litnivcrsit^
ICibrarics
ores. Vita
Catsdexco
enttallatur
TRANSLATIONS OF EARLY DOCUMENTS
Series III. RABBINIC TEXTS
SUKKAH, MISHNA
AND TOSEFTA
WITH INTRODUCTION, TRANSLATION AND
SHORT NOTES
BY
A. W. GREENUP
\\
LONDON
SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE
NEW YORK AND TORONTO : THE MACMILLAN CO.
Printed in Great Britain
1925
1006790
EDITORS 5 PREFACE
THE object of this series of translations is primarily
to furnish students with short, cheap, and handy
text -books, which, it is hoped, will facilitate the
study of the particular texts in class under com-
petent teachers. But it is also hoped that the
volumes will be acceptable to the general reader
who may be interested in the subjects with which
they deal. It has been thought advisable, as a
general rule, to restrict the notes and comments to
a small compass ; more especially as, in most cases,
excellent works of a more elaborate character are
available. Indeed, it is much to be desired that
these translations may have the effect of inducing
readers to study the larger works.
Our principal aim, in a word, is to make some
difficult texts, important for the study of Christian
origins, more generally accessible in faithful and
scholarly translations.
In most cases these texts are not available in
a cheap and handy form. In one or two cases
texts have been included of books which are avail-
able in the official Apocrypha; but in every such
case reasons exist for putting forth these texts in
a new translation, with an Introduction, in this
Series
W. 0. E. OESTERLEY,
G. H. BOX.
iii
CONTENTS
PAGE
I. INTRODUCTION ... ... ... ... i
(1) Name and Position of the Tractate in the
Mishna ... ... ... ... i
(2) Contents of the Tractate ... ... 2
(3) List of Rabbis mentioned in the Tractate,
and Date of Composition ... ... 4
(4) The Feast of Tabernacles :
r
(a) In the Old Testament ... ... 5
(ft) In the Apocrypha and Pseudepigrapha 10
(c) In Philo and Josephus ... ... n
(d) In the Mishna ... ... ... 13
(e) In the New Testament ... ... 19
(/) In Later Times ... ... ... 21
(5) Selected Bibliography ... ... ... 26
II. TRANSLATION OF THE MISHNA, WITH SHORT
iN O X ES i * * . * 2o
III. TRANSLATION OF THE TOSEFTA, WITH SHORT
NOTES ... ... ... ... ... 62
IV. INDEX OF BIBLICAL REFERENCES ... ... 89
V. INDEX OF HEBREW WORDS AND PHRASES ... 93
v
SUKKAH, MISHNA AND
TOSEFTA
INTRODUCTION
i. NAME AND POSITION OF THE TRACTATE IN THE
MISHNA
THE tractate Sukkah ("Tabernacle"), which,
is not mentioned by name in the text of
the Talmud, occurs in the second division
(~O.S) of the six divisions into which the Mishna is
divided, and consists of five chapters, containing
altogether fifty-three sections. The second division
is entitled Moed (1J>1), i.e. " Festival," and deals
with the laws of the Sabbath and of other festivals, 1
and is of special importance as showing how these
were observed in the time of our Lord.
According to Maimonides, Sukkah is the sixth
tractate in Moed, being preceded by Yoma and
followed by Betsah. Maimonides arranges the
1 ijjio is used as an equivalent of najy (cf. Lev. xxiii. 2),
the title of the first tractate of the division ; hence the singular,
and not the plural DHjTiE. See Blau in Revue des Etudes juives,
lii. 209.
I
2 INTRODUCTION
tractates of each division according to their length ;
his arrangement, however, is not invariably followed
either in manuscripts or in printed editions. *
2. CONTENTS OF THE TRACTATE
The tractate, as its name and its position in the
Mishna would indicate, deals with the regulations
regarding the Feast of Tabernacles (nissn an), and
is based on the Biblical passages Lev. xxiii. 34-
36, Num. xxix. 12-39, Deut. xvi. 13-16. We may
summarise its contents thus :
Chapter I. : i. Regulations as to the height
of the booth, its walls, the time of its construction.
2. Rules for a booth under a tree ; one booth over
another. 3. Rule as to a cloth spread over the
booth. 4. Materials with which the booth may
be roofed. 5-8. Rules as to bundles of wood,
straw, or twigs ; bundles tied and untied, to cover
the booth ; planed boards, size and how to be laid ;
small rafters over which there is no ceiling ; the
roofing with iron spits, etc. 9. Rule for the
suspending of textile walls from the roof. 10. Case
of a court surrounded by balconies. n. Rules for
a booth the shape of a cone, etc. ; mats covering the
booth.
Chapter II. : i. One must not sleep under a bed
in the booth. 2. Details as to the nature of the
booth. 3. Peculiar cases, and further details.
4. Cases of exemption from the obligation of the
law. 5-7. The eating of food in the booth.
8. The exemption of women, slaves and children ;
1 See Franke], Hodegetica in Mishnam, pp. 258 ff, ; Strack,
Einleitung (4th ed.), pp. 26 ff,
INTRODUCTION 3
when a boy is under obligation to fulfil the
commandment. 9. Case in which the booth may
be vacated during the festival.
Chapter III. : 1-3, The Lulab; the myrtle-
bough, the willow-branch; conditions under which
they are not valid. 4. The number of myrtle-
boughs and willow-branches necessary for the
Lulab. 5-7. The citron (ethrog) ; conditions
under which it is not valid. 8. The binding of the
Lulab. 9. The time for waving the Lulab ; the
case of one on a journey. 10, n. Rules as to the
recitation of the Hallel. 12. The carrying of the
Lulab in the Temple and in the country ; the
ordinance of R. Johanan b. Zakkai consequent on
the destruction of the Temple. 13-15. Practice
if first day of the festival falls on a Sabbath.
Chapter IV. : 1-3. The number of days during
which the Lulab and the willow-branch are used.
4. The observance of the commandment of the
Lulab when the first day falls on a Sabbath.
5~7- The gathering of the willow-branches and
their disposal ; the encompassing of the altar ; the
observance of the Sabbath. 8. The recitation of
the Hallel ; the honour due to the last day of the
festival. 9. The ceremony of the pouring out of
the water. 10. Ceremonies when the day fell on
a Sabbath.
Chapter V. : 1-4. The ceremony of the water-
drawing. 5. The sounding of the trumpets in
the Temple, and on the eve of Sabbath. 6. The
sacrifices offered. 7, 8. The divisions of priests
taking part in the sacrifices, etc. ; the distributions
of the offerings and the shew-bread amongst them ;
the case of the Bilgah division.
4 INTRODUCTION
3. LIST OF RABBIS MENTIONED IN THE TKACTATE,
AND DATE OF COMPOSITION
To estimate historically the value of our Mishna
tractate we must determine the period from which
it springs, not merely the date of its final redaction,
when it was committed to writing, 1 but the date of
the oral tradition on which the treatise is based. 2
In any Mishnaic tractate there are anonymous dicta,
and also the express utterances of named Rabbis
and schools of thought ; and it is evident that these
sayings belong to the time of the authority to whom
they are credited and not merely to the time of the
final redaction of the treatise. The terminus ad
quern for the anonymous dicta is the compilation of
the Mishna c. A.D. 200. In Sukkah the following
Rabbis and schools of Rabbis are named :
1. The schools of Shammai and Hillel, time of
Jesus ; i. I, 7 ; ii. 7 ; iii. 5, 9.
2. Rabban 3 Johanan b. Zakkai, c. A.D. 70 ;
ii. 5 ; iii. 12.
3. Rabban Gamaliel II., c. A.D. 90-110 ; ii. i,. ;
iii. 9.
4. Rabbi Johanan b. Haharonit, c. A.D. 70 ;
ii. 7.
5. Rabbi Tarphon, c. A.D. 110-130 ; iii. 4.
6. Rabbi Ishmael b. Elisha, c. A.D. 110-130 ;
iii. 4.
i 1 See Oesterley and Box's Survey of the Lit. of R abb. Judaism
I (S.P.C.K.) for an account of the origin and compilation of the
' Mishna.
2 Jewish Encyclopedia, viii. 6ioa.
s "$! (=p3n, " inaster ") an honourable title given in the
Mishnaonlyto Gamaliel I., Johanan b. Zakkai, Gamaliel II,, and
Simeon b. Gamaliel II,
INTRODUCTION 5
7. Rabbi Akiba, c. A.D. 110-135 '> iii. 4, 9-
8. Rabbi Johanan b. Baroka, c. A.D. 120-140 ;
iv. 6.
9. Rabbi Meir, c. A.D. 130-160 ; i. 6, 7 ; iii.
6, 7, 8.
10. Rabbi Jose b. Halaphta, c. A.D. 130-160 ;
i. 9 ; iii. 7, 14.
11. Rabbi Simeon b. Yohai, c. A.D.- 130-160 ;
ii. i.
12. Rabbi Eleazar b. Shammua, c. A.D. 130-160 ;
i. ii ; ii. 6 ; iv. 5.
13. Rabbi Jehudah b. Ilai, c. A.D. 130-160 ;
i. i, 2, 6, 7 ; ii. 12 ; iii. i, 6, 7, 8, 15 ; iv. 5, 9 ;
v. 4, 8.
In addition to these, whose opinions are quoted,
we have mention of Rabbi Joshua b. Hananiah,
c. A.D. 90-130 in iii. 9.
So we see that the traditional material in Sukkah
starts from the time of Jesus and extends down to
about A.D. 200, or about a century after New Testa-
ment times. The time before and after the destruc-
tion of the Temple is clearly recognised in our
tractate (see iii. 12 ; iv. 4 ff. ; v. 2).
4. THE FEAST OF TABERNACLES
(a) In the Old Testament.
The festival seems to have had its origin amongst
the Canaanites, at the time when Israel was settling
down to an agricultural life. 1 In the time of
Abimelech we read of the men of Shechem cele-
brating the completion of the vintage by a festival
1 Schultz, Old Testament Theology, ii, 203 (Eng, trans.).
6 INTRODUCTION
at the tample : of their god, 1 and there was a similar
local vintage festival held yearly at Shiloh. 2 The
significance of such festivals was that the god was
recognised as the lord of tlie land, and that it was
he who dispensed its fruits ; ideas which, when
taken over by the Israelites; assumed an importance
which cannot be exaggerated.
The earliest regulations laid down for the festival
are in the so-called Jahvist-Elohistic document
xxiii. 14-16 :
Three times shall thou keep a feast unto me in the
year, The feast of unleavened bread shalt thou keep
... and the feast of harvest, the first-fruits of thy
labours, which thou sowest in the field ; and the feast
of ingathering at the end of the year, when thou gatherest
in thy labours put of the field. .,....,.. ;--..
In this passage there is no Jixed date for the
festival beyond its celebration at the end of the
.. . '."-..- . . J - \f . - . - , ^ ........... . . ... .-..-. , . .
ingathering, which would depend largely on
considerations of cHinate. 3
In the Deuteronomic legislation (D) we gain
further particulars Deuit. xvi. 13-
Thou shalt keep the feast of booths seven days,
after that thou hast gathered in from thy threshing-floor
and from thy winepress. And thou shalt rejoice in
thy feast, thou, and thy son, and thy daughter, and thy
manservant, and thy maidservant, and the Levite, and
thie spjburner, and the fatherless, and the widow, that
are within thy gates. Seven days shalt thou keep a
feast to Jehovah thy God in the place which Jehovah
.'.I,'.. 1 Judges ix. 26, 27. , ...... '.':., :.,...
z lbid.-xxi.ig; r Sam. i. 3.
