MISHNAH: Lulav and willow six and seven¹; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath.; Hallel and joy eight². 29:35) which is separate from Tabernacles.. Sukkah and water libation seven³, and the fife five and six⁴. When is the lulav seven? If the first day of Tabernacles falls on a Sabbath, the lulav is taken seven times; on all other days six⁵ in the Temple is prescribed by Lev. 23:40 and therefore supersedes any possible Sabbath violation. But the Sabbath on any other day of the holiday week has precedence and prevents the taking of the lulav. Similarly, the willows to surround the altar were carried on the seventh day even if it was a Sabbath since one holds that on that day it is a biblical command, as explained in the Halakhah.. How the willow seven? If the seventh day of willow falls on a Sabbath, the willow is seven {days}, on all other days six⁵ in the Temple is prescribed by Lev. 23:40 and therefore supersedes any possible Sabbath violation. But the Sabbath on any other day of the holiday week has precedence and prevents the taking of the lulav. Similarly, the willows to surround the altar were carried on the seventh day even if it was a Sabbath since one holds that on that day it is a biblical command, as explained in the Halakhah..

footnotes: ¹ The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav ² These apply both on the seven days of Tabernacles and on the additional final holiday (Num ³ Since no Sabbath violation is possibly connected with these, they are obligatory all seven days of Tabernacles. ⁴ The fife accompanying the nightly festivities of drawing the water for next day’s libation, impossible both on the full holiday and on the Sabbath. ⁵ If the first day of the holiday is a Sabbath, the use of the lulav ⁵ If the first day of the holiday is a Sabbath, the use of the lulav

HALAKHAH: “Lulav and willow six and seven,” etc. ⁶1:7 (Notes 48–58, שׁ). Rebbi Ze`ira, Rebbi Ila, Rebbi Yasa in the name of Rebbi Joḥanan: The “willow”¹; these are subsumed under the name of lulav and are not mentioned further, just as the myrtle branches are not mentioned. The willow twigs are large ones used around the altar, as described in Mishnah 4. The numbers mentioned refer to the number of days the corresponding action is required. If the Sabbath of the holiday week was not the first day, the willow twigs to surround the altar were not brought on the Sabbath. is practice going back to Moses on Mount Sinai. This is against Abba Shaul⁷, since Abba Shaul said, the willow is a word of the Torah: and brook willows, two. One willow for the lulav, the other willow for the Temple. Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai⁸. This is against Rebbi Aqiba⁹. 250 the argument is given in the name of R. Jehudah ben Bathyra, with different arguments ascribed to R. Aqiba and R. Nathan. The argument notes that in Num. 29 the sacrifices for the different days of Tabernacles are given in stereotyped language; the words noted are deviations from the usual ונסכה, כמשפט. R. Aqiba’s argument is presented differently in the Babli, Zevaḥim 110b., since Rebbi Aqiba said the pouring of water is a word of the Torah: On the second day and their libations¹⁰. 29:19.. On the sixth say, and its libations¹¹. 29:31.. On the seventh day, and its rules¹². 29:33.. מ י מ spells “water”. Rebbi Ḥiyya bar Abba asked before Rebbi Joḥanan, why does one now plough because of old trees13? He said to him, when the practice was established it was given so that when they desired to plough they might plough. Rebbi Abba bar Zavda in the name of Rebbi Onias from Hauran: Willow, water libation, and ten saplings¹⁴1:7) that ten tree saplings planted over a surface area of a bet seah(5’000 square cubits) may be tended up to New Year’s Day. are institution of the prophets¹⁵3b.. Do they disagree? Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rebbi Mana said, for it is not an empty word¹⁶. 32:47., if it is empty it is from you. Why? Because you do not exert yourselves. Because it is your life; when is it your life? At the time that you exert yourselves. Rebbi Joḥanan said to Rebbi Ḥiyya bar Abba: Babylonian, two things came from you¹⁷, prostrating oneself on the fast day¹⁸4:1, Note 18)., and the willow of the seventh day¹⁹. The rabbis of Caesarea say, also the moving²⁰ 2:11–12 that rabbinic Judaism permits a computed calendar which may deviate from the exact astronomical data. This is used to make sure that the Day of Atonement be neither Friday nor Sunday, since in those cases it would be difficult either to prepare a meal for breaking the fast or one to prepare for the fast. The calendar rules allow for one more condition. One prefers that New Year’s day not be on a Sunday, to make sure that the seventh day of Tabernacles not be on the Sabbath, rather than New Year’s Day (and the first day of Tabernacles) not be on the Sabbath, since outside the Temple the shofar may still be blown on the Second Day of the New Year..

footnotes: ⁶ This paragraph is copied in Ševiit ¹ The entire Chapter only refers to the service in the Temple. The willow twigs referred to here are not those tied to the lulav ⁷ Halakhah 3:3, Babli 34a. ⁸ Babli 34a. ⁹ In Sifry Num ¹⁰ Num ¹¹ Num ¹² Num ¹⁴ The rule (Mishnah Ševiit ¹⁵ Babli 44a; Moed qaṭan ¹⁶ Deut ¹⁷ They are Babylonian customs introduced into Palestine. ¹⁸ Prostrating oneself in the re-enactment of the High Priest’s service on the Day of Atonement (Avodah zarah ¹⁹ Using separate willow twigs on the seventh day of Tabernacles in the prayers for winter rains. Confirmed in the Babli, 44a. ²⁰ According to J. Levy, the root is קזז “to push aside, to move”. It refers to the calendar rule given by R. Simon in the following. It is established in Mishnah Roš Haššanah

Rebbi Simon ordered those who computed²¹, be careful not to put the shofar blowing on the Sabbath nor the willow on the Sabbath. And if you are in trouble, put the shofar blowing on the Sabbath but do not put the willow on the Sabbath.

footnotes: ²¹ The calendar.

