On The Day Of Atonement
Preparations of the High Priest—Cleansing the Altar—Casting Lots—Daybreak—Offerings—Dress—Prayer—The Goats—Monobazus—Helena—Azazel—The Golden Censer—The Vail—Holy of Holies—“Foundation”—Sprinkling the Blood—Sending Forth the Goat into the Wilderness—High Priest Burning the Bullock and Goat—Reading—Ceremonial—Rules and Exceptions—Repentance and Atonement.
Chapter I
1. Seven days before the Day of Atonement the High Priest was removed from his house to the chamber[192] Parhedrin, and the council prepared for him another priest,[193] lest there happen to him any defilement. R. Judah said, “they prepared also another wife, lest his wife die”; as is said,[194] “And he shall atone for himself and for his house”; for his house, i.e., for his wife. The Sages said to him, “if so, there is no end to the matter.”
2. All these seven days, he (the high priest) sprinkled the blood, burned the incense, and trimmed the lamps, and offered the head and the foot. On the remainder of all the days, if he wished to offer, he offered; since the high priest first offered part, and first took part (in the sacrifices).
3. The elders from the elders of the great Sanhedrin delivered to him, and read before him, the ceremonial of the day; and they said to him, “My Lord High Priest, read with thy mouth, perchance thou hast forgotten, or perchance thou hast not learned.”[195] On the eve of the day of atonement, toward dawn, they placed him in the eastern gate (of the Temple), and they caused to pass before him bullocks, rams, and lambs, that he might be skilled and expert in his ministry.
4. All the seven days they did not withhold from him food and drink; the eve of the day of atonement, with the beginning of darkness, they did not permit him to eat much, since food induces sleep.
5. The elders of the great Sanhedrin delivered him to the elders of the priesthood, who brought him to the upper chamber of the house Abtinas. And they administered to him the oath,[196] and they left him and departed. And they said to him, “My Lord High Priest, we are ambassadors of the great Sanhedrin, and thou art our ambassador, and the ambassador of the great Sanhedrin. We adjure thee by Him, whose Name dwells in this house, that thou wilt not change aught of all which we have said to thee.” He went apart and wept. They went apart and wept.[197]
6. If he were a learned man, he expounded; but if not, the disciples of the learned expounded before him. If he were skilled in reading, he read; but if not, they read before him. “And in what did they read before him?” “In Job, and in Ezra, and in Chronicles.” Zachariah, the son of Kebutal, said, “I often read before him in Daniel.”
7. If he desired to sleep, the young priests filliped with the first finger[198] before him, and said to him, “My Lord High Priest, stand up and refresh thyself[199] once on the pavement,” and they kept him occupied[200] until the time approached for slaying (the victims).
8. Every day they cleansed the altar at cockcrow, or at its approach, intermediate before or after it; and on the day of atonement[201] at midnight; and in the three great feasts, at the first watch. And before cockcrow the court was crowded with Israel.
Chapter II
1. At first everyone who wished to (cleanse) the altar, cleansed it. When they were many, they ran and mounted the ascent, and each one, who at the middle outstripped his companion by four cubits, won it. If two were equal the president said to them, “lift your fingers.”[202] “And what is that?” “They lifted one or two fingers, but no one lifted the thumb in the Sanctuary.”
2. It happened that two were equal, and running and mounting the ascent, one of them thrust his companion, so that he fell, and his leg was broken. And when the great Sanhedrin saw that they were getting into danger, they decreed that they should not cleanse the altar save by lot. There were four lots, and this was the first lot.
3. The second lot was: Who should slay? Who sprinkle? Who should take the ashes from the inner altar? and who should take the ashes from the candlestick? and who should carry the members to the ascent? the head and the right foot, and the hind feet, the tail, and the left foot, the breast, and the throat, and the two sides, and the inwards, and the fine flour, and the pancakes, and the wine. Thirteen priests discharged this lot. Said Ben Asai in the presence of R. Akiba from the mouth of Rabbi Joshua, “like to its way of motion” (when alive).
4. The third lot[203] was for new men who came to offer incense, and they cast the lots. The fourth lot was for new men with the old, who should carry the members from the ascent to the altar.
5. The daily offering was with nine, ten, eleven, twelve, priests; not less and not more. “How?” “Itself with nine: at the feast of Tabernacles in the hand of one, a glass of water there is ten. The evening offering with eleven, itself with nine, and in the hands of two, two fagots of wood. On Sabbath, [pg 111] eleven; itself with nine, and two, in their hands two fragments of incense of the showbread. And on the Sabbath in the feast of Tabernacles in the hand of one a glass of water.”
6. The ram was offered with eleven; the flesh with five, the inner part, and the fine flour and the wine, to each two and two.
7. The bullock was offered with twenty-four priests. “The head and the right foot?” “The head with one, and the foot with two.” “The chine and the left foot?” “The tail with two, and the left foot with two.” “The breast and the throat?” “The breast with one, and the throat with three, the two hind feet with two, and the two sides with two, the inner parts and the fine flour, and the wine, each with three and three.” “Of which is that said?” “Of the offering for the whole congregation.” “But for the offerings of an individual?” “If he wished to offer, he might offer.” “For the skinning and cutting up?” “For these all were equal.”
Chapter III
1. The overseer said to them, “go and look if the time for slaughter is come.” If it came, the watchman said, “it is brightening.”[204] Matthew the son of Samuel said, “is the whole east light as far as Hebron?” and he said “yes.”
2. “And why was that necessary?” “Because it once happened that the light of the moon came up, and they deemed it the light from the east.” And they slaughtered the daily offering, and they brought it to the house of burning. And they brought down the High Priest to the house of Baptism. This was the rule in the Sanctuary that everyone who covered his feet (was required) to wash; and everyone retiring was required to sanctify his hands and feet.
