא וְהֵמָּה מִשְׁתַּחֲוִיתֶם. שֶׁהָיוּ מִשְׁתַּחֲוִים לַחַמָּה וּמִשְׁתַּחֲוִים לַהֵיכָל. אָמַר רִבִּי אַבָּא בַּר כַּהֲנָא. כִּי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי. וְכִי שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי. הָא וִותְרָה לְאֶלֶף. אֶלָּא שֶׁהָיוּ מִשְׁתַּחֲוִים לַחַמָּה וּמִשְׁתַּחֲוִים לַהֵיכָל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but *they are prostrating you*⁹². 8:16.⁹⁷, that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, *for two evils did my people do*⁹⁸. 2:13.. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple⁹⁹. footnotes: ⁹² Ez ⁹⁷ A form looking ungrammatical (which most moderns classify as scribal error), here read as indicating induced contortion, where people lie down flat first with face to the East and then to the West. ⁹⁸ Jer ⁹⁹ As example how one can do two evils in one action, idolatry and also blasphemy by equating bowing to the Temple with bowing to the sun. ###### Jerusalem Talmud Sukkah 5:6:1 [Jerusalem Talmud Sukkah 5:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:1) **משנה:** אֵין פּוֹחֲתִין מֵעֶשְׂרִים וְאַחַת תְּקִיעוֹת בַּמִּקְדָּשׁ וְלֹא מוֹסִיפִין עַל אַרְבָּעִים וּשְׁמוֹנֶה. בְּכָל יוֹם הָיוּ שָׁם עֶשְׂרִים וְאַחַת תְּקִיעָה. שָׁלשׁ לִפְתִיחַת שְׁעָרִים תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְלַמּוּסָפִין מוֹסִיפִין עוֹד תֵּשַׁע. וּבְעֶרֶב שַׁבָּת מוֹסִיפִין עוֹד שֵׁשׁ שָׁלשׁ לְהַפְטִיר אֶת הָעָם מִן הַמְּלָאכָה וְשָׁלשׁ לְהַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. עֶרֶב שַׁבָּת שֶׁבְּתוֹךְ הֶחָג הָיוּ שָׁם אַרְבָּעִים וּשְׁמוֹנֶה שָׁלשׁ לִפְתִיחַת שְׁעָרִים שָׁלשׁ לְשַׁעַר הָעֶלְיוֹן שָׁלשׁ לְשַׁעַר הַתַחְתּוֹן שָׁלשׁ לְמִלּוּי הַמַּיִם שָׁלשׁ עַל גַּבֵּי מִזְבֵּחַ תֵּשַׁע לְתָמִיד שֶׁל שַׁחַר וְתֵשַׁע לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם תֵּשַׁע לַמּוּסָפִין שָׁלשׁ לְהַפְטִיר אֶת הָעָם מִן הַמְּלָאכָה וְשָׁלשׁ לְהַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** There are no less than 21 fanfares¹⁰⁰. 10:1–10. in the Temple and one does not exceed 48. Every day there were 21 fanfares, three at the opening of the gates, nine at the daily morning sacrifice, nine for the daily evening sacrifice, and for *musaf* sacrifices¹⁰¹. 10:10. they added another nine. On Friday afternoon one adds another six, three to make people leave work and three to distinguish between holy and profane¹⁰². Friday afternoon during Tabernacles there were 48: three at the opening of the gates, three at the upper gate¹⁰³, three at the lower gate, three at the drawing of water, three on the altar¹⁰⁴, nine at the daily morning sacrifice, and nine for the daily evening sacrifice, nine for *musaf* sacrifices, three to make people leave work, and three to distinguish between holy and profane. footnotes: ¹⁰⁰ By blowing metal trumpets, Num ¹⁰¹ On Sabbath and holidays, Num ¹⁰² At the time of the start of the Sabbath. ¹⁰³ As described in Mishnah 5. ¹⁰⁴ At the moment of the water libation. ###### Jerusalem Talmud Sukkah 5:6:2 [Jerusalem Talmud Sukkah 5:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:2) **הלכה:** תַּנֵּי. אֵין פָּחוּת מִשֶּׁבַע וְלֹא יוֹתֵר עַל שֵׁשׁ עֶשְׂרֶה. הָהֵן תַּנָּיָיא עֲבַד תָּקִיעָה וּתְרוּעָה וּתְקִיעָה חָדָא. וְהָהֵן תַּנָּיָיא עֲבִיד כָּל חָדָא וְחָדָא מִינְּהוֹן חָדָא. שֶׁתִּמְצָא אוֹמֵר. שָׁלשׁ עַל כָּל מַטֶּה וּמַטֶּה. רִבִּי יְהוּדָה אוֹמֵר. שָׁלשׁ עַל כָּל דֶּגֶל וָדֶגֶל. וְתַנֵּי. וְתֵשַׁע לְמַעֲלָה עֲשִׂירִית. הָא חוֹרִי. מָאן דְּאִית לֵיהּ עַל גַּבֵּי הַמִּזְבֵּחַ לֵית לֵיהּ לְמַעֲלָה עֲשִׂירִית. מָאן דְּאִית לֵיהּ לְמַעֲלָה עֲשִׂירִית לֵית לֵיהּ עַל גַּבֵּי הַמִּזְבֵּחַ. אָמַר רִבִּי זְעוּרָה. זֹאת אוֹמֶרֶת שֶׁלֹּא הָיוּ תוֹקְעִין אֶלָּא לְנִיסּוּךְ הַמַּיִם בִּלְבַד. אִין תֵּימַר לְמִילּוּיִין. נִיתְנֵי שָָׁלשׁ לְמִילּוּיי הַמַּיִם שֶׁלְיוֹם וְשָׁלשׁ לְמִילּוּי הַמַּיִם שֶׁלְמָחָר. אִילֵּין אִינִין. וְהָא אִית לָךְ חוֹרָנִין תֵּשַׁע לְמוּסָפֵי שַׁבָּת. תֵשַׁע לְמוּסָפֵי רֹאשׁ חוֹדֶשׁ. וְתֵשַׁע לְמוּסָפֵי יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה. אֶלָּא כְמָאן דְּאָמַר. יִתְקְעוּ. לִפְנִים מִן הַמּוּסָפִין יִתְקְעוּ. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי יַעֲקֹב בַּר אָחָא. וַאֲפִילוּ כְמָאן דְּאָמַר. יִתְקְעוּ. לִפְנים מִן הַמּוּסָפִין יִתְקְעוּ. (תְּקוּעוֹת) [תְּקִיעוֹת] הָיוּ מוֹסִיפִין. לֹא הָיוּ מוֹסִיפִין תְּקִיעוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It was stated: No less than seven and no more than sixteen¹⁰⁵. This Tanna¹⁰⁵ considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard¹⁰⁶. 