MISHNAH: How is the order of the lulav²² was taken in the Temple if the first day of Tabernacles was a Sabbath. Then the lulav could be moved anywhere on the Temple Mount, but in the city of Jerusalem it could not be brought from a private into the public domain. Therefore it was necessary to bring the lulavim to the Temple Mount on Friday.? Everybody brings their lulav to the Temple Mount; the beadles accept from them and arrange them on the roof of the stoa²³; but the Elders deposit theirs in the lodge²⁴. One teaches them²⁵ which is not his own property, and nobody could expect to receive his own lulav on the next day, it was necessary that each single worshipper donate his own lulav to whomever it would reach. to say, it should be a gift to anybody into whose hands my lulav will come. They come early and the beadles throw them before them²⁶ before the multitude., and they grab and hit one another. When the Court saw that it involves danger they instituted that each person should take it in his house.

footnotes: ²² The way the lulav ²³ The double stoa enclosing the Temple Mount. ²⁴ People who could not be expected to hold their own in the throng of the next morning. ²⁵ Since on the first day nobody can fulfill his obligation with a lulav ²⁶ The lulavim

HALAKHAH: Rebbi Jacob the Southerner asked, does the Mishnah contradict Rebbi Dosa? For “Rebbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rebbi Jehudah says, in the evening. But the Sages say, a declaration of abandonment under duress is not an abandonment, because we are not responsible for cheaters.²⁷ 2:5, Yerushalmi Ma`aser Šeni 5:1 (Notes 31–37), Babli Bava qamma 69a/b. R. Dosa and R. Jehudah want to prevent the poor from sinning if they are collecting on the farmer’s field more than they are entitled to; therefore they recommend that the farmer declare anything the poor take against the biblical rules as abandoned. The Mishnah here does not contradict R. Dosa, but the Sages who disagree with R. Dosa. Therefore, “contradict R. Dosa” must be read as “contradict the baraita known as R. Dosa’s.”” There you are saying, a declaration of abandonment under duress is not an abandonment, but here you are saying, a declaration of abandonment under duress is abandonment. Rebbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rebbi Ḥananiah the son of Rebbi Hillel said, this is correct. You have to know that this is so since already his replacement is in his hand²⁸.

footnotes: ²⁷ Tosephta Peah ²⁸ It is less of an abandonment than an involuntary exchange.

Rav commanded to the House of Rav; there came Rav Hamnuna commanding the colleagues, if you are giving a gift on the holiday²⁹ which must be the personal property of the worshipper on the first day of the holiday., only give it fully explicit. As the following: Rav Huna gave an etrog to his son. He told him, if today is holiday³⁰ it is a gift to you, and if it is tomorrow it is a gift to you.

footnotes: ²⁹ The lulav ³⁰ Because in Babylonia before the publication of the rules of calendar computation one had to observe all holidays as two days since knowledge of the declaration of the first of Tishre and first of Nisan may not have arrived there before the 15th, he had to make it clear that the transfer of property was intended to be valid in any case.

MISHNAH: How is the order of the willow? There was a place below Jerusalem called Moṣa. They descended there to collect willow branches, and come and erect them on the sides of the altar, their heads bent on the altar. They trumpeted straight, treble, and straight. Every day they surround the altar once and say, please, Eternal, please save; please, Eternal, please let succed³¹ 118:25.. Rebbi Jehudah says, Ani wahu please save, ani wahu please save³² 32:39: I, I am He, and no power competes with me.. On that day³³ they surround the altar seven times. ³⁴. What are they saying when taking leave? Beauty for you, altar, beauty for you, altar. Rebbi Eliezer says, to the Eternal and you, altar, to the Eternal and you, altar.

footnotes: ³¹ Ps. ³² The spelling וָהוּא is confirmed by Maimonides’s autograph Mishnah. In his interpretation the reference is to Deut ³³ The seventh day of Tabernacles. ³⁴ This part of the Mishnah is not discussed in the Halakhah; it is not in Maimonides’s autograph of the Mishnah nor in the Babli (45b) it seems to be a baraita

HALAKHAH: What is Moṣa³⁵? Memsia³⁶ about the borders of the Land (Ševiit* 6:1, Tosephta *Ševiit 4:11, Sifry Deut. 51), but missing in the mosaic from the synagogue of Reḥov.. Rebbi Tanḥuma said, its name was Colonia³⁷.

footnotes: ³⁵ In the bottom of the valley North of Jerusalem, near the water. ³⁶ This name is unexplained. It cannot be identified with a place מציא (in Galilee) mentioned in versions of the baraita ³⁷ A colony of Roman veterans.