3 Cf . i Kings xii.. 32 (Northern Kingdom).
INTRODUCTION 7
shall choose ; because Jehovah thy God shall bless thee
in all thy increase, and in all the work of thy hands, and
thou shalt be altogether joyful. Three times in a year
shall all thy males appear before Jehovah thy God in
the place which He shall choose; in the feast of un-
leavened bread, and in the feast of weeks, and in the feast
of booths ; and they shall not appear before Jehovah
empty ; every man shall give as he is able, according
to the blessing of Jehovah thy God which He hath given
thee.
The dwelling in booths l is here taken for
granted; the feast is to last seven days, but no
particular day for its commencement is named;
its joyous character is marked ; those who are to
participate in it are named; a definite place is
chosen for its celebration, and the motive for not
appearing empty is indicated. In a further passage
(xxxi. 10-13) there is provision made for a septennial
reading at the festival of the Torah :
And Moses commanded them, saying, At the end of
every seven years, in the set time of the year of release,
in the feast of booths, when all Israel is come to appear
before Jehovah thy God in the place which He shall
choose, thou shalt read this law before all Israel in their
hearing.
When we come to the Levitical Code (HP) we
find an amplification of the Peuteronomic legislation
Lev. xxiii. 34-36, 39-43 :
On the fifteenth day of this seventh month is the feast
of booths for seven days unto Jehovah. On the first
1 Cf. Isa. i. 8. See Robinson, Biblical Researches, ii. p, 717.
" If Deuteronomy had intended to introduce something that was
new when it spoke of the celebration under booths, this piece of
ritual would have been expressly prescribed '' (Benzinger).
8 INTRODUCTION ?r
day shall be an holy convocation ; ye shall do no servile
work. Seven days ye shall offer an offering made
by fire unto Jehovah ; on the eighth day shall be an
holy convocation unto you ; and ye shall offer an
offering made by fire unto Jehovah ; it is a closing
festival ; ye shall do no servile work.
Howbeit on the fifteenth day of the seventh month,
when ye have gathered in the fruits of the land, ye shall
keep the feast of Jehovah seven days ; on the first
day shall be a solemn rest, and on the eighth day shall
be a solemn rest. And ye shall take for yourselves on
the first day the fruit of goodly trees, branches of palm-
trees, and boughs of thick trees, and willows of the
brook ; and ye shall rejoice before Jehovah your God
seven days. And ye shall keep it a feast unto Jehovah
seven days in the year ; it is a statute for ever through-
out your generations ; ye shall keep it in the seventh
month. In booths shall ye dwell seven days ; all that
are homeborn in Israel shall dwell in booths ; that
your generations may know that I made the children of
Israel to dwell in booths when I brought them out of the
land of Egypt.
We observe here that the festival is restricted to
native Israelites l ; that it has lost its. agricultural
significance ; that a definite date is assigned to it ;
that an eighth day is added as a concluding festival, 2
with an independent character of its own ; whilst
a new provision is made in the command to take
the fruit of goodly trees, etc. In the same code (P),
Num. xxix. 12-38, we have a description of the
special sacrifices to be offered during the festival ;
their lavish abundance is notable, and they no
1 Bertholet, however, supposes that on:ni has fallen out
after mtsn in ver. 42 .
2 rn> st A.R.V. " solemn assembly " : R.V.mg. " closing fes*
tival." See Driver on Deut, xvi. 8.
INTRODUCTION g
longer depend, as in D, on the voluntary gifts of
individuals. 1
We thus see that in the late Old Testament period
the festival is made historical, and its name, Succoth,
connected with the exodus from Egypt, when the
town of Succoth was made the rallying point of the
fugitive Israelites. 2
The historical observances of the festival are but
few in number and all connected with the later
period of Old Testament history. We have men-
tion of its observance on the occasion of Solomon's
bringing up of the ark at the dedication of the
Temple (i Kings viii. i ff. 3 ; 2 Chron. v. 2-5, vii.
8-1 o). In post-exilic times we have an account of
its observance, in strict conformity to the Law,
when the second Temple was begun (Ezra iii. 4 ff.) ;
whilst there was a celebration in connection with the
reading of the Law, narrated in Neh. viii. 14-18,
where it is said that the strict observance of the
festival had not been carried out since the days of
Joshua ; and it is also stated that due regard was
paid to the celebration of the eighth day as a
"closing festival" (TOi(). It is noticeable that'
in the eyes of the author of this section (vii. 73&-x)
,of " Nehemiah " the innovation is the revival of
the custom, long lost sight of, of dwelling in booths.
" From this," says Benzinger, "no other con-
clusion is possible than that this dwelling in booths
was practised in the older time, not as a festal rite,
but as a harvest custom." 4
1 See Edersheim, The Temple, pp. 239 ff.
2 Exod. xii. 37. Kohler, Jewish Theology, p. 463.
3 D^ITN ver. 2, is the old Canaanite name of the seventh
month, afterwards called ^f n.
4 Encycl. Bib. iv. 4879 f .
TO INTRODUCTION
The estimation in which the festival was held in
post-exilic times may be gathered from the picture
of the Messianic age delineated by the author of the
latter part of the Book of Zechariah. According
to him the residue of the Gentiles shall become
worshippers of Jehovah, and shall keep the Feast
of Tabernacles in Jerusalem ; for those who do not
make the pilgrimage the needful rains shall be
withheld. 1
(b) In the Apocrypha and Pseudepigmpha.
There are references to the festival in the Books
of Maccabees :
(i) i Mace. x. 2i, where we are told that " Jona-
than put on the holy garments at the feast of
Tabernacles, and he gathered together forces, and
provided arm'? in plenty " (h&vafro 'luvaOav rr)y
fryi'av p"roXrjv TiT> Ej3oojut> jiirjvi cv to/or?) (TK*?v,07rrj'y/ac >
(2) 2 Mace. i. 9, 18, x t 6, 7, where we have a
reference to an eight-day festivity, the feast of the
Dedication, like a feast of tabernacles, and in the
former passage even called the feast of tabernacles
of the month Chislev (ji^ipav rfig (TKrivoTnjjiaQ TOV
xav&sv), immediately after the_ purification of
the Temple on the twenty-fifth day of Chislev,
when the people bearing wands wreathed with leaves
and fair boughs, 2 and palms, offered praises to God
for the cleansing of his own place.
In the Book of Jubilees, xvi. 20-31, we are told
that Abraham was the first to celebrate the festival
I x Zech. xiv. 16-19.
! 2 KMBovs wpaiovs, perhaps the mn f^ na of Lev. xxiii. 40.
INTRODUCTION n
on the earth, building booths for himself and his
servants. The sacrifices there mentioned as offered
differ from those prescribed in the Pentateuch ;
and according to this account the Israelites are to
set wreaths on their heads, a custom not known to
tradition in connection with the Feast of Taber-
nacles, but perhaps inferred from Lev. xxiii. 40. 1
Another peculiar feature of this account is that
Abraham is described as going round the altar
with the branches seven times a day in the morning,
whereas later Jewish tradition is that only on the
seventh day did the worshippers encompass the
altar seven times. 2 In xxxii. 4-9, is a description
of the festival as celebrated by Jacob, where the
number of offerings does not tally with that laid
down in the Law. In xxxii. 27-29, we are told that
he celebrated the eighth day, calling its name
"Addition," the former days being named by him
" The Feast " (so Heb. Jnn, ROT'. tKoxw, cf. i Kings
yiiL 2, 65 ; Ezek. xlv. 25 ; Neh. viii. 14).
(c) In Philo and Josephus.
The Hellenistic jew Philo (c. 20 B.C. -A.D. 50)
in his treatise IltjOt TU>V avafapojusvwv lv ei'Sft vofjiwv
,\G ra (JvvTEivovTa K0aXam r&v St/ca Xoywi/, com-
monly cited as De Specialibus Legibus, attempts to
explain the special Mosaic laws after the ten
commandments of the Decalogue, and in con-
nection with the fourth commandment deals
with those laws concerning the festivals. In
speaking of the Feast of Tabernacles he tells us that
1 See R. H. Charles on Jubilees, xvi. 30.
2 Mishna Sukkahiv .5.
B
12 INTRODUCTION
Moses taught two lessons by it : (i) " That it is
necessary to honour equality, the first principle
and beginning of justice, the principle akin to un-
shadowed light" l since the festival is fixed for
the season of the autumnal equinox ; (2) " That it
is becoming, after \vitnessing the perfection of all
the fruits of the year, to give thanks to God who has
made them perfect." 2 After stating that it com-
memorates the dwelling of Israel in tents in the
wilderness, he adds that " it is proper in the time of
riches to remember our poverty, and in the hour of
glory to recollect the days of our disgrace, and at a
season of peace to think upon the dangers that are
past." He also says that an eighth day was added
to the festival as a "seal" (eirurfpaytterai),
calling it a kind of crowning feast (s'&ov), as
a conclusion to all the feasts of the year.
Josephus (37-95 ? A.D.) in his Antiquities of the
Jews says that the festival is kept by the Hebrews
as a most holy and eminent feast (viii. 4. i soprfiv
apoBpa aytwranjv KCU /utyivTiriv), and as a festival very
much observed amongst them (xv. 3. 3 to/m?v dg
ra fiaXurra rrjfooy/uti/rjv). Speaking of its observance
he says that the Law enjoined them to pitch
tabernacles in their houses thus at variance with
the rules laid down in the Mishna to preserve
themselves from cold at that time of the year,
when the season is changing for winter (iii. 10. 4).
He refers to the custom of reading the Law every
ou 8vo ira.pitfra.Tai,, ro re Seiv ICTOTTJTCI T
ras, f) [lev yap SiKaioawys eoriv, T] Se a8iKtas o.px'n,
i^, Kal T\ (j,v daKiov (fxarog (Mangey ii. 24 ; Colm and Wend-
land, v. 116).
2 Kal rb TTpoaT]Kiv fj.era-r'hva'na.vTaiv Kapir&v TcAeiooctv
rcf rt)((T<f>6p<a 6e<S KO,} TTUVTODV rvv ftya^wv alr((o (ibid.),
INTRODUCTION 13
seventh year at the festival, and says that the
high-priest must stand on a high desk whence
he may be heard by all the people, so that the
laws may be engraved on their memories that
they sin not, and that the foretelling of the punish-
ment which follows wrong-doing may give greater
authority among them to the Law (iv. 8. 12). He
refers to the Lulab, designating it as eJ/oeo-wvn
(iii. 10. 4), which means properly the harvest-
wreath of olive or laurel wound round with wool,
carried about by the Athenian singing boys at
the Uuavtyta. and 9apyi|\<a, the former of which fell
in the autumn. Elsewhere (xiii. 13. 5) he names
it OtipaoQ, which means properly the Bacchic
wand carried by the devotees of Bacchus at the
feast of Dionysus ; whence Plutarch (Sympos. 4. 6)
misrepresented the festival of Tabernacles as being
a Dionysiac festival. 1
In the De Biblicis Antiquitatibus, wrongly
attributed to Philo, and recently translated into
English by Dr. M. R. James (S.P.C.K. 1917), the
festival is named in connection with the traditional
interpretation oi Zech. xiv. 16-19 " Ye shall take
for Me the pleasant fruit of the tree, and boughs of
palm-tree and willows and cedars, and branches of
myrrh ; and I will remember the whole earth in
rain " (xiii. 7). 2
(d) In the Mishwa.