10:5–6 (*Sifry Num*. 73), that the trumpets blown by Cohanim in the Sanctuary also were used to give the signals for departure of the tribes in the desert. The tribes were organized into standards, three tribes for each standard. Since for R. Jehudah three blowings form a unit, the question arises whether there were three or nine sounds heard for each standard.. But it was stated, and nine at the tenth step. That is another one¹⁰⁷. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”¹⁰⁸. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation¹⁰⁹. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow¹¹⁰ 7:3.. Are these it? Are there not others, nine for *musaf* on the Sabbath, nine for the *musaf* on a New Moon, and nine for the *musaf* of the New Year’s day holiday¹¹¹ was mentioned in the Mishnah, the question arises whether separate *musaf* offerings require separate trumpet blowings.? But it must follow him who said, *they shall blow*, in the course of the *musaf* sacrifices¹¹². 10:8. Since the ram’s horn on New Year’s Day may be blown by any one of Israel, it follows that the trumpet blowing on Sabbath, holiday, and new Moon mentioned in 10:10, since it may be done only by Cohanim, refers to *musaf*. Since the days are enumerated separately it follows that on a New Year’s Day which is a Sabbath (and automatically a day of New Moon), three sets of *musaf* require three separate blowings. Babli 54a.. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said *they shall blow*, in the course of the *musaf* sacrifices, they were adding modulated sounds¹¹³ unit. The corrector’s correction of the non-word תקועות to תקיעות makes little sense in the context., they were not adding straight tones. footnotes: ¹⁰⁵ Tosephta 4:10 in the name of R. Jehudah. ¹⁰⁵ Tosephta 4:10 in the name of R. Jehudah. ¹⁰⁶ This refers to Num ¹⁰⁷ Mishnah 7, which does not mention the tenth step, contradicts Mishnah 5. ¹⁰⁸ Since Mishnah 5 does not mention that the actual pouring of the water on the altar was accompanied by trumpet sounds, the total number of units is equal in Mishnaiot 5 and 7; that number can be taken as a trustworthy tradition. The only difference in traditions refers to the place where the additional sounds were produced. Babli 54a. ¹⁰⁹ But not on the tenth step. ¹¹⁰ Parallel to the trumpet blowing on the occasion of the daily wine libation; Mishnah Tamid ¹¹¹ Since blowing at musaf ¹¹² Num ¹¹³ In the scribe’s text reading תרועות for תקועות. Since R. Jehudah considers any sequence of sounds preceded and followed by an extended single tone as a single unit, there may be many modulated sounds within one musaf ###### Jerusalem Talmud Sukkah 5:6:3 [Jerusalem Talmud Sukkah 5:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:3) רִבִּי חִיָיה בַּר בָּא אָמַר. הִיא נֶבֶל הִיא כִינּוֹר. נִימִין יְתֵירוֹת בֵּין זֶה לָזֶה. אָמַר רִבִּי חִיָיה בַּר אַבָּא. לָמָּה נִקְרָא שְׁמוֹ נֶבֶל. שֶׁהוּא מַלְבִּין כַּמָּה מִינֵי זֶמֶר. רִבִּי חוּנָה בְשֵׁם רַב יוֹסֵף. עַל יְדֵי עוֹר שֶׁאֵינוֹ עָבוּד וְעַל יְדֵי נִימִין יְתֵירוֹת הָיָה מַלְבִּין כַּמָּה מִינֵי זֶמֶר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. עוּגָב זֶה אֻרְדָּבְלִס. תַּנֵּי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיָה אֻרְדָּבְלִיס בִּירוּשָׁלִַם מִפְּנֵי שֶׁהוּא סוֹרֵחַ אֶת הַנְּעִימָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥiyya bar Abba said, harp and lute are the same¹¹⁴13b., extra strings¹¹⁵ make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments¹¹⁶. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, ¹¹⁷ 150:4.עוּגָב is a water organ¹¹⁸. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody¹¹⁹ 10b.. footnotes: ¹¹⁴ Denied by the Babli, Arakhin ¹¹⁵ Greek νη̅μα. ¹¹⁶ “Whiten” means making pale by embarrassment. The word נבל of unknown etymology is explained by metathesis as לבנ. ¹¹⁷ Ps. ¹¹⁸ Greek ‘ύδραυλις. ¹¹⁹ It drowns out subtleties. Babli Arakhin ###### Jerusalem Talmud Sukkah 5:6:4 [Jerusalem Talmud Sukkah 5:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:4) חָלִיל שֶׁלְמִקְדָּשׁ שֶׁלְמֹשֶׁה הָיָה וְשֶׁל קָנֶה הָיָה. נִשְׁבַּר וְתִיקְנוּהוּ וְלֹא הָיָה קוֹלוֹ עָרֵב כְּמוֹת שֶׁהָיָה. חָזְרוּ וּנְטָלוּהוּ וְחָזַר לִכְמוֹת שֶׁהָיָה. צִלְצַל שֶׁלְמִקְדָּשׁ שֶׁלְמֹשֶׁה הָיָה וְשֶׁלְנְחוֹשֶׁת הָיָה. נִשְׁבַּר וְתִיקְנוּהוּ וְלֹא הָיָה מְצַלְצֵל כְּמוֹת שֶׁהָיָה. חָזְרוּ וּנְטָלוּהוּ וְחָזַר לִכְמוֹת שֶׁהָיָה. מַכְתֶּשֶׁת שֶׁלְמִקְדָּשׁ שֶׁלְמֹשֶׁה הָיָה וְשֶׁלְנְחוֹשֶׁת הָיָה. נִשְׁבְּרָה וְתִיקְנוּהָ וְלֹא הָיְתָה מְפַטֶּמֶת כְּמוֹ שֶׁהָיְתָה. חָזְרוּ וּנְטָלוּהָ וְחָזְרָה לִכְמוֹת שֶׁהָיְתָה. אֵילּוּ שְׁנֵי כֵלִים שֶׁנִּשְׁתַּבְּרוּ בְּבִינְיָין הָרִאשׁוֹן וְלֹא עָלְתָה עֲלֵיהֶן אֲרוחָה. עֲלֵיהֶן הוּא אוֹמֵר. נְחוֹשֶׁת מָרוּק. נְחוֹשֶׁת מְמוּרָק. וּכְלֵי נְחוֹשֶׁת מוּצְהָב טוֹבָה שְׁנַיִם חֲמוּדוֹת כַּזָּהָב. תְּרֵין אֲמוֹרִין. חַד אָמַר. חַד מִינְּהוֹן כִּתְרֵיי דִדְהָב. וְחוֹרָנָה אָמַר. תְּרֵיי [מִינְּהוֹן] כִּתְרֵיי דִדְהָב. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** The fife of the Temple was from Moses¹²⁰ 10b. and was made from reed. It broke and was repaired but its sound was not as sweet as originally. They undid and removed, and it returned to its prior state. The cymbal of the Temple was from Moses and was made from brass. It broke and was repaired but its sound was not clangorous as originally. They undid and removed, and it returned to its prior state. The mortar of the Temple was from Moses and was made from brass. It broke and was repaired but it did not compound as originally. They undid and removed, and and it returned to its prior state. These are two implements which broke in the first Temple and could not be mended. About these it says, *polished brass*¹²¹ 4:16.; scrubbed brass. *And two brass vessels, beautiful gold colored, valued like gold*¹²² 8:27.. Two Armoraim. One said, one of them valued like two of gold. But the other said, two [of them]¹²³ like two of gold. footnotes: ¹²⁰ Babli Arakhin ¹²¹ 2Chr. ¹²² Ezra ¹²³ A Roman copper coin, Greek ʼασσάριον. ###### Jerusalem Talmud Sukkah 5:6:5 [Jerusalem Talmud Sukkah 5:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:5) תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. שִׁילוֹחַ הָיָה מוֹצִיא מַיִם כְּאִיסָּר. אָמְרוּ. נַרְחִיבֶנּוּ וְיִרְבּוּ מֵימָיו. הִרְחִיבוּהוּ וְנִתְמָעֲטוּ מֵימָיו. חָזְרוּ וּגְדָרוּהוּ וְחָזַר לִכְמוֹת שֶׁהָיָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated: Rabban Simeon ben Gamliel says, the Siloam was giving water like an *as*¹²⁴8:5, Note 67.. They said, let us enlarge it to increase its flow. They enlarged it and its flow was diminished. They fenced it in again and it returned to its prior state. footnotes: ¹²⁴ This paragraph is from Sheqalim ###### Jerusalem Talmud Sukkah 5:6:6 [Jerusalem Talmud Sukkah 5:6:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:6) מַגָרֵיפָה. רַב וּשְׁמוּאֵל. חַד אָמַר. עֲשָׂרָה נְקָבִים הָיוּ בָהּ. כָּל אֶחָד וְאֶחָד הָיָה מוֹצִיא מֵאָה מִינֵי זֶמֶר. וְחוֹרָנָה אָמַר. מֵאָה נְקָבִים הָיוּ בָהּ. כָּל אֶחָד וְאֶחָד הָיָה מוֹצִיא עֲשָׂרָה מִינֵי זֶמֶר. מִדִּבְרֵי שְׁנֵיהֶם הָיְתָה מוֹצִיאָה אֶלֶף מִינֵי זֶמֶר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** The organ. Rav and Samuel. One said, it had ten holes and each one produced a hundred different sounds. But the other said, it had a hundred holes and each of them produced ten different sounds. According to both of them it produced a thousand different sounds. ###### Jerusalem Talmud Sukkah 5:6:7 [Jerusalem Talmud Sukkah 5:6:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:6:7) מוּסְפֵי שַׁבָּת וּמוּסְפֵי רֹאשׁ חוֹדֶשׁ מִי קוֹדֵם. רִבִּי יִרְמְיָה סְבַר מֵימַר. מוּסְפֵי שַׁבָּת וּמוּסְפֵי רֹאשׁ חוֹדֶשׁ מוּסְפֵי רֹאשׁ חוֹדֶשׁ קוֹדְמִין. חֵיילֵיהּ דְּרִבִּי יִרְמְיָה מִן הָדָא. שִׁירוֹ שֶׁל שַׁבָּת וְשִׁירוֹ שֶׁלְרֹאשׁ חוֹדֶשׁ שִׁירוֹ שֶׁלְרֹאשׁ חוֹדֶשׁ קוֹדֵם. אָמַר רִבִּי יוֹסֵה. שַׁנְיָיא הִיא. דְּאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. כְּדֵי לְפַרְסְמוֹ וּלְהוֹדִיעַ שֶׁהוּא רֹאשׁ חוֹדֶשׁ. כֵּיצַד הוּא עוֹשֶׂה. שׁוֹחֵט מוּסְפֵי שַׁבָּת וְאוֹמְרִים עֲלֵיהֶן שִׁירוֹ שֶׁלְרֹאשׁ חוֹדֶשׁ. בְּרַם הָכָא. מוּסְפֵי שַׁבָּת וּמוּסְפֵי רֹאשׁ חוֹדֶשׁ מוּסְפֵי שַׁבָּת קוֹדְמִין. עַל שֵׁם. כָּל הַתָּדִיר מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹²⁴8:5, Note 67. Which of the *musaf* sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the *musaf* sacrifices of the Sabbath and of