Mishnah
1 A sukkah that is higher than twenty cubits is disqualified. Rabbi Judah qualifies it. It is disqualified if it is not ten handbreadths high, or does not have three walls, or if it has more sun than shade.
Halakhah
“An alley which is higher than twenty,” etc. Rabbi Yose said it without attribution, Rabbi Aḥa in the name of Rav: The rabbis inferred it from the door of the Sanctuary, but Rabbi Judah inferred it from the door of the Hall. An argument from the door of the Hall is sufficient only up to forty cubits, as we taught elsewhere: “The door of the Hall was forty cubits high and twenty cubits wide.” Rabbi Ḥiyya stated, even forty or fifty cubits; Bar Qappara stated, even a hundred cubits. Rabbi Abin said, Rabbi Judah follows his opinion and the rabbis follow their opinion, as we taught elsewhere, “and similarly one carries under paneled bridges on the Sabbath, the words of Rabbi Judah, but the Sages forbid it.” Just as you say there, one considers the roof as if it came down and closed, so here one considers the cross-beam as if it came down and closed. Rabbi Judah holds the same opinion about a sukkah and in the case of an alley. The rabbis also hold the same opinion about a sukkah and an alley. But they are not comparable. There are items qualified for a sukkah which are disqualified for an alley and those qualified for an alley but disqualified for a sukkah. Double-pointed poles are qualified for a sukkah but disqualified for an alley, as it was taught: If he brought four double-pointed stakes and thatched over them it is qualified as a sukkah but disqualified for an alley. That is, if they are more than three handbreadths than the walls of the alley. But if they are not more than three handbreadths than the walls of the alley it is qualified. If they are four handbreadths wide they are qualified even if as high as desired. Walls may be qualified for a sukkah but disqualified for an alley, as it was taught: “Two regular and the third even one handbreadth is qualified.” Rabbi Ḥiyya in the name of Rabbi Joḥanan: Two of four handbreadths each and the third even one handbreadth is qualified. But for an alley only if it is enclosed on all four sides. Wider than ten cubits is qualified for a sukkah but disqualified for an alley. “If he drew a vine, or squash, or ivy, and used it as roofing it is disqualified.” This applies up to an area of two bet seʾah. But beyond an area of two bet seʾah it is a partition made for agriculture where one may transport only four cubits. If it has more sun than shade it is disqualified as a sukkah but qualified for an alley. A roofed sukkah is disqualified, a roofed alley is qualified. Rabbi Immi in the name of Rabbi Hoshaia: Not only if it is roofed. If he puts there a cross beam four handbreadths wide, it permits carrying in the alley.
Now is a house which is very high not obligated to have a parapet, or to have a mezuzahDeuteronomy 22:8? But a house is roofed, a sukkah is not roofed. We find that thatching is like roofing, as we taught elsewhere, “if the thatching was three handbreadths distant from the walls it is disqualified.” But a house is completely enclosed, a sukkah is not completely enclosed. If a porch was totally open to the public domain, do not Rabbi Ila in the name of Rav and Rabbi Joḥanan both say, one may carry in its entirety? What about it? Rabbi Abbahu in the name of Rabbi Joḥanan: The Torah said, you must live in sukkotLeviticus 23:42. Up to twenty cubits a person sits in the shade of the thatching; above twenty cubits he sits in the shade of the walls. Rabbi Jonah said, this applies if it is placed higher than twenty cubits on the walls. But if it was put lower than twenty cubits inside the walls it is qualified. Rabbi Yose said to him, in your opinion, since you are saying that it depends on the walls, it should state that “a sukkah which is higher than twenty cubits on the walls is disqualified.” Rabbi Abba in the name of Rav, this applies if it only holds a person’s head, most of his body, and his table. But if it holds more, it is qualified. Rabbi Jacob bar Aḥa in the name of Rabbi Joshia, only if its walls do not reach up all the way, but if its walls reach up all the way it is qualified. But does not a baraita disagree? “Rabbi Judah said, it happened that the sukkah of Queen Helena in Lydda was higher than twenty cubits and the Sages came and went there and nobody said a word. They said to him, because she was a woman, and a woman is not obligated to live in a sukkah. He said to them, is that a proof? Did she not have seven learned sons?” Could you say that the sukkah of Queen Helena only held a person’s head, most of his body, and his table? But it must be that the walls do not reach up all the way. Rabbi Josia’s statement is reasonable and the baraita does not disagree, since it is the way of rich people to make their walls airy so that cool air may enter.
Rav Hoshaia asked: If he brought a plank and set it projecting on top of a pillar. Clearly, if he measures from the plank there are twenty cubits, if he measures from the ground it is more than twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three handbreadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits. Rabbi Yose ben Rabbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah. Rabbi Miasha said, I wonder what Rav Hoshaia’s question was. Why does he not infer from the statement of Rabbi Abba bar Mamal, since we taught elsewhere: “If one makes the wall hanging from top to bottom, if it is more than three handbreadths higher than the ground it is disqualified;” and Rabbi Abba bar Mamal said, if he does not sit and eat in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified. Rabbi Yose said, Rabbi Abba bar Mamal’s statement does not support this inference since Rabbi Abba bar Mamal learned it from another Mishnah, as we taught elsewhere: “From a balcony above the sea one may not draw water on the Sabbath unless one has made a partition ten handbreadths high either above or below.” And Rabbi Zeʿira said, Rav Judah in the name of Rav: Only if the partition extends into the water by the full depth of a pail. But these cases cannot be compared. The sea is karmelit, neither private nor public domain. But here the Torah said, you must live in sukkotLeviticus 23:42. From the floor of the sukkah you measure twenty cubits.
If it was higher than ten, and he hung there decorations which could be used for thatching, these reduce it to disqualify. Otherwise they reduce it but qualify. If it was higher than twenty cubits and he hung there decorations which could be used for thatching they reduce it to qualify. Otherwise they reduce it to disqualify. Rabbi Shammai said, what they said about the upper limit also applies to the lower limit. Straw and animal feed do not reduce its dimensions; dust and pebbles do reduce its dimensions. Rabbi Yose ben Rabbi Abun said, if grasses grew in it, they would not reduce its dimensions.
How do we know that a height above ten handbreadths constitutes a separate domain? Rabbi Abbahu in the name of Rabbi Simeon ben Laqish: There I will appear to you and speak to you from above the coverExodus 25:6. And it is written, you have seen that I spoke to youExodus 20:22 from Heaven. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine handbreadths? In the House of Rabbi Yannai they said, the cover was one handbreadth. Rabbi Zeʿira asked, how do we know that the cover was one handbreadth? Rabbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave measurements for length, width, and height. The exception is the cover, for which the Torah gave measurements for length and width but not for height. So we learn it from the smallest vessel in the Sanctuary, you must make for it a frame of one handbreadth all aroundLeviticus 16:2. Just as it was one handbreadth there, so it is one handbreadth here. But maybe it refers only to: make a gold molding around its frame all around? Just as the smallest size is enough there, so it is here. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a handbreadth.
Rabbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to move anything from inside it into the house or from the house into it? But we are dealing with the case in which it indicated to them the geographic directions. This is understandable according to the one who said, a cubit of six handbreadths. But according to the one who said, a cubit of five handbreadths? Would the Ark not be seven and one half handbreadths? Rabbi Jacob bar Aḥa said, the House of Rabbi Yannai and Rabbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned it from the wagons. It is reasonable that the House of Rabbi Yannai learned it from the Ark since the House of Rabbi Yannai said, the ark was nine and the cover was one handbreadth. Rabbi Simeon ben Yoṣadaq learns it from the Wagons. Rabbi Zeʿira asked, how do we know that the Wagons were ten handbreadths high? Rabbi Yose said, and even if you said that they were ten high, did not Rabbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten handbreadths deep and four handbreadths wide, would it not be forbidden to move anything from inside it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.
It was stated: Rabbi says, four cubits even though there are not four walls. Rabbi Simeon says, four walls even though there are not four cubits. Rabbi Judah says, four walls and four cubits. Similarly, Rabbi Judah requires it to have a mezuzah It is reasonable that Rabbi Judah agrees with these rabbis, but these rabbis will not agree with Rabbi Judah, for even if it has four cubits and four walls it is not required to have a mezuzah and it does not make produce ṭevel for tithes.
Rabbi Simeon says four, but the rabbis say three. What is the rabbis’ reason? סֻכּוֹת סֻכּוֹת סֻכּוֹת, these are three. One for the top, and two for the bottom, and the third by rabbinic teaching. What is Rabbi Simeon’s reason? סוּכּוֹת סֻכּוֹת סֻכּוֹת with the full spelling, these are four. One for the top, and three for the bottom, and the fourth by rabbinic teaching. Rabbi Ḥiyya bar Ada said, two Amoraim. One explained the rabbis’ reason, the other explained Rabbi Simeon’s reason. What is the rabbis’ reason? A sukkah will provide shade during the day against the heatIsaiah 4:6, that is one for the top. סוּכּוֹת סוּכּוֹת סוּכּוֹת, these are three. What is Rabbi Simeon’s reason? A sukkah will provide shade during the day against the heat, that is one for the top. סוּכּוֹת סֻכּוֹת סֻכּוֹת with the full spelling, these are four. The rabbis of Caesarea derive Rabbi Simeon’s reasoning and the rabbis’ reasoning from this verse: a sukkah will provide shade during the day against the heat, that is one. For shelter and hiding, that is two. From stream and rain. The rabbis consider from stream and rain as one, Rabbi Simeon considers from stream and rain as two.
It was also taught: “Two regular and the third even one handbreadth is qualified.” Rabbi Ḥiyya in the name of Rabbi Joḥanan: Two of four handbreadths each and the third even one handbreadth is qualified. Rav Hoshaia asked, what if the one-handbreadth wall is put in the middle? He came back and asked, if one of the four-handbreadth walls was put in the middle, how is it? Rabbi Jacob bar Aḥa: A case like this came before Rabbi Yasa and he qualified it. It was also taught: “If a courtyard is enclosed by pillars, the pillars are like walls.” Does not a baraita disagree? If they are made according to the rules they are qualified, not according to the rules disqualified. They proposed, in the middle. Rabbi Samuel bar Rav Isaac said, if these are not opposite those. Rav said, the one-handbreadth wall must be one handbreadth away from the wall. Samuel said, even if it is as close as desired, one considers it as if distant. Rabbi Abba, Ḥinena bar Shelemiah, Rav Jeremiah in the name of Rav: even if it is as close as desired, one considers it as if distant. Rabbi Jacob bar Aḥa said, Rabbi Joḥanan and Rabbi Simeon ben Laqish, one follows this one, the other one the other. Cahana and Assi came and asked before Rav following Samuel’s opinion. Rabbi Judah bar Pazi in the name of Rabbi Joshua ben Levi: Only if it is within three handbreadths, like a lath.
Rabbi Simeon ben Laqish in the name of Rabbi Yose ben Ḥaninah: If one put in four poles at the four corners of a vineyard and connected them with a bast string on top, this saves as a symbolic fence. Rabbi Joḥanan said, the rules of separation walls for the Sabbath are the rules for kilaim. Rabbi Joḥanan said, it happened that Rabbi Joshua ben Qorḥah went to Rabbi Joḥanan ben Nuri at Nagnigar; he showed him a field called Bet Rata whose wall had parts torn down more than ten cubits wide. He inserted wood and forked poles until he reduced the gaps to less than ten. He said, this counts as a dividing wall for the Sabbath as well. Rabbi Zeʿira said, Rabbi Simeon ben Laqish agrees that on the Sabbath, a symbolic fence does not save more than ten. Rabbi Ḥaggai said, the Mishnah says so: “One may surround by three ropes one above another.” If you say that the string saves, one rope would be enough.
Rabbi Jonah said: Rabbi Hoshaia asked, what do you say about that symbolic fence, on top or at the sides? If you say on top, then all the more at the sides. If you say on the sides, then not on the top. If you say on the top, Rabbi Ḥaggai said it correctly. If you say from the sides, Rabbi Ḥaggai said nothing that applies. The rabbis of Caesarea in the name of Rabbi Jeremiah: Explain it as a case in which they were strung on forked poles.
Rabbi Zeʿira, Rabbi Eudaimon of Haifa in the name of Rabbi Simeon ben Laqish: In height even one hundred cubits. Rabbi Judan said, that is, for kilaim, but regarding the Sabbath, a symbolic fence should not be better than a beam. Rabbi Yose said, it is the same for kilaim and Sabbath. According to Rabbi Yose, what is the difference between a beam and a symbolic fence? A beam saves in one direction; a symbolic fence does not serve as an enclosure on one side unless it closes all four sides. This follows what Rabbi Zeʿira said in the name of Rav Hamnuna: A symbolic fence does not save unless it seals all four sides.