3. No one entered the court for service, however clean, until he washed. The High Priest made five washings and ten purifications in this day, and all were in the Holy place above the house of Parva,[205] with the exception of the first one alone.
4. They made a screen of linen between him and the people. He undressed, descended, and washed. He came up and wiped himself. They brought to him robes of gold, and he dressed, and he sanctified his hands and feet. They brought to him the daily offering. He cut (its throat), and another finished the slaughter at his hand. He received the blood and sprinkled it. He entered to offer the morning incense and to trim the lights, and to offer the head and the members, and the things fried in the pan, and the wine.
5. The morning incense was offered between the blood and the members. That of the evening[206] between the members and the libations. If the High Priest were old, or delicate, they heated for him (iron), and they put it into the cold water, that its temperature should be changed.
6. They brought him to the house of Parva, and it was in the Sanctuary. They divided with the screen of linen between him and the people. He sanctified his hands and feet and undressed. R. Meier said, he undressed and sanctified his hands and feet, he descended and washed, he came up and he wiped himself. They brought to him white robes, he dressed and sanctified his hands and feet.
7. “In the morning he was dressed with Pelusian linen worth twelve minas,[207] and in the evening with Indian linen worth 800 zuz.”[208] The words of R. Meier. But the Sages say, “that in the morning his dress was worth eighteen minas, and in the evening twelve minas”; all these thirty minas were from the congregation, and if he wished to add to them he might add of himself.
8. He came to the side of his bullock, and the bullock was standing between the porch and the altar; his head to the North, and his face to the West; and the Priest stood in the East, and his face Westward, and he placed both hands upon him and made confession, and thus he spake, “I beseech thee, O Name, I have committed iniquity. I have sinned before Thee—I, and my house—I beseech thee, O Name, pardon[209] now the iniquities and the transgressions and the sins which I have perversely committed, and transgressed, and sinned [pg 113] before thee, I, and my house, as is written in the law of Moses thy servant, that in this day ‘He will atone for you,’ etc. And they answered after him, ‘BLESSED BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.’ ”
9. He came to the east of the court to the north of the altar. The Sagan was at his right hand, and the chief of the fathers at his left. And there were the two goats; and the urn was there, and in it were two lots of boxwood, and Ben Gamla made them of gold, and they commemorated him as praiseworthy.
10. The son of Katin made twelve pipes to the laver, where before there were but two; and also he made a wheel for the laver, lest its water should be polluted by night. Monobazus[210] the king made all the handles of the vessels, of gold for the day of atonement. Helena, his mother, made a chandelier of gold near the door of the Sanctuary, and she also made a tablet of gold upon which the section of the Sota[211] was written. Wonders were wrought for the doors of Nicanor,[212] and they were commemorated as praiseworthy.
11. And these were in ignominy: The family of Garmu, who were unwilling to instruct in the preparation of the show-bread. The family of Abtinas, who were unwilling to instruct in the preparation of incense. Hogrus, the son of Levi, knew a tune in the chant, and was unwilling to instruct. The son of Kamzar was unwilling to instruct in the art of writing. Concerning the former it is said, “The memory of the just is blessed”; and concerning the latter it is said, “but the name of the wicked shall rot” (Prov. x. 7).
Chapter IV
1. He shook the urn and brought up two lots; one was written “for the Name,” and the other was written “for Azazel.”[213] The Sagan stood at his right hand, and the Chief of the Fathers at his left. If “for the Name” came up in his right hand the Sagan said to him, “My Lord High Priest, lift [pg 114] up thy right hand”; and if “for the Name” came up in his left the Chief of the Fathers said to him, “My Lord High Priest, lift up thy left hand.” He placed them upon the two goats, and said, “for the Lord is the sin-offering.” R. Ismael said, “it was not necessary to mention the sin-offering” but “for the Lord.” And they answered after him, “BLESSED BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.”
2. He twisted a tongue[214] of brightness on the head of the goat to be sent away, and he placed him opposite the gate from whence he should be sent. And the one for slaughter he placed opposite the slaughter-house. He himself came beside his bullock the second time, and laid his two hands upon him and made confession, and thus he spake: “I beseech Thee, O Name, I have committed iniquity, I have transgressed, I have sinned before Thee. I, and my house, and the sons of Aaron, Thy holy people. I beseech Thee, O Name, pardon iniquities, transgressions, and sins which I have perversely committed, and transgressed, and sinned before Thee, I, and my house, and the sons of Aaron, Thy holy people, as is written in the law of Moses, Thy servant, saying, that in this day he will atone for you to purify you from all your sins ‘Before the LORD. Ye shall be pure.’ ” And they answered after him, “BLESSED BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.”
3. He slaughtered him and caught his blood in a bowl, and he gave it to him who mixed it upon the fourth platform of the Sanctuary, that it might not congeal. He took the censer, and went up to the top of the altar, and raked the live coals here and there, and gathered out from the inner embers. And went down and placed it upon the fourth platform in the court.
4. Every day he gathered out the coals with one of silver and poured them out into one of gold, but to-day he gathered them with one of gold and he entered with it. Every day he [pg 115] gathered them out with one of four cabs[215] and poured them into one of three cabs. But to-day he gathered them out with one of three cabs, and with it he entered. Rabbi Joseph said, “every day he gathered out with one containing a seah,[216] and poured it into one of three cabs. But to-day he gathered out with one of three cabs, and with it he entered. Every day it was heavy, but to-day it was light. Every day its handle was short, but to-day long. Every day it was green gold; to-day red.” The words of Rabbi Menachem. “Every day he offered half a pound in the morning, and half a pound in the evening, but to-day he added his handful. Every day it was fine; but to-day the finest of the fine.”