the New Month, the *musaf* sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the *musaf* sacrifices of the Sabbath and says for them the song of the New Month. But here, between the *musaf* sacrifices of the Sabbath and of the New Month, the *musaf* sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other. footnotes: ¹²⁴ This paragraph is from Sheqalim ###### Jerusalem Talmud Sukkah 5:7:1 [Jerusalem Talmud Sukkah 5:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:7:1) **משנה:** יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג הָיוּ שָׁם שְׁלשָׁה עָשָׂר פָּרִים וְאֵילִים שְׁנַיִם וְשָׂעִיר אֶחָד. נִשְׁתַּיְירוּ שָׁם אַרְבָּעַה עָשָׂר כְּבָשִׂים לִשְׁמוֹנָה מִשְׁמָרוֹת. בַּיּוֹם הָרִאשׁוֹן שִׁשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם וְהַשְּׁאָר אֶחָד אֶחָד. בַּשֵּׁנִי חֲמִשָּׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם וְהַשְׁאָר אֶחָד אֶחָד. בַּשְּׁלִישִׁי אַרְבָּעָה מַקְרִיבִין שְׁנַיִם שְׁנַיִם וְהַשְׁאָר אֶחָד אֶחָד. בָּרְבִיעִי שְׁלשָׁה מַקְרִיבִין שְׁנַיִם שְׁנַיִם וְהַשְּׁאָר אֶחָד אֶחָד. בַּחֲמִישִׁי שְׁנַיִם מַקְרִיבִין שְׁנַיִם שְׁנַיִם וְהַשְּׁאָר אֶחָד אֶחָד. בַּשִּׁשִּׁי אֶחָד מַקְרִיב שְׁנַיִם וְהַשְּׁאָר אֶחָד אֶחָד. בַּשְּׁבִיעִי כּוּלָּן שָׁוִוין. בַּשְּׁמִינִי חָזְרוּ לַפַּיֵיס כִּרְגָלִים. אָמְרוּ מִי שֶׁהִקְרִיב הַיּוֹם לֹא הָיָה מַקְרִיב פְּרִים לְמָחָר אֶלָּא חוֹזְרִין חֲלִילָה: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** On the first holiday of Tabernacles there were thirteen bulls, and two rams, and one goat. There remained there fourteen sheep for eight watches¹²⁵. 24:7–18. As stated in Halakhah 8, in principle each watch was serving for one week in the Temple, the succession being determined by the order fixed in *Chronicles*; after watch 24 a new cycle is started with watch 1. But on holidays, all watches are equal, since all their members are obligated to appear in the Temple with the rest of Israel. On the first day there were 16 animals other than sheep; if each animal was given to a separate watch, there remained 14 sheep for the remaining 8 watches.. On the first day, six were sacrificing two each, and the remaining, one each. On the second day, five were sacrificing two each, and the remaining, one each. On the third day, four were sacrificing two each, and the remaining, one each. On the fourth day, three were sacrificing two each, and the remaining, one each. On the fifth day, two were sacrificing two each, and the remaining, one each. On the sixth day, one was sacrificing two, and the remaining, one each¹²⁶. 29:12–31); therefore the number of watches available for the sheep increased by one every day, the number of watches getting two sheep decreased by one every day.. On the seventh day, all were equal. On the eighth day they returned to the lottery as on holidays¹²⁷ Chapter 2, open to all Cohanim irrespective of their watches.. They said, he who sacrificed today may not sacrifice bulls the next day, but they were taking turns¹²⁸. footnotes: ¹²⁵ The families of Cohanim were divided into 24 “watches” enumerated in 1Chr ¹²⁶ The number of bulls decreased by one every day (Num ¹²⁷ The lottery, to determine which Cohen received which office in the service, as described in Yoma ¹²⁸ There were 70 bulls in all during the week of Tabernacles. Therefore 22 watches had the occasion to work on 3 bulls each, but 2 watches received only two. ###### Jerusalem Talmud Sukkah 5:7:2 [Jerusalem Talmud Sukkah 5:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:7:2) **הלכה:** תַּנֵּי. כָּל הַמִּשְׁמָרוֹת שֶׁהָיוּ בַמִּקְדָּשׁ הָיוּ שׁוֹנוֹת וּמְשַׁלְּשׁוֹת בַּפָּרִים חוּץ מִשְׁתַּיִם הָאַחֲרוֹנוֹת שֶׁהָיוּ שׁוֹנוֹת וְלֹא הָיוּ מְשַׁלְּשׁוֹת בַּפָּרִים. רִבִּי לָעְזָר שָׁאַל. מָהוּ לְהַתְחִיל מֵהֶן לָרֶגֶל הַבָּא. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן. בַּשְּׁמִינִי חָזְרוּ לַפַּיֵיס כִּרְגָלִים. לֹא צוֹרְכָה דִילָא כְּהָדָא דְתַנֵּי בְשֵׁם רִבִּי נָתָן. דְּתַנֵּי רִבִּי נָתָן. שְׁמִינִי לֹא הָיָה בוֹ פַּיִיס. עַל דַּעֵתֵּיהּ דְּרִבִּי נָתָן מָהוּ לְהַתְחִיל מֵהֶן לָרֶגֶל הַבָּא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple¹¹²⁹. Rebbi Eleazar asked, would one start with them on the next holiday? Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.