Bar Qappara said, they³⁸, which are short. are eleven cubits high. Rebbi Yose said, the Mishnah says so, “their heads bent on the altar.³⁹” Rebbi Ze`ira sent asking Rebbi Daniel ben Rav Qatina, did you hear from your father that it needs a benediction⁴⁰, is taken alone⁴¹ in the hands of the Cohanim circling the altar (as well as in the hands of the congregants during the prayers for rain, cf. Note 19)., and has a minimum? Rebbi Ayvi bar Nagari came in the name of Rav Huna and said with reason that it needs a benediction and is taken alone. Whether it has a minimum I did not hear. There, they are saying Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch⁴².

footnotes: ³⁸ The willow branches taken for the altar, in contrast to those taken with the lulav ³⁹ Since the altar was 10 cubits high, the willows had to be appreciably larger in order to bend over. Babli 45a. ⁴⁰ A special benediction, “praise to You, Eternal, King of the Universe, Who sanctified us with His commandments and commanded us to take willow branches.” ⁴¹ No lulav ⁴² It is clear that the Galilean authors Bar Qappara and R. Yose speak about the ceremony in the Temple. From the parallel in the Babli, 44b - 45a, it seems that the Babylonian authors, from R. Ze`ira to Rav Naḥman, speak about the ceremony in the synagogue, where on the seventh day a separate bunch of willow twigs is taken

It was stated: Bodily defective ones⁴³ 21:16–24).. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan, may bodily defective ones enter between the altar and the Temple entrance⁴⁴ 1:9 that bodily defective priests may not enter the space between altar and Temple entrance.? He told him, they were qualified⁴⁵ 1:9 is rabbinic but the rite of the willows is a tradition ascribed to Moses; in this case the defective priests are qualified since the rite is not a sacrificial service. Babli 44a..

footnotes: ⁴³ Since nobody but priests are permitted to enter the inner courtyard with the altar, by necessity only priests may circle the altar, and bodily defective priests are excluded from Temple service (Lev. ⁴⁴ It is stated in Mishnah Kelim ⁴⁵ The rule of Mishnah Kelim

Rebbi Abbahu in the name of Rebbi Joḥanan: So is the Mishnah, אֲנִי וָהוּ please save. [Ani wahu please save.]⁴⁶ 14:19–21, 3 verses of 72 letters each, which have to be written boustrophedon, the first and last from left to right and the middle one from right to left, and then read from top to bottom. (Rashi 45a on the Mishnah; cf. the author’s The Scholar’s Haggadah, p. 300, Note 244.)

footnotes: ⁴⁶ The corrector’s addition in brackets has to be deleted. R. Abbahu notes that the text of the Mishnah, reading וָהוּא, has to be corrected to וָהוֹ. Both אני and והו are of the 72 secret names of God which can be derived fron Ex.

Rebbi Abbahu said, for you as help for us⁴⁷ 80:3.. For you is recognized⁴⁸. Rebbi Abba from Saronga, and the Eternal will first save the tents of Jehudah⁴⁹. 12:17.. It is written “he saved.⁵⁰” Rebbi Zibai explained, for now leave**the city and dwell in the field⁵¹ 4:10., my Shekhina is in the field⁵². Ḥananiah the son of Rebbi Joshua’s brother says, I am the Eternal, your God, Who led you out of the land of Egypt⁵³ 20:2., it is written “who was led out with you.⁵⁴”

footnotes: ⁴⁷ Ps. ⁴⁸ The reading of the text is unsafe and its meaning unclear. In line with the following homilies, the presumed meaning is that God liberated Himself by liberating Israel from Egypt. ⁴⁹ Sach ⁵⁰ Meaning: He saved Himself. ⁵¹ Mica ⁵² A homily on the word ושכנת which is revocalized וּשְּכִנָתִ “My Presence”, the field being a simile for the desert. ⁵³ Ex. ⁵⁴ There is no textual evidence for a missing letter in this word.

⁵⁵ 23(8), Cant. rabba 4(17). Rebbi Berekhia, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Levi bar Sisi explained in Nahardea: They saw the God of Israel and below His feet like the work of a brick of sapphire, and like the true sky in purity⁵⁶ 24:10.. That is, before they were freed. But after they were freed, (it was not its way to be put) [where usually the brick is put]⁵⁷ there it is put. Rebbi Berekhia said, it is not written here the work, but like the work, it and all its tools⁵⁸, (it and the basket and the rake.)⁵⁹ [it and all its merchandise. Rebbi Miasha said, in Babylonia it is written⁶⁰. 1:26., like the looks of sapphire stone, but in Egypt it is written, like the work of] a brick of sapphire. To teach you that just as the stone is harder than the brick, so the servitude of Babylonia was harder than the servitude of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it⁶¹ was traced in the sky; after they were rescued it was no longer seen in the sky. What is the reason? and like the true sky in purity, the sky if it is empty of clouds.

footnotes: ⁵⁵ Most of this paragraph also is in Lev. rabba ⁵⁶ Ex. ⁵⁷ The sapphire brick was at God’s feet as symbol of the enslavement of Israel; after their freeing it was no longer necessary but took its place in the Heavenly Temple. The corrector’s text in brackets is that of the Midrashim. ⁵⁸ Greek ʼεργαλεῑα “tools of trade”. ⁵⁹ The scribe’s text in parentheses is confirmed by the Midrashim. The remainder of the text up to the statement of Bar Qappara is not in the parallel sources. ⁶⁰ Ez ⁶¹ The brick of sapphire.