It is forbidden to carry under the four-gated bowers in vineyards since they form the end of the roof and the end of a roof cannot save as a symbolic fence. Rabbi Phineas said, a case came before Rabbi Jeremiah of four pillars and on them four beams; he permitted carrying under them because of a symbolic fence. Rabbi Abun and Rabbi Abun asked before Rabbi Zeʿira, does a symbolic fence save in a sukkah? He said to them, a symbolic fence serves as an enclosure in a sukkah. Does the end of the roofing save in a sukkah? He said to them, the end of the roofing does not serve as an enclosure in a sukkah. What is the difference between them? One is made for that purpose, the other one is not made for that purpose. Rabbi Abbahu said, all these things are for discussion’s sake, but it is forbidden to teach them as practical rulings. If this is forbidden for the less strict commandment of sukkah, then all the more for the stricter commandment of Sabbath! Rabbi Abun bar Ḥiyya asked before Rabbi Zeʿira: Is not the Tanna, according to whom a symbolic fence saves, Rabbi Joḥanan ben Nuri? He said to him, that is the Tanna.
It turns out that concerning kilaim everything less than three handbreadths is considered closed. From three to four, if the standing portion is more than the open portion it is permitted, but if the open portion is more than the standing portion, it is forbidden. From four handbreadths to ten cubits, if the standing portion is more than the open portion, it is permitted; but if the open portion is more than the standing portion it is permitted where the wall stands, forbidden where the wall is open.
Concerning the Sabbath, everything less than three handbreadths is considered closed. From three to four, and from four handbreadths to ten cubits, it is permitted if the standing portion is more than the open portion, but forbidden if the open portion is more than the standing portion. More than ten, it is forbidden even though the standing portion is more than the open portion. Rabbi Ḥananiah, Rabbi Judah bar Pazi, in the name of Rabbi Joḥanan: There is no “from three to four.” There is a hole of three and no place of four! Rabbi Mana objected: Did we not teach: “One surrounds with sticks,” does a stick form a place? He said to him, do not object to me from a breach less than three handbreadths, since any gap smaller than three is considered closed! Rabbi Yose ben Rabbi Abun in the name of Rav: In any case, since the standing portion is more than the open portion, it is permitted.
Excess sticks that exceed the sukkah are considered part of the sukkah. Rabbi Ḥuna in the name of the rabbis there: Only if it is on the entire front. Rabbi Jacob bar Aḥa, Rabbi Yasa, Rabbi Joḥanan in the name of Rabbi Hoshaia: Even at a wall. Rabbi Jacob bar Aḥa, Rabbi Ḥiyya, Rabbi Joḥanan in the name of Rabbi Hoshaia: Even not at a wall. This is understandable according to Rabbi Yasa. According to Rabbi Ḥiyya bar Abba, how could you be lenient in this if it has more sun than shade?
“Or if it has more sun than shade is disqualified;” therefore half and half is qualified. “A wilted sukkah whose shade exceeds its sunshine is qualified.” Here you say it is qualified, but there you say it is disqualified. The rabbis of Caesarea, Rabbi Isaac bar Naḥman in the name of Rabbi Hoshaia: It is different for a tree which normally spreads out.
Mishnah
2 The House of Shammai disqualify an old sukkah, but the House of Hillel qualify it. What is an old sukkah? Any that he made thirty days before the holiday. But if he made it for the holiday it is qualified even from the beginning of the year.
Halakhah
“The House of Shammai disqualify an old sukkah, but the House of Hillel qualify it.” It was stated: One must make some change to it. The colleagues say, one handbreadth; Rabbi Yose says, anything. The one who says anything requires it to extend along the entire length. Is it the same with an old mazzah? Is an old mazzah a disagreement between the House of Shammai and the House of Hillel? Rabbi Yose said, everyone agrees; since he did not make it for Passover, he certainly did not take care over it. A sukkah of shepherds, a sukkah of potters is qualified. A sukkah of Samaritans, if it is made according to the rules is qualified, not according to the rules is disqualified.
One who makes a sukkah for himself, says: “He who sanctified us by His commandments and commanded us to make a sukkah.” For others: “to make a sukkah on that person’s behalf.” If he enters it, he says: “Praise to Him who sanctified us by His commandments and commanded us to dwell in a sukkah.” After he recites the blessing on the first night of the holiday he does not have to recite it again. Ḥanin bar Abba in the name of Rav: Does one have to mention the occasion after nightfall? Rav Hoshaia said, one has to mention the occasion. Rabbi Ila said, one has to mention the occasion. Rabbi Zevida said, one has to mention the occasion. Rabbi Ḥiyya bar Ada formulated it as a tradition: Rabbi Zeʿira, Rabbi Isaac bar Naḥman, Rabbi Hoshaia, Rabbi Judah bar Pazi in the name of Rabbi Ḥama the father of Rabbi Oshaia: After nightfall one has to mention the occasion.
Mishnah
3 If one makes his sukkah under a tree it is as if he made it in the house. One sukkah on top of the other, the upper one is qualified and the lower one disqualified. Rabbi Judah says, if there are no dwellers in the upper one the lower is qualified.
Halakhah
Two thatched roofs one on top of the other, the upper one has more sunshine than shade, the lower one does not have more sunshine than shade. Together, their shade is more than their sunshine. How much may be between them so that they combine? Two Amoraim, one said, ten, the other one said, four. The one who said ten objected to the one who said four: because of a tent? We find that a tent can be one handbreadth.
“Rabbi Judah says, if there are no dwellers in the upper one the lower is qualified.” What? Really dwellers or even appropriate for dwellers? Since an old man stated before Rabbi Zeʿira, “even the lower one is qualified,” no one says “even” without accepting the preceding statement. This implies actual occupants.
Mishnah
4 If he spread a sheet over it because of the sun, or under it because of fallen leaves, or if he spread it over the posts of a four-poster bed, it is disqualified. But one may spread it over single posts of the bed.
Halakhah
It was stated: if he hung there quilts it is qualified. Rabbi Ḥanina said, that applies at the sides, but on top it is disqualified.
“Or under it because of fallen leaves.” Rabbi Yose said, they only said, “because of fallen leaves.” So if it is not because of fallen leaves, it is qualified.
“But one may spread it over single posts of the bed.” Rabbi Bevai in the name of Rabbi Joḥanan: Because in this way he creates space with the tips of his hands.
Mishnah
5 If he drew over it a vine, or squash, or ivy, and used it as roofing, it is disqualified. But if the roofing was more than these or he cut them off from their roots it is qualified. This is the principle: One does not thatch with anything that can become impure or does not grow from the earth. But with anything that cannot become impure and grows from the earth one does thatch.
Halakhah
Rabbi Abba in the name of Rav: Only if he drew them for this purpose. Rabbi Jacob bar Aḥa in the name of Rabbi Zeʿira: He needs to move it. Rabbi Yose said, both rulings are lenient. If he drew them for this purpose even if he did not move it; if he moved it even if he did not draw them for this purpose.
Rabbi Abba, Ḥinena bar Shelemia, Rav Jeremiah in the name of Rav: If he used steps of ladders for roofing it is disqualified. Male parts, it is qualified. Female parts, it is disqualified. If he roofed with bundles of flax, it is disqualified, with raw flax it is qualified. If he roofed it with ropes, there are Tannaim who state, qualified, and there are Tannaim who state, disqualified. The one who said it is qualified meant, with bast ropes; but the one who said it is disqualified meant, with linen ropes.
Rabbi Joḥanan said, when you gather from your threshing floor and your winepressDeuteronomy 16:13. From the waste of the threshing floor and the winepress you make your thatching. Rabbi Simeon ben Laqish said, and mist rose from the earthGenesis 2:6. Rabbi Tanḥuma said, each of them follows his own opinion. Rabbi Joḥanan who said that the clouds were above infers it from when you gather. Rabbi Simeon ben Laqish who said that the clouds were below infers it from the clouds. Rabbi Abbin said, each of them follows his own opinion. Rabbi Joḥanan compares it to one who sends to another an amphora and its pitcher. Rabbi Simeon ben Laqish compares it to one who says to another, bring your box and take wheat for yourself.
Mishnah
6 One does not thatch with bundles of straw, and bundles of wood, and bundles of shoots. But all of them are qualified if untied. All of them are qualified as walls.
Halakhah
Rabbi Ḥiyya in the name of Rabbi Joḥanan: Because it looks like storage.
Rabbi Jacob bar Abbaya, Rav Sheshet in the name of the Great Rabbi Ḥiyya: There is no bundle with fewer than twenty-five. Ḥinena bar Shelemia in the name of Rav: If he cut for roofing it has no handles. If he cut as roofing and then intended it as food its status follows his intention. If he cut for food and then intended it as roofing? Others say, only if the straw is more than the food and the handles. Rav follows the others. What case are we discussing? If he cut it for roofing but it became prepared, and he said, after they have fulfilled the commandment, I will bring them back to the threshing floor, do they need preparation a second time or are they already prepared?
Rabbi Yasa in the name of Rabbi Ḥama bar Ḥanina: You must cover the Ark with the coverExodus 40:3. This shows that a wall is called a cover. This shows that one may make walls from material susceptible to impurity.
Mishnah
7 One may use planks as roofing, the words of Rabbi Judah, but Rabbi Meir forbids. If he put there a plank four handbreadths wide it is qualified provided he does not sleep under it.
Halakhah
Rabbi Jeremiah in the name of Rav: They disagree if it is four wide. Rabbi Yasa in the name of Rabbi Joḥanan: They disagree if they have been polished for implements. But did Rabbi Jeremiah not say in the name of Rav: They disagree if it is four wide? Therefore if they have been polished for implements everybody agrees that it is permitted. Since Rabbi Jeremiah said in the name of Rav, if he used steps of ladders for roofing it is disqualified, and they are saying that he ruled according to Rabbi Meir, this implies that the two cases are equivalent. Since Rabbi Yasa said in the name of Rabbi Joḥanan: They disagree if they have been polished for implements, therefore if it is four handbreadths wide everybody agrees that it is forbidden. Now Rabbi Yasa ruled at the big assembly that one may use a cross-beam for the thatched roof, and they said that he ruled following Rabbi Judah, this implies that the two cases are equivalent.
Samuel said, that applies only lengthwise; but crosswise it is qualified. Rabbi Joḥanan and Rabbi Simeon ben Laqish both say, both lengthwise and crosswise are qualified. Rabbi Zeriqan in the name of Rav Hamnuna: According to the one who disqualifies it here, it also disqualifies there. Rabbi Abbin and Rabbi Abun asked before Rabbi Zeʿira: What do Rabbi Joḥanan and Rabbi Simeon ben Laqish mean by their statement? He told them, because disqualified roofing disqualifies only in four cubits. A baraita disagrees with Rav Hamnuna: A sukkah which only contains his head, most of his body, and his table. If he brought a plank and added from it three handbreadths. If you would say crosswise, this is impossible since Rabbi Zeriqan said in the name of Rav Hamnuna: According to the one who disqualifies it here, it also disqualifies there. So we must be discussing lengthwise, but it is impossible not to sleep under it.
Mishnah
8 A roof without insulation, Rabbi Judah says in the name of the House of Hillel either he moves or he lifts one in the middle, but the House of Shammai say, he moves and lifts one in the middle. Rabbi Meir says, he lifts one in the middle and does not need to move it.
Halakhah
But if he has moved it he does not have to lift one in the middle.
Mishnah
9 If one is roofing his sukkah with spits or with girders from the bed frame, if the distance between them is equal to their diameter it is qualified. If somebody hollows out a grain stack for a sukkah, it is not a sukkah.
Halakhah
It was stated, more than their diameter. The colleagues say, because no handbreadth enters into a handbreadth. Rabbi Abba bar Mamal objected, with glass vessels, is one handbreadth not equal to another handbreadth? Rabbi Yose said, there it enters and leaves, here it enters and does not leave.
Rabbi Abbahu in the name of Rabbi Joḥanan: Because it looks like storage. Rabbi Ḥiyya stated, you must make for yourselfDeuteronomy 16:13, not from what has already been made for you. What is the difference between them? If it is in it. In Rabbi Ḥiyya’s opinion it is disqualified, in Rabbi Joḥanan’s opinion it is qualified.