¹³⁰” It only is a problem following what was stated in the name of Rebbi Nathan: On the eighth day there was no lottery. In Rebbi Nathan’s opinion, would one start with them on the next holiday? footnotes: ¹ There were 70 bulls in all during the week of Tabernacles. Therefore 22 watches had the occasion to work on 3 bulls each, but 2 watches received only two. ¹²⁹ Tosephta 4:15, Babli 55b. ¹³⁰ Since on all other holidays, when there are only one or two bulls, the lottery is among individual Cohanim, not watches, it is clear that the remaining two watches are not given preferential treatment on the separate holiday following Tabernacles. ###### Jerusalem Talmud Sukkah 5:7:3 [Jerusalem Talmud Sukkah 5:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:7:3) אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. שְׁמִינִי רֶגֶל בִּפְנֵי עַצְמוֹ. פַּיִיס בִּפְנֵי עַצְמוֹ. בְּרָכָה בִּפְנֵי עַצְמָהּ. קָרְבָּן בִּפְנֵי עַצְמוֹ. רֶגֶל. דְּאָמַר רִבִּי אַבִּין בְּשֵׁם רִבִּי אָחָא. כּוּלְּהֹם כְּתִיב וּבַיּוֹם וְכָאן כְּתִיב בַּיּוֹם. לְלַמְּדָךְ שֶׁהוּא רֶגֶל בִּפְנֵי עַצְמוֹ. פַּיִיס. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָא אָמְרָה כֵן. בַּשְּׁמִינִי חָזְרוּ לַפַּיֵיס כִּרְגָלִים. בְּרָכָה. אָמַר אִילָא. זְמָן. קָרְבָּן. פַּר אֶחָד אַיִל אֶחָד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹³¹1:6 (76c 1. 23,ח). Rebbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate benediction, a separate sacrifice¹³². Holiday, as Rebbi Abbin said in the name of Rebbi Aḥa, for all of them is written *and on day*, but here is written *on day*, to teach you that it is a separate holiday¹³³, *Num*. 29:17,20,23,26,29,32, but the listing for the eighth day starts *on the eighth day* without connective (*Num*. 29:35).. Lottery, Rebbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Benediction, Illa¹³⁴. said, time¹³⁵. Sacrifice, *one bull and one ram*¹. 29:36. These numbers are characteristic of the High Holidays.. footnotes: ¹³¹ This is copied in Ḥagigah ¹³² Tosephta 4:17. ¹³³ In the list of sacrifices for days 2–7 of Tabernacles the first words always are and on day ¹³⁴ He is R. La as noted in Ḥagigah ¹³⁵ “Who let us live, and supported us, and let us reach this time.” ¹ Num ###### Jerusalem Talmud Sukkah 5:8:1 [Jerusalem Talmud Sukkah 5:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:1) **משנה:** בִּשְׁלשָׁה פְרָקִים בַּשָּׁנָה הָיוּ כָּל הַמִּשְׁמָרוֹת שָׁוִין בְּאֵימוּרֵי הָרְגָלִים וּבְחִילּוּק לֶחֶם הַפָּנִים. בַּעֲצְרֶת אוֹמֵר לוֹ הֵי לָךְ מַצָּה הֵי לָךְ חָמֵץ. מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ הוּא מַקְרִיב תְּמִידִין נְדָרִים וּנְדָבוֹת וְכָל קָרְבְּנוֹת הַצִּיבּוּר וּמַקְרִיב אֶת הַכֹּל. יוֹם טוֹב סָמוּךְ לַשַּׁבָּת בֵּין מִלְּפָנֶיהָ בֵּין מִלְּאַחֲרֶיהָ הָיוּ כָל הַמִּשְׁמָרוֹת שָׁוִין בְּחִילּוּק לֶחֶם הַפָּנִים: חָל יוֹם אֶחָד לְהַפְסִיק בֵּינְתַיִם מִשְׁמָר שֶׁזְּמַנּוֹ קָבוּעַ הָיָה נוֹטֵל עֶשֶׂר חַלּוֹת וְהַמִּתְעַכֵּב נוֹטֵל שְׁתַּיִם. וּבִשְׁאָר כָּל יְמוֹת הַשָּׁנָה הַנִּכְנָס נוֹטֵל שֵׁשׁ. רִבִּי יְהוּדָה אוֹמֵר הַנִּכְנָס נוֹטֵל שֶׁבַע וְהַיּוֹצֵא נוֹטֵל חָמֵשׁ. הַנִּכְנָסִין חוֹלְקִין בַּצָּפוֹן וְהַיּוֹצְאִין בַּדָּרוֹם. בִּלְגָּה לְעוֹלָם חוֹלֶקֶת בַּדָּרוֹם וְטַבַּעְתָּהּ קְבוּעָה וְחַלּוֹנָהּ סְתוּמָה: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** On three occasions in a year were all watches equal in the parts¹³⁶ of the holiday and in the distribution of the shew-bread¹³⁷; on Pentecost one says to him, here you have *maṣsah*, here you have leavened¹⁰. The watch whose time is fixed¹³⁸. They perform the service and receive the remainders of all sacrifices not explicitly prescribed for the holiday. This means that if one of the public comes to the Temple, his obligatory elevation offering on the occasion of his pilgrimage and the family *ḥagigah* offering are serviced by all watches, but additional sacrifices vowed during the year and brought on the occasion of his pilgrimage are serviced only by the watch on regular service. brings daily sacrifices, vows and voluntary gifts, and all sacrifices of the public, and sacrifices everything¹³⁹. If the holiday is next to the Sabbath either before or after¹⁴⁰, all watches were equal in the distribution of the shew-bread. If one day fell between them¹⁴¹, the watch whose time is fixed takes ten loaves and the one remaining takes two¹⁴². On all other days of