The distinguishing feature of the festival was the
dwelling in booths, and the Mishna lays down minute
1 Cf. Tacitus, Hist., y. 5. See Biichler, " La Fete des Cabanes
chez Plutarque," Rev. Etudes Juives, xxxvii. 181194.
2 Taan. 26. ; Jer, Taan. i. i, See below, p. 17.
14 INTRODUCTION
regulations as to their materials, their structure,
and the mode of habitation. As to the materials,
the Pharisees and the Sadducees held different
views, the latter holding that the verse, Lev. xxiii. 40
" ye shall take you the fruit of goodly trees,
branches of palm-trees, and boughs of thick trees,
and willows of the brook " laid down the materials,
of which the booths were to be constructed, whilst
the former held that the reference is to what the
Israelites were to carry in their hands. 1 The
materials of which the booths were constructed in
the time of Nehemiah 2 are not the same as those
mentioned in Lev. xxiii. 40, where the expression
"and ye shall take " . (D^OJ^-I) is more suitable if
the meaning be that the materials mentioned were
to be carried in the hands than if they referred to the
materials of which the booths were to be con^
structed. The Pharisaic view was almost universally
adopted in the times covered by the Mishna, though
the Karaites to this day follow the Sadducean
practice, as do also, the Samaritans. 3 The details
regarding the materials for the covering of the booths
given in the Mishna are covered by the general
rule, "Whatever is susceptible of levitical Tin-
cleanness, and does not grow out of the soil, must
not be used as a covering for the booth, but things
which do not contract uncleanness and which grow
out of the soil may be used" (i. 4). As to the
structure of the. booth, the underlying principle of
the details given is that it shall be of such dimensions
as. to be a suitable dwelling-place wherein a man can
1 Aben Ezra on Lev. xxiii. 4. See Dachs, TOID rDDZaon-i. 4.
3 Neh. viii. 15, 18.
3 Cf. the chant in Heidenheim, Monum. Sam. i. p. 247.
INTRODUCTION 15
eat, drink, and sleep, l and carry on all the necessary
duties of life as was customary during the rest of the
year in his ordinary habitation (ii. 6, 7, 9).
The duration of the dwelling in the booths was
seven days, and on the seventh day, after the last
meal, the furniture was carried back to the house,
but the booth was not immediately pulled down
(iv. 8). The eighth day was a separate festival,
when the dwelling in booths, together with other
characteristics of the Feast of Tabernacles, ceased
(Succ. 480 losy '*:B3 Vn *y<v&) ; and on that day
the order of priests cast lots in the usual manner, .
not as on the great festivals (v. 6).
All males were under obligation to attend the
festival (Exod. xxiii. 17 ; Deut. xvi. 16), with the
exception of slaves and children. Women are
expressly named as exempt, on the principle that
they are exempt from every positive command whose
observance depends on a certain time of the year
(ii. 8, and Gemara in loc.) ; so, too, are exempted
those on a religious mission, the sick and their
attendants (ii. 4). Women, however, out of
natural piety, often attended the great festivals,
and Hillel recommended them to attend the Pas-
sover ; in Mechilta I7& we are told that the wife of
Jonah went up to Jerusalem to attend the three
festivals, and we have the cases of Hannah
(i Sam. i. 7) and Mary (Luke i. 41) mentioned in
Holy Writ.
The sacrifices of the festival were prodigious in
number. In addition to the ordinary sacrifices
(Num. xxix. 39) there were offered on each of the
seven days of the festival fourteen lambs and two
1 Cf . Mn D'-an ':n HDID 'hv nrnsn n'jr^, nw,
16 INTRODUCTION
rams ; also thirteen bullocks on the first day, and
decreasing by one on each succeeding day, making
seventy in all l ; on the eighth day seven lambs,
one ram, and one bullock were offered (ibid. xxix.
12-38). The offerings were accompanied with the
sounding of the trumpets (v. 5), and all the twenty-
four courses of priests took part, the sacrifices being
so arranged that each course had its share in the
offerings daily (v. 6).
The festival was distinguished beyond all others
for its joyous character, 2 and this is shown in these
ceremonies which formed part of the celebrations :
(a) The sacrificial feasts, which took place on all
eight days (iv. I, 8, where see notes).
(b) The recitation of the Hallel (Ps. cxiii-cxviii.)
took place on each of the eight days of the festival
(iv. 8), thus distinguishing it from Passover, on
which it was recited but twice, and from Pentecost
on which it was recited but once (see Tosefta iii. 2).
(c) The waving of the Lulab, composed of palm,
willow, and myrtle-branches, 3 with which they
encompassed the altar daily and seven times on the
seventh day, was accompanied with the sounding
of the trumpets and the recitation of Ps. cxviii. 25 ;
whilst on leaving the altar they said, " Beauty is
1 R. Eleazar says the seventy bullocks were sacrificed for
the sake of the seventy nations then existent, and the one
bullock on the eighth day (Num. xxix. 36) for the sake of the
single nation, Israel. For other conjectures see Lightfoot,
Temple Service, xvi. i .
2 Cf. Maimonides, Lulab viii. 12 : " Although it is a com-
mand that one should rejoice on all festivals, yet the Feast of
Tabernacles, whilst the Temple was still standing, was a time of
joy beyond measure in accordance with what is said, Ye shall
rejoice before the Lord your God seven days " (Lev. xxiii. 40).
3 See note on iii, i.
INTRODUCTION 17
thine, altar ! Beaut}' is thine, altar ! " (iii. 9,
12 ; iv. 5). The Lulab was borne in the right hand,
and the citron in the left.
(d) The pouring out of the water (D-DH jiD'o,
cf. i Sam, vii. 6) after the morning sacrifice on
each of the first seven days of the festival (iv. i, 9)
is undoubtedly a survival of nature-worship and is
to be regarded as a symbolic prayer for rain for the
opening year (see Rosh Hash. i. 2 ; i6a ; Tos.
Succ. iii. 18). The older exegetes saw in it a
Sinaitic command (Succ. 440 ; Jer. Succ. 546 ;
Taan. %b) l which had been neglected but was
restored by the prophets after the Babylonian
exile (Jer. Scheb. 336) .
(e) The ceremony of " the joy of the water-
drawing " (rotf^n rsnDK> n>3, v. 2-4) began
between the first and second day of the festival,
and was repeated on the intervening days of the
festival, except on Friday 2 (iv. i) after the evening
sacrifice. The illuminations of the temple-court
were such that every court in Jerusalem was made
bright by them. Men of note danced before the
people to the accompaniment of music and of
trumpets, and the singing of the Psalms of Degrees
took place on the steps leading from the court of
the Israelites to the court of the women. Two
priests stood at the gate of Nicanor, and at a given
1 Taan. 26. : " On the second day is said DJTSM, on the
sixth rr3Q3, on the seventh ODDB?D3 (Num. xxix. 18, 31, 33)
so O"Q -n"i D"=ca, intimating the libation of water." Cf. the
lines : .
mt D'cn -o'jp IDI ;aa D;
ninn ?N ninn
in the piyut DTT Drv>nrD i~D2^ used now in Evening Prayer.
3 Since it is a FTMV nnB (Succ. 51 a.).
i8 INTRODUCTION
signal (or, at cock-crowing : see note on v. 4) blew
their trumpets ; when the procession reached the
tenth step they blew again ; and again when they
arrived at the court of the women ; and so on as
they advanced towards the Beautiful Gate, where
they turned their faces towards the Temple and
said : " Our fathers, who were in this place, turned
their backs to the Temple and their faces to the
east, and they prostrated themselves to the sun
towards the east ; but we lift up our eyes to God/'
Venetianer l sees in the ceremony of the water-
drawing a counterfeit of the TrA^oxo'tu celebrated
on the last day of the Eleusinian mysteries. The
dates, the water libation, the joyousness, the
illuminations, the chanting, are much alike in the
two ceremonies ; and he appeals in support of his
thesis to the absence of any provision for this
ceremony in the Law. But against this silence we
may note that water libations are not unknown in
the Old Testament (cf . Gen. xxxv. 14, and Targ.
Jon. ; i Sam. vii. 6 ; 2 Sam. xxiii. 16), and that the
passage Isa. xii. 3 may be an allusion to the rite
itself, which, being one of the festivals celebrated by
the Hebrews before their immigration into Canaan,
had not been interdicted by the Law, but attached
itself naturally to the Feast of Tabernacles. Its
traditional connection with rain 2 favours this
hypothesis, and as similar rites existed at Hiera-
polis, Babylon and other places, 3 there is no
1 Die eleusinischen Mystevien im jerus. Temple.
z Cf . Taan. 6&., end ; and on that passage see Feuchtwang in
Monats. f. Gesch. undJVissens. des Judenthums, liv. 533 ff.
3 Lucian, De dea Syria, xiii. 48. See Frazer, Golden
Bough, i. 81 ff. ; Biichler, Rev. & Juiv., xxxvii. 181 ; Hoch-
man, Jerus. Temple Festivities, p. 85.
INTRODUCTION 19
reason for its not being practised independently at
Jerusalem.
(e) In the New Testament.
Since the carrying and waving of palms and other
branches was customary on festive occasions, not
only amongst the Gentiles (Pausanias viii. 48 ; Livy
x. 47 ; Aen. v. 109) but also amongst the Jews (i Mace,
xiii. 51 ; 2 Mace. x. 7), it is not necessary to see,
with John Lightfoot and others, any specific reference
to the festival of Tabernacles in St. John xii. 13,
where we read that the multitudes who had come to
Jerusalem for the Passover took the branches of
the palm-trees (TO. fiaia TMV ^OLVLKMV) and went
forth to meet Jesus, crying out, Hosanna, blessed
is He that cometh in the name of the Lord, even the
King of Israel ; or in Apoc. vii. 9, where it is said
of the redeemed standing before the throne arid
before the Lamb, arrayed in white clothes, that they
had palms (0on><Ke) in their hands.
The only undoubted references to the festival
in the New Testament are in the Gospel of St. John
when with reference to the ceremony of the drawing
of the water our Lord said : " If any man thirst
let him come unto Me and drink. He that believeth
on Me, as the scripture hath said, out of his belly l
shall .flow rivers of living water " (vii. 37&, 38) ;
1 The reference is to Zech. xiv. 8, which may have been the
very portion of scripture then read on the seventh day of the
festival (it is now read on the first day : Davis and Adler,
Tabernacles, p. 109). " Living waters shall go out from Jerusa-
lem," which was the navel of the earth according to tradition
(n'ripiftty rvma, cf . Ezek. xxxviii. 12, Sanh. 37^., i Enoch xxvi. i,
Jubilees viii. 12). See Abrahams, Studies in Pharisaism and the
Gospels, i. ii.
20 INTRODUCTION
and with reference to the illuminations : " I am the
light of the world : he that f olloweth Me shall not
walk in the darkness, but shall have the light of
life" (viii. 12). In vii. 14 we have the phrase
"the midst of the feast " (rfc eoprifc >(toi(r?c),
corresponding to lino !nn ; these are the half
festive days which intervene between the first and
the last days of the festival.
The sayings of our Lord were both uttered " on
the last day, the great day of the feast " (h rj/
l<r\ary ??jue/oei ry [itya\q rrjg toprfiQ, vii. 37$) , and
it is a matter of dispute as to whether by this
is meant the seventh day or the eighth. The sug-
gestion of De Dieu l that the reference in the first
saying is to the mm nrw may be at once dis-
missed, since it rests on a misinterpretation of the
expression nn2>n in our Mishna iv. 8, and is unsuit-
able to the expressions used by Jesus. The eighth
day was really not part of the festival itself, 2 and
is distinguished from it by the absence of the
libation of water, and the other ceremonies peculiar
to the festival ; and by the fact that the number
of the sacrifices on that day was far less than on the
rest (Num. xxix. 36-38), and consequently there
was a diminution in the joyous sacrificial feasts.