Mishnah
10 If one drops walls down from top to bottom, if they remain higher than three handbreadths it is disqualified. From bottom to top, if it reaches ten handbreadths it is qualified. Rabbi Yose said, just as ten handbreadths suffice from bottom to top, so ten handbreadths suffice from top to bottom. If the roofing is three handbreadths distant from the walls it is disqualified.
Halakhah
Rabbi Joḥanan said, Rabbi Yose said it only for Tabernacles, but in the matter of the Sabbath even Rabbi Yose agrees. The word of Rabbi Ḥanina implies that it is even for the Sabbath, as Rabbi Ḥanina said, a ruler came to Sepphoris and they suspended quilts; Rabbi Ishmael ben Rabbi Yose permitted carrying under them following his father’s argument. Rabbi Yose ben Rabbi Abun in the name of Rabbi Samuel ben Rav Isaac: Rabbi Yose ben Rabbi Ḥanina agrees with Rabbi Ḥanania and both disagree with Rabbi Joḥanan’s argument, as Rabbi Joḥanan said, Rabbi Judah, and Rabbi Yose, and Ḥanania bar Aqabia all three said the same. Rabbi Judah regarding open bridges, Rabbi Yose regarding tabernacles, Rabbi Ḥanania ben Aqabia as it was taught Rabbi Ḥanania permitted three things, he permitted a balcony, and seaweed, and bringing bath towels.
Mishnah
11 If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits. The same applies for a courtyard which is surrounded by a walkway. A large sukkah is disqualified if it was surrounded by material which cannot be used for thatching covering four cubits.
Halakhah
Rabbi Ḥiyya stated: Disqualified space disqualifies in three handbreadths; disqualified roofing disqualifies in four cubits. Rabbi Yose said, we have taught both. “Disqualified space disqualifies in three handbreadths,” as we have taught: “If the roofing is three handbreadths distant from the walls it is disqualified.” “Disqualified roofing disqualifies in four cubits,” as we have taught: “If a house partially collapsed and he thatched over it, it is disqualified if from the walls to the thatching it is four cubits.” Therefore less is qualified. May one sleep under that? Rabbi Isaac ben Elyashiv answered: pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it. Ḥizqiah said, because it looks like a bent wall. Rabbi Hoshaia stated, because it looks like a bent wall. Rabbi Abba, Rabbi Ḥiyya in the name of Rabbi Joḥanan, because it looks like a bent wall. Rabbi Zeʿira, Rabbi Yasa in the name of Cahana, because it looks like a bent wall. Rabbi Jonah said to Rabbi Yose, why do we not say, because disqualified roofing only disqualifies in four cubits?
Mishnah
12 If one makes his sukkah as a shed or supports it on a wall, Rabbi Eliezer disqualifies because it has no roof but the Sages qualify it. A large reed mat made to lie on is susceptible to impurity and one may not use it as roofing; if made as roofing it is not susceptible to impurity and one may use it as roofing. Rabbi Eliezer says, whether large or small if made to lie on it is susceptible to impurity and one may not use it as roofing; if made as roofing one may use it as roofing and it is not susceptible to impurity.
Halakhah
Rabbi Eliezer agrees with the Sages that it is qualified if it is built on four stones or otherwise elevated from the ground at least one handbreadth. It was stated: If one builds his sukkah like the house of the Lebanon Forest it is qualified. Whose opinion makes this teaching necessary? For Rabbi Eliezer.
Abba bar bar Ḥana in the name of Rabbi Joḥanan: They formulated this for Usha mats. Rabbi Eliezer said, normally Usha mats are impure unless made for tents. Normally Tiberian mats are pure unless made for sitting. Rabbi Isaac bar Ḥaqula, Rabbi Simeon ben Rabbi instructed about those on the doors of stores that they are pure. Rabbi Immi instructed that woven ones are impure. May one use them for roofing? This is the disagreement between Rabbi Eliezer and the Sages. Rabbi Isaac ben Rabbi Eleazar instructed in an emergency to untie the knots and use them as roofing. We have taught: “And similarly if one unties the knots it is pure,” and you are saying so?
Mishnah
1 One who sleeps under the bed did not fulfill his duty. Rabbi Judah said, we used to sleep under the beds in the presence of the Elders and they did not say a word. Rabbi Simeon said, it happened that Tabi, Rabban Gamliel’s slave, slept under the bed. Rabban Gamliel said to the Elders, have you seen my slave Tabi, who is learned and knows that slaves are exempt from the obligation to live in a sukkah, and is sleeping under the bed. In this way we infer that one who sleeps under the bed did not fulfill his duty.
Halakhah
“One who sleeps under the bed,” etc. There, we have taught: “But one may spread it over single posts of the bed.” And here he says so? Rabbi Eliezer said, there he and his toga are under the sukkah, but here he and his toga are under the bed. The argument of Rabbi Judah seems inconsistent. There he said, practice takes precedence over study, and here he says so? Rabbi Judah thinks that one sleeping under the bed is like the one sleeping under the sukkah. All the more is Rabbi Judah’s argument inconsistent, as we have taught there, “Rabbi Judah says, if there are no dwellers in the upper one the lower is qualified.” Therefore if there are dwellers in the upper one the lower is disqualified. Rabbi Yose said, there is another space, but here there is no other space.
The argument of Rabban Gamliel is inconsistent. As it was stated, Tabi, Rabban Gamliel’s slave, put on tefillin and the Sages did not object to him. And here they objected? In order not to displace the Sages. If in order not to displace the Sages, he could sit outside the sukkah. Tabi, Rabban Gamliel’s slave, wanted to hear the words of the Sages.
Mishnah
2 If one supports his sukkah by the frame of the couch it is qualified. Rabbi Judah says, if it cannot stand by itself it is disqualified.
Halakhah
Rabbi Immi said, because from the middle of the couch it is less than ten handbreadths. Rabbi Abba said, because one must not support it with something susceptible to impurity. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one must not support it with something susceptible to impurity, here it rests on something susceptible to impurity. Therefore the only reason is that from the middle of the couch it is less than ten handbreadths.
Mishnah
3 A wilted sukkah whose shade is more than its sunshine is qualified. One with a solid roof like a house, even though the stars are not visible from inside, is qualified.
Halakhah
Rav and Samuel, one said “thinned out,” and one said “wilted.” The one who said “thinned out,” if it has much shade; but the one who said “wilted,” if it does not have much shade.
This implies that the stars should be seen from inside. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina, they stated this about the sun star.
Mishnah
4 One who made his sukkah on top of a cart or a ship is qualified and one may enter it on the holiday; on top of a tree or on a camel is qualified but one may not enter it on the holiday. Two human-built walls and one a tree, or two by trees and one human-built are qualified but one may not enter it on the holiday. Three human-built and one a tree is qualified and one may enter it on the holiday. This is the principle: In any case where it can stand by itself when the tree is removed, it is qualified and one may enter it on the holiday.
Halakhah
What case are we discussing? If put on the ground, everyone agrees that it is permitted. If it sails, there is the disagreement between Rabbi Eleazar ben Azariah and Rabbi Akiva. We must therefore be discussing a ship in port.
Rabbi Simeon bar Carsana in the name of Rabbi Aḥa: Rabbi Meir, and Rabbi Yose, and Rabbi Eleazar ben Azariah, all three said the same. Rabbi Meir of the laths, as we have stated: “it transmits impurity as a grave cover, but Rabbi Meir declares it pure.” Rabbi Yose of Ahilut, “Rabbi Yose said, the house on a ship does not transmit impurity.” Rabbi Eleazar ben Azariah, as it was stated: It happened that Rabbi Eleazar ben Azariah and Rabbi Akiva came in a ship, and Rabbi Akiva made himself a sukkah on the ship’s deck. A wind came and blew it away. Rabbi Eleazar ben Azariah said to him, Akiva, where is your sukkah?
“If he deposited it in a tree higher than ten handbreadths it is not an eruv; below ten handbreadths it is an eruv but it is forbidden to move it; below three it is permitted.” This is difficult. If his eruv is a valid eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a valid eruv. He might transgress the rabbinic prohibition and eat. Then also higher than ten handbreadths? Rav Judah in the name of Samuel, explain it as a case in which its trunk was four handbreadths. Rabbi Mana said, only if the public domain surrounds it on all sides; he says my Sabbath rest will be below it. It was stated: If he put it in a basket and hung it on a tree, higher than ten handbreadths it is not an eruv; below ten handbreadths it is an eruv but it is forbidden to move it; below three it is permitted. This is difficult. If his eruv is a valid eruv one should be permitted to move it. If one is forbidden to move it his eruv should not be a valid eruv. Rabbi Aḥa in the name of Rabbi Ḥinena: He might turn it upside down and annul the private domain created by it. Rabbi Yose said, this implies that a bench in the public domain ten handbreadths high and four handbreadths wide, since one may tilt it and remove its status as a separate domain, it implies that his eruv is a valid eruv and it is permitted to move it.
There, we have stated: “Two human-made and one a tree, or two as trees and one human-made is valid but one may not enter it on the holiday.” Here you are saying it is valid but one may not enter it on the holiday but there you are saying his eruv is a valid eruv and it is permitted to move it. Rabbi Jeremiah said, one from the top, the other from the bottom. Each case teaches us something about the other. This case teaches us, if he put it on the side of a tree his eruv is a valid eruv and it is permitted to move it. The other case teaches us, if there were two pegs protruding and he thatched over them it is valid and one uses it on the holiday. Rabbi Yose said, in both cases it is at the side. How is that? As Rabbi Jacob bar Aḥa said in the name of Rabbi Zeʿira: This is Rabbi Eleazar ben Simon’s opinion, as Rabbi Eleazar ben Simon says, one is permitted to use the sides of an animal on the Sabbath. There is no difference between sides of an animal and sides of a tree.
Mishnah
5 If one makes his sukkah between trees it is qualified. People carrying out a commandment are exempt from the obligation of sukkah. Sick people and their caregivers are exempt from the obligation of sukkah. One eats and drinks casually outside the sukkah.
Halakhah
Rav Ḥuna went to Eintab for the indication. While coming he became thirsty but would not taste anything until he went to the sukkah of Rabbi Joḥanan the scribe of Gufta.
Rabbi Mana said, not only people dangerously ill but even sick people who are not dangerously ill. It was stated: “Rabban Simeon ben Gamliel said, it happened that my eye was hurting in Caesarea and the great Rabbi Yose permitted me and all my caregivers to sleep outside the sukkah.” Rabbi Abba bar Zavda said, the best men at a wedding and all participants in the wedding are exempt from the obligation of sukkah.
It was stated: “Daytime watchmen of a city are exempt from the obligation of sukkah during daytime but are obligated during nighttime. Nighttime watchmen of a city are exempt from the obligation of sukkah during nighttime but are obligated during daytime. Watchmen during day and night are exempt from the obligation of sukkah day and night.” This applies to guards watching for troops. But guards protecting money they treated like watchmen of gardens and orchards.
Eudaimon the salt-dealer slept in front of his store. Rabbi Ḥiyya bar Abba passed by and told him, go and sleep in your sukkah. Rabbi Mana was best man for Rabbi Jacob bar Yafliti. He went and asked Rabbi Yose, who told him, go and sleep in your sukkah. Rabbi Isaac bar Marion was best man for somebody. He asked Rabbi Eleazar who told him, go and sleep in your sukkah.
“It happened that Rabbi Ilai went to Rabbi Eliezer in Lydda. He said to him, are you not one of those who rest on the holiday? Did they not say that it is not praiseworthy for a scholar to abandon his house on the holiday and go somewhere else.” For example: Rabbi Zeʿira went to a circumcision of Rabbi Ila and did not accept any food. We do not know whether it was because he never ate before the end of musaf prayers or because it is not praiseworthy for a scholar to abandon his house on the holiday.
Rabbi Eleazar said, eating may be casual, sleep cannot be casual. The colleagues say, because a person loses awareness while asleep. Rabbi Ila said, because a person may sleep a little and it is enough. What is the difference between them? If he has another person supervise his sleep. In the opinion of the colleagues it is permitted, in Rabbi Ila’s opinion forbidden.
Mishnah
6 It happened that one brought Rabban Joḥanan ben Zakkai a dish to taste, and Rabban Gamliel two dates and a pail of water and they said, bring them to the sukkah. But when one gave Rabbi Ṣadoq food in the volume of less than an egg he took it with a napkin, ate it outside of the sukkah, and did not recite a blessing afterward.