the year the incoming one takes six¹⁴³; Rebbi Jehudah says that the incoming takes seven and the outgoing takes five. The incoming ones¹⁴⁴ distribute in the North and the outgoing in the South. Bilgah¹⁴⁵. always distributes in the South; its ring was fixed and its window closed. footnotes: ¹³⁶ Greek αι‘ μοῑραι [του̅ θεου̅], the fat which is forbidden for human consumption, including the entire animals of elevation offerings. All Cohanim of all watches equally participate in the service on the altar. ¹³⁷ While the removal of the shew-bread from the table in the Sanctuary is reserved for the watch serving in the week preceding the Sabbath and the bringing of the new bread for the following week is reserved for the watch serving normally in the following week, the removed bread is distributed among all Cohanim present for the holiday. ¹⁰ Mishnah 1:10. ¹³⁸ Who serves in the regular sequence of watches as given in Chr ¹³⁹ Anything not explicitly connected to the holiday by biblical decree. ¹⁴⁰ If Friday or Sunday are holidays, the Cohanim coming for the holiday are forced to be at the Temple on the Sabbath and participate in the distribution of the shew bread, but not in any service on that day. ¹⁴¹ The holiday is Thursday or Monday. In this case only the Cohanim living in walking distance from Jerusalem would not have to be in Jerusalem for the Sabbath. ¹⁴² This really means that the watch whose office terminates on the Sabbath (the outgoing) takes 5 breads, the one whose service starts on the Sabbath (the incoming) takes 5, and the remaining 22 watches together take two. ¹⁴³ And therefore the outgoing also takes six. ¹⁴⁴ The plural refers to the members of the watch; the singular in the preceding sentence refers to the watch as collective. ¹⁴⁵ No. 15 in the list of Chronicles ###### Jerusalem Talmud Sukkah 5:8:2 [Jerusalem Talmud Sukkah 5:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:2) **הלכה:** כְּתִיב חֵלֶק כְּחֵלֶק יֹאכֵלוּ. יָכוֹל אַף בִּשְׁאַר כָּל יְמוֹת הַשָּׁנָה כֵן. תַּלְמוּד לוֹמַר. לְבַד מִמְכָּרָיו עַל הָאָבוֹת. חוּץ מִמַּה שֶׁמָּכְרוּ אָבוֹת לַבָּנִים. אַתְּ שַׁבָּתָךְ וָאֲנִי שַׁבָּתִי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It is written¹⁴⁶. 18:8. The verse stipulates that all priestly prebends have to be equally available to all priests but then permits interpriestly trade offs. This is interpreted to mean that on holidays all are equal but for the remainder of the year by general agreement (or, as stated later in the Halakhah, by institution of Samuel and David) all income of one week is reserved for the week’s watch. Babli 56a; *Sifry Deut*. 169., *equal portions they shall eat*. I could think also on the remaining days of the year it should be so, the verse says, *except what was sold by the fathers*, except what fathers sold for the sons; you on your week and I on my week. footnotes: ¹⁴⁶ Deut ###### Jerusalem Talmud Sukkah 5:8:3 [Jerusalem Talmud Sukkah 5:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:3) וּבַעֲצֶרֶת אוֹמֵר לוֹ הֵי לָךְ מַצָּה הֵי לָךְ חָמֵץ. אִית תַּנָּיֵי תַנֵּי הֵי לָךְ חָמֵץ [הֵילָךְ מַצָּה]. מָאן דְּאָמַר. הֵילָךְ מַצָּה. שֶׁהוּא חָבִיב. מָאן דְּאָמַר. הֵי לָךְ חָמֵץ. שֶׁהוּא תָדִיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** On Pentecost one says to him, here you have *maṣsah*, here you have leavened.¹⁰ There are Tannaim who state, here you have leavened, [here you have *maṣsah*.]¹¹ 23:17) are distributed first. He who said, here you have *maṣsah*, because it is beloved; he who said, here you have leavened, because it is frequent¹² is frequent, and therefore leavened bread better liked. In fact the two breads of Pentecost are the only leavened breads permitted in the Temple area during the entire year and it is a general principle that in the Temple service the more frequent must have precedence over the less frequent.. footnotes: ¹⁰ Mishnah 1:10. ¹¹ Corrector’s addition, unnecessary since the question is which of the breads, the azyme shew-bread or the leavened two extra loaves of Pentecost (Lev. ¹² Even though this text is repeated in Halakhah 5:8, it seems that text should read that maṣsah ###### Jerusalem Talmud Sukkah 5:8:4 [Jerusalem Talmud Sukkah 5:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:4) אָמַר רִבִּי לֵוִי. כָּל הַמִּשְׁמָרוֹת הָיוּ נְתוּנוֹת בַּדָּרוֹם. אָמַר רִבִּי יוֹסֵה. מַתְנִיתָה אָמְרָה כֵן. חָל יוֹם אֶחָד לְהַפְסִיק בֵּינְתַיִים. רִבִּי יוּדָה בֶּן טִיטֻס בְּשֵׁם רִבִּי אָחָא. קִרְיָיא מְסַיֵיעַ לָהֵן תַּנָּיָיא. וְעַתָּה מַה יֵּשׁ תַּחַת יָדְךָ חֲמִשָּׁה לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא. וַאֲחִימֶלֶךְ מִן הַמִּשְׁמָר הַיּוֹצֵא הָיָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Levi said, all watches were given in the South. Rebbi Yose said, the Mishnah says so, “if one day fell between them.