⁶² 14, Beshallaḥ Wayissa 1; Sifry Num. 84, partially Tanḥuma Ki Tissa 14. It was stated in the name of Rebbi Eliezer, an idol crossed with Israel through the Sea. What is the reason? Before Your people which You redeemed for Yourself, peoples and his god⁶³ 7:24.. Rebbi Aqiba said to him, Heaven beware! If you are saying so it turns out that you profane the holy. Why does the verse say, which You redeemed for Yourself? If it were possible to say, as if You redeemed Yourself.

footnotes: ⁶² Mekhilta dR. Ismael Ba ⁶³ 2S.

“On that day³³ they surrounded the altar seven times.” Rebbi Aḥa said, a remembrance of Jericho.

footnotes: ³³ The seventh day of Tabernacles.

MISHNAH: As one does it on a weekday one does it on the Sabbath, only that one collected them⁶⁴ on Sabbath Eve and keeps them in golden vats so they should not wilt. Rebbi Joḥanan ben Beroqa says, they brought palm branches⁶⁵. and struck them on top of the altar⁶⁶) the reading is: On the floor near the altar.; the day was called “day of striking palm branches.” Immediately⁶⁷ the children untie their lulavim and eat their etrogim.

footnotes: ⁶⁴ The willow branches. ⁶⁵ Fully open palm branches, in contrast to the tube-like lulav ⁶⁶ This is the reading of most Mishnah mss. (including Maimonides’s autograph) and the quote from the Babli by R. Isaiah from Trani. But in the Babli (Munich ms. and editio princeps ⁶⁷ After the end of services on the morning of the seventh day of Tabernacles.

HALAKHAH: He said only minors, therefore not adults⁶⁸ after services on the seventh day.. Did not Rebbi Avinna say in the name of Rav, if an etrog became disqualified on the first day of the holiday one is permitted to eat it? Rebbi Yose said, there⁶⁹ and etrog are taken. Since the lulav may be taken all day long, the same lulav could be used by others; it is not food and remains reserved for its religious use. But a disqualified etrog cannot be used for any religious action, it is not reserved for any use other than food. while he cannot use it to fulfill his obligation, others might use it to fulfill their obligation. But here neither he nor others can use it to fulfill their obligation.

footnotes: ⁶⁸ Since only children may eat their erg ⁶⁹ The seventh day is the last day lulav

MISHNAH: How Hallel and joy eight? This shows that a person is obligated to honor the last day of the festival like all other days of the festival⁷⁰ is obligatory on all holidays except the last day of Passover, and an obligatory sign of holiday enjoyment is the consumption of meat; in Jerusalem of the holiday sacrifice.. How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival⁷¹..

footnotes: ⁷⁰ As stated in the Halakhah, Hallel ⁷¹ On which there is no obligation of sukkah

HALAKHAH: It was stated⁷² 10a, Ta`anit 28b (Soferim 20:9)].: On eighteen days and one night one recites the Hallel every year. The eight days of Tabernacles, the eight days of Ḥanukkah, the holiday of Pentecost, and the first day of the holiday of Pesaḥ and its night.

footnotes: ⁷² Tosephta 3:2. In the Babli this is an Amoraic tradition by R. Joḥanan in the name of R. Simeon ben Joṣadaq [Arakhin