5. Every day the priests went up the ascent (to the altar) in the east and descended in the west. But to-day the High Priest went up in the middle and descended in the middle. R. Judah said, “The High Priest ever went up in the middle and descended in the middle.” Every day the High Priest sanctified his hands and his feet from the laver; but to-day from the golden basin. R. Judah said, “The High Priest ever sanctified his hands and his feet from the golden basin.”
6. “Every day there were there four rows[217] of hearths; but to-day five,” the words of R. Meier. Rabbi Joseph said, “every day three; but to-day four.” Rabbi Judah said, “every day two; but to-day three.”
Chapter V
1. They brought out for him the cup and the censer, and filled his hand full (of incense), and put it into the cup, the large according to his largeness,[218] and the smaller according to his smallness, and so was its measure. He took the censer in his right hand, and the spoon in his left. He proceeded in the Sanctuary until he came between the two vails dividing between the holy and the holy of holies, and intermediate was a cubit. R. Joseph said, “there was one vail only,” as He said, “the vail is the division for you between the Holy and the Holy of Holies” (Exod. xxvi. 33). Outside it was looped [pg 116] up southward, inside northward. He proceeded between them till he reached the north. When he reached the north his face was turned southward. He proceeded leftward near the vail till he came to the ark. When he came to the ark, he put the censer between its two staves, he heaped the incense on the live coals, and the whole house was entirely filled with smoke. He went out, and returned by the way of his entrance, and he offered a short prayer in the outer house, and he did not prolong his prayer, lest he should excite terror[219] in Israel.
2. When the ark was removed, a stone was there from the days of the first prophets, and it was called “FOUNDATION.”[220] It was three digits high above the earth, and upon it he put the censer.
3. He took the blood from the mixer.[221] With it he entered to the place where he entered, and stood in the place where he stood. He sprinkled of it once on high, and seven times below, and he did not purpose to sprinkle neither on high nor below, but unintentionally,[222] and so he counted, “one, one and one, one and two, one and three, one and four, one and five, one and six, one and seven.” He went out and placed it on the golden pedestal, which was in the Sanctuary.
4. They brought to him the goat, he slaughtered it and caught his blood in a bowl. He entered to the place where he entered, and stood in the place where he stood, and sprinkled of it once on high and seven times below, and he did not purpose to sprinkle neither on high nor below, but unintentionally;[223] and so he counted, “one, one and one, one and two,” etc. He went out, and placed it on the second pedestal, which was in the Sanctuary. R. Judah said “there was but one pedestal only.” He took the blood of the bullock and laid down the blood of the goat, and sprinkled of it on the vail opposite the ark, on the outside, once on high, seven times below, and he did not purpose, etc., and so he counted. He took the blood of the goat and laid down the blood of the bullock, and sprinkled of it on the vail opposite the ark, on [pg 117] the outside, once on high and seven times below, etc. He poured the blood of the bullock into the blood of the goat, and infused the full into the empty.
5. And he went out to the altar which is before the LORD. This was the golden altar. He began cleansing it, and went down. “From what place did he begin?” “From the Northeastern corner, the Northwestern, Southwestern, and Southeastern, the place where he began with the sin-offering of the outer altar, at the same place he finished upon the inner altar.” R. Eliezer said, “he stood in his place and cleansed, and in general he operated from below upward, excepting that which was before him, on that he operated from above downward.”
6. He sprinkled on the middle[224] of the altar seven times, and the remainder of the blood he poured out on the western foundation of the outer altar, and the blood from the outer altar he poured out on the southern foundation. This and that commingled in the channel, and flowed out to the Kidron Valley, and they were sold to the gardeners for manure, and they became guilty[225] in themselves.
7. All work of the day of atonement is described in order. If the High Priest performed one before the other, he did nothing. If the blood of the goat be sprinkled before the blood of the bullock, he must return, and sprinkle from the blood of the goat after the blood of the bullock. And if he had not finished the performances within, the blood was spilled. He must bring other blood, and return to sprinkle first from within. And so in the Sanctuary, and so in the golden altar, because all are an atonement in themselves. R. Eleazar and R. Simon say, “from the place where he stopped there he began.”
Chapter VI
1. Both he-goats for the day of atonement are commanded to be alike in color, and in stature, and in price, and to be selected at the same time, and although they be not equal, yet are they lawful. “If one be selected to-day and the other tomorrow?” “They are lawful.” “If one of them died?” [pg 118] If he died before the lot be cast, the priest shall take a pair for the second; and if after the lot be cast he die, the priest shall fetch another pair, and cast the lot over them anew. And he shall say, “if that for the Name die, this over which this lot comes will be a substitute for the Name; and if that for Azazel die, this over which this lot comes will be a substitute for Azazel.” And the second shall go to pasture, until he become blemished, and he shall be sold, and his price must be put into the offertory. Since the sin-offering of the congregation dies not. R. Judah said, “thou shalt die”;[226] and again said R. Judah, “is his blood shed?” “The one to be sent forth shall die.” “Has the one to be sent forth died?” “His blood shall be shed.”