Halakhah
We thought that he did not say three blessings but one blessing he did say. It was found stated, neither one blessing nor three blessings. It was stated: “On everything that needs three blessings at the end one says ‘Who produces bread from the earth’ at the start, but on everything that does not need three blessings at the end one does not say ‘Who produces bread from the earth’ at the start.” They objected: But if it is less than the size of an olive, one does not say three blessings at the end. Does this mean that one should not say “Who produces bread from the earth” at the start? Rabbi Jacob bar Aḥa said, this teaching is needed for other kinds.
Mishnah
7 Rabbi Eliezer said, a person is obligated to eat fourteen meals in the sukkah, one during daytime and one at night. But the Sages say, there is no fixed amount except only for the night of the first day of the holiday. In addition, Rabbi Eliezer said, one who did not eat on the first day of the holiday makes it up on the night of the last day of the holiday. But the Sages say, this cannot be made up, and on this it was said, what is distorted cannot be fixed, and a deficiency cannot be filled.
Halakhah
What is Rabbi Eliezer’s reason? It says here, you must sit, and it says there, at the door of the Tent of Meeting they must sit day and night. Since for the sitting mentioned there He made nights like days, so also for the sitting mentioned here we make nights like days. Rabbi Joḥanan in the name of Rabbi Ishmael: It is said fifteenth for Passover and it is said fifteenth for Tabernacles. Since for fifteenth said for Passover the first night is obligatory and the remaining days are optional, so also for fifteenth said for Tabernacles the first night is obligatory and the remaining days are optional. The colleagues asked, just as there the only requirement is to come to eat mazzah with an appetite, so here is the only requirement to come to eat in the sukkah with an appetite? Rabbi Zeʿira asked: Just as there one only has to eat an olive’s volume of mazzah, so here does one only have to eat an olive’s volume of grain in the sukkah? Rabbi Hoshaia said, the sukkah is obligatory all seven days. Rabbi Berekhiah said, they disagree. Rabbi Abuna said, they do not disagree. What Rabbi Joḥanan said, if he intended it; what Rabbi Hoshaia said, if he did not intend it.
It was stated in Rabbi Eliezer’s name: He who did not make his sukkah before the holiday may not make it on the holiday. But did not Bar Qappara state, if his sukkah collapsed on the holiday, he may rebuild it on the holiday. Rabbi Aḥa in the name of Rabbi Ḥinena: Rabbi Eliezer punished him because he did not make his sukkah before the holiday. Rabbi Eliezer’s opinion seems inconsistent. There, he says, a person is obligated to eat fourteen meals in the sukkah, and here he says so? Rabbi Aḥa said, they were compared as commandments.
Mishnah
8 If a person’s head and most of his body was in the sukkah but his table inside the house, the House of Shammai declare it disqualified but the House of Hillel qualified. The House of Hillel said to the House of Shammai, it happened that the elders of the House of Shammai and the House of Hillel went to visit Joḥanan from Hauran and found him with his head and most of his body in the sukkah but his table inside the house. The House of Shammai answered them, is this a proof? They said to him, if you are used to doing this, you have never in your life fulfilled the obligation of sukkah.
Halakhah
Not only his table, but even a place for his table. How much is a place for his table? A handbreadth.
Rabbi Yudan bar Pazi and Rabbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. They went out and heard Rabbi Ḥizqiah, Rabbi Aḥa in the name of Rabbi Judah ben Levi. We never find the House of Shammai conceding to the House of Hillel except in this matter. Rabbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rabbi Idi said, we might say that the House of Hillel stated this before they conceded. Rabbi Yose said, the Mishnah said so: “After they conceded, Rabbi Eliezer said it should be lifted and burned,” and is Rabbi Eliezer not a follower of Shammai? Rabbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rabbi Abun says, there is another answer, following what Rabbi Hoshaia stated: Since pure heave, which for outsiders is forbidden under penalty of death, can be lifted, certainly also impure heave which is prohibited by a positive commandment for Cohanim.
Why did the House of Hillel deserve to have practice established according to their rulings? Rabbi Judah bar Pazi said, because they quoted the words of the House of Shammai before their own words. Not only that, but if they were convinced by the words of the House of Shammai they changed their opinions. Rabbi Simon bar Zeved objected before Rabbi Ila: Or could we say that the Tanna saw that they were older and quoted them first? But did we not state, “it happened that the elders of the House of Shammai and the House of Hillel went to visit Joḥanan from Hauran”? We could have said, our elders and your elders. Rabbi Zeʿira said, Rav Ḥuna in the name of Rav: Practice follows the House of Shammai. Rabbi Jeremiah, Rabbi Samuel bar Rav Isaac in the name of Rav: Since the House of Shammai dismissed the House of Hillel, this implies that practice follows their words.
Mishnah
9 Women, slaves, and minors are not obligated to live in a sukkah. Any minor who does not need his mother is obligated to live in a sukkah. It happened that the Elder Shammai’s daughter-in-law gave birth and he removed the roof insulation and thatched the roof over the bed for the minor.
Halakhah
What is a minor? In the house of Rabbi Yannai they said, any who needs his mother to clean him. Rabbi Joḥanan said, any who wakes from his sleep and cries “Mamma.” Rabbi Hoshaia stated: Any minor who does not need his mother is obligated to live in a sukkah but goes out with his mother’s eruv.
Mishnah
10 All seven days a person makes his sukkah permanent and his house casual. If it started to rain when is one permitted to leave? When the cereal becomes smelly. There is a parable for this. What is it like? To a slave who comes to mix a cup for his owner and his owner throws the pitcher in his face.
Halakhah
It is written, in sukkot you must sit. But sitting means dwelling, as the verse says, you will possess it and live in itDeuteronomy 11:31; that he eats in the sukkah, and rests in the sukkah, and brings his utensils to the sukkah.
“If it started to rain when is one permitted to leave?” etc. Not only if it gets smelly but even if it could get smelly. Not only a cereal of groats but any dish. Just as one leaves because of rain one leaves because of a hot wind and because of mosquitoes. Rabban Gamliel entered and left the entire night; Rabbi Eliezer entered and left the entire night. One of Rabbi Mana’s students instructed a relative of the Patriarch: If he left, one does not press him to return. He had not heard that Rabban Gamliel entered and left the entire night; Rabbi Eliezer entered and left the entire night.
Mishnah
1 A stolen or dried-up lulavLeviticus 23:40 is disqualified. Of an ashera or a seduced city, it is disqualified. If it was truncated, its leaves broken out, it is disqualified. If its leaves were spread out, it is qualified; Rabbi Judah says, he must tie them at the top. The stone palms of Iron Mountain are qualified. Any lulav three handbreadths long, with enough length to shake it, is qualified.
Halakhah
“A stolen or dried up lulav is disqualified,” etc. Rabbi Ḥiyya stated: You must take for yourselvesLeviticus 23:40, from what is your own. Rabbi Levi said, what is someone who takes a stolen lulav like? To one who honored the ruler with a basket and it turned out that it belonged to the ruler. One says, woe to this one whose defender became his prosecutor.
A ram’s horn of idolatry or a seduced city. Rabbi Eleazar said, it is qualified. Rabbi Ḥiyya stated, it is qualified. Rabbi Hoshaia stated, it is disqualified. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rabbi Yose said, about a lulav it is written: You must take for yourselvesLeviticus 23:40, from what is your own. Not from what is forbidden for benefit. But here, it will be a day of horn blowing for youNumbers 29:1. Rabbi Eleazar said, there he fulfills his obligation by the thing itself. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for benefit?
Where do they disagree? If he stole it after it was smoothed. But if he stole it and then smoothed it, he owes him money. If he stole a lulav from one person, a myrtle branch from another, and a willow branch from a third and tied them together? Let us hear from the following: A stolen sukkah, there are Tannaim who stated, it is qualified; there are Tannaim who stated, it is disqualified. Rabbi Simon in the name of Rabbi Joshua ben Levi: The one who said it is qualified refers to a case in which he seized the land. The one who said it is disqualified refers to a case in which he stole the agricultural waste. It is impossible that he not tie them together. If he places it from the top. The rabbis of Caesarea in the name of Rabbi Joḥanan: In every case it is disqualified. What is the stolen one which is disqualified? Any time a person enters another’s sukkah without his knowledge. For example. Gamliel the twin made himself a sukkah on the market. Rabbi Simeon ben Laqish passed by and told him, who gave you permission?
“Dried up is disqualified.” Rabbi Abbin in the name of Rabbi Judah bar Pazi: The dried-up is disqualified because the dead ones cannot praise the EternalPsalms 115:17. It was stated in the name of Rabbi Judah, “the dried up one is qualified. Rabbi Judah told them, do they not have their sons inherit their lulavim in the port cities overseas? They told him, one does not make inferences from emergency situations.” They asked before Rabbi Avinna, if its fringe was dried up, what? How does this differ from a case in which its head was chopped off? He told them, the first is splendor, the second is not splendor.
Rabbi Maluk in the name of Rabbi Joshua ben Levi: If the spine is split it is as if the leaves were spread out. Date-palm palmsLeviticus 23:40. Rabbi Tarphon says, tied date-palms. Rabbi Akiva says, palms of date palms as they are called. Rabbi Judah says, if they are spread out he must tie them together.
The following are the stone palms of Iron Mountain which are qualified: Any whose top reaches the base of the next. It was stated: Burned is disqualified, looking like burned is qualified.
Rabbi Simeon bar Abba in the name of Rabbi Joḥanan. This is the wording of the Mishnah: If one can shake it, it is qualified. It was stated: Myrtle and willow twig three, and lulav four. It was stated, by the cubit of five handbreadths, the words of Rabbi Tarphon, but the Sages say, by the cubit of six. For Rabbi Tarphon, large handbreadths; in the opinion of the Sages, thin handbreadths. Rabbi Jonah and Rabbi Simeon ben Laqish in the name of Rabbi Judah the Patriarch: The lulav a handbreadth. Rabbi Simon in the name of Rabbi Joshua ben Levi: the hyssop a handbreadth. Rabbi Zeʿira asked, the lulav a handbreadth, the hyssop a handbreadth? Rabbi Yose said, Rabbi Simon confirmed it. Rabbi Ḥinena, Rabbi Simon in the name of Rabbi Joshua ben Levi: the lulav a handbreadth, the hyssop a handbreadth, the ram’s horn a handbreadth, the placenta a handbreadth, and some say, also the third wall a handbreadth. Rabbi Zeʿira asked, the lulav a handbreadth except the spine? The hyssop a handbreadth except for the stalk? Rabbi Yose, Rabbi Tabi in the name of Rav; Rabbi Ḥinena, Rabbi Parnakh, Rav Mattanah, Yose bar Manisha in the name of Rav: The lulav a handbreadth except for the spine; the hyssop a handbreadth except for its stalks.
Mishnah
2 A stolen or dried-up myrtle is disqualified. Of an ashera or a seduced city, it is disqualified. If it was truncated, its leaves broken out, or its berries more than its leaves, it is disqualified; if one reduced their number it is qualified but one may not reduce their number on the holiday.
Halakhah
It is written, and a branch from the rope treeLeviticus 23:40, a tree whose branches cover it and it rises like plaiting. Which one is this? The myrtle. If you suggest the olive tree, it rises like plaiting but its branches do not cover it. If you suggest the vine, its branches cover it but it does not rise like plaiting. So which tree is this? The myrtle.
Ḥiyya bar Ada in the name of Rabbi Simeon ben Laqish. They taught about the blackish ones. Why? Because they do not resemble its wood or because its fruit has ripened? What is the difference between these? If it normally grows green ones. If the reason is, because they do not resemble its wood, they do not resemble its wood. Therefore the reason must be because its fruit has ripened.
Mishnah
3 A stolen or dried-up willow twig is disqualified. Of an ashera or a seduced city, it is disqualified. If it was truncated, its leaves broken out, or the osier are disqualified. Wilted, and one whose leaves have partly fallen off, and from an unirrigated place, are qualified.
Halakhah
“It is written, and brook-willowsLeviticus 23:40. I include those from a brook. How do we also include those from an unirrigated place or the mountains? The verse says, and willows. Abba Shaul says, brook-willows, two. A willow twig for the lulav and a willow twig for the Temple.” Then why was it written and brook-willows? To exclude the osier. “What is an osier? If it is like a sickle. It was stated: Like a sickle it is disqualified, like a plane it is qualified. What is a disqualified willow twig? The leaf is round and the stem white. What is a qualified willow twig? The leaf is long and the stem red.”
Mishnah
4 Rabbi Ishmael says, three myrtle branches and two willow twigs, one lulav and one etrog; even two truncated and one not chopped off. Rabbi Tarphon says, even all three truncated. Rabbi Akiva says, just as there is one lulav and one etrog so there is one myrtle branch and one willow twig.