-Moreover, the scriptures themselves separate that
day from the festival proper and make another
festival of it (cf . Lev. xxiii. 36, 39 ; 2 Chron. vii. 8, 9 ;
Neh. viii. 18) ; and it may be noted, too, as a
subsidiary proof , that in the Jewish Liturgy the day
is distinguished by. its title rnsy ^p from niDD an,
1 Critica Sacra, ad Job. in loc.
2 SUCC. 48a, 3"Bp Y'TD \)Tjh 1D2JJ? 3D3 ^H ^W : n'SJ'p TIB is a
mnemonic for rD"n TBr-ib w DE
INTRODUCTION 21
and that the piyutim used on the services of the
dav draw a distinction between this and the other
*/
days of the festival. l The seventh day was known
to the Jews as n joytjnn, " the great Hosanna," 2
and was the last day of the illumination of the
Temple. It seems probable that the utterances of
Jesus were on this day, when they would be likely
to receive the greater attention in connection with
what was actually going on (cf. John vii. 40 ff. ;
viii, 12 ff.).
(/) In later times.
After the destruction of the Temple naturally
the ceremonies of the festival were curtailed and
underwent considerable changes. The booth and
the Lulab still remained ; and the attempt was
made to incorporate into the Liturgy such distinctive
features of the festival as were possible. Outside
the Holy Land there was introduced the custom of
observing the first and eighth days of the festival
twice over on consecutive days to obviate any
mistake which could be made from the fact of the
new moon being fixed at Jerusalem by direct observa-
tion (Rosh Hash i. 3 ; Sifra ix. i), and that so
there might be on one, at all events, of the two
days a common celebration with their brethren in
Palestine, who received notice of the commencement
of the month by fire-signals from the Mount of
1 Cf. e.g., these stanzas of the piyut zh -pas'N VDI?. "On the
eighth day it is commanded to say a blessing for the new feast,
to bless the faithful God. The eighth day is fixed as a separate
festival, that His people may rejoice therein."
2 See below, p. 22.
22 INTRODUCTION
Olives, or, on special occasions, by means of carriers -
sent up and down the country. 1 This custom of
fixing the date of festivals passed away when the
Jews, in the middle of the fourth century, reckoned
the moon by astronomical calculation ; though the
Karaites and the Samaritans followed the old
method of direct observation of the moon.
The seventh day of the festival became known
as Hoshana Rabbah (n3v twin), "the great
Hoshana," from the fact that in the prayers and
piyutim of the day the exclamation NWin, " save
now ! " is often used. The day was also marked as
a statutory judgment day supplementary to the
Day of Atonement and the New, Year's day (Rosh
Hash. i. 2) and in many of the rituals the prayers
of the nature of selihoth, or penitential prayers,
abound. 2
The traditional association of the festival with'
the supplications for rain 3 is echoed by the Geshem
( D ?l), or rain-prayers, which are so prominent a
feature of both ancient and modern liturgies in the
Mtisaf service of the eighth day. In the Polish rite,
after the ni t|'N (the Angel of the rains) come the
great rain-prayers recited in the Amidah before the
phrase, " Who causeth the wind to blow and the
rain to come down " ; '(DEMIT .*inioi nnn WD), 4 .which
end with an invocation in six stanzas, alone used by
those ; congregations who do not use the other
piyutim. These stanzas run thus :
1 Jew. Encycl. Hi. $ooa.
2 Cf. especially the piyut -DIN n^n >yyr\ to W (Adler and
Davis, pp: 178 ff.). .'..;" v ; ;
3 Zech. xiv. 19; Rosh. Hash. 166. ; Yoma 2i&. ; B.1B.
., al. ;
De Sola, Festival Prayers : Tabernacles, pp. 321 ft.
INTRODUCTION 23
Remember the father 1 who followed after Thee
like water ; Thou didst bless him like a tree planted by
streams of water : Thou didst shield him ; Thou didst
deliver him from fire and water : Thou didst prove him
when he sowed by all waters.
Refrain : D S D Sttn *?$ nnjn. " For his sake withhold
not water."
Remember him who was born with the glad tidings 2
" Let there be taken a little water " : Thou didst com-
mand his sure to slay him, to pour out his blood like
water: he too was ready to pour out his heart like
water : he dug and found wells of water.
For his righteousness graciously give us fulness of
rain.
Remember him who bore his staff and crossed
Jordan's waters 3 : his head was perfect, and he rolled
away the stone from the mouth of the well of water :
as he wrestled with a prince confused of fire and water :
so didst Thou assure him that Thou wouldst be with
him in fire and water.
For his sake withhold not water.
Remember him who in the ark of bulrushes was
drawn from the waters 4 : they said that he indeed drew
water, and watered the flock therewith : when thy
peculiar people thirsted for water : he struck the rock
and the waters came forth.
For his righteousness graciously give us fulness of
rain. ,
Remember the Temple officer 5 who made five ablu-
tions in water 6 : cleansing and washing his hands,
sanctifying them with water : reading the Law and
- sprinkling clean water again upon him: he was far
removed from a people unstable as water.
For his sake withhold not water.
1 Abraham : Gen. xii. i . 2 Isaac : Gen. xviii. 4.
3 Jacob : Gen. xxxii. 10. * Moses : Exod. ii. 5.
5 Aaron. On the Day of Atonement.
24 INTRODUCTION
Remember the twelve tribes whom Thou didst cause
to pass through the divided waters : for whom Thou
didst sweeten the bitterness of the waters : the blood
of their generations hath been poured out for Thee like
water : turn Thou to us for our soul doth the water
compass.
For their righteousness graciously give us fulness of
rain.
The Book of Ecclesiastes is read on this day
either because of the references to rain in ch. xi. or
because of the words " Give a portion to seven, yea,
even unto eight " (xi. 2) ; and phrases from that book
are skilfully worked into the piyutim used in the
services.
The eighth day of the festival at an early period
became a symbol for the time of the Messianic
deliverance. Before the triumphal entry of the
Messiah into his Kingdom there was to be a final
conflict with the heathen nations under Gog, the
prince of Rosh, in the land of Magog, when Israel
would gloriously repel his attack on Jerusalem and
her land remain for ever the seat of God's Kingdom. l
Hence we find that on the Sabbath before the eighth
day, and in anticipation of it, the Haphtorah selected
is Ezek. xxxviii. i8-xxxix. 16. From early days
(? seventh century) it became customary on this day
to make mention in the prayers of departed relations
and friends, and to make charitable offerings for
the repose of their souls. 2
In the eleventh or twelfth century we first have
mention of a ninth day added to the festival and
known as ' ' the festival of the Rejoicing of the Law "
1 Schiirer, op. cit. ii. 165 ; Jew. Encycl. v. 209 ft. ; Buxtorf.
Lex. s.v. b-6'D-iK.
2 See De Sola, op. cit. pp. 306 ff.
INTRODUCTION 25
(rninn nnpb :n), the name being derived from the
fact that the cycle for the reading of the Law was
finished on this day. It was on this day, from the
fourteenth century onwards, that the cycle of the
synagogue lessons began again, the reading of the
first chapter of Genesis following immediately on
that of the last of Deuteronomy, for the reason,
according to Jacob b. Asher, that " Satan might not
say the Jews had finished the reading of the Torah,
and were unwilling to begin anew." l On this day,
in some countries, it was customary for children to
pull down and burn the booths which had been set
up for the festival amid such merriment and roasting
of apples in the flames. 2
It is not necessary to go into the details of the
celebration of the festival in the present day, as
these have been fully described elsewhere 3 ; but we
may mention that the Jews of Jerusalem still make
some pretence of keeping up " the joy of the water-
drawing/' as is evident from Luncz's account of
the customs of the Jews there given in his year book
Jerusalem.* He states that " on all the intermediate
nights of the festival after evening prayer a great
crowd gathers at the synagogues and schools,
repeating the Psalms of Degrees, and afterwards
singing piyutim and dancing in remembrance of
the great joy, which took place formerly in the
Temple, of which it is said that ' he who saw it not
hath never seen joy ' ; and the notables of the city
1 Jew. Encycl. xi. 365.
2 Abrahams, Jew. Life in the Middle Ages, p. 128.
/ 3 E.g. Dembitz, Jew. Services in Synagogue and Home (1898),
pp. 322 ff. ; Oesterley and Box; Religion and Worship of 1he
I Synagogue (1907), pp. 368 ff.
4 Vol. i. p,. 40.
26 INTRODUCTION
invite their neighbours into their houses to
celebrate it."
" And so," -says Mr. H. M. Adler, 1 " in ever
changing surroundings the note of joy in the festival
of Tabernacles can be heard through all the cen-
turies, now as the rejoicing over the harvest, now as
the joy of Temple worship, and now again in
triumphant homage to the Law. "
^ 1!? 5. SELECTED BIBLIOGRAPHY
: The following short bibliography will be found
useful to the student who . wishes to continue his
studies beyond the elementary stage of the present
work : , , .;. .... -, : - , .... .
ADLER and DAvis : Service of the .Synagogue:
Tabernacles (Hebrew arid English).
BtrxtoTRF, J. f : Synagoga Judaicd (Basle, 1680) , ec. ,
'
BTJCHLER; A. j " La Fete des Gabanes chez Plutarque f
(Rev: Etud. juiv.> vol. xxxvii.) .
DA0HS; F. B. : :^3i *ws7ro. HDID TDDB (1726). : -
DE SOLA, I). A. : Service of the Feast of Tabernacles,
:>]: ;- .-:. oLCCoj/'ciing fa: ihe cMstom of the German and
'.< , : Polish Jews (Hebrew and English),
FRIEDMANM, M. : ,"5^0 n^pn (Pask, 1890)!
GREENUP," A. W. : Sukkan, a Critical Hebrew Text.
(S^P-G-K- i922)~Mishiia atid Tosefta.
HOCHMAN, J : Jerusalem Temple Festivities (London,
LIGHTFOOT, J. : The Temple Service (Works, ed.
Pitman; Vol.. IX. pp. 180-190).
MEUSCHEN, J. G. : Novum Testamentum ex. Talmude
ittustratum (Leipzig, 1736). , . ^:v
1 Op. cit. p. 251.
INTRODUCTION 27
RABBINOWICZ, R. U. : Varies Lectiones in Mischnam
etc. (Munich, 1868-1888).
RATNER, B. : D^m |1S mnx (Wilna, 1911 ; pp. 62-
.
SCHOTTGEN, C. : HorcB Hebraicce et Talmudicce (Dresden,
1733).
SHULCHAN ARUCH : Various editions, 134-138.
SPENCER, J. : De Legibus Hebrceorum (London, 1685 ;
pp. 1089-1120).
THACKERAY, H. J. : " Psalm Ixxvi. and other Psalms for
the Feast of Tabernacles " (Journal of Theological
Studies, xv. pp. 425-431).
VENETIANER, L. : Die eleusinischen Mysterien in jerus.
Temple (Frankfurt a. M. 1897).
VITRINGA, C. : De Synagoga Vetere (Dresden, 1726).
WAHNER, A. G. : Antiquitates Ebrceomm (Gottingen-
1743).
i.
MISHNA
I.