2. The high priest came to the side of the goat to be sent forth, and he placed his two hands[227] on him and made confession, and thus he spake: “I beseech Thee, O Name, Thy people, the house of Israel, have done perversely, have transgressed and sinned before Thee. I beseech Thee, O Name, pardon now their perverse doings, and their transgressions, and their sins, which they have perversely committed, and transgressed, and sinned before thee. Thy people the house of Israel, as is written in the law of Moses Thy servant, saying, ‘For on that day shall he make an atonement for you to cleanse you from all your sins; before the LORD ye shall be pure.’[228] And the priests and the people who stood in the court, on hearing the Name clearly pronounced by the mouth of the High Priest, knelt and worshipped, and fell on their faces and said, ‘BLESSED BE THE NAME. THE HONOR OF HIS KINGDOM FOREVER AND EVER.’ ”
3. They delivered (the goat) to his conductor. All were eligible for conducting him. But the great priests made a rule, and they did not permit Israel to lead him forth. Said R. Joseph, “it occurred that Arsela of Zippori led him forth, and he was an Israelite.”
4. And they made steps[229] for him by reason of the Babylonians,[230] who plucked off his hair and said to him, “take and go, [pg 119] take and go.” The nobles of Jerusalem escorted him to the first booth. There were ten booths from Jerusalem to Zuk,[231]—ninety stadia—seven and a half to every mile.
5. At every booth they said to him, “there is food, there is water,” and they escorted him from booth to booth, except the last. For they came not with him to Zuk, but stood afar off and saw his acts.
6. “What did he do?” “His conductor divided the tongue of brightness (iv. 2). Half he twisted on the rock, and half he twisted between his horns. And he thrust him backward, and the goat rolled, and descended, and he had not reached to the half of the mountain, till his members were made members.[232] He returned and sat under the last booth until darkness set in.” “And when did he render garments unclean?”[233] “From his exit from the wall of Jerusalem.” R. Simon said, “from the time of his thrusting at Zuk.”
7. The High Priest came beside the bullock and he-goat which were to be burned. He cleft them, and brought out their entrails. He put them on a dish, and caused them to smoke upon the altar. He folded them in their skins, and caused them to be carried to the place of burning. “And when did he render garments unclean?” “From his proceeding without the wall of the court.” R. Simon said, “when the fire kindled on the greatest part” (of the sacrifice).
8. They said to the High Priest, “the he-goat has arrived in the wilderness.” “And whence knew they that the he-goat had arrived in the wilderness?” “They set watchmen, who waved handkerchiefs, and they knew that the he-goat had arrived in the wilderness.” Said R. Judah, “and was not this a great sign to them? from Jerusalem to Bethhoron[234] there were three miles. They went a mile and returned, and rested the time of a mile, and they knew that the he-goat arrived in the desert.” R. Ishmael[235] said, “and was there not another sign to them?” [pg 120] A tongue of brightness was twisted on the door of the Sanctuary, and when the he-goat arrived in the wilderness the tongue blanched, as is said, “Though your sins be as scarlet, they shall be white as snow.”[236]
Chapter VII
1. The High Priest came to read. If he wished to read in linen garments, he read. If not, he read in his own white stole. The public Minister of the congregation took out the roll of the Law, and delivered it to the Chief of the congregation, and the Chief of the congregation gave it to the Sagan, and the Sagan gave it to the High Priest. And the High Priest stood and received it and read. He stood and read “after the death”[237] and “also on the tenth day.”[238] And he rolled up the book of the Law, and put it into his bosom, and said, “More than what I have read before you is written here.” And “on the tenth”[239] in the Pentateuch of overseers he recited, and pronounced upon it eight blessings; upon the Law, and upon the Service, and upon the confession, and upon the forgiveness of sins, and upon the Sanctuary separately, and upon Israel separately, and upon Jerusalem separately, and upon the Priests separately, and upon the remainder of the prayer.
2. He who saw the High Priest, when he read, could not see the bullock and the he-goat, when they were burning. And he who saw the bullock and the he-goat, when they were burning, could not see the High Priest, when he read. Not because it was forbidden, but because the way was far, and the work of both was proceeding at once.
3. If he read in linen garments, he sanctified his hands and his feet, he undressed, he descended and bathed. He came up, and wiped himself. They brought him golden garments, and he dressed, and he sanctified his hands and his feet, and went forth and offered the ram for himself, and the ram for the people, and seven lambs without blemish of a year old. The words of R. Eleazar. R. Akiba said, “with the morning sacrifice they were offered.” And the bullock of burnt-offering and the he-goat,[240] which was prepared without, were offered with the evening sacrifice.
4. He purified his hands and his feet, and undressed, and washed, and he came up, and wiped himself. They brought to him white garments, and he dressed, and sanctified his hands and his feet. He entered to bring forth the spoon and the censer, he sanctified his hands and his feet, and undressed, and he descended, and washed. He came up, and wiped himself. They brought to him garments of gold, and he dressed, and sanctified his hands and his feet. And he entered to offer the evening incense, and to trim the lights; and he sanctified his hands and his feet, and he dressed. They brought to him his own garments, and he dressed. And they escorted him to his house. And he made a feast-day for his friends, when he went out in peace from the Sanctuary.
5. The High Priest ministered in eight vestments. And the ordinary priest in four, in the tunic, and drawers, and bonnet, and girdle. To these, the High Priest added the breast-plate, and ephod, and robe, and (golden) plate. In these they inquired by Urim and Thummim.[241] And they did not inquire in them for a private person; only for the King and the great Sanhedrin, and for whomsoever the congregation is necessary.
Chapter VIII
1. On the day of atonement, food, and drink, and washing, and anointing, and the sandal latchet,[242] and marriage duties, are restricted. “But the king and bride are allowed to wash their face, and the woman after childbirth may wear sandals.” The words of R. Eleazar, but the Sages forbid them.
2. The person who eats the size of a big date and its grain, and drinks a jawful, is liable to punishment. All edible things are united for the measure of the date, and all drinkable things are united for the measure of the jawful. Eating and drinking are not united.