Halakhah
“Rabbi Ishmael explained, a fruit of the splendor tree, one. Date-palm roped, one. A branch of the rope tree, three. And brook-willows, two. And two lifted ones; one which is not truncated. Rabbi Tarphon says, even if all three are truncated.” Rabbi Abba bar Mamal asked before Rabbi Immi: Since Rabbi Ishmael adds for the myrtle, should he not add for the other kinds? He answered, you are thinking that Rabbi Ishmael thinks that truncated is splendor, and we have taught, “Rabbi Tarphon says, even if all three are truncated.” Nobody says “even” if he does not accept the preceding statement. Rabbi Ḥaggai asked before Rabbi Jose: What does Rabbi Tarphon add to the words of Rabbi Ishmael? He answered him, Rabbi Ishmael does not think that truncated is splendor, but Rabbi Tarphon thinks that truncated is splendor. When Rabbi Yasa came up here he saw them being selective about myrtle branches. He said, why are the Westerners selective about myrtle branches? He had not heard that Rabbi Simon said in the name of Rabbi Joshua ben Levi: And they made known and proclaimed in all citiesNehemiah 8:15 etc. Myrtle is not the same as rope tree, but myrtle is for the sukkah, and rope tree for the lulav. Rabbi Zeʿira taught this at the shofar blowing.
Someone who makes a lulav for himself says, praise to Him who sanctified us by His commandments and commanded us to make a lulav. For another, to make a lulav on his behalf. When he takes it he says, praise to Him who sanctified us by His commandments and commanded us about taking the lulav. If he prayed with it he says, praise to Him who let us live, and kept us, and let us reach this occasion. He says the blessing every time he takes it. How does one recite the blessing for the Ḥanukkah light? Rav said, praise to Him who sanctified us by His commandments and commanded us the commandment to kindle the light of Ḥanukkah. Everybody agrees that on the first day he says, about taking the lulav. What do they disagree about? The remaining days. Rabbi Joḥanan said, about taking the lulav. Rabbi Joshua ben Levi said, about commandments of the Elders. What did Rav say for the lulav? Since for Ḥanukkah which is established by rabbinic teaching he is saying, about the commandment of the light of Ḥanukkah, for lulav which is from the Torah does this not apply all the more? What did Rabbi Joshua ben Levi say on Ḥanukkah? Since for lulav which is from the Torah he is saying, about commandments of the Elders, for Ḥanukkah which is established by rabbinic teaching does this not apply all the more? The only problem is, what did Rabbi Joḥanan say on Ḥanukkah?
Ḥiyya the son of Rav was reciting the blessing every single time. Rav Ḥuna recited it only once. Rabbi Ḥuna in the name of Rav Joseph: This is Rav Ḥuna’s reason. Demay is established by rabbinic teaching and the remaining days are established by rabbinic teaching. Since for demay one does not recite a blessing, so for the remaining days one does not recite a blessing.
Mishnah
5 A stolen or dried-up etrog is disqualified. Of an ashera or a seduced city, it is disqualified. Of ʿorlah, it is disqualified. Of impure heave, it is disqualified; of pure heave one should not take it but if he took it is qualified. Of demay, the House of Shammai disqualify but the House of Hillel qualify; of Second Tithe in Jerusalem one should not take but if he took it is qualified.
Halakhah
It is written, a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor. Which one is that? This is the etrog. If you suggest, the pomegranate, its fruit is splendor but its wood is not splendor. If you suggest, the carob, its wood is splendor but its fruit is not splendor. Which one is it? The etrog. Hadar; Rabbi Levi said, for it stays on its tree from one year to the next. Rabbi Tanḥuma said, Aquila translated הדָר as ὕδωρ, a tree which grows on the water. “Rabbi Simeon ben Ioḥai stated: You must take for yourselves... a fruit of the splendor tree, a tree whose fruit is splendor and its wood is splendor; the smell of its fruit is the smell of its wood, the smell of its wood is the smell of its fruit; its fruit looks like its wood, its wood looks like its fruit. Which one is it? The etrog.”
Rabbi Jacob the Southerner asked, is our Mishnah not following the House of Shammai? As we have taught, “of demay, the House of Shammai disqualify but the House of Hillel qualify. Of Second Tithe in Jerusalem one should not take but if he took it is valid.”
Mishnah
6 If scabs covered most of it, or its protuberance was removed, or it was perforated, or peeled, or cracked, if anything was missing it is disqualified. If scabs covered a smaller part, or the stem was removed, or it was perforated but nothing was missing, it is qualified. A black etrog is disqualified, and one green like leeks Rabbi Meir qualifies but Rabbi Judah disqualifies.
Halakhah
Rabbi Isaac bar Naḥman in the name of Samuel: All disqualifications only disqualify on the first day of the holiday. There, they say, most of it on one side; its protuberance is disqualifying like most of it.
“If its protuberance was removed.” There, they say: its lily. Rabbi Isaac bar Ḥaqula said, the peak. If it was perforated but not pierced inside it is qualified, as we have taught elsewhere, “if the stem was removed, or it was perforated but nothing was missing, it is qualified.”
“A black etrog is disqualified.” What comes from the black one is qualified.
“The green like leeks.” Rabbi Zeʿira asked before Rabbi Immi: Leek-colored or like leek-colored? He told him, leek-colored. What is the deepest shade of ירק? Rabbi Eleazar said, like wax and like the flower of the qarmal tree; Symmachos says, like a peacock’s wings. What is the deepest red? That is deep crimson. And here, he says so? Rabbi Phineas said, there is a difference there because it says, deepest green.
Mishnah
7 The measure of a small etrog, Rabbi Meir says, like a walnut, Rabbi Judah says, like an egg. And a large one, so that he is able to hold the two of them in one hand, the words of Rabbi Judah; Rabbi Yose says, even one in both of his hands.
Halakhah
Rabbi Akiva says an unripe cedrat is not a fruitLeviticus 23:40, but the Sages say it is a fruit. Rabbi Hila, Rabbi Yasa, in the name of Rabbi Eleazar: It follows that Rabbi Simeon follows the argument of his teacher, Rabbi Akiva. Just as Rabbi Akiva said it is not a fruit, so Rabbi Simeon said it is not a fruit. Rabbi Yose said, is everything qualified for lulav subject to tithes and everything disqualified for lulav not subject to tithes? Did they not object, there is the spotted one, one grown in a mold, or one shaped like a ball, which are disqualified for lulav but subject to tithes! It is reasonable to hold that Rabbi Simeon agrees with Rabbi Akiva but Rabbi Akiva does not agree with Rabbi Simeon. Rabbi Simeon agrees with Rabbi Akiva since it is written fruit and it is not a fruit. Rabbi Akiva does not agree with Rabbi Simeon, there is the spotted one, one grown in a mold, or one shaped like a ball, which are disqualified for lulav but subject to tithes.
We have taught, “like a walnut.” There are Tannaim who state, “up to a walnut.” The one who says “like a walnut”, one the size of a walnut itself is qualified. The one who says “up to a walnut”, one the size of a walnut itself is disqualified.
Rabbi Yose said, if it had said and date-palm palms, it would be correct. Only date-palm palms is written, even one in one hand and the other in the other hand. They said about Rabbi Akiva that he entered the synagogue with an etrog on his shoulders.
Mishnah
8 One ties the lulav only with its own kind, the words of Rabbi Judah. Rabbi Meir says, even with a string. Rabbi Meir said, it happened that the people of Jerusalem did tie their lulavim with golden jewels. They told him, under these they tied it with its own kind. Where did they shake it? At thank the EternalPsalms 118:1, at the beginning and end, and also at please, Eternal, please savePsalms 118:25, following the words of the House of Hillel. The House of Shammai say, also at please, Eternal, please give successPsalms 118:25. Rabbi Akiva said, I was watching Rabban Gamliel and Rabbi Joshua, when all the people were shaking their lulavim but they moved them only at please, Eternal, please save. If somebody returns from a trip where he had no lulav, when he enters his house he can take it at his table. If he did not take it in the morning he may take it in the afternoon since the entire day is qualified for the lulav.
Halakhah
Therefore not at thank? To exclude also at please, Eternal, please give success.
Rav Ḥiyya bar Ashi in the name of Rav: If one rises early to go on a trip, he takes a lulav and moves it, or the shofar and blows it. When the time arrives to read the shemaʿ, he reads and prays. It was stated, he was to move three times. Rabbi Zeʿira asked, this way once and that way once, or this way and that way counted together as one? There, we have taught: “He has to rub each kind three times.” Rabbi Zeʿira asked, this way once and that way once, or this way and that way counted together as one?
Mishnah
9 A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him. If a male adult reads for him, he answers hallelujah after him.
Halakhah
It is stated: “In truth, they said a woman may say Grace for her husband, a slave for his master, and a minor for his father.” One understands a woman for her husband, a slave for his master. A minor for his father? Did not Rabbi Aḥa say in the name of Rabbi Yose bar Nahora: All they said about a minor is for the latter’s education? Explain it as a case in which he recites after him, as we taught elsewhere: “A person to whom a slave, or a woman, or a minor, read for him, repeats after them what they say, and it should be a curse for him.” Also they said, there should be a curse on the man of twenty years who needs the child of ten.
Mishnah
10 At a place where there is the custom to repeat, one repeats, to recite a blessing afterward, one recites a blessing afterward; everything follows local custom. If one buys a lulav from another in the Sabbatical year he has to give him the etrog as a gift since one is not permitted to buy it in the Sabbatical year.
Halakhah
Rav and Samuel. One said hallelu yah, and the other one said hallēluja. For the one who said hallelu yah it is split but cannot be erased. For the one who said hallelujah it may be erased but cannot be split. We do not know who said what. Since Rav said, I heard from my uncle, if somebody would give me a book of Psalms written by Rabbi Meir I could erase all hallelujah in it since he did not intend to sanctify them. This implies that he said hallelujah. The words of the rabbis disagree, as Rabbi Simon said in the name of Rabbi Joshua ben Levi, the book of Psalms was said with ten expressions of praise, with “hail”, with “excellence”, with melody, with song, with chant, with instruction, with shout, with thanksgiving, with prayer, with blessing. The most blessed of all of them is hallelujah since both the Name and praise are contained in it.
Rabbi Zeʿira asked before Rabbi Abbahu: He told him, as it comes naturally to your mouth Rabbi Jonah answered both ways. Rabbi Eliezer did not answer any way. Rav in the name of Rav Abba bar Ḥana in the name of Rav: Only if he answered at the start of the Chapters. Rabbi Zeʿira asked, what are the starts of Chapters? Hallelujah, praise, servants of the Eternal, praise the Name of the EternalPsalms 113:1. They asked before Rabbi Ḥiyya bar Abba: How do we know that someone who heard but did not answer has fulfilled his obligation? He told them, since we see great rabbis standing among the public when these say blessed is he who comes and the others say in the name of the EternalPsalms 118:26, and both have fulfilled their obligation.
Rabbi Hoshaya stated: One answers Amen even if he did not eat, but he may not say: “Let us praise Him, from whose generosity we ate,” unless he ate. It is stated: “One answers neither an orphan Amen nor a plucked Amen.” What is an orphan Amen? Rabbi Huna said, that is one who is obligated to recite a blessing, he answers Amen, and is not aware of what he answered Amen to. It is stated: One answers Amen after a Gentile who recited a blessing for the Eternal, but if he recited a blessing with the Name one does not answer. Rabbi Tanḥuma said, if a Gentile blesses you, answer after him Amen since it is written You will be blessed by all peoples. A Gentile met Rabbi Ishmael and blessed him. He answered: The word about you has already been said. He met a second one who cursed him; he answered: The word about you has already been said. His students said to him: Rabbi, did you say to the one what you said to the other? He said to them, so it is written Those who curse you are cursed, but those who bless you are blessed.
Rabbi used to repeat things in it; Rabbi Eleazar ben Proteus recited simply in it.
Rabbi Eleazar said, this follows the Elders of Galilee, for the Elders of Galilee say, it is forbidden to hand over food for two meals to a person suspected of violating the Sabbatical-year rules. Rabbi Mattaniah said, explain it as everyone’s opinion, in a case in which etrogim are sold at a high price. For example: The cedrats were scarce there when Rav Naḥman bar Jacob gave an etrog as gift to his son and told him, if you have acquired it and fulfilled its obligation, return it to me.