BOOTH higher than twenty cubits is not
valid. 1 R. Jehudah, 2 however, pro-
nounces it valid. 3 One which is not ten spans
1 Since the booth is only a temporary dwelling (Lev. xxiii. 42,
Deut. xvi. 13), and one higher than twenty cubits would suggest
a permanent abode. Rabba says that up to twenty cubits a
man knows that he lives in a booth, but not so when it is higher,
since his eyes frequently do not perceive the roof. R. Zera
deduces the rule of the Mishna from Isa. iv. 6, " And a tabernacle
shall it be for a shade by day from. the heat " (hxh rvnn roiDl
miriJD DDV), since in a booth of twenty cubits one sits in the
shade of the roof, in one higher in the shade of the walls, not of
the roof.
2 b. Ilai. A tanna of the third generation, and a pupil of
R. Akiba. In the Mishna he is generally called R. Jehudah, and
must be distinguished from R. Jehudah ha-Nasi, who is always
there called simply " Rabbi." His eloquence gained for him the
title " Chief of the Speakers " (annnn mo). Contrary to the
edict of Hadrian he was ordained, and had to flee the country,
returning after three years to Usha, where he attained a prominent
position. As an expounder of the Law his opinions carried great
weight. Most of the Sifra is attributed to him. He was a man
of piety, and lived an ascetic life, supporting himself by following
a trade. Amongst his famous sayings are : " He who does not
teach his son a trade, teaches him, as it were, robbery " (Kid.
zga.) ; " Labour is an honour to every man " (Ned. 49&). 'See
Jew. Encycl. vii. 343 ff .
3 ^IDQ " forbidden " and IBO " valid " have reference to
ritual qualifications.
28
MISHNA 29
high, 1 one which has not three walls, 3 or one
where the sun is on it more frequently than the
shade, is not valid. As for an old booth, the house
of Shammai forbid it, but the house of Hillel 3
pronounce it valid. But what is an old booth ?
One made thirty days before the festival ; but if
it have been made with reference to the festival,
even if at the beginning of the year, it is considered
valid.
2. Should one make his booth under a tree, it
is as if he had made it in the house. 4 Should one
1 Since one tinder this height would smell badly, and so be
unfit to dwell in. So Bartenora. The Gemara deduces the rule
of the Mishna from the fact of the ark being traditionally nine
spans high and the mercy seat one (see 46, 5^ : Exod. xxv.
10, 25).
2 See Tosefta i. 13 interpreting the triple repetition of the
word rfOD in Lev. xxiii. 42, 43, written twice with vav defective,
once plene, as if HDID in the singular had been written four
times, one denoting the covering, the remaining three the walls,
3 Hillel, called ]pfrn to distinguish him from others, was
said to have sprung from the family of David (Jer. Taan. 68&)
and to have come from Babylon to Palestine. Very little is
known of him, as is also the case of his great rival Shammai,
known too as jptn. Hillel's motto was : " Be a disciple of
Aaron, a lover and maker of peace, love men and attract them to
the Law " (Aboth i. 12). When asked to express the essence of
Judaism in a sentence, he replied : " Do not unto others what
thou wouldst not have done unto thyself ; this is the chief
commandment, and all others hang on it." Shammai's motto
was : " Make the study of the Law a fixed habit, say little and
do much, and receive every man with a pleasant look" (ibid.
i. 15). Of the schools founded by them, that of Hillel was noted
for its milder interpretations of the Halakah, that of Shammai
for a rigorous interpretation of the literal observance of the
. laws. In Sukkah ii. 8, an extreme instance of Shammai's
rigorous zeal is given. The controversies between these two
schools went on for a century or more, and eventually the views
of the school of Hillel generally prevailed. See Schiirer, Jewish
People, etc., i. 359-363 \Eng. trans.) ; Oesterley, Pirke Avoth,
pp. xvi, xvii.
4 Hence it is .not valid, since he would dwell, not under one
but under two roofs.
30 MISHNA
booth be erected above another, the upper one is
valid, but the lower is not. 1 R. Jehudah said :
If there be no dwellers in the upper one, the lower
one is valid. 2
3. If one spread over the booth a sheet to shield
it from the sun, 3 or if beneath the roof to intercept
the droppings from the branches ; or if one spread
a sheet over the framework of a bed 4 within it, the
booth is not valid. But one may spread a sheet over
the poles of a bedstead. 5
4. If one have trained over the booth a vine, or
a gourd, or ivy, so as to cover it, the booth is not
valid 6 ; but should the covering of the booth itself
be larger than these, or if they have been trimmed,
the booth is pronounced valid. This is the general
rule : Whatever is susceptible of levitical unclean-
ness, and does not grow out of the soil, must not
be 'used as a covering for the booth ; but every-
thing which does not contract uncleanness and
has its growth out of the soil, may be used as a
covering.
1 R. Nahman b. Isaac says that in Lev. xxiii. 24, although
riDD is read plural it is written in the singular (Gem. ).
2 The decision is not after R. Jehudah (Maimonides).
3 The booth in this case would be covered with something
subject to defilement : see 4.
* ppyp = K (ava>irelov, consists of four columns over which a
covering is spread. This would form a tent within the booth,
and so is forbidden ; whereas the poles of a bedstead, being only
two, and forming a narrow top, the covering over them being a
slanting one and used for ornamental purposes only, is allowed.
' j'Biro is used by the Targum in 2 Sam. xvi. 22 for Hebrew f?nK.
5 noon na^pj, "a bed-frame with two poles, one on each
side" (Gem. io&). In Esth. i. 6, the Targum renders v& may
by pfTD^pj.
6 The rule is based on the use of nsJWi, " thou shalt make," in
the passage Deut. xvi. 13, meaning, you shall begin to make, but
not use what is made already (ns'j? p
MISHNA 31
5. Bundles of straw, bundles of wood, and
bundles of greens must not be used to cover the
booth l ; but all these substances are allowed if the
bundles be untied. In bundles, however, they may
all be used for the walls.
6. According to R. Jehudah one may cover the
booth with planed boards ; but R. Meir 2 declares
this forbidden. 3 If one have placed over the booth
a planed board of four handbreadths in width, it is
valid, provided that he do not sleep under it.
7. Should there be a ceiling to the booth not
covered with pavement, 4 R. Jehudah says : The
house of Shammai say that he should loosen the
boards of the ceiling and take one out. But the
house of Hillel say that he should either loosen the
1 R. Hiya b. Abba, in the name of R. Johanan, says these
are disallowed " because it may happen that a man comes home
at evening with his bundle on his shoulder and puts it on the roof
to dry it, resolving later to leave it there as a roof for the booth,"
and so transgress the command " Ye shall make it " by using
something already made (Gem.). See 4. Maimonides defines
]n*tt rendered " greens " above, as " a name for branches which
are cut at the time of pruning " ; Bartenora as " a kind of reed
which cattle eat whilst it is green."
2 A tanna of the third generation, styled " the light of the
Law." Remarkable for his sympathy with all branches of
learning ; and for his tolerant attitude towards Elisha b. Abuyah,
an apostate from Judaism (Hag. 156). He lived up to his
maxim : " Do little business, but he busied in the Torah ; and
be lowly of spirit before all men " (Aboth iv. 12 (14)). See
Jew. EncycL, viii. 432-435.
3 Decision according to R. Jehudah (Maimonides).
4 rmyn a word of uncertain meaning. Jastrow defines it
as " pavement covering the ceiling (nnj?n) of the lower story and
serving as flooring to the upper story." See L'Empereur's
translation of Middoth, pp. 158, 159. Its origin is commonly
sought in Neh. iii. 8, vhwrp inim where yty is supposed to
mean " form a concrete for fortification purposes "; see R.V.,
and Aben Ezra in loc.
32 MISHNA
boards or take one out. R. Meir says that he should
take one out, but need not loosen the boards. 1
8. Should one roof his booth with iron spits, 2
or with the long boards of the bed, 3 it is valid
provided the space between them is equal to that
roofed in. Should one hollow out a space in a stack
of sheaves to make a booth, the structure thus made
is not considered to be a booth. 4
9. Should one entwine the walls from the top
downwards, if the textile walls are higher than three
handbreadths from the ground, the booth is not
valid. If he should do, so from the bottom upwards,
if they be ten handbreadths high, the booth is valid.
R. Jose 5 says : As from the ground upwards ten
handbreadths, so from the top downwards is ten
handbreadths. 6 If one place the covering of the
booth three handbreadths from the walls, the booth
is not valid.
1 Decision according to R. Jehudah which he taught after
the house of Shammai (Maimonides). On the text of this
paragraph, see Ratner, op. cit.-p. 76.
2 These substances themselves are not valid for making
the booth, since they are susceptible of levitical uncleanness.
See above, 4.
3 ntaon rrovifcw (some MSS. have 'I-IKD) are those boards of
the bed which extend longitudinally, as is clear from Kelim xviii. 5,
where the word miiK is contrasted with mi'p, the short board
at the head and foot of the bed.
4 In accordance with the principle deduced from Deut. xvi. 13,
na>J?n ; see 4 ; or perhaps because of the law of sun and shade
laid down in i .
6 R. Jose b. Halaphta was a tanna of the fourth generation,
and one of the five of R. Akiba's chief disciples. Expelled from
Usha by the Roman government, he returned to his native city
of Sepphoris (Sabb. 33&). He was celebrated for his love of the
study of the Law, and one of his sayings was : " He who honours
the Torah is himself honoured by men, and he who dishonours
it is himself dishonoured by men " (Aboth iv. 8 (10)).
6 The decision is not according to R. Jose (Maimonides).
MISHNA 33
10. If a house have been unroofed, and they cover
over the sides thereof to form a booth, then if there
be a space of four cubits between the wall and the
covering, it is not valid. And so in the case of a
courtyard where there is a covered passage. 1 If
they have covered a large booth with anything which
should not be used to cover it, if there be below it a
space of four cubits, it is not valid.
11. If one make his booth in the shape of a cone, 2
or leans it against a wall, R. Eleazar 3 pronounces
it not valid, since it has no roof ; but the wise men
consider it valid. A large reed-mat made for lying
down on, since it receives impurity, must not be
used to cover a booth ; but if made solely to cover
a booth, it may be so used, and is not subject to
impurity. R. Eleazar says : Whether it be small or
large, if it be made for lying down on it receives
impurity, and must not be used to cover a booth ;
but if made for a cover it may be used as such, and
is not subject to impurity.
= eeS/oa. The Targum uses the word in Judg.
iii. 23 for Heb. jmop, &ir. Aey. explained by Kimhi as a place
where there were many seats (nnnci amp) where the people
sat who came to seek conference with the king. See Wagenseil's
Sota, p. 863.
2 ppx denned by Rashi, Gem. igb as " the hunter's cave,
wherein they lie in wait for birds, and which is constructed like a
bee-hive, slanting, and whose roof cannot be distinguished from
its sides." Maimonides, Succ. iv. 7, says : "A booth which
has no roof is not valid."
3 A disciple of Akiba. He was son of Shamna the priest,
and the compiler of the Mishna was one of his pupils. A famous
saying of his was : " Let the honour of thy disciple be as dear-
to thee as that of thy colleague ; that of thy colleague as the
reverence for thy teacher ; and the reverence for thy teacher as
that of the Most.High " (Aboth iv. 15 (17)).
34 MISHNA
II.
i. He who sleeps under a bed in the booth has
not fulfilled his obligation. l R. Jehudah said :
We were wont to sleep under a bed in the presence
of the elders, and they said nothing to us.