3. He who eats and drinks unwittingly, is only liable for one sin-offering. If he eat and work, he is liable for two sin-offerings. He who eats what is disagreeable for food, and [pg 122] drinks what is disagreeable for drinking, and he who drinks fish brine, or salt gravy, is free.
4. They do not afflict young children in the day of atonement, but they coax them one or two years before, that they may be accustomed to the commandments.
5. If the pregnant woman be affected by the odor, they give her food, till her strength return. To the sick person they give food by order from the physicians. If there be no physicians, they give him food at his own demand until he say, “it is enough.”
6. Him who is affected with blindness, they fed even with unclean things, till his eyes got the power of vision. Him who is bitten by a mad dog, they fed not with the caul of his liver. But R. Mathia Ben Charash said, “it is allowed”; and again said R. Mathia Ben Charash, “to him who had throat complaint they administered medicine in his mouth on the Sabbath day, since there is uncertainty of life, and all uncertainty of life abrogates the Sabbath.”
7. “On whomsoever an old ruin falls, if there be a doubt, whether one be under it or not; if there be doubt, whether he be alive or dead; if there be a doubt, whether he be a foreigner or an Israelite?” “They open over him the heap. If they find him alive, they open fully, but if dead, they leave him.”
8. The sin-offering, and the offering for known transgression make atonement. Death and the day of atonement with repentance make atonement. Repentance atones for light transgressions, for commands positive and negative. But grave offences are suspended, till the day of atonement come, and it will atone.
9. He who said, “I will sin and repent—I will sin and repent?” “They did not give him the opportunity of repentance.” “I will sin, and the day of atonement shall atone?” “The day of atonement makes no atonement.” Transgressions between man and The Place[243] the day of atonement expiates. [pg 123] Transgressions between man and his neighbor, the day of atonement does not expiate, until his companion be reconciled. This R. Eleazar Ben Azariah explained “From all thy sins before the LORD thou shalt be cleansed.” Transgressions between man and The Place, the day of atonement expiated. Transgressions between man and his companion, the day of atonement did not expiate, until his companion be reconciled. Said R. Akiba, “Happy are ye, Israel! before whom are ye to be pure? Who will purify you? Your Father in heaven, as is said, ‘I will sprinkle clean water upon you, and ye shall be clean.’ ” Then said the Fountain of Israel, the LORD, “As the fountain purifies the defiled, so the Holy One, blessed be He, purifies Israel.”
On Tabernacles[244]
Size and Covering of Tabernacles—What Constitutes a Tabernacle—Exemptions—Palm Branches—Myrtle Boughs—Willows—Citrons—Reading and Blessing—Thrashing the Altar—Rejoicings—Pouring Out of the Water—The Lighting and Dancing—Singing and Music—Blowing the Trumpets—Offerings and Courses—The Course Bilgah.
Chapter I
1. A booth which is above twenty cubits high is disallowed. R. Judah allows it. One which is not ten hands high, one which has not three walls, or which has more sun than shade, is disallowed. “An old booth?” “The school of Shammai disallow it; but the school of Hillel allow it.” “What is an old booth?” “One that was made thirty days before the feast; but if it were made with intention for the feast, even from the beginning of the year, it is allowed.”
2. “If a man make his booth beneath a tree?” “It is as though he made it in the house.” “If one booth be above another?” “The upper one is allowed; but the lower one is disallowed.” R. Judah says, “if they cannot inhabit the upper one, the lower one is allowed.”
3. “If one spread a cloth over (its roof)[245] on account of the sun; or under (its roof) on account of the falling leaves; or if one spread a canopy over his bed?” “It is disallowed. But he may spread a cloth over two bedposts.”
4. “If one have trained a vine, or a gourd, or ivy, and covered it over?” “It is disallowed. But if the covering be larger than these, or if they have been trimmed, it is allowed.” The rule is, everything which contracts uncleanness, and does not grow from the ground, must not be used for a covering; [pg 125] but everything which does not contract uncleanness, and grows from the ground, may be used for a covering.
5. Bundles of straw, and bundles of wood, and bundles of twigs, must not be used for covering. But all of them, if untied, are allowed. And all of them are allowed for side walls.
6. “They may cover it with laths.” The words of R. Judah; but R. Meier forbids it. “If one put a board four hands wide over it?” “It is allowed, provided he do not sleep under it.”
7. “Rafters over which there is no ceiling?” R. Judah says, “the school of Shammai say, ‘let him loosen them, and remove the middle one out of three.’ But the school of Hillel say, ‘he may either loosen them, or remove the middle one out of every three.’ ” R. Meier says, “he must remove the middle one out of every three, but he need not loosen them.”
8. “If one roof in his booth with spits, or bed-boards?” “If the intermediate spaces be equal to them, it is allowed.” “If one pile up loose sheaves to make a booth?” “It is no booth.”
9. “If one interweave the side walls from above downwards?” “If they be three hand-breadths high from the ground, it is disallowed.” “If from the ground upwards they be ten hand-breadths high?” “It is allowed.” R. José says, “even as from the ground upward ten hand-breadths (are required), so likewise from the roof downward, ten hand-breadths (are required).” “If the covering be three hand-breadths above the side walls?” “It is disallowed.”
10. “If a house be unroofed and covered over?” “If there be a space of four cubits between the wall and the covering, it is disallowed: also a court, in which there is an enclosed passage.” “If the large booth be enclosed with covering, which must not be used, and if there be below it a space of four cubits?” “It is disallowed.”