⁷³ 1:4 (ח). Rebbi Zeira, Ulla bar Ismael in the name of Rebbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage⁷⁴ 34:20): *They shall not appear empty-handed before My presence*. The second is a family sacrifice with the full name שַׁלְמֵי חֲגִיגָה “pilgrimage well-being offering”, usually shortened to חֲגִיגָה “pilgrimage offering”, in response to the commandment to be joyous on the festival of pilgrimage, since when there is a possibility of sacrificing the eating of well-being sacrifices is an act of joy (*Deut*. 27:7). But this must be a sacrifice on the holiday, not in preparation for the holiday. Babli *Pesaḥim* 70b, bottom.. Rebbi Abba objected, was it not stated: With the pilgrimage offering of the Fourteenth one fulfills the obligation of joy but one does not fulfill the one of well-being offerings⁷⁵ sacrifice. Since the *Pesaḥ* is to be eaten after the main meal, the meat for the main course is provided by the additional well-being offering. Since the meal is taken in the night of the holiday, it contributes to the enjoyment of the holiday, but it is not a sacrifice on the holiday. Babli *Pesaḥim* 70a. (Cf. the author’s *The Scholar’s Haggadah*, pp. 248–249.)? Rebbi Zeira said, explain it that he slaughtered it on the holiday. Rebbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rebbi Zeira said, when we still were there, we heard stated Ulla bar Ismael in the name of Rebbi Eleazar. When we came up to here we heard stated, Rebbi Ḥiyya in the name of Rebbi Eleazar: *only be joyful*⁷⁶. 16:15., to add the night of the (last) [first]⁷⁷; the [corrector’s] is from *Sifry Deut.* 142. The clause *only be joyful* seems unnecessary since the preceding verse already commands to enjoy the festival of Tabernacles. It is read to mean that the final day, which no longer belongs to Tabernacles, only has the obligation of joy, but none of the two sacrifices which already were obligatory on Tabernacles. Therefore by the argument presented for the offering of the Fourteenth, the last day may be celebrated with meat from a sacrifice brought on the preceding day. The corrector’s text is irrelevant for the discussion here, it refers the sacrifice of the Fourteenth to the 14 of Tishre, to provide food for the initial meal of the holiday. festival day for joy. Or maybe also the nights of the (first) [last] day of the festival? *Only* split⁷⁸: “or inverse.” The text here is the Babli’s, 48a.. Rebbi Ḥiyya in the name of Rebbi Eleazar: *and you shall be jouyous**on your festival of pilgrimage*⁷⁹. 16:14.. When you are obligated for a sacrifice of pilgrimage you are obligated for joy⁸⁰. They objected, did we not state, *hallel* and joy eight? Think of it, if the first day of the holiday falls on a Sabbath! He cannot slaughter on the eve of the holiday since Rebbi Zeira, Ulla bar Ismael in the name of Rebbi Eleazar said, with pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. He cannot slaughter on the holiday since we already have learned that the pilgrimage offering does not push aside the Sabbath⁸¹. When did they say, Hallel and joy eight? Rebbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat⁸² 71a holds that eating raw meat is no joy..

footnotes: ⁷³ This paragraph also is Ḥagigah ⁷⁴ A pilgrimage to the Temple on the occasion of one of the three festivals of pilgrimage brings with it the obligation for two kinds of sacrifices. The first is the “elevation offering of appearance”, in response to the commandment (Ex. ⁷⁵ The pilgrimage offering of the Fourteenth is an additional sacrifice on the 14th of Nisan, together with the Pesaḥ ⁷⁶ Deut ⁷⁷ The (scribe’s text) is confirmed in Ḥagigah ⁷⁸ In Ḥagigah ⁷⁹ Deut ⁸⁰ Therefore no sacrifice on the eve of a holiday can be obligatory. ⁸¹ Since no fixed date is given in the verse for these sacrifices, they cannot be brought on a Sabbath. ⁸² If the first day is a Sabbath, all required holiday sacrifices are brought on the altar. They all are holocausts except for the goat as purification offering whose meat is eaten by the Cohanim. But since it is a Sabbath, it may not be cooked or roasted for private use and the meat must be eaten raw. The Babli Pesaḥim

⁸³ 6:6 (Notes 185–196,ב).“How the sukkah seven? If he finished eating one may not undo his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day⁸⁴ on the last day of the festival he has to make sure not to violate the biblical injunction not to add to the biblical commandments (Deut. 4:2). If the sukkah becomes disqualified, it may be used later. It may not be made disqualified until after the afternoon snack eaten there on the seventh day.. Rebbi Joshua ben Levi said, a person must make Qiddush⁸⁵ Chapter 8; also the author’s The Scholar’s Haggadah, pp. 209–227.) inside his house⁸⁶. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush⁸⁷ 101a is: there cannot be Qiddush except at the place of the holiday meal.. Rebbi Aḥa, Rebbi Ḥinena in the name of Rav (Hoshaiah)⁸⁸ 6:6, Note 191, has to be corrected accordingly.: He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah⁸⁹. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi⁹⁰ Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi. Rebbi Immi, this implies that they disagree explicitly⁹¹ for the last day, he must hold that one makes Qiddush for the last day in the sukkah if one desires to use the sukkah, and this follows Samuel..

footnotes: ⁸³ A copy of this paragraph is in Berakhot ⁸⁴ In Israel, where holidays are kept only one day, if a person wants to use his sukkah ⁸⁵ The sanctification of Sabbath and holidays (cf. Berakhot ⁸⁶ On the last day of the festival, irrespective of the place of the meal. ⁸⁷ Samuel’s formulation in the Babli Pesaḥim ⁸⁸ Scribe’s text, wrongly deleted by the corrector and therefore missing in the printed edition. The author’s note in Berakhot ⁸⁹ In direct contradiction to Samuel’s statement. ⁹⁰ Read: Rav. ⁹¹ Since Rav Ḥiyya bar Ashi requires that one disqualify the sukkah

MISHNAH: How was the water libation seven days? He⁹³ was filling a golden flask holding three log⁹⁴ from the Siloam. When they⁹⁵ reached the Water Gate they blew the trumpet straight, treble, and straight. He ascended the ramp and turned to his left. There were two silver bowls there; Rebbi Jehudah said that they were of lime but were darkened because of the wine. They had holes like two nostrils, one wide and one narrow so that both should finish at the same time⁹⁶. The Western one¹¹³ for the water, and the Eastern one for the wine. If he poured the water into that for the wine or wine into that for the water, he accomplished his duty. Rebbi Jehudah says, one log he was pouring all eight days¹¹⁴, not three; for eight days, not seven.. One says to the one pouring, lift your hand, since once he¹¹⁵ poured on his feet and all the people stoned him with their etrogim.

footnotes: ⁹³ The priest selected to pour the water on the altar. ⁹⁴ About 1.6 1. ⁹⁵ The procession accompanying the priest. The trumpets were blown by priests in the Temple domain. The Water gate was the South-Eastern entrance to the Temple Mount. ⁹⁶ The holes for the water libation were smaller than those for the wine libation since the viscosity of the wine is larger than that of the water. It therefore is presumed that the viscosity of the wine was approximately constant through the years. ¹¹³ The bowl for the libations. ¹¹⁴ One log ¹¹⁵ A Sadducee objecting to the pouring of water not justified in the Pentateuch.