Mishnah
11 Originally the lulav was taken in the Temple for seven days and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven days as a remembrance of the Temple, and that the day of waving be entirely forbidden. If the first day of Tabernacles is a Sabbath, everybody brings their lulav to the synagogue. The next day they come in the morning and everybody recognizes his own and takes it, since they said that nobody can fulfill his obligation with another person’s lulav on the first day of Tabernacles; but on the other days of the holiday a person can fulfill his obligation with another person’s lulav. Rabbi Yose says, if somebody forgot and took the lulav into the public domain on the first day of Tabernacles which is a Sabbath he is not liable since he took it out with permission.
Halakhah
It is written: and you must celebrate before the Eternal, your God, for seven days. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulavLeviticus 23:40. According to the one who says, the verse speaks of the enjoyment of well-being sacrifices, the first day is based on the Torah and the other days are based on the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of the Torah. According to the one who says, the verse speaks of the enjoyment of lulav, the first day is based on the Torah and the other days are based on rabbinic teaching, and Rabban Joḥanan ben Zakkai instituted on the basis of rabbinic teaching. But can there be an enactment following an enactment?
The colleagues asked before Rabbi Jonah: Since you say there, and you must offer a gift to the Eternal seven daysLeviticus 23:8, there are no seven without a Sabbath, why not similarly and you must celebrate before the Eternal, your God, for seven days, there are no seven without a Sabbath? He answered them, there is a difference, for it is written You must take for yourselves on the First Day, He separated the first from them. Then it should override the Sabbath in the Temple, it should not override the Sabbath in the country. Rabbi Jonah said, if it had said, “you must take before the Eternal, your God,” I would have said, here he excluded and at another place included. But you must take for yourselves everywhere, and you must celebrate before the Eternal, your God, for seven days, in Jerusalem.
The colleagues say, the words of Rabbi Yose are that a positive commandment overrides a prohibition. Rabbi Yose told them, it is not from this but as Rabbi Ila said and as is stated there: “This was the usage in Jerusalem, a person goes to the synagogue with his lulav in his hand, goes to visit the sick with his lulav in his hand. He recites the shemaʿ and prays with his lulav in his hand. To raise his hands or read from the Torah, he hands it to another person. If he put it down on the floor it is forbidden to move it.” Rabbi Abun said, this implies that it is forbidden for benefit. It was stated: One moves fragrant wood to let a sick person smell it on the Sabbath. The rabbis of Caesarea say, one may wave the myrtle branch for a sick person on the Sabbath. Does the same hold for a knife for circumcision, the same for unleavened bread? Since Rabbi Joḥanan said, the words of Rabbi Yose, even if he finished he may return for fibers which do not invalidate the circumcision; this implies the same even for a knife for circumcision, the same for unleavened bread.
Mishnah
12 A woman may receive from her son’s hand or her husband’s hand and return it to the water on the Sabbath. Rabbi Judah says, on the Sabbath one returns, on the holiday one adds, on the intermediate days one exchanges. A minor who knows how to move is obligated for the lulav.
Halakhah
If he knows how to move he is obligated for lulav. If he knows how to dress, he is obligated for ṣiṣit. If he knows how to talk, his father teaches him the language of the Torah. If he knows how to keep his hands clean, one eats heave on his hands. If he knows how to keep his body clean, one eats food in purity on his body. But he does not go before the Ark, nor lift his hands, nor stand on the podium, before he grows a beard. Rabbi says, all of them at the age of twenty years, as it says: They appointed the Levites, twenty years or older, to direct the work of the Eternal’s House.
Mishnah
1 Lulav and willow six and seven; Hallel and joy eight. Sukkah and water libation seven, and the fife five and six. 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 six. How is the willow observed for seven days? If the seventh day of willow falls on a Sabbath, the willow is seven days, on all other days six.
Halakhah
“Lulav and willow six and seven,” etc. Rabbi Zeʿira, Rabbi Ila, Rabbi Yasa in the name of Rabbi Joḥanan: The “willow” is practice going back to Moses on Mount Sinai. This is against Abba Shaul, 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. Rabbi Abba, Rabbi Ḥiyya in the name of Rabbi Joḥanan: willow and pouring water are practice going back to Moses on Mount Sinai. This is against Rabbi Akiva, since Rabbi Akiva said the pouring of water is a word of the Torah: On the second day and their libationsNumbers 29:19. On the sixth day, and its libationsNumbers 29:31. On the seventh day, and its rulesNumbers 29:33. מ י מ spells “water”. Rabbi Ḥiyya bar Abba asked before Rabbi Joḥanan, why does one now plow because of old trees? He said to him, when the practice was established it was given so that when they desired to plow they might plow. Rabbi Abba bar Zavda in the name of Rabbi Onias from Hauran: Willow, water libation, and ten saplings are institutions of the prophets. Do they disagree? Rabbi Yose ben Rabbi Abun in the name of Levi: That was the current practice; they forgot it, but the later teachers reestablished it and agreed with the earlier teachers to teach you that everything the court insists on will come to be in the end just as Moses was told on Sinai, as Rabbi Mana said, for it is not an empty wordDeuteronomy 32:47, if it is empty it is from you. Why? Because you do not make an effort. Because it is your life; when is it your life? At the time that you make an effort. Rabbi Joḥanan said to Rabbi Ḥiyya bar Abba: Babylonian, two things came from you, prostrating oneself on the fast day, and the willow of the seventh day. The rabbis of Caesarea say, also the moving.
Rabbi Simon ordered those who calculated the calendar, be careful not to schedule the shofar blowing on the Sabbath nor the willow on the Sabbath. And if you are in trouble, schedule the shofar blowing on the Sabbath but do not schedule the willow ceremony on the Sabbath.
Mishnah
2 What is the procedure for the lulav? Everybody brings their lulav to the Temple Mount; the attendants accept the lulavim from them and arrange them on the roof of the stoa; but the Elders deposit theirs in the lodge. One teaches them to say, let my lulav be a gift to whoever receives it. They come early and the attendants throw them before them, and they grab and hit one another. When the Court saw that this was dangerous they instituted that each person should take it in his house.
Halakhah
Rabbi Jacob the Southerner asked, does the Mishnah contradict Rabbi Dosa? For “Rabbi Dosa said, in the morning a person has to say, everything which the poor will collect today between the sheaves is ownerless property. Rabbi Judah 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.” 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. Rabbi Eleazar said, there he declares ownerless by his own will, here he declares ownerless against his own will. Rabbi Ḥananiah the son of Rabbi Hillel said, this is correct. You can see that this is so since already his replacement is in his hand.
Rav instructed the House of Rav. Rav Hamnuna then instructed the colleagues, if you are giving a gift on the holiday, make the gift fully explicit. For example: Rav Huna gave an etrog to his son. He told him, if today is the holiday it is a gift to you, and if it is tomorrow it is a gift to you.
Mishnah
3 What is the procedure for the willow? There was a place below Jerusalem called Moṣa. They went down there to collect willow branches, then came and set them up 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 grant successPsalms 118:25. Rabbi Judah says, Ani wahu please save, ani wahu please saveDeuteronomy 32:39. On that day they surround the altar seven times. What do they say when leaving? Beauty for you, altar, beauty for you, altar. Rabbi Eliezer says, to the Eternal and you, altar, to the Eternal and you, altar.
Halakhah
What is Moṣa? Memsia. Rabbi Tanḥuma said, its name was Colonia.
Bar Qappara said, they are eleven cubits high. Rabbi Yose said, the Mishnah says so, “their heads bent on the altar.” Rabbi Zeʿira sent asking Rabbi Daniel ben Rav Qatina, did you hear from your father that it needs a blessing, is taken alone, and has a minimum? Rabbi Ayvi bar Nagari came in the name of Rav Huna and stated with an explanation that it needs a blessing and is taken alone. Whether it has a minimum I did not hear. There, they say Rav Sheshet and Rav Naḥman bar Jacob. One says, three leafed branches. But the other said, even one branch.
It was stated: Priests with physical disabilities. Rabbi Simeon ben Laqish asked before Rabbi Joḥanan, may priests with physical disabilities enter between the altar and the Temple entrance? He told him, they were qualified.
Rabbi Abbahu in the name of Rabbi Joḥanan: This is the wording of the Mishnah, אֲנִי וָהוּ please save. Ani wahu please save.
Rabbi Abbahu said, for you as help for usPsalms 80:3. For you is recognized. Rabbi Abba from Saronga, and the Eternal will first save the tents of Judah. It is written “he saved.” Rabbi Zibai explained, for now leave the city and live in the field, my Shekhina is in the field. Ḥananiah the son of Rabbi Joshua’s brother says, I am the Eternal, your God, who led you out of the land of EgyptExodus 20:2, it is written “who was led out with you.”
Rabbi Berekhia, Rabbi Jeremiah in the name of Rabbi 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 purityExodus 24:10. That is, before they were freed. But after they were freed, it is placed where the brick is usually placed. Rabbi Berekhia said, it is not written here the work, but like the work, it and all its tools, it and the basket and the rake. Rabbi Miasha said, in Babylonia it is written, like the appearance 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 enslavement of Babylonia was harder than the enslavement of Egypt. Bar Qappara stated, before Israel was rescued from Egypt it 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 when it is clear of clouds.
It was stated in the name of Rabbi Eliezer, an idol crossed with Israel through the Sea. What is the reason? Before Your people which You redeemed for Yourself, peoples and his godII Samuel 7:24. Rabbi Akiva said to him, Heaven forbid! If you are saying so it turns out that you dishonor the sacred. Why does the verse say, which You redeemed for Yourself? If it were possible to say so, it is as if You redeemed Yourself.
“On that day they surrounded the altar seven times.” Rabbi Aḥa said, to commemorate Jericho.
Mishnah
4 As one does it on a weekday one does it on the Sabbath, except that one collects them on Friday and keeps them in gold vats so they should not wilt. Rabbi Joḥanan ben Beroqa says, they brought palm branches and struck them on top of the altar; the day was called “day of striking palm branches.” Immediately the children untie their lulavim and eat their etrogim.
Halakhah
He said only minors, therefore not adults. Did not Rabbi 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? Rabbi Yose said, there, although 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.
Mishnah
5 How are Hallel and joy observed for eight days? This shows that a person is obligated to honor the last day of the festival like all other days of the festival. How is the sukkah observed for seven days? If he finished eating one may not take down his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.
Halakhah
It was stated: On eighteen days and one night one recites Hallel each 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.
Rabbi Zeʿira, Ulla bar Ishmael in the name of Rabbi Eleazar: With pilgrimage well-being offerings which were slaughtered on the eve of a festival one does not satisfy his obligation for the pilgrimage. Rabbi 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 offerings? Rabbi Zeʿira said, explain it as a case in which he slaughtered it on the holiday. Rabbi Abba said, if he slaughtered it on the holiday it is not a festival offering of the Fourteenth. What about it? Rabbi Zeʿira said, when we were still there, we heard stated Ulla bar Ishmael in the name of Rabbi Eleazar. When we came up here we heard stated, Rabbi Ḥiyya in the name of Rabbi Eleazar: only be joyfulDeuteronomy 16:15, to add the night of the last festival day for joy. Or maybe also the nights of the first day of the festival? Only split. Rabbi Ḥiyya in the name of Rabbi Eleazar: and you must be joyful on your festival of pilgrimageDeuteronomy 16:14. When you are obligated for a sacrifice of pilgrimage you are obligated for joy. 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 Rabbi Zeʿira, Ulla bar Ishmael in the name of Rabbi 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 override the Sabbath. When did they say, Hallel and joy eight? Rabbi Yose said, Rav Eudaimon the emigrant explained it for Cohanim and the goat.
“How is the sukkah observed for seven days? If he finished eating one may not take down his sukkah but one removes his vessels after afternoon prayers in honor of the last day of the festival.” Rabbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid while it is still daylight. Rabbi Joshua ben Levi said, a person must make Qiddush inside his house. Rabbi 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 Qiddush. Rabbi Aḥa, Rabbi Ḥinena in the name of Rav Hoshaiah: He who loves his sukkah makes Qiddush of the last holiday in his house and eats in his sukkah. Rabbi 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. Rabbi Mana said, Samuel agrees with Rabbi Ḥiyya and Rabbi Hoshaiah like Rabbi Joshua ben Levi. Rabbi Immi, this implies that they disagree explicitly.
Mishnah
6 How was the water libation seven days? He was filling a golden flask holding three log from the Siloam. When they reached the Water Gate they blew the trumpet straight, treble, and straight. He went up the ramp and turned to his left. There were two silver bowls there; Rabbi Judah 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 time. The Western one 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 fulfilled his duty. Rabbi Judah says, he poured one log on each of the eight days. One says to the one pouring, lift your hand, since once he poured on his feet and all the people stoned him with their etrogim.