11. “If one make his booth like a pyramid; or lean it against a wall?” R. Eleazar “disallows it, because it has no roof”; but the Sages “allow it.” “A large reed mat, which has been made for sleeping purposes?” “It contracts uncleanness, and they must not cover with it.” “If made for covering purposes?” “They may use it; and it contracts no uncleanness.” R. Eleazar says, “whether large or small, if made for sleeping, it contracts uncleanness, and must not be used for covering; [pg 126] but if made for covering, they may cover with it, and it contracts no uncleanness.”
Chapter II
1. “If one sleep under a bed in the booth?” “He has not discharged his duty.” R. Judah said, “we used to sleep under a bed before the elders, and they said nothing to us.” R. Simon said, “it happened that Tabbi, the slave of R. Gamaliel, used to sleep under a bed, and R. Gamaliel said to the elders, ‘you have seen my slave Tabbi, he is a disciple of the Sages, and knows that slaves are exempted from the booth, therefore he sleeps under a bedstead.’ From this we in our way infer that he who sleeps under a bed has not discharged his duty.”
2. “If a man support his booth with the posts of his bed?” “It is allowed.” R. Judah says, “a booth which cannot stand by itself, is disallowed.” A booth, which is unequally covered, and its shade greater than its sunlight, is allowed. If the covering be thick like a house roof, even though the stars are not seen through it, it is allowed.
3. “If one make his booth on the top of a wagon, or on a boat?” “It is allowed; and he may go up to it on the festival.” “If one make it on the top of a tree, or on the back of a camel?” “It is allowed, but he must not go up to it on the festival.”[246] “If two sides (be formed) by a tree, and one by the hands of man, or two by the hands of man and one by a tree?” “The booth is allowed, but he must not go up to it on the festival.” “If three (sides be formed) by hands of man and the fourth by a tree?” “The booth is allowed, and he may go up to it on the festival.” This is the rule—when, on the removal of the tree, it can stand by itself, the booth is allowed, and one may go up to it on the festival.
4. “If one make his booth between trees, and the trees form side walls?” “The booth is allowed.” Messengers on a pious errand are exempted from the booth. The sick and their attendants are exempted from the booth. Persons may occasionally eat or drink outside the booth.
5. It happened that they brought to R. Jochanan, son of [pg 127] Zachai, a dish to taste, and to Rabban Gamaliel two dates and a jar of water, and they said, “bring them to the booth.” But when they brought to R. Zadok food smaller than an egg, he took it in the napkin[247] and ate it outside the booth, but he did not say a blessing after it.
6. R. Eleazar says, “a man is bound to eat fourteen meals in the booth, one by day and one by night”; but the Sages say the matter is not determined, except on the first night of the festival. Moreover R. Eleazar said, “he who has not taken his meal on the first night of the festival, may complete it on the last night of the festival; but the Sages say that he must not complete it, and for this it is said, ‘(That which is) crooked cannot be made straight, and that which is wanting, cannot be numbered.’ ”[248]
7. “If anyone's head, and the greater part of his body, be in the booth, and his table in the house?” The school of Shammai “disallow it”; but the school of Hillel “allow it.” The school of Hillel said to the school of Shammai, “did it not happen that the elders of the school of Shammai, and those of the school of Hillel, went to visit R. Jochanan, son of Hachorni, and they found him sitting with his head and the greater part of his body in the booth while his table was in the house, and they said nothing to him?” The school of Shammai said to them, “Is that a proof? Even the elders did say to him, ‘if such has been thy custom, thou hast never in thy life fulfilled the commandment of the booth.’ ”
8. Women, slaves, and children, are exempted from the booth. A boy who no longer needs his mother is bound to the booth. It happened that the daughter-in-law of Shammai, the elder,[249] gave birth to a son, and Shammai removed the ceiling and covered over her bed on account of the little one.
9. During the whole seven days a man is to make the booth his regular dwelling, and (to use) his house only occasionally. “If rain fall, when is it permitted to remove from it?” “When the porridge is spoiled.” The elders illustrate this by an example: “To what is the matter like?” “It is as if a servant pour out a cup for his master, who in return dashes a bowlful in his face.”
Chapter III
1. A palm branch stolen or withered is disallowed. One from an idolatrous grove, or from a city withdrawn to idolatry,[250] is disallowed. If the point be broken off, or the leaves torn off, it is disallowed. If they be only parted, it is allowed. R. Judah says, “it must be tied together at the top.” Short-leaved palms from the Iron Mount[251] are allowed. A palm branch measuring three hands, sufficient to shake it by, is allowed.
2. A myrtle bough stolen, or withered, is disallowed. One from an idolatrous grove, or from a city withdrawn to idolatry, is disallowed. If the point be broken off, or the leaves torn off, or if it have more berries than leaves, it is disallowed. But if the berries be lessened it is allowed; but they must not diminish them on the festival.
3. A willow of the brook stolen, or withered, is disallowed. One from an idolatrous grove, or from a town withdrawn to idolatry, is disallowed. If the point be broken off, or the leaves torn off, or if it be a mountain willow, it is disallowed. One faded, or from which some leaves have dropped off, or which has grown on dry ground, is allowed.
4. R. Ishmael says, “three myrtle boughs, two willows, one palm branch, and one citron, even if two out of the three myrtle boughs have their points broken off.” R. Tarphon says, “even if three have their points broken off.” R. Akivah says, “even as there is one citron and one palm branch, so there is one myrtle bough and one willow.”