HALAKHAH: Rebbi Yose ben Ḥanina stated, to make a procession⁹⁷, Greek μομπή “solemn procession”. on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rebbi Aqiba’s Yose ben Ḥanina⁹⁸ is derived from biblical libations; Zevaḥim 110b., since Rebbi Aqiba said, the water libation is a word from the Torah⁹. 250 the argument is given in the name of R. Jehudah ben Bathyra, with different arguments ascribed to R. Aqiba and R. Nathan. The argument notes that in Num. 29 the sacrifices for the different days of Tabernacles are given in stereotyped language; the words noted are deviations from the usual ונסכה, כמשפט. R. Aqiba’s argument is presented differently in the Babli, Zevaḥim 110b..

footnotes: ⁹⁷ Latin pompa ⁹⁸ The Mishnah, which on a holiday permits trumpet blowing for something occurring outside the Temple precinct which otherwise would be rabbinically forbidden. Also the amount of 3 log ⁹ In Sifry Num

There, we have stated⁹⁹ 13:6.: “Rebbi Eleazar¹⁰⁰ says, also one who pours a libation of water on Tabernacles outside of the Temple is liable¹⁰¹.” Rebbi Joḥanan said¹⁰² 110b., the entire system of Rebbi Eleazar is the system of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, the water libation is a word from the Torah, so Rebbi Eleazar is saying, the water libation is a word from the Torah. There are Tannaim who state in the name of Rebbi Eleazar, it is necessary that the filling be for the holiday; there are Tannaim who state in the name of Rebbi Eleazar, it is not necessary that the filling be for the holiday¹⁰³. He who said, it is necessary that the filling be for the holiday, Rebbi Eleazar following Rebbi Aqiba; he who said, it is not necessary that the filling be for the holiday, Rebbi Eleazar following the rabbis. This you cannot say since Rebbi Joḥanan said, the entire system of Rebbi Eleazar is the system of his teacher Rebbi Aqiba. Just as Rebbi Aqiba said, the water libation is a word from the Torah, so Rebbi Eleazar is saying, the water libation is a word from the Torah. What is the difference between them? Rebbi Ze`ira said, only if he poured three log inside and three log outside¹⁰⁴ 110b as stating that since in the Temple the libation is only valid if it is of exactly three log (a quarter of a hin, the smallest admissible libation of wine, Num. 15:4), also outside it creates liability only if it is exactly 3 log.. There are Tannaim who state, there is prescribed measure; there are Tannaim who state, there is no prescribed measure. He who said that there is prescribed measure, not liable¹⁰⁵, since inside the Temple this is a biblical obligation.; he who said there is no prescribed measure, liable¹⁰⁶.

footnotes: ⁹⁹ Mishnah Zevaḥim ¹⁰⁰ The Tanna, ben Shamua. ¹⁰¹ As a matter of principle, any sacrifice outside the Temple conducted in the way it is biblically prescribed for the Temple is a deadly sin and if performed inadvertently makes the person liable for a purification sacrifice. To state that making a water libation outside the Temple creates such a liability for the performer is stating that the libation in the Temple is biblically prescribed. ¹⁰² Babli Zevaḥim ¹⁰³ Since anything sacrificed on the altar needs a dedication, and using Temple vessels for not dedicated contents is sinful, if the water libation is a biblical requirement it needs a Temple vessel and dedication of the water at the moment of filling for the holiday. If the water libation is tradition, it does not have to be drawn for its purpose from the start. ¹⁰⁴ This statement is elliptic. It can be read parallel to a statement of R. Simeon ben Laqish in the Babli Zevaḥim ¹⁰⁵ If the measure is not exactly 3 log ¹⁰⁶ In any amount, since inside the ceremony is tradition, not Scripture.

Yose Bar Ashian in the name of Rebbi Simeon ben Laqish: The bowls have to be plugged at the moment of pouring. What is the reason? In the sanctuary pouring a libation of shekhar to the Eternal¹⁰⁷. 28:7 it is explained first in Sifry Num. 143 that the repetition הסך נסך includes not only libations of wine but also those of water; it is added in the next paragraph that שכר therefore cannot be interpreted only by the Hebrew connotation of “intoxicating drink” but also (in parallel with the Arabic שנר) “to be abundantly full (of milk), thanks, gratitude”. [Babli Sotah 49b, Tanḥuma Pinḥas 12, Pesiqta Rabbati 17 (ed. Ish-Shalom 80 a/b), Pesiqta dRav Cahana et qorbani laḥmi (ed. Buber Note 20).].

