“... The text goes on to describe rites in the month after Raʾšu yêni. Although the text does not name the month, it presumably intends Nql (September– October, the month of the fall equinox and New Year). The text prescribes a one-day ritual occurring at the new moon. The king makes a sacrifice on the roof (KTU 1.41 = RS 1.003:50–51) b. gg ʾar[bʿ .] ʾarbʿ . mṯbt ʾazmr . bh, “on the roof, where there will be dwellings of branches, fo[ur] on one side, four on the other.” 38 The king offered a ram as a burnt offering and a bull and a ram as a peace offering seven times. The ritual concluded with the king speaking from his heart. After the setting of the sun, the king was again free of cultic obligation. 39 ...” “... 38.  Translation following Pardee, ibid., 54. Levine translates: “When the king offers sacrifice to PRGL.ṢQRN on the roof, there are f[our] and four stands bearing azmr fruit [placed] on it” (“Ugaritic Rites for the Vintage [KTU 1.41//1.87],” translated by Baruch A. Levine, Jean-Michel de Tarragon, and Anne Robertson, COS 1.95:301). 39.  De Moor concludes that this is a clear allusion to the later Hebrew Festival of Sukkot. In linking the Hebrew Feast of Sukkot to riš yn, de Moor contends that Sukkot included the prognostication of rain for the coming year. De Moor states that [o]fficial Judaism celebrated the Feast of Tabernacles at this time of year. According to Zech. 14:17 it depended on the celebration of this Feast whether people might expect enough rain in the following agricultural year. Thus prayers for rain occupy a promi­ nent place in the liturgy and the Mishna states the libations of water and wine should be poured on each day of the Feast (Sukka IV.9). Because this rite was designed to ...” “... promote rainfall, it may originally have been a rite of sympathetic magic. (de Moor, Seasonal, 59–99) ...”