5. A citron stolen or withered is disallowed. One from an idolatrous grove, or from a city withdrawn to idolatry, is disallowed. One off an uncircumcised tree[252] is disallowed. One from an unclean heave-offering[253] is disallowed. From the clean heave-offering one is not to take a citron, but if it be taken, it is allowed. “One from what is doubtful as to payment of tithe?” The school of Shammai “disallow it,” but the school of Hillel “allow it.” One is not to take a citron from the second tithe in Jerusalem, but if it be taken it is allowed.
6. If a stain spread over the greater part (of the citron), if it have lost its crown, or its rind be peeled off, or if it be split, or bored, or if ever so little be wanting, it is disallowed. If a stain be spread over the smaller part of it, if it have lost its stalk, or if it be bored so that no part however small be wanting, it is allowed. A dusky citron is disallowed. A leek green one R. Meier “allows,” but R. Judah “disallows it.”
7. “What is the (legal) size of a small citron?” R. Meier says “like a nut.” R. Judah says “like an egg.” “And of a large citron?” “That one can hold two in his hand,” the words of R. Judah. But R. José says, “One if (it must be held) in two hands.”
8. “They must only tie the palm-branch with its own kind,” the words of R. Judah. But R. Meier says, “even with twine.” R. Meier said, “it happened that the men of Jerusalem tied their palm-branches with gold thread.” The Sages said to him, “underneath they tied them with their own kind.”
9. “When did they shake the palm-branch?” At the beginning and ending of “Oh, give thanks unto the Lord,”[254] and at “Save now, I beseech Thee, O Lord,”[255] the words of the school of Hillel. But the school of Shammai say, “also at ‘O Lord, I beseech Thee,’ send now prosperity.”[256] R. Akivah said, “I watched Rabban Gamaliel and R. Joshua; and when all the people shook their palm-branches, they only shook theirs at ‘Save now, I beseech Thee.’ ” If one be on the road, and have no palm-branch with him, he must, when he gets home, shake it at his table. If he have not done it in the morning, he must do it toward evening, as the whole day is allowed for the palm-branch.
10. If the hymns[257] be read to a man by a slave, or a woman, or a child,[258] he must repeat after them what they read, but it is a disgrace[259] to him. If a grown-up man read it to him, he must repeat after him, Hallelujah.
11. In a place where it is the custom to repeat,[260] a man must repeat; to simply read, a man must simply read; to bless after the palm-branch, a man must bless. In every case according to the custom of the country. If a person buy a [pg 130] palm-branch from his neighbor during the Sabbatical year, he must give him a citron as a gift, for it is not permitted to buy a citron during the Sabbatical year.
12. At first the palm-branch was used in the Sanctuary seven days, and in the country one day. But after the Sanctuary was destroyed, R. Jochanan, the son of Zachai, decreed, “that in the country the palm-branch should be used seven days, in memory of the Sanctuary.” He at the same time also decreed, “that on the day of the wave-sheaf[261] it should be unlawful to eat new grain.”
13. If the first day of the feast fall on a Sabbath, all the people are to bring their palm-branches (beforehand) to the Synagogue. In the morning they come early, and each man must distinguish his own palm-branch, and take it, for the Sages say, “that a man cannot discharge his duty on the first day of the feast by means of his neighbor's palm-branch, but on the other days of the feast he may discharge his duty by means of his neighbor's palm-branch.”
14. R. José says, “if the first day of the feast fall on the Sabbath, and a man forget, and carry his palm-branch out on the public common, he is absolved, because he carried it out with permission.”[262]
15. A woman may receive the palm-branch from the hand of her son, or of her husband, and put it back into water on the Sabbath. R. Judah says, “on the Sabbath they may put it back; on the feast they may add water; and on the middle days they may change the water.” A child who knows how to shake, is bound to shake the palm-branch.
Chapter IV
1. The palm-branch and the willow (were used) for six days and for seven. The hymn, and the rejoicings, for eight days. The booth and the pouring out of water for seven days; and the musical pipes for five and for six days.
2. The palm-branch (was used) for seven days. “How?” “When the first day of the feast fell on a Sabbath, the palm-branch (was used) for seven days. Otherwise all the days were six.”
3. The willow (was used) for seven days. “How?” “When the seventh day of the willow happened to fall on a Sabbath, the willow (was used) for seven days. Otherwise all the days were six.”
4. “How was the command for the palm-branch when the first day of the feast fell on a Sabbath?” “They used to bring their palm-branches to the mountain of the House, and the inspectors received them, and arranged them on a bench. But the elders placed theirs in a chamber. And the people were taught to say, ‘Whoever takes my palm-branch in his hand, be it his as a gift.’ On the morrow they came early, and the inspectors spread them before them. And they used to snatch them and hurt each other. When the Sanhedrin saw that persons were endangered, it was decreed that every man should take them home.”
5. “How was the command for the willow?” “There was a place below Jerusalem called Moza;[263] thither the people went down and gathered drooping willow-branches. And they came and erected them at the side of the altar, with their tops bending over the altar. They blew the trumpet, and sounded an alarm, and blew a blast. Every day they made one circuit round the altar, and said, ‘Save now, I beseech Thee, O Lord! O Lord, I beseech Thee, send now prosperity.’ ” Rabbi Judah said, “I and HE save now, I beseech thee.”[264] On the day itself[265] they made seven circuits round the altar. “As they withdrew what did they say?” “Beauty is thine, O Altar!” “Beauty is thine, O Altar!” R. Eleazar said, “To the LORD and to thee, O Altar!” “To the LORD, and to thee, O Altar!”
6. As they did on the week-days, so they did on the Sabbath, save that they gathered the willow-boughs on the Sabbath-eve, and put them into vases of gold, that they might not fade. R. Joshua, son of Beroka, says, “they brought date-branches, and thrashed them on the ground at the sides of the altar” (others say “on the altar”). And the day itself was called “the day for thrashing the branches.”