footnotes: ¹⁰⁷ Babli 49b. For the cryptic quote of Num

It was stated¹⁰⁸: “Rebbi Yose says, the basis was perforated down to the abyss. What is the reason? ¹⁰⁹ 5:2.He turned it up, removed its stones, planted precious vine, and built a tower in its midst, this is the Temple, and a wine-press he excavated in it, this is the altar. And also an altar, that is the basis.” Rebbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like artist’s work? The verse says, the roundnesses of your hips are like hoops, formed by artist’s hands¹¹⁰. 7:2.; they were more beautiful than those formed by artist’s hands. It was stated¹⁰⁸: “Rebbi Eleazar ben Rebbi Ṣadoq said, a small opening was between the Temple Hall and the altar. Once in seventy years young priests climb down and bring it¹¹¹ up in sanctity since it was congealed like fig cakes; they come and burn it in sanctity. Just as its pouring was in sanctity, so its burning was in sanctity.” Rebbi said, the Torah let you grasp an expression of love, an expression of fullness, and an expression of inebriation¹¹². Rebbi Judah bar Laqqara in the name of Rebbi Samuel bar Naḥman: Since the Temple was destroyed, congealing wine disappeared, and white glass disappeared. What is white glass? It was flexible.

footnotes: ¹⁰⁸ Tosephta 3:15; Babli 49a. ¹⁰⁹ Is. ¹¹⁰ Cant ¹⁰⁸ Tosephta 3:15; Babli 49a. ¹¹¹ The congealed remainders of the wine poured on the altar as libations. ¹¹² Cf. Note 107, explanation of שכר.

They wanted to say that the large {hole}¹¹⁶ was for water, the small one for wine, for Rebbi Jonah said in the name of Rebbi Immi: A hole which does not let pass water passes wine, what does not let pass wine passes oil, does not let pass oil passes honey. And even if you say it is the other way¹¹⁷ around, is that not Rebbi Jehudah’s? And Rebbi Jehudah said, a log he was pouring all eight days¹¹⁸. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: If he preceded them before the sacrifice, what¹¹⁹ 2b.? If he poured in the night, what? If he did not pour today may he pour the next day? He said to him, let us hear from the following which Rebbi Ila said in the name of Rebbi Yasa: And its libations¹²⁰. 29:31, the text for the sixth day of Tabernacles., the same for libations of water as for libations of wine¹²², Halakhah 1:5, Notes 213–222.. This implies that if he preceded them before the sacrifice, it is qualified. If he poured in the night, it is qualified. If he did not pour today he may not pour the next day, because if the day passed, its sacrifice passed.

footnotes: ¹¹⁶ In the bowl mentioned in Mishnah 7. ¹¹⁷ If one confirms by experiment that the more viscous fluid requires a larger hole, Babli 48b. ¹¹⁸ The entire part of Mishnah after R. Jehudah’s statement also is R. Jehudah’s. Since he states that the volume of water is one third of the volume of wine, it is obvious that the hole of the water bowl must be much smaller than that of the wine bowl if both bowls should simultaneously empty. For the Babli 48b his bowl must be smaller. ¹¹⁹ If pouring the water is an independent sacral act it cannot be performed before the morning daily sacrifice nor after the evening daily sacrifice. If it is an appendix to the sacrifices like the libations of wine it can be performed any time, including the night following the day. Babli Ta`anit ¹²⁰ Num ¹²² This paragraph is from Yoma

The rabbis increase the water and decrease the days; Rebbi Jehudah decreases the water and increases the days¹¹⁴, not three; for eight days, not seven..

footnotes: ¹¹⁴ One log

¹²², Halakhah 1:5, Notes 213–222. Some want to say, he was the same for the Cow¹²³ 3:8 with what is presumed here: “It happened that a Sadducee was pure from the preceding sundown when he came to burn the Cow, but Rabban Joḥanan ben Zakkai realized it; he came and leaned both of his hands on him and told him, Sir High Priest, how wonderful you are as High Priest, go and immerse yourself. He went down and immersed himself. After he came back he grated his earlobe and said to him, Ben Zakkai, when I shall be free to deal with you; he answered him, if you will be free. It was not three days before they put him in the grave.” Biblical impurity is only original impurity and derivative impurity in the first degree. Rabbinic impurity has derivative impurity in the second degree for unwashed hands, third degree impurity for heave, and fourth degree for sacrifices. Therefore, the intrinsically pure Ben Zakkai (who before the destruction of the Temple was not Rabban), by putting his second degree impure hands on the priest defiled the latter for sacra and forced him to immerse himself in a miqweh. Our sources seem to describe the Sadducee position correctly; cf. Dead Sea Scrolls fragment 4Q394, lines 16–18., on Tabernacles, and on the Day of Atonement¹²⁴. Rebbi Simon does not say so, but either the Cow and Tabernacles were one and Atonement one, or Cow and Atonement were one and Tabernacles one. He who said, after a short time he died, he did all three. He who said, his nose gushed out worms and something like a calf’s hoof grew in his brain, follows him who said, either Cow and Tabernacles were one and Atonement one, or Cow and Atonement were one and Tabernacles one. The Courtyard cried about them, get out of here, sons of Eli, you defiled our God’s Temple. “On that day, the corner of the altar was damaged and they put a block of salt there lest it should look deficient since any altar without corner, or walkway, or base is damaged.¹²⁵ 3:16; Babli 48b.”