Halakhah
Rabbi Yose ben Ḥanina stated, to make a procession on the occasion. Yose ben Ḥanina in the name of Menaḥem from Yodfat: It is Rabbi Akiva’s Yose ben Ḥanina, since Rabbi Akiva said, the water libation is a Torah teaching.
There, we have taught: “Rabbi Eleazar says, also one who pours a libation of water on Tabernacles outside of the Temple is liable.” Rabbi Joḥanan said, the entire system of Rabbi Eleazar is the system of his teacher Rabbi Akiva. Just as Rabbi Akiva said, the water libation is a Torah teaching, so Rabbi Eleazar says, the water libation is a Torah teaching. There are Tannaim who state in the name of Rabbi Eleazar, it is necessary that the filling be for the holiday; there are Tannaim who state in the name of Rabbi Eleazar, it is not necessary that the filling be for the holiday. The one who said, it is necessary that the filling be for the holiday, Rabbi Eleazar following Rabbi Akiva; the one who said, it is not necessary that the filling be for the holiday, Rabbi Eleazar following the rabbis. This you cannot say since Rabbi Joḥanan said, the entire system of Rabbi Eleazar is the system of his teacher Rabbi Akiva. Just as Rabbi Akiva said, the water libation is a Torah teaching, so Rabbi Eleazar says, the water libation is a Torah teaching. What is the difference between them? Rabbi Zeʿira said, only if he poured three log inside and three log outside. There are Tannaim who state, there is a prescribed measure; there are Tannaim who state, there is no prescribed measure. The one who said that there is a prescribed measure, not liable; the one who said there is no prescribed measure, liable.
Yose Bar Ashian in the name of Rabbi 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 EternalNumbers 28:7.
It was stated: “Rabbi Yose says, the basis was perforated down to the abyss. What is the reason? He turned it up, removed its stones, planted precious vine, and built a tower in its middle, this is the Temple, and a winepress he excavated in it, this is the altar. And also an altar, that is the basis.” Rabbi Simeon says, it was work of Heaven. Since it was work of Heaven, maybe it was not beautiful like an artist’s work? The verse says, the curves of your hips are like hoops, formed by an artist’s handsSong of Songs 7:2; they were more beautiful than those formed by an artist’s hands. It was stated: “Rabbi Eleazar ben Rabbi Ṣadoq said, a small opening was between the Temple Hall and the altar. Once in seventy years young priests climb down and bring it 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.” Rabbi said, the Torah let you grasp an expression of love, an expression of fullness, and an expression of intoxication. Rabbi Judah bar Laqqara in the name of Rabbi Samuel bar Naḥman: Since the Temple was destroyed, congealing wine disappeared, and white glass disappeared. What is white glass? It was flexible.
They proposed that the large hole was for water, the small one for wine, for Rabbi Jonah said in the name of Rabbi Immi: A hole that does not let water pass lets wine pass. One that does not let wine pass lets oil pass. One that does not let oil pass lets honey pass. And even if you say it is the other way around, is that not Rabbi Judah’s? And Rabbi Judah said, a log he was pouring all eight days. Rabbi Simeon ben Laqish asked before Rabbi Joḥanan: If he poured them before the sacrifice, what? If he poured at 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 Rabbi Ila said in the name of Rabbi Yasa: And its libationsNumbers 29:31, the same for libations of water as for libations of wine. This implies that if he poured them before the sacrifice, it is qualified. If he poured at night, it is qualified. If he did not pour today he may not pour the next day, because once the day has passed, the time for its sacrifice has passed.
The rabbis increase the water and decrease the days; Rabbi Judah decreases the water and increases the days.
Some want to say, he was the same for the Cow, on Tabernacles, and on the Day of Atonement. Rabbi 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. The one who said, after a short time he died, he did all three. The one who said, his nose gushed out worms and something like a calf’s hoof grew in his brain, follows the one 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 so it would not look defective since any altar without corner, or walkway, or base is damaged.”
They asked before Rabbi Abbahu: Is it not written, no one may be in the Tent of Meeting during his coming to atone in the sanctuary until he leaves, not even those about whom it is written, the shapes of their faces are human shapes may not be in the Tent of Meeting? He answered them, if he enters following normal rules.
Mishnah
7 As it was done on a weekday it was done on the Sabbath, except that on Friday he filled a non-sanctified barrel from the Siloam and deposited it in the lodge. If it was spilled or became uncovered he filled from the basin since water or wine which remained uncovered are disqualified for use on the altar.
Halakhah
Why non-sanctified? Even if it is sanctified! Did not Rabbi Aḥa, Rabbi Ḥinena say in the name of Rabbi Yasa, you must sanctify the altar; then the altar will be most holyExodus 40:10. Just as the altar sanctifies only with intention, so vessels should sanctify only with intention. Ḥizqiah said, so that they should not say, we saw that water filled for the sanctification of hands and feet become disqualified by staying overnight. In the House of Rabbi Yannai they said, so that they should not say, we saw that water filled for Tabernacles become disqualified by staying overnight. Rabbi Joḥanan said, because of the evil impression; but we do not know whether following Ḥizqiah or according to everybody’s opinion following Rabbi Yannai. Rabbi Pedat in the name of Rabbi Hoshaia: The water for a deviant wife becomes disqualified by staying overnight. Rabbi Abuna: anything whose kind can never be used on the altar cannot become disqualified by staying overnight.
They proposed, if he transgressed and brought it, it is qualified. Rabbi Joshua the Southerner stated before Rabbi Jonah that uncovered water and wine are disqualified from the altar. What is the reason? And one sheep from 200, from the drink of IsraelEzekiel 45:15, from something permitted to Israel. So far water, wine? Rabbi Sabbatai said, which brings joy to God and peopleJudges 9:13.
Mishnah
1 The fife five and six; this is the fife of the water-drawing festivity which supersedes neither the Sabbath nor the holiday. There is a saying that one who did not see the joy of the water-drawing festivity never saw real joy.
Halakhah
“The fife five and six,” etc. Therefore the one of sacrifices supersedes. The Mishnah is Rabbi Yose ben Rabbi Judah’s, as it was stated: The fife accompanying the sacrifices supersedes the Sabbath, the words of Rabbi Yose ben Rabbi Judah, but the Sages say, it supersedes neither the Sabbath nor the holiday. There we have taught: “On twelve days in the year the fife beats the time before the altar, at the sacrifice of the First Pesaḥ, the sacrifice of the Second Pesaḥ, on the first day of Passover, on the day of Pentecost, and on the eight days of Tabernacles.” Are there eight days without a Sabbath? Rabbi Yose said it anonymously, Rabbi Yose ben Rabbi Abun in the name of Rabbi Joḥanan: It is Rabbi Yose ben Rabbi Judah’s. In the opinion of those rabbis why does it not supersede? Because it is not clear. But is it not written, and the people blew fifes? That is written for Solomon’s festivity. Rabbi Jonah in the name of Rabbi Abba bar Mamal: And heartfelt joy like one marching with a fifeIsaiah 30:29. Any time one uses a fife one recites the Hallel. Rabbi Yose ben Rabbi Abun in the name of Rabbi Abba bar Mamal: Why does one recite Hallel all seven days of Tabernacles? Corresponding to the lulav which is renewed all seven days. And why a fife for all these things? We have taught, one occurs at fixed times and the other occurs at fixed times; this is beloved and that is beloved. They attached the beloved to the beloved. “On Pentecost one says to him, here you have maṣsah, here you have leavened.” There are Tannaim who state, here you have leavened, here you have maṣsah. The one who said, here you have maṣsah, because it is beloved; the one who said, here you have leavened, because it is frequent.
Rabbi Joshua ben Levi said, why is it called drawing festivity? Because from there one drew the holy spirit, following you will draw water with joy from the fountains of salvationIsaiah 12:3. For example. Rabbi Levi and Judah bar Naḥman were taking two tetradrachmas to assemble the congregation before Rabbi Joḥanan. Rabbi Levi went and preached, Jonah ben Amittai was from the tribe of Asher, for it is written, Asher did not disinherit the inhabitants of Acco and the inhabitants of Sidon. And it is written, arise and go to Zarephath which belongs to Sidon. Rabbi Joḥanan came and preached, Jonah ben Amittai was from the tribe of Zebulun, as it is written, the third lot fell to the sons of Zebulun according to their families, and it is written, from there it turned eastward to Gath Hepher and Eth Kazin. And it is written, following the word of the Eternal, the God of Israel, which He spoke through His servant, Jonah ben Amittai the prophet from Gath Hepher. On the next Sabbath Rabbi Levi said to Judah bar Naḥman: you take the two tetradrachmas and go assemble the congregation before Rabbi Joḥanan. He went and said before them, Rabbi Joḥanan taught us well, his mother from Asher and his father from Zebulun. And his hip from SidonGenesis 49:13, the hip from which he came was from Sidon. And it is written, he went down to Joppa, when it should have been “he went down to Acco”! Rabbi Jonah said, Jonah ben Amittai belonged to the pilgrims, came to the water-drawing festivity and the holy spirit rested on him, to teach you that the holy spirit only rests on a happy heart. What is the reason? It was when the musical instrument played, God’s spirit was on him. Rabbi Benjamin bar Levi said, it is not written here “it was when he played on the musical instrument,” but it was when the musical instrument played, God’s spirit was on him.
It was stated: “Rabbi Judah said, anybody who did not see the double stoa of Alexandria did not ever see the glory of Israel. It was like a large basilica with a stoa inside a stoa. Sometimes there were twice as many as left Egypt. Seventy golden chairs were there, inlaid with precious stones and pearls, corresponding to the Seventy Elders; each of them costing 250,000 gold denars. A wooden platform was at the center and the congregation’s attendant stood on it. If one of the congregation came to read in the Torah the official waved cloths and they answered after him ‘amen.’ For every blessing which he said, the official waved cloths and they answered after him ‘amen.’ Nevertheless they were not sitting mixed but those of each single profession were sitting separately, so that a stranger could associate with those of his profession, and from there he could find support.” And who destroyed it? Trajan the evil one.
Rabbi Simeon ben Yoḥai said, in three passages Israel was warned not to return to the land of Egypt, as it is written: for as you saw Egypt today you will never see them againExodus 14:13. And the Eternal said to you, you must never return by this roadDeuteronomy 17:16. And the Eternal will bring you back to Egypt on shipsDeuteronomy 28:68. In all three cases they returned and in all three cases they fell. One in the days of Sennacherib the king of Assyria, as it is written: woe on those who descend to Egypt for helpIsaiah 31:1. What is written after this? But Egypt is human and not god, and their horses are flesh, etc. And one in the days of Johanan the son of the bald man; the sword you fear will reach youJeremiah 42:16 there. And once in the days of the evil Trajan.
A son was born to him on the Ninth of Av and they fasted. His daughter died on Ḥanukkah and they lit lights. His wife sent and told him, instead of conquering the barbarians come and conquer the Jews who revolted against you. He intended to come in ten days and came and found them occupied in the Torah with the verse: He will carry against you a people from far away, from the ends of the earthDeuteronomy 28:49, etc. He asked them, with what were you occupied. They answered him, with such-and-such. He said to them, I am that man since he intended to come in ten days but came in five. He surrounded them by legions and killed them. He said to their wives, if you listen to my legions I will not kill you. They told him, what you did to those on the ground floor do to those on the gallery. He mixed their blood with their blood and the blood flowed in the sea up to Cyprus. At that moment the horn of Israel was trimmed and will not be restored until the Son of David comes.
Mishnah
2 After the end of the first day of Tabernacles they went down to the women’s courtyard and instituted there a great alteration. Gold candelabra were there with gold bowls on top and four ladders for each candelabrum. Four children of the young Cohanim, in their hands oil carafes of 120 log, filled each bowl.
Halakhah
“Rabbi Joshua ben Ḥanania said, all during the water-drawing festivity they did not sleep at all. At the start they went to sacrifice the daily morning sacrifice; from there they went to sacrifice the musaf sacrifices; from there they went to sacrifice vows and voluntary offerings; from there they went to eat and drink. From there they went to study Torah; and from there they went to sacrifice the daily evening sacrifice; and from there they went to the water-drawing festivity.” But was it not stated, “an oath that I will not sleep for three days,” one whips him and he sleeps immediately? They were dozing.