7. Immediately the children threw down their palm-branches, and ate their citrons.
8. The hymn and rejoicings were for eight days. “How?” “It is taught, that a man is bound to the hymn, and the rejoicings in honor of the last day of the feast, even as on its other days.” “How is the booth for seven days?” “When a man has completed his eating, he is not to pull down his booth; but after the evening sacrifice he may remove his furniture in honor of the last day of the feast.”
9. “How was the pouring out of the water?” “A golden pitcher holding three logs[266] was filled from Siloam. When they came (with it) to the water-gate they blew the trumpet, an alarm, and a blast. The priest then went up the ascent to the altar, and turned to his left. Two silver basins were there.” R. Judah says, “they were of lime, but their look was dark from the wine.” And they were bored with two narrow nostrils, one wider, the other narrower, that both might get empty at once. “The one to the west was for the water; the other to the east was for the wine; but if the water was poured into the wine basin, or the wine into the water basin, it was allowed.” R. Judah said, “they poured out one log on each of the eight days.” To him, who poured out, they said, “lift your hand;” for once it happened, that one poured over his feet,[267] and all the people pelted him to death with their citrons.
10. As they did on the week-days, so they did on the Sabbath; save that on the Sabbath eve an unconsecrated golden cask was filled from Siloam, and placed in a chamber. If it were spilt or uncovered, it was refilled from the laver, as water and wine which had been uncovered were disallowed on the altar.
Chapter V
1. The musical pipes were (played) for five and (sometimes) six days. That is to say, the pipes of the water-drawing, which supersedes neither the Sabbath day nor the feast. The (Sages) said, “he who has not seen the joy[268] of the water-drawing, has never seen joy in his life.”
2. With the departure of the first day of the feast, they went [pg 133] down into the women's court, and made great preparations.[269] Four golden candlesticks were there, and four golden basins on their tops, and four ladders to each candlestick, and four lads from the young priests, and in their hands were jars of oil containing 120 logs, with which they replenished each basin.
3. The cast-off breeches and belts of the priests were torn to wicks, which they lighted. And there was not a court in Jerusalem that was not lit up by the lights of the water-drawing.
4. Pious and experienced men danced with lighted torches in their hands, singing hymns and lauds before them. And the Levites accompanied them with harps, psalteries, cymbals, trumpets, and numberless musical instruments. On the fifteen steps which went down from the court of Israel into the women's court, corresponding with the fifteen songs of degrees,[270] stood the Levites with their musical instruments, and sang. And at the upper gate, which went down from the court of Israel to the court of the women, stood two priests with trumpets in their hands. When the cock crew, they blew a blast, an alarm, and a blast.[271] When they reached the tenth step, they blew a blast, an alarm, and a blast. And when they got into the court, they blew a blast, an alarm, and a blast. They went on blowing as they went, until they reached the gate, that leads out to the east. When they reached the gate, that leads out to the east, they turned their faces westward,[272] and said,
“Our fathers, who were in this place,
Turned their backs upon the Temple;
And their faces toward the east,
And worshipped the sun eastward.”[273]
R. Judah says, they repeated again and again,
“But we unto the LORD;
To the LORD are our eyes.”[274]
5. In the sanctuary they did not blow the trumpet less than twenty-one times, nor oftener than forty-eight times. Every [pg 134] day they blew the trumpet twenty-one times, thrice at opening the gates, nine times at the daily offering of the morning, and nine times at the daily offering of the evening. When there were additional offerings they blew nine times more. On the eve of the Sabbath they again blew six times; thrice to interdict the people from work, and thrice to separate the holy from the ordinary day. But on the eve of the Sabbath during the feast they blew forty-eight times: thrice at the opening of the gates, thrice at the upper gate, thrice at the lower gate, thrice at the water-drawing, thrice over the altar, nine times at the daily offering of the morning, nine times at the daily offering of the evening, nine times at the additional offerings, thrice to interdict the people from work, and thrice to separate the holy from the ordinary day.
6. On the first day of the feast there were thirteen bullocks, two rams, and one goat. There then remained fourteen lambs for eight courses of priests.[275] On the first day six courses offered two lambs each, and the other (two) courses one lamb each. On the second day five courses offered two lambs each, and the remaining (four) courses one lamb each. On the third day four courses offered two lambs each, and the remaining six one lamb each. On the fourth day three courses offered two lambs each, and the remaining eight one lamb each. On the fifth day two courses offered two lambs each, and the remaining ten one lamb each. On the sixth day one course offered two lambs, and the remaining twelve one lamb each. On the seventh day they were all equal. On the eighth day they cast lots, as on other feasts. They said, “that the order which offered bullocks to-day, was not permitted to offer bullocks to-morrow.” But they changed in rotation.
7. Three times in the year all the courses shared alike in the offerings of the great feasts, and in the distribution of the showbread. In the Solemn Assembly[276] they say to each priest, “Here is unleavened bread for thee, and here is leavened for thee.” The course in regular succession offered the daily sacrifices, vows, and free-will offerings, and all the other sacrifices and services of the congregation. If a feast be next to [pg 135] the Sabbath, either before or after it, all the courses shared alike in the distribution of the showbread.
8. “But if a day intervene between the two?” “The course in regular succession took ten loaves, and the loiterers[277] took two.” At other times of the year, the course entering on duty took six loaves, and the course going off duty took six. R. Judah says, “the course entering took seven, and that going off took five.” Those entering shared them on the north side (of the temple court), and those going out on the south side. The course Bilgah always shared theirs on the south side. But their slaughter-ring was fastened down, and the window of their closet was shut up.[278]