footnotes: ¹²² This paragraph is from Yoma ¹²³ Where the Sadducees insisted that the Cohen who burns the Red Cow must be pure from the preceding sundown. However, it is difficult to square what is reported in Tosephta Parah ¹²⁴ Reported in Yoma 1:5, Note 211. He followed Sadducee doctrine in bringing the incense into the Holiest of Holies, and died soon after. ¹²⁵ Tosephta Sukkah

They asked before Rebbi Abbahu: Is it not written¹²⁶ 16:17., nobody shall be in the Tent of Meeting during his coming to atone in the sanctuary until he leaves, not even those about whom it is written¹²⁷. 1:10. If the offending priest was hit on his head by a calf’s foot it must have been by one of the four-headed angels seen by Ezechiel whose feet are calves’ feet (Ez. 1:7)., the shapes of their faces are human shapes shall not be in the Tent of Meeting? He answered them, if he enters following normal rules.

footnotes: ¹²⁶ Lev. ¹²⁷ Ez

MISHNAH: As it was done on a weekday it was done on the Sabbath, except that on Friday he filled a non-sanctified barrel¹²⁸ from the Siloam and deposited it in the lodge. If it was spilled or became uncovered¹²⁹ 8:5–7. If it becomes unusable for humans it is unbecoming to use it for Heaven. he filled from the basin since water or wine which remained uncovered are disqualified from being put on the altar.

footnotes: ¹²⁸ The sacrificial day starts in the morning, and all remainders from the previous day become disqualified at that time. The Sabbath starts on the preceding evening; the water must be drawn on Friday. If pouring the water libation were an independent sacrificial action, the water in a Temple vessel would become disqualified at the end of the night. Since it was established (Note 121) that the water libation is an accessory action, the water would not become disqualified even in a Temple vessel; the profane vessel is used to give the water ceremony a boost in status. ¹²⁹ Wine or water left uncovered and unsupervised becomes forbidden for health reasons lest a snake living in the house drink from it and on this occasion leave some poison in the fluid. The rules about this are given in Terumot

HALAKHAH: Why non-sanctified? Even if it is sanctified! Did not Rebbi Aḥa, Rebbi Ḥinena say in the name of Rebbi Yasa, you shall sanctify the altar; then the altar will be most holy¹³⁰ 40:10.. Since the altar only sanctifies with intention, so vessels should only sanctify with intention¹³¹, which implies that the power of sanctification is the same for the altar and its vessels. Since it is forbidden to bring profane (not dedicated) matter to the altar, profane matter remains profane also on the altar. This proves that the altar and therefore the sanctified vessels only sanctify with dedication.. Ḥizqiah said, that they should not say, we saw that water filled for the sanctification of hands and feet become disqualified by staying overnight¹³². In the House of Rebbi Yannai they said, that they should not say, we saw that water filled for Tabernacles become disqualified by staying overnight¹³³. Rebbi Joḥanan said, because of the evil impression; but we do not know whether following Ḥizqiah or according to everybody’s opinion following Rebbi Yannai. Rebbi Pedat in the name of Rebbi Hoshaia: The water for a deviant wife becomes disqualified by staying overnight¹³⁴ 2:2, Note 114. This is a matter of dispute. There is an opinion that the water has to be taken from the water basin in the Temple. Any water taken from there and sanctified in a Temple vessel belongs to the service of that day and becomes disqualified by the next dawn. But according to the opinion that the water may come from outside sources, this need not be the case.. Rebbi Abuna: anything of whose kind nothing possibly is for the altar cannot become disqualified by staying overnight¹³⁵.

footnotes: ¹³⁰ Ex. ¹³¹ The verse starts: anoint the altar and all its vessels ¹³² Since sanctification of hands and feet must be with water from a Temple vessel, the water becomes disqualified at daybreak. The problem is that people will say that they saw the water becoming disqualified and nevertheless used for libation, they will wrongly conclude that disqualified water may be used on the altar. ¹³³ Again, and be used nevertheless. ¹³⁴ Soṭah ¹³⁵ Disputing R. Pedat in principle.

They wanted to say, if he transgressed¹³⁶ and brought it is qualified. Rebbi Joshua the Southerner stated before Rebbi Jonah that uncovered water and wine are disqualified¹³⁷ from the altar. What is the reason? And one sheep from 200, from the drink of Israel¹³⁸. 45:15., from something permitted to Israel¹³⁹. So far water, wine? Rebbi Sabbatai said, which gladdens God and men¹⁴⁰. 9:13, referring to wine. Since drinking uncovered wine, even if filtered to remove the poison, leaves people with fear and does not gladden; it is disqualified for all religious observances..

footnotes: ¹³⁶ And brought uncovered wine or water to the altar. ¹³⁷ In any case. ¹³⁸ Ez ¹³⁹ While a prophet cannot prescribe, he can present authoritative practice. Since uncovered water is forbidden to Israel, it is absolutely disqualified for the altar. ¹⁴⁰ Jud