¹⁴⁷” Rebbi Judah ben Titus in the name of Rebbi Aḥa, the verse supports this Tanna: *and now what do you have ready, give in my hands five breads or what is available*¹⁴⁸. 21:4.. But was Aḥimelekh from the outgoing watch¹⁴⁹ 6:4). The number 5 refers either to Aḥimelekh being High Priest and taking 5 of the 12 loaves (Yoma 1:2, Note 167) or, since his name does not appear on any list of High Priests, he was head of the outgoing watch, having 5 loaves to distribute following R. Jehudah. The argument then is rejected since there is no support for the statement that Aḥimelekh belonged to the outgoing watch; it rather seems that he was the organizer of the service at the Tabernacle. (S. Abramson, *Sinai*63, 5768, 193–197.) {The medieval commentators of Samuel reject any reference to shew-breads and refer to bread accompanying thanksgiving sacrifices permitted to any pure person.}? footnotes: ¹⁴⁷ Since the remaining watches together get two loaves, they must stand together at one place. North of the altar is the preferred place since it is the place prescribed for the slaughter of most holy sacrifices. Since the remaining watches are not better than is the outgoing watch, their place is South of the altar. ¹⁴⁸ 1S ¹⁴⁹ In verse 7 it is noted that the bread given was the shew-bread (which is most holy and forbidden for all except pure Cohanim.) But in v. 4 David had asked for any bread, preferably profane. At the same time by emphasizing five breads he intimated that he was dangerously hungry, in danger of his life, and therefore even shew bread was permitted to him (as understood in Luke ###### Jerusalem Talmud Sukkah 5:8:5 [Jerusalem Talmud Sukkah 5:8:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:5) הַנִּכְנָסִין חוֹלְקִין בַּצָּפוֹן וְהַיּוֹצְאִין בַּדָּרוֹם. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. כְּדֵי לַחֲלוֹק כָּבוֹד לַנִּכְנָסִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא מִטַּעַם זֶה אֶלָּא בְגִין דְּתַנִּינָן. כָּל הַנִּכְנָסִין לְהַר הַבַּיִת נִכְנָסִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹצְאִין דֶּרֶךְ שְׂמֹאל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “The incoming ones¹⁴⁴ distribute in the North and the outgoing in the South.” Rebbi Ḥanania the son of Rebbi Hillel said, to honor the incoming ones. Rebbi Yose ben Rebbi Abun said, not for this reason but because we have stated: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.¹⁵⁰2:2. One enters the priest’s courtyard from the East. If then one turns to the right one is on the North side of the altar. The incoming watch divide the bread at their place of entry. Correspondingly, the outgoing ones divide in the South; afterwards they may leave turning to the left, through the gate in the East.” footnotes: ¹⁴⁴ The plural refers to the members of the watch; the singular in the preceding sentence refers to the watch as collective. ¹⁵⁰ Mishnah Middot ###### Jerusalem Talmud Sukkah 5:8:6 [Jerusalem Talmud Sukkah 5:8:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:6) בִּלְגָּה לְעוֹלָם חוֹלֶקֶת בַּדָּרוֹם. מִפְּנֵי מִרְיָם בַּת בִּלְגָּה שֶׁנִּשְׁתַּמְּדָה וְהָלְכָה וְנִישֵּׂאת לְסַרְדִּּיּוֹט אֶחָד מִשֶּׁל מַלְכוּת בֵּית יָוָן. וּבָאָה וְטִפְּחָה עַל גַּגּוֹ שֶׁלְמִזְבֵּחַ. אָמְרָה לוֹ. לוּקוֹס. לוּקוֹס. אַתָּה הֶחֱרַבְתָּה נִכְסֵיהֶן שֶׁלְיִשְׂרָאֵל וְלֹא עָמַדְתָּ לָהֶן בִּשְׁעַת דּוֹחְקָן. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁהִגִּיעַ זְמַנָּהּ לַעֲלוֹת וְלֹא עָלַת. וְנִכְנַס יְשֵׁבְאָב וְשִׁימֵּשׁ תַּחְתֶּיהָ בִּכְהוּנָּה גְּדוֹלָה. לְפִיכָךְ בִּלְגָה לְעוֹלָם בַּיּוֹצֵא וִישֵׁבְאָב בַּנִּכְנַס. וִיעֲקְּרוּ אוֹתָהּ מִמְּקוֹמָהּ. לֵית יְכִיל. דְּאָמַר רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻּׂעַ בֶּן לֵוִי. קָשֵׁה לִפְנֵי הַמָּקוֹם לַעֲקוֹר שַׁלְשֶׁלֶת יוֹחֲסִין מִמְּקוֹמָן. וְיַעֲשׂוּ אוֹתָן עֶשְׂרִים וְשָׁלשׁ. לֵית יְכִיל. [דִּכְתִיב] הֵמָּה יִסַּד דָּוִיד וּשְׁמוּאֵל הָרוֹאֶה בֶּאֱמוּנָתָם. בְּאוֹמָנוּתָם. אוֹמָנוּת גְּדוֹלָה הָיְתָה שָׁם שֶׁאֵין מִשְׁמַר נוֹטֵל וְשׁוֹנֶה בִשְׂדֵה אֲחוּזָה עַד שֶׁיִּטּוֹל חֲבֵירוֹ. אָמַר רִבִּי אַבָּהוּ. חִישַּׁבְתִּים שֶׁאֵין מִשְׁמַר נוֹטֵל וְשׁוֹנֶה בִשְׂדֵה אֲחוּזָה עַד שֶׁיִּטּוֹל חֲבֵירוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹⁶⁰“Bilgah¹⁴⁵. always distributes in the South. Because of Miriam from Bilgah who apostasied and went to marry a general¹⁶¹ of the Greek government. She came and patted on the top of the altar and said to it, Λύκος¹⁶², you destroyed Israel’s property¹⁶³. the worship is restricted to “the place which the Eternal will choose,” it never is said that there can only be one such place. However the cost of the service detailed in *Lev.* makes it clear that only one such place was there at any given time.) and did not support them at the time of their distress. But some are saying that its time arrived to serve but it did not appear; so Yeshevav¹⁶⁴. served in its stead in the High¹⁶⁵ Priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav withy the incoming. Should it not have been eliminated from its place? You cannot do this, as Rebbi Simon said in the name of Rebbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written¹⁶⁶. 9:22., *these are the foundations of David and Samuel the Seer in their faithfulness*. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take¹⁶⁷ 27:21 that real estate dedicated to the Temple by a person whose ancestor received this land in the original distribution under Joshua and which is not redeemed by the next Jubilee becomes property of the Cohanim. This is read to mean that it becomes property of the watch which regularly is on duty on the day of Atonement in the Jubilee year (*Lev.* 25:9). (Property bought, not inherited, *must* be redeemed, *Lev.* 27:23–24.) It now is asserted that no watch repeats serving on the Day of Atonement in a Jubilee year after less than 24 Jubilee periods (or 1200 years.) Since we have no details about the calendar rules of the First Temple period, at the end of which the rules of original distribution became moot, the statement can be neither verified nor falsified. (There is another, most unconvincing, interpretation of this passage by *Pene Moshe.*). Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take. footnotes: ¹⁶⁰ Babli 56b, Tosephta 4:28. ¹⁴⁵ No. 15 in the list of Chronicles ¹⁶¹ Greek στρατιώτης. ¹⁶² “Wolf”. ¹⁶³ Her objection was to the excessive cost of Israelite worship. (While in Deut ¹⁶⁴ The preceding watch in the list of Chr ¹⁶⁵ The word “High” has to be deleted. It simply is stated that Yeshevav served for two consecutive weeks. ¹⁶⁶ 1Chr ¹⁶⁷ It is prescribed in Lev. ###### Jerusalem Talmud Sukkah 5:8:7 [Jerusalem Talmud Sukkah 5:8:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:7) וְטַבַּעְתָּהּ קְבוּעָה. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. טַבָּעוֹת עָשׂוּ לָהֶן רְחָבוֹת מִלְּמַעֲלָן וְצָרוֹת מִלְּמַטָּן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Its ring was fixed.” Rebbi Abba in the name of Rebbi Jehudah: They made the rings wide on top and narrow at the bottom¹⁶⁸ 5:9 (Note 184), *Sotah*9:11), the reading is: wide below and narrow on the top. The rings were used to immobilize the animals before slaughter. Bilgah’s ring was not usable for the purpose.. footnotes: ¹⁶⁸ In the parallels, Ma`aser Šeni ###### Jerusalem Talmud Sukkah 5:8:8 [Jerusalem Talmud Sukkah 5:8:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sukkah/r/5:8:8) וְחַלּוֹנָהּ סְתוּמָה. שֶׁלֹּא הֶעֱמִידוּ אוֹתָהּ עַל סַכִּינֵיהֶן. כַּהִיא דְתַנִּינָן תַּמָּן. הוּא הָיָה נִקְרָא בֵּית הַחִילְפוֹת. שֶׁשָּׁם הָיוּ גּוֹנְזִין אֶת הַסַּכִּינִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “And its window closed.” That they could not use it for their knives, as we have stated there¹⁶⁹4:7. The window being closed meant that there was no hollow space in the wall. Just as with the rings, the Cohanim from Bilgah had to use spaces dedicated to other watches to store their knives.: “this was called the place of the sharp knives since there they hid the knives.” footnotes: ¹⁶⁹ Mishnah Middot