R. Simeon 2 said : It is a fact that Tabi, 3 the slave
of R. Gamaliel, 4 used to sleep under a bed. But
R. Gamaliel said to the elders : You see that Tabi,
my slave, is a scholar, 5 for he knows that slaves
1 Since a roof cannot be interposed under the roof of a booth,
and a bed might be of ten handbreadths high and so be considered
a booth. " A bed in the middle of a booth, if its height be ten
handbreadths, one who sleeps under it has not fulfilled his
obligation, since it is like a booth in a booth " (Maimonides,
Succ. v. 23).
2 Simeon b. Yohai (c. A.D. 130-160), a pupil of Akiba. For
the story of his life, see Jew. Encycl, xi. 359. He is traditionally
connected with the authorship of Siphre and Mekilta, and Moses
de Leon palmed off the Zohar on him.
3 -rato = Tta^ias. In Jer. Succ. 52^. we are told that he
delighted in listening to the words of the sages, and that he
was accustomed to put on the phylacteries without their rebuking
him (cf. Ber. iii. 3). In Ber. ii. 7, it is related that when he
died his master received condolences contrary to Jewish custom
in the death of a slave, and defended himself by saying : " Tabi,
my slave, was not like other slaves ; he was a worthy man "
(irn "lao onayn bs -IKBO nay ^ata -pn).
4 A tanna of the second generation, grandson of the Gamaliel
of Acts v. 34. He terminated the opposition between the
schools of Shammai and Hillel, and, as Bacher says, " the ends
he had in view were the abolition of old discussions, the pre-
vention of new quarrels, and the restoration of unity within
Judaism." He introduced an addition to the Amidah in the
form of a prayer against sectarians (see Abrahams, Annotated
Prayer Book, pp. Ixiv. ff . ) ; and the central feature of the Pesah
Haggadah is due to him. His motto was : " Get thee a teacher,
eschew that which is doubtful, and do not multiply uncertain
tithes " (Aboth i. 16).
5 nan TD^H is a technical term, meaning a student of the Law
who devotes the whole of his life to the pursuit of learning. See
Jew. Encycl. xi. 678.
MISHNA 35
are exempt from the law relating to the booth. 1
Hence we deduce incidentally that he who sleeps
under a bed in the booth has not fulfilled his
obligation.
2. Should one support his booth with a bed-
stead, it is valid. R. Jehudah says : If a booth
cannot stand by itself, it is not valid. 2 A booth
which is miserable looking, 3 if it have more shade
than sun, is valid. 4 Should the covering of a booth
be close, something like that of a house, although
the stars are not seen through it, it is valid.
3. Should one make his booth on the top of a
cart, 5 or on a ship, 6 it is valid, and people may go
1 Cf. Ber. iii. 3 ; vii. 2 ; Hag. i. i ; see below, 8.
2 The Rabbis differ as to the reason. R. Zera says because
so it is not made a permanent dwelling. R. Abba b. Mamel says
because he supports it with a thing subject to defilement. The
decision is against R. Jehudah (Maimonides).
3 n^niiD explained in the Gemara (2.20) as " thinned "
(n^n^no Rab) a scanty covering, too much space between the
sticks; or "disarranged" (nW?i3D Samuel) one twig up, one
twig down, in confused arrangement. Cf. Sota gb (reference to
Judg. xvi. 4). Maimonides favours the latter explanation,
Succ. v. 21.
4 Or it may be " the Mishna here intends to establish two
distinct rules : (i ) if the covering is irregular, so that it leaves
gaps ; (2) if the shaded part exceed that open to the sun ; in
either case the booth is valid " (Sola).
5 The regulation is made for the convenience of those who
are anxious to keep the festival whilst travelling on business.
Horace, Odes iii. 24 :
Campestres melius Scythae,
Quorum plaustra vagas rite trahunt domos
Vivunt,
whence they were styled by the Greeks a/iao/?iot or apagoiKoi.
6 Provided that it remain firm when the winds blow. There
is a story that R. Gamaliel and R. Akiba were on a ship, and there
R. Akiba constructed a booth. On the morrow a wind blew
it off ; whereupon R. Gamaliel said to him : Akibah, where is
thy booth ? (Succ. 230.) See Abrahams, Festival Studies, p. 61.
36 MISHNA
up to it on the festival. Should he make it on the
top of a tree, or on a camel's back, 1 it is valid, but
they must not go up to it on the festival. 2 If two
walls of the booth are formed by a tree, and one by
human hands, or two by human hands and one by a
tree, it is valid, but they must not go up to it on the
festival ; if three by human hands and one by a
tree, it is valid, and they may go up to it on the
festival. The rule is this : Even if the tree be
removed, yet if the booth can stand by itself, it is
valid, and they may go up to it on the festival.
4. Should one make his booth between trees, so
that they form its sides, it is valid. 3 Those going
on a religious mission are exempt from the law of
the booth 4 ; so too the sick and their attendants 5 ;
Ships used for the Jordan traffic are excluded, since they are
loaded on land and then sent into the water (Sabb. 836), the land
contracting defilement (ibid. 15 a).
1 The Mishna is according to R. Meir, as we learn from a
Boraitha : "If one make his booth on the back of an animal
it is valid, according to R. Meir ; but not according to
R. Jehudah."
2 It may be used, however^ on the middle days ; but on the
festival itself what may be detached cannot be used. From
Betsa v. 2, we learn that on a Sabbath the ascending a tree and
the riding on the back of an animal are both forbidden.
3 On the condition that the trees be dense, and incapable of
being moved by the wind, since it is necessary that the walls
of a booth be firm. See Maimonides, Shabb. xvi. 15 (nynn hi
nrno nrtf rrao m-a -r\nyh rbw rwat?).
4 On the principle that he who is performing one duty is
free from another rnxan JD Titos mszDa poiyn (Succ. 2$a). A
Boraitha says : " Writers of holy scrolls, or tefillim, or mezu-
zoth, and all engaged in work from Heaven, are exempt from all
religious duties commanded in the Law " (Succ. 260).
5 So when R. Simeon b. Gamaliel was suffering from an eye
complaint in Caesarea we learn that R. Jose the Great allowed
him and his attendants to sleep outside the booth (Tos. ii. 2 ;
Jer. Succ. 530). .
MISHNA 37
but they may eat and drink occasionally anything
outside the booth..
5. There is a story that they brought to
R. Johanan b. Zakkai 1 a dish to taste, and to
R. Gamaliel two dates and a jar of water ; and they
said, Bring them to the booth. But when they
gave to R. Zadok 2 food of less quantity than an egg,
he took it in a towel, 3 and ate it out of the booth,
but did not recite the due benediction after it. 4
6. R. Eleazar says : Fourteen meals is a man
bound to eat in the booth, one daily and one nightly. 5
But the wise men say there is no limitation, except
that only on the night of the first day of the festival
must one take a meal in the booth. 6 Again
1 Called " the father of all wisdom." A pupil of Hillel, and
founder of the great college at Jamnia. " Like Jeremiah," says
Graetz, " he wept over the desolation of Zion, but like Zerub-
babel he created a new sanctuary." Of him it is said that he
never walked a step without thinking of God. His motto was :
*' If thou hast learned (v .1. practised) much Torah, do not claim
merit for it, for this was the purpose of thy creation " (Aboth
ii. 9). See Bacher's article in Jew. Encycl. vii. 214 ff.
2 A contemporary of the scholars who removed to Jamnia
after the destruction of the Temple. His motto was : " Make
not the words of the Torah a crown to glory in, nor a spade to
dig with " (Aboth i. 7 (9)).
3 nBD.cf. Lat. >mappa (Quintilian. xv. 57), of Punic origin.
He had not washed his hands, and so took the food in a towel
to prevent any impurity defiling it. Cf. St. Mark vii. 2, 5 ;
and see Maimonides, Ber, vi. i, 18. The word occurs in Ber.
viii. 3, al.
4 " It is a positive command of the Law to bless after eating,
for it is said in Deut. viii. 10, " And thou shalt eat and be full,
and thou shalt bless Jehovah thy God " (Maimonides, Ber. i. i).
5 An opinion based on the word oa'n in Lev. xxiii. 42.
Cf. Jer. Succ. 53^ (Lev. viii. 35).
6 Basing their opinion on the analogy of expression, " the
fifteenth," Lev. xxiii. 33, 39. Unleavened bread must be eaten
on the first night of Passover (Exod. xii. 18), but later it is
optional ; so on the first night of Tabernacles, but later it is
optional.
38 MISHNA
R. Eleazar said : Whoever .has not eaten on the
first night of the festival can make up for it on
the last. 1 But the wise men say that no amends
can be made, according to what is said, What is
crooked cannot be straightened, and deficiency
cannot be made up. 2
7. Should any one's head and the greater part
of his body 3 be in the booth, and his table in the
house, the school of Shammai say he has not ful-
filled his obligation, but the school of Hillel permit
it. 4 The school of Hillel said to the school of
Shammai : Was there not a story that the elders of
the school of Shammai and those of the school of
Hillel went to visit R. Johanan b. Hahoranit, 5
and found him sitting with his head and the greater
part of his body in the booth, but his table in the
house, yet they said nothing to him ? The school of
Shammai replied : Is this your proof ? Moreover
the elders said to him : If such be . your custom,
you have never obeyed the commandment to dwell
in the booth !
1 A Boraitha says : "If one makes amends with' extra dishes
he has done his duty " (Succ. 2jb). There is a story that King
Agrippa's steward asked R. Eleazar, Can one meal fulfil my
duty, since I am accustomed to eat but one meal a day ? To
which he replied, Did you not every day prepare delicacies for
yourself, and can you not even now add one dish for the sake of
your Creator ? (Ibid.).
2 Eccles. i. 15.
3 laiTi WX~i to be explained by the Oriental custom of
reclining at meals ; cf. Matt. xxvi. 20 ; Mark xiv. 18, al.
4 Decision after Shammai according to Maimonides ; after
Hillel according to Bartenora.
5 A Palestinian tanna of the first generation, and a disciple
of Shammai.
MISHNA 39
8. Women, 1 slaves and children are exempt
from the law of the booth ; but a boy who has no
need of his mother 2 is bound to observe it. There
is a stoty that the daughter-in-law of Shammai the
elder gave birth to a child on the festival ; so he
dug out the ceiling, 3 and made a covering over the
bed because of the little one. 4
9. All the seven days of the festival a man must
make his booth a regular dwelling, and his house a
temporary one. Should the rain fall, when is he
allowed to remove from the booth ? When a stiff
dish of porridge gets spoiled. 5 The elders made a
comparison : What is this to be compared to ?
To a slave who comes to mix the wine-cup for his
master, who pours the ladle 6 in his face. 7
1 From the traditional interpretation of Lev. xxiii. 42, that
mmn, with the article, excludes women.
2 Either, as explained by the disciples of R. Yannai, one who
can obey the call of nature without his mother's aid ; or, after
Resh Lakish's opinion, one who on awaking does not call out
for his mother (Succ. 286). Maimonides, Succ. vi. i, says a little
b?y of five or six years.
3 Cf . Mark ii. 4 (ttirfOTeyaaav rfyv areyt^v OTTOV $v KCL\ eopvavTSt
K.T./L).
4 The Gemara points out that the Mishna is defective, and
should read : " But Shammai is more rigorous, for it happened
that his daughter-in-law, etc."
5 mon, lit. " becomes putrid " ; rightly explained by
Maimonides as =IDDH (ncsn "IDS nmo).
e jirvp = Ka>6a>v, properly a Laconian earthern drinking
vessel, confounded with KvaOos.