“And instituted there a great alteration.” What alteration did they make there? They separated the men and women, following what we have taught there: “Originally it was smooth but they surrounded it with ledges standing out that the women could see from above and the men below, so they should not be mixed.” Where did they learn this? From the words of the Torah: The Land will be lamenting, all families separatelyZechariah 12:12. Two Amoraim, one said, this is the eulogy of the Messiah, but the other one said, this is the eulogy of evil inclinations. The one who said, this is the eulogy of the Messiah, if at the moment they are mourning you are saying the men and women must be separate, when they are merry does this not apply all the more? The one who says, this is the eulogy of evil inclinations, if there are no evil inclinations you are saying the men and women must be separate, when evil inclinations exist does this not apply all the more!
“Golden candelabra were there.” Bar Qappara said, their height was 100 cubits. But did we not teach, anything reaching 100 cubits needs a basis of 33? A ladder on one side and 33, and a ladder on the other side and 33; but was it not stated, the entire courtyard was only 187 long by 135 wide? It was found stated: They fit in that space by a miracle.
How? Did they hold 120 log altogether, or did each hold 120 log?
Mishnah
3 They tore apart the worn-out trousers of the Cohanim and their belts, and used these to make lights. No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.
Halakhah
It was stated: From the worn-out trousers of the High Priest they lit the inner lights, and from the worn-out trousers of common priests they lit the outer lights. Rabbi Samuel bar Rav Isaac said, it is written, to elevate the permanent lightExodus 27:20. They concluded that nothing produces a flare but flax.
What does “tore apart” mean? Rabbi Ḥaggai explained before Rabbi Yose, “made wicks.”
It was stated: “No courtyard was in Jerusalem which was not illuminated by the light of the water-drawing festivity.” It was stated: A woman could check her wheat by the light of the fire on the altar. Would they not commit larceny? No, as Rabbi Joshua ben Levi said, taste, looks, and sound are not subject to larceny. Six sounds were heard in Jericho. “In Jericho one heard the sound of the opening of the main gate. In Jericho one heard the sound of the organ. In Jericho one heard the sound of the wooden mechanical device for the basin which Ben Qaṭin made. In Jericho one heard the voice of Gabinius the herald. In Jericho one heard the sound of the fife. In Jericho one heard the sound of the cymbal, and some say, also the voice of the High Priest when he mentioned the Name on the day of Atonement. In Jericho one smelled the compounding of the incense. Rabbi Eliezer ben Dalgai said, my family had goats in the Akhwar Mountains which were sneezing from the smell of compounding the incense.”
Mishnah
4 The devout and people who did good deeds were dancing in public with torches and reciting words of praise. And the Levites with lutes, with harps, and with cymbals and countless other kinds of musical instruments on the fifteen steps which go down from the courtyard of Israel to the women’s courtyard corresponding to the fifteen songs of ascent in Psalms on which the Levites were standing for song.
Halakhah
“The devout and people who did good deeds.” Some of them were saying, blessed be my youth which did not shame my old age; these are the people of good deeds. But others were saying, blessed be my old age which atoned for my youth. Both of these were saying, blessed be who never sinned; and he who sinned may be forgiven. Hillel the Elder, if he saw them deliberately breaking the rules said to them, even though I am here, who is here? Does He need acclamations? Is it not written, thousands and thousands serve Him, and countless multitudes stand before Him? If he saw them acting correctly he was saying, if I am not here who is here? Even though there are many acclaims before Him, the acclaim of Israel is beloved more than anything else. What is the reason? And the pleasantness of the songs of IsraelII Samuel 23:1; enthroned on the praises of IsraelPsalms 22:4.
Ben Yehoṣadaq prided himself on his acrobatics. They said about Rabban Simeon ben Gamliel that he was dancing with eight gold torches and none of them touched the ground. When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. What is bowing down to one’s shinbone and what is kneeling? The great Rabbi Ḥiyya showed bowing down to his shinbone before Rabbi, became lame and was healed. Levi ben Sisi showed kneeling before Rabbi, became lame and was not healed.
It is written: David returned to bless his house when Michal, Saul’s daughter, came toward himII Samuel 6:20, etc. Who is one of the empty ones? Abba bar Cahana said, the most empty one, that is the dancer. She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: He came to the sheep fences along the road and there was a caveI Samuel 24:3. Rabbi Abun in the name of Rabbi Eleazar: That was a fence inside a fence. Saul came to spread his feetI Samuel 24:3. He saw him how he lifted a little and covered a little. David said, how could one touch such a righteous body. That is what he told him, look, what your eyes saw today which today gave me in your hand in the cave and I could have killed youI Samuel 24:10, etc. Is it not written “I had mercy on you” but it had mercy on youI Samuel 24:10, your modesty had mercy on you. David told Michal, before the Eternal who chose me over your fatherII Samuel 6:21, etc. And I was still humbler than this and I was humble in my own eyes, and with the servant girls you mentioned, with them I will be honoredII Samuel 6:22, for they are not servant girls but mothers. How was she punished? Michal, Saul’s daughter, had no child until the day of her deathII Samuel 6:23. But is it not written: The sixth Ithream, of his wife CalfII Samuel 3:5. She mooed like a calf and died.
Mishnah
5 Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our ancestors who were at this place, their backs to the Eternal’s Temple and their faces to the East, prostrating themselves eastward to the sunEzekiel 8:16, but we, to Yah are our eyes. Rabbi Judah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”
Halakhah
Rav explained for the House of Rabbi Shila, “when gever called” as “when the herald proclaimed.” They said to him, “when the rooster called.” He said to them, did we not teach “Ben Gever”? Could you say, “the son of the rooster”?
Rabbi Jeremiah asked, the tenth from the top or the tenth from the bottom?
Rabbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating youEzekiel 8:16, that they were bowing down to the sun and bowing down toward the Temple. Rabbi Abba bar Cahana said, for my people have committed twoJeremiah 2:13 evils. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and bowing down toward the Temple.
Mishnah
6 There are at least 21 fanfares in the Temple and one does not exceed 48. Every day there were 21 fanfares, three at the opening of the gates, nine at the daily morning sacrifice, nine for the daily evening sacrifice, and for musaf sacrifices they added another nine. On Friday afternoon one adds another six, three to make people leave work and three to distinguish between holy and profane. Friday afternoon during Tabernacles there were 48: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the drawing of water, three on the altar, nine at the daily morning sacrifice, and nine for the daily evening sacrifice, nine for musaf sacrifices, three to make people leave work, and three to distinguish between holy and profane.
Halakhah
It was stated: No fewer than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. It follows that, three for each tribe; Rabbi Judah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. The one who has “three on top of the altar” does not have “at the tenth step;” the one who has “at the tenth step” does not have “three on top of the altar”. Rabbi Zeʿira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they must blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rabbi Jacob bar Aḥa: Even according to the one who said they must blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.
Rabbi Ḥiyya bar Abba said, harp and lute are the same, extra strings make the difference between one and the other. Rabbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments. Rabbi Ḥuna in the name of Rav Joseph: With untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rabbi Simeon ben Laqish says, עוּגָב is a water organ. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound drowns out the melody.
The fife of the Temple was from Moses and was made from reed. It broke and was repaired but its sound was not as sweet as originally. They undid and removed the repair, and it returned to its prior state. The cymbal of the Temple was from Moses and was made from brass. It broke and was repaired but its sound was not ringing as originally. They undid and removed the repair, and it returned to its prior state. The mortar of the Temple was from Moses and was made from brass. It broke and was repaired but it did not compound as originally. They undid and removed the repair, and it returned to its prior state. These are two implements which broke in the first Temple and could not be mended. About these it says, polished brass; scrubbed brass. And two brass vessels, beautiful gold colored, valued like goldEzra 8:27. Two Amoraim. One said, one of them valued like two of gold. But the other said, two of them like two of gold.
It was stated: Rabban Simeon ben Gamliel says, the Siloam was giving water like an as. They said, let us enlarge it to increase its flow. They enlarged it and its flow was diminished. They fenced it in again and it returned to its original state.
The organ. Rav and Samuel. One said, it had ten holes and each one produced a hundred different sounds. But the other said, it had a hundred holes and each of them produced ten different sounds. According to both of them it produced a thousand different sounds.
Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rabbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. Rabbi Jeremiah’s support comes from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rabbi Yose said, there is a difference there since Rabbi Ḥiyya said in the name of Rabbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the rule that the more frequent takes precedence.
Mishnah
7 On the first holiday of Tabernacles there were thirteen bulls, and two rams, and one goat. There remained there fourteen sheep for eight watches. On the first day, six were sacrificing two each, and the remaining, one each. On the second day, five were sacrificing two each, and the remaining, one each. On the third day, four were sacrificing two each, and the remaining, one each. On the fourth day, three were sacrificing two each, and the remaining, one each. On the fifth day, two were sacrificing two each, and the remaining, one each. On the sixth day, one was sacrificing two, and the remaining, one each. On the seventh day, all were equal. On the eighth day they returned to the lottery as on holidays. They said, he who sacrificed today may not sacrifice bulls the next day, but they were taking turns.
Halakhah
It was stated: All watches in the Temple doubled and tripled with bulls, except for the two last ones who doubled but did not triple. Rabbi Eleazar asked, would one start with them on the next holiday? Rabbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” This is only a question according to what was stated in the name of Rabbi Nathan: On the eighth day there was no lottery. In Rabbi Nathan’s opinion, would one start with them on the next holiday?
Rabbi Joḥanan said, it was stated so that the eighth day was a separate holiday, a separate lottery, a separate blessing, a separate sacrifice. Holiday, as Rabbi Abbin said in the name of Rabbi Aḥa, for all of them is written and on day, but here is written on day, to teach you that it is a separate holiday. Lottery, Rabbi Yose said, the Mishnah says this, “on the eighth day they returned to the lottery as on holidays.” Blessing, Illa said, time. Sacrifice, one bull and one ram.
Mishnah
8 On three occasions in a year were all watches equal in the parts of the holiday and in the distribution of the showbread; on Pentecost one says to him, here you have maṣsah, here you have leavened. The watch whose time is fixed brings daily sacrifices, vows and voluntary gifts, and all sacrifices of the public, and sacrifices everything. If the holiday is next to the Sabbath either before or after, all watches were equal in the distribution of the showbread. If one day fell between them, the watch whose time is fixed takes ten loaves and the one remaining takes two. On all other days of the year the incoming one takes six; Rabbi Judah says that the incoming takes seven and the outgoing takes five. The incoming ones distribute in the North and the outgoing in the South. Bilgah always distributes in the South; its ring was fixed and its window closed.
Halakhah
It is written, equal portions they must eat. I could think also on the remaining days of the year it should be so, the verse says, except what was sold by the fathers, except what fathers sold for the sons; you on your week and I on my week.
On Pentecost one says to him, here you have maṣsah, here you have leavened. There are Tannaim who state, here you have leavened, here you have maṣsah. The one who said, here you have maṣsah, because it is beloved; the one who said, here you have leavened, because it is frequent.
Rabbi Levi said, all watches were given in the South. Rabbi Yose said, the Mishnah says so, “if one day fell between them.” Rabbi Judah ben Titus in the name of Rabbi Aḥa, the verse supports this Tanna: and now what do you have ready, give in my hands five loaves of bread or what is availableI Samuel 21:4. But was Ahimelech from the outgoing watch?
“The incoming ones distribute in the North and the outgoing in the South.” Rabbi Ḥanania the son of Rabbi Hillel said, to honor the incoming ones. Rabbi Yose ben Rabbi Abun said, not for this reason but because we have taught: “All who enter the Temple Mount enter to the right, and turn, and leave to the left.”
“Bilgah always distributes in the South. Because of Miriam from Bilgah who apostatized and went to marry a general of the Greek government. She came and patted on the top of the altar and said to it, Λύκος, you destroyed Israel’s property and did not support them at the time of their distress. But some say that its time arrived to serve but it did not appear; so Yeshevav served in its place in the priesthood.” Therefore Bilgah always is with the outgoing and Yeshevav with the incoming. Should it not have been eliminated from its place? You cannot do this, as Rabbi Simon said in the name of Rabbi Joshua ben Levi: It is hard before the Omnipresent to eliminate the chain of descent from its place. Could they not be made twenty-three? You cannot do this, as it is written, these are the foundations of David and Samuel the Seer in their faithfulness. In their professionalism. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rabbi Abbahu said, I calculated that no watch was taking and repeating in inheritance fields before the other could take.
“Its ring was fixed.” Rabbi Abba in the name of Rabbi Judah: They made the rings wide on top and narrow at the bottom.
“And its window closed.” That they could not use it for their knives, as we have taught there: “this was called the place of the sharp knives since there they hid the knives.”
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