7 The meaning is, that if the rains fall in such abuiidai ce oh
the feast it is a sign that God is not well pleased with His peopie.
In Taan. I. i, we read " Rains are a sign of a curse on the
festival " (sra n^p ;D <I D Drop:).
40 MISHNA
III
r. A palm-branch * unlawfully acquired, 2 or one
dried up, 3 is not valid. One taken from a grove
devoted to idolatry, or from a city whose inhabitants
have been led astray, 4 is not valid. If its top be
broken off, or if its leaves are severed, it is not
valid; if its leaves are only spread it is valid.
R. Jehudah says : It must be tied together at the
top. 5 The palms of the Iron Mount 6 are valid.
A palm -branch of three handbreadths* length,
large enough to hold in the hands and shake, is
valid.
2. A myrtle-bough 7 unlawfully acquired, or one
is used in two senses : (i ) as here, of the palm-branch
used for the festive wreath ; (2) of the festive wreath of three of
the four species (p'D nj?m&) combined the palm, the myrtle
and the willow. In the Targum to Lev. xxiii. 40, the phrase
anon nsa is rendered j^^i 1 ?. According to tradition it is the
shoot of the palm-tree when budding, and before its leaves are
spread abroad : Maimonides, Succ. vii. i mira rmniKn nnnn JTIDD)
ppi-pea vhx jtof?r ]*&h nrb& pSyrv cup injpBO f?pi ^v nrnn |n
(aW? Kipan-Nim eraiP 'IDS. Only one is to be used since HDD
sing, is written, not hlED plur. (Rashi).
2 Since it is said, Lev. xxiii. 40, " Ye shall take what belongs
to you " (osh onnp^i). Cf. Isa. Ixi. 8, Mai. i. 13. In the
Gemara it is laid down that the use of a palm-branch unlawfully
acquired is prohibited not only on the first day but on the
remaining days of the festival; but Maimonides, Succ. viii. 9,
contends that the prohibition extends to the first day only.
3 Deduced from the passage, The dead praise not the Lord
(Ps. cxv 17).
4 Deut. xiii. 12-18 ; cf. i Sam. xi. 4-6.
5 Decision not after R. Jehudah (Maimonides).
6 A mountain to the south of Jerusalem where very short
palms grew (Erub. iga) ; Josephus, De Bell. Jud. V. 4.
7 In the Targum to Lev. xxiii. 40, rnj? yjrppy, " boughs of
thick trees " is rendered j'tnn " myrtles," whose branches cover
the whole tree. In Neh. viii. 15, Din "by and my yy epj? are
distinguished, and Rashi says that by the expression Din "hy is
MISHNA 41
dried up, is not valid. One taken from a grove
devoted to idolatry, or from a city whose inhabitants
have been led astray, is not valid. If its top be
broken off, or if its leaves are severed, or if the
berries on it exceed the leaves in number, it is not
valid ; but if the number of berries be reduced, it
is valid ; but this reduction must not be done on the
festival. 1
3. A willow-branch 2 unlawfully acquired, or one
withered, is not valid. One taken from a grove
devoted to idolatry, or from a city whose inhabitants
have been led astray, is not valid. If its top be
broken off, or if its leaves be severed, or if it be
a tsaphtsapha^ it is not valid. One that is
withered, or from which part of the leaves have
fallen off, or which grows in a field not by a brook,
is valid.
meant the leaves of the wild myrtle (ntaity Din) which are
unsuitable for the Lulab, but can serve for the construction of
the booth. According to Rabba the myrtle is taken because it
is an emblem of peace and love, after Zech. viii. 19, " cheerful
feasts ; therefore love truth and peace."
1 Since this would be a preparation of the bough, and so work
which must not be done on the festival (Maimonides, Lulab
viii. 5J-
2 hru uiV, Lev. xxiii. 40, by which the rabbis understand
those which usually grow near a brook ; but the end of our
Mishna recognises that other willows, except the tsaphtsapha,
are permitted. So others explain ; those whose leaves are
smooth as a brook (or, elongated as a brook).
3 HDl'Si', a species of willow growing in a waterless district,
with a white stem arid round leaves. The word is used in
Ezek. xvii. 5, which is explained in our Gemara, 340, thus : "I
meant that Israel should be before Me like a shoot by the side of
many waters, which is a willow (rmp), but they have made
themselves like a tsaphtsapha of the mountains." Cf. Kimhi
on the passage.
42 MISHNA
4. R. Ishmael l says : Three myrtle-boughs 2
and two willow-branches, one palm-branch and one
citron are needed. Even if two of the three myrtle-
boughs are broken on the top, and one is not, they
are valid. R. Tarphon 3 says : Even if the three
of them be broken, they are valid. R. Akiba 4
says : Just as one Lulab and one citron may be
used, so may one myrtle-bough and one willow-
branch. 5
5. A citron 6 unlawfully acquired, or one
1 Ishmael b. Elisha. A tanna of the third generation, who
drew up the celebrated thirteen hermeneutic rules for the
interpretation of Scripture. His motto was, " Be indulgent
with the hoary head, and be kind to the black-haired (the young),
and meet every man with a friendly countenance " (Aboth iii.
16 (18)). See Jew. Encycl. vi. 648 ff.
2 He wishes three to be used because in Lev. xxiii. 40, we
have named my, yy, epj?. Cf. Rashi on the passage ; and an
interesting note on later usage in Ratner, op. cit. p. 100.
3 A contemporary of R. Ishmael. He is said to have been
zealous in his priestly duties after the destruction of the Temple,
as far as circumstances would permit. He may be identified
with Justin's Trypho, who said that he had fled from Palestine
on account of the war (Dialog, cum Tryph. i. : efytl Se 'Efipaios
K TreptrofiTJs fay&v rbv vvv yevd/u,evov TroAc/iov, K.T.A.). The passages
of the Mishna in which he is named are collected in Schiirer, op.
cit. i. 377 n.
4 A tanna of the second generation, c. 110-135 A.D., a patriot
who took part in Barcochab's insurrection. It is to a disciple
of his, Aquila, that we owe the first literal rendering into Greek
of the Old Testament. A memorable saying of his is : " Every-
thing is seen, yet freedom of choice is given ; the world is judged
by grace, yet all is according to the work " (Aboth iii. 22 (24)).
See Oesterley, op. cit. p. xviii.
5 Decision after R. Ishmael and R. Tarphon (Maimonides).
6 The phrase Tin yp HB in Lev. xxiii. 40, is rendered by the
Targum pnntf wW fPT-a. " The taste of its wood is like the
taste of its fruit " (Succ. 35^). According to R. Levi the citron
is called Tin because its fruit rests (a meaning of the root Tin,
though R. Levi reads "nn from root Tn) on the tree from year
to year. R. Abah'u gives the same explanation. Ben Azzai
says we should read TITK (u8w/>), because the citron is a tree
MISHNA 43
withered, is not valid. One taken from a grove
devoted to idolatry, or from a city whose inhabitants
have been led astray, is not valid. One taken from
an uncircumcised tree l is not valid ; nor is one taken
from a heave-offering that is unclean. 2 One should
not be taken from a clean heave-offering ; but if it
have been, it is valid. One taken from a tree about
which there is a suspicion 3 the house of Shammai
declare not valid, but the house of Hillel declare
it valid. One should not be taken from the second
tithe in Jerusalem 4 ; but if it have been, it is valid.
6. If a citron be covered with scabs over the
greater part of it, if the pestlelike protuberance
be taken out, if it be peeled, if it be split, if it be
perforated, or if it be lacking in anything, it is not
valid. If, however, the scab cover only the smaller
part of it, if its peduncle be off and be perforated,
but the citron itself be entire, it is valid. The
Ethiopian citron 5 is not valid. One greenlike leek
R. Meir pronounces valid, but R. Jehudah declares
that it is not valid. 6
which can grow beside all waters (see Field, Hexapla, ad loc.) ;
and R. Tanhuma (Jer. Succ. 53^, Lev. Rab. 30) says that
Aquila so rendered it in his version. The word jnnN is from the
Persian tuvunj.
1 Lev. xix. 23. See Maimonides, irniDN rrfaKo, x. 9.
2 Num. xviii. n, 12.
3 'ND-J, fruits about which there is a suspicion as to the proper
legal dues having been paid on them.
4 For the " second tithe " to be consumed by the owner in
Jerusalem, see Lev. xxvii. 30, 31 ; Deut. xiv. 22 ff. Cf. Ber. vii. i .
5 'p-on mnfc. The Mishna may be interpreted quite
literally, as Rashi " It is called Kushi because it comes from
Ethiopia and is black " ; or the citron in question may be a
Palestinian one resembling an Ethiopian one (see Maimonides,
Lulab viii. 8). It is held that a citron grown in Palestine from
an Ethiopian one is valid.
6 Decision according to R. Jehudah (Maimonides}.
D
44 MISHNA
7. R. Meir says that the legal size of a .small
citron is that oi a nut ; R. Jehudah says that of an
egg ; and of a large citron, of such a size that one
can hold two in one hand. Such are the words of
R. Jehudah ; but R. Jose says it is of legal size
even if it can be held in both hands. 1 .-..-.
8. The Lulab 2 must not be bound except with
palm-branches. Such are the words of R. Jehudah.
But R. Meir says that it may be bound even with
rope. 3 R. Meir also said : There is a story of the men
of Jerusalem, that they bound their Lulabs with gold
bands. 4 The sages replied to him: It was so, but
beneath these they bound them with palm-branches.
9. And when do they shake the Lulab? 5 At
1 The Gemara (366) tells us that R. Jose told a story con-
cerning R. Akiba, who came to the synagogue with a citron so
large that he carried it on his shoulder. But R. Jehudah replied
to R. Jose that no argument can be adduced from this, since the
sages told Akiba at the time that his conduct was not seemly.
The decision is according to R. Jehudah in that he says, " that
of an egg," and after R. Jose in that he says, " even if it can be
held in both hands " (Maimonides).
2 See note on iii. i.
3 Decision according to R. Meir (Maimonides). In the
Gemara 33^ it is said : " There is a Boraitha, The Lulab whether
bound or not bound is valid." Cf. Maimonides, Lulab vii. 6,
and Menachot Hi. 6. In Jer. Succ. 53^ is given the benediction,
still used, to be recited when the Lulab is made, " Blessed art
Thou, O Lord our God, King of the Universe, who hast sanctified
us with Thy commandments, and had commanded us to make
the Lulab."
* Cf . Bonfils' Piyut (eleventh century) for first evening of
Tabernacles.
5 R. Johanan said the shaking was to be towards all four sides,
which belong to the Creator ; and to be raised because heaven
is His, and to be lowered, because the earth is His. But in the
West they taught that it was to be shaken towards. all, sides to
prevent bad winds ; and up and down to prevent bad dews.
See Jer. Gemara in loc. The rabbis find a divine precept for the
shaking in Lev. xxiii. 20 ; and a mystical reason from Ps. xcvi. 12,
" Then shall all the trees of the wood sing for joy."
MISHNA 45
the verse " Praise ye the Lord, ' l both at the
beginning and at the end 2 (of that part of the
prayer) ; and at " O Lord, we beseech Thee, save
us " 3 ; these are the words of the house of Hillel ;
but the house of Shammai say, Also at " O Lord,
we beseech Thee, prosper us." 4 R. Akiba said :
I was watching Rabban Gamaliel and R. Joshua, 6 _
and whilst all the people were shaking their Lulabs
at the previously named verses, they shook theirs
only at " O Lord, we beseech Thee, save us."
Whoever is on a journey, 6 and has no Lulab in
his hand to shake, when he gets home let him shake
a Lulab over his table. 7 If he have not done so in
the morning, let him do it in the afternoon, 8 for all
the day is valid for the ceremony.
10. Should a slave, or a woman, or a minor read
the Hallel to a man, he must repeat after them each
word of what they read, but it is a disgrace to him. 9
1 Ps.'cxvii. i, 2. 2 Ps. cxviii. 29.
3 Ps. cxviii. 25. 4 Ps. cxviii. 256.
5 Joshua b. Hananiah, a pupil of R. Johanan b. Zakkai. He
was held in great esteem, and in Sota ix. 15, it is said : " After
R. Joshua died good counsel ceased in Israel." See Oesterley,
op.cit.--p.2i ', Hyman/TinKi onwn 'n, pp. 624-635.
8 Cf. Ber. 300.
7 If he have forgotten to shake his Lulab before eating, he
must interrupt his meal and shake the Lulab over the table.
8 noiJJn ^3, lit. " between the two evenings," i.e. the time
between the beginning of sunset and actual sunset. Cf. Exod.
xxix. 39 (LXX rb SaAtvov), Num. xxviii. 8 (LXX, T& Trpbs eairepav).
See Heb. Lex. s.v. 3iy. It is illegal to shake the Lulab at night
(Maimonides, Lulab vii. 10 ; nWa ^ou WM n'pib rfavnh ia>r) nvn Vs).
9 Not to have learned it for himself, nor to be able to read.
Cf. John vii. 49. Ber. 630. " Whoever relieves himself from
learning scripture cannot stand in the day of trouble, as is said
in Prov. xxiv. 10." Those who read to such a man cannot
exempt him from the duty which they themselves are not bound
to perform (see ii. 8) ; hence he must repeat the Hallel word
for word after them.
4 6 MISHNA
If an adult read it to him, it is sufficient to repeat
after him " Hallelujah." 1
11. Where it is customary to recite twice (the
closing verses of Ps. cxviii.), 2 let one do so ; where
only once, let it be done once. Similarly with
reference to the saying of (the final) benediction. 3
Everything depends on the customs of the district.
Whoever buys a Lulab from his fellow in a
Sabbatical year, 4 the citron must be given to him as
a gift, since it is not permitted to buy one in a
Sabbatical year.
12. At first the Lulab was carried in the Temple
seven days, but in the country only on one day. 5
1 At the end of each, verse the congregation repeats this word.
Cf. Philo. ii. 630 (ed. Mangey). See Sota v. 4, and Wagenseil's
note.
2 Verses 21-29.
3 The saying of a benediction before the Hallel is obligatory,
after the rule : " All the religious duties must have a bene-
diction pronounced concerning them before they are performed "
(wvyh -niy ]rrby -pan j'Sia mspn *). So the reference in our
Mishna, as indicated above, is to the final benediction. The
benediction before Hallel runs : " Blessed art Thou, O Lord
our God, King of the Universe, who hast sanctified us with Thy
commandments, and commanded us to read the Hallel " ; that
after : " All Thy works shall praise Thee, O Lord our God ;
and Thy pious ones, the just who do Thy will, and all Thy people,
the house of Israel, with exultation shall thank, bless, extol,
glorify, exalt, praise, sanctify, acknowledge the authority of
Thy Name, O our King ; for it is good to give thanks to Thee,
and becoming to sing praises to Thy Name ; for from everlasting
to everlasting Thou art God. Blessed art Thou, O Lord, King
adored with praises."
4 Exod. xxiii. 10, n.
6 After Lev. xxiii. 40, " Ye shall rejoice before the Lord
your God seven days," the expression D3T&N " naf? denoting
the Temple. The mystics deduce our Mishnaic rule from
Ps. cxvi. 12, where TN is taken arithmetically as i"$ " one " and
" seven " the Lulab being borne in the Temple seven days,
elsewhere one.
MISHNA 47
After the Temple was destroyed, R. Johanan
b. Zakkai ordained that it should be carried in the
country l seven days in memory of the Temple ; 2
and he also ordained that on the second day of
Passover 3 the eating of the products of the New
Year should be forbidden. 4
13. Should the first day of the festival fall on a
Sabbath, all the people bring their Lulabs before-
hand to the synagogue. 5 Next day, on coming
early to the synagogue each one identifies his own
Lulab and takes it ; since the wise men say : 6 A
man cannot fulfil his duty on the first day of the
festival with the Lulab of his neighbour, 7 although
this is allowed on the other days of the festival.
14. R. Jose says : Should the first day of the
festival fall on a Sabbath, and through forgetful-
ness a man have carried out his Lulab into the
public road, 8 he is not guilty of a breach of the law,
1 mn means " outside the Temple, " even in Jerusalem
itself.
2 According to R. Johanan after Jer. xxx. 17, " This is Zion,
whom no one seeketh after," implying that it must be sought
after (Succ. 41 a).
3 Ppn DV, lit. " the day of waving," the sixteenth of Nisan.
See Lev. xxiii. 10, n (iniyn ns eprn).
4 R. H. iv. 3 : see Fiebig's note there (Mishna : Beer and
Holtzmann).
5 Since it is forbidden to carry things outside on the Sabbath.
6 Zebah. 790.
7 Since it is said, Lev. xxiii. 40, " Ye shall take " with the
hand ; " unto yourselves " it must not be borrowed, though it
may have been presented or lent by one's neighbour. See the
story in Tosefta ii. n. Maimonides says : "If one be given a
Lulab on condition of returning it, he can perform his obligation
with it and then return it " (Lulab viii. 10).
8 n>ann rwi denotes common property to which all have
equal right ; here the public road. The phrase is the opposite
of -pirn nvin, private property, e.g. a place enclosed by a wall.
For own cf, Mark x. 45,
48 MISHNA
since he carried it out with an intention of fulfilling
'the law.
15. A woman receiving the Lulab from the hand
of her son, or of her husband, may put it back into
"water on the Sabbath. 1 R. Jehudah says : On the
Sabbath is may be put back, on the day of the
festival water may be added to refresh it, and on the
middle days 2 it may be completely changed. A
'minor who knows how to shake the Lulab is under
obligation to do that duty. 3
IV.
- i., The Lulab and the willow-branch 4 were
used sometimes six days, and sometimes seven days
on the festival; the Hallel and the manifestation
of joy 5 took place on eight days ; the dwelling in
the booth and the pouring out of the water 6 lasted
seven days ; and the flute-players performed
sometimes five days and sometimes six. 7
1 To .be understood of the times when the Temple was still
standing.
? Cf. John vii. 14, ^877 6e rrjs eoprys rfis (JLeaovaujs-
3 The training of minors for religious practices is a rabinically
ordained duty (Nazir 290).
* The Lulab for carrying, the willow-branch for surrounding,
the altar. See below, 3, 5.
6 nnnjyn was one of the three duties obligatory on every
male Israelite when he kept the feasts at Jerusalem, the other
two being the "appearing" n"tn (cf. Exod. xxiii. 17) and the
"celebration" ruun. In Deut. xvi. 14, we read: "And thou
shalt rejoice in thy feast " (-|Ji"P nnDBn), and from Deut. xxyii. 7
we gather that the rejoicing took the form of sacrificial feasts ;
cf, Pesah loga ("iB>:n t&t'nrw T^ "p ^npn m& pis) ; i Gor,
x'. i8ff. '
6 On the altar, after the morning sacrifice, Yoma 266 :
'"' They do not pour out the water on the festival except at the
morning sacrifice." Cf. Maimonides, Tamid x. 6.
7 After the evening sacrifice, up to the time of cock crowing.
Tos. iv. 5 ; Jer, Succ.
MISHNA 49
2. The Lulab was used seven days when the
first day of the festival fell on a Sabbath ; but if
it fell on any other day of the week it was used six
days, 1
3. The willow-branch 2 was used seven days
when the seventh day of the willow-branch fell on
a Sabbath ; but if the seventh day fell on any other
day of the week it was used six days.
4. How was the commandment of the Lulab
fulfilled when the first day of the festival fell on a
Sabbath ? They brought forth their Lulabs to the
Temple mount, where the sextons 3 received them,
and arranged them inside the portico. The elders 4
laid theirs in the treasury. The tribunal taught the
people to say : Whoever gets hold of my Lulab, let
it be his as a gift. 5 On the morrow the people came
1 According to Rabba, as a precautionary measure, lest any
one should take it in his hand on an intervening Sabbath and go
to. an expert ('pn) to learn how to shake it, and so possibly carry
it four cubits in a public place (Succ. 42&). Cf. III. 14.
2 Cf. Maimonides, Lulab vii. 20 : " It is a usage dating from
Moses, as delivered from Sinai, that they bring to the Temple
another willow besides that one which is a component part of the
Lulab." See i and note there. In his gloss on our Gemara, 446,
Rashi says that the ceremony of the willow is a Sinaitic law in
the Temple, but in the Provinces an institution of the prophets,
and so there only used on one day. Cf. Zohar, Gen. i6&.
3 ptn. These performed various duties, such as taking the
scroll of the Law and handing it to the reader (cf . Yoma vii. i ;
Sota vii. 7, 8 ; Shab. i. 3 ; Luke iv. 20, uTrqpe'rj??). They
were not priests, but Levites (Biichler, Pviestsr und Cultus,
p. 151). See Hasting's Bible Diet., iv. 640 ff.
4 D-3p7. The members of the Sanhedrin ; so called bscause
this supreme council at Jerusalem was viewed as an institution
established by Moses when he nominated " seventy men of the
elders of Israel " (Num. xi. 16), to bear the burden of the people
with him. Often named in N.T. (irpeaflvTepoi) along with
ets and ypafjifjiareis. See Schurer, op. cit. p. 200.
5 Lest it have come to him by theft. See iii. i, 13.
50 MISHNA
early to the Temple, and the sextons threw down
the Lulabs before them ; and it happened that
often they hurt each other as each was trying to
seize his own Lulab. When the Sanhedrin saw the
danger thus incurred they decreed that every man
should use his Lulab in his own home.
5. How was the commandment of the willow-
branch fulfilled ? There was a place below Jerusalem
called Motsa. l Thither the people went down, and
gathered thence young willow-branches. 2 These
they brought and erected at the side of the altar, 3
so that the tops of them bent over the altar. Then
they sounded a plain note, a tremolo, and a plain
note. 4 Every day they encompassed the altar
once, saying : " Save now, we beseech Thee, O
Lord; O Lord, we beseech Thee, send now pros-
perity." 5 R. Jehudah says that for nin) n|K they
said im "3K. 6 On the particular day (the seventh)
1 " Also named Colonia. Jer. Succ. 546. : " What is Motsa ?
Mamtsia (N^XED) . . . named Colonia " ; Bab. Succ. 45^ :
" The place was named Colonia, but why does our tanna call it
Motsa ? (Ans., as if N'na), because its inhabitants are exempt
from royal taxes, he calls it Motsa'" (Jastrow. Lex. p. 746).
According to Rashi, Avod. Z. loa, it was exempted from taxes
because it was the abode of teachers. J. Lightfoot thinks it
was situated oa ihfe bscaks oi the Kidron [Temple Serviee, xvl 2).
Neubauer identifies it with Mernci-esh.-Sb.eikh. (Gog, p. iGV
2 According to Tos. iii. i, two, one for the Lulab, the other
for the altar.
3 A Boraitha says : They were soft and eleven cubits high,
so that they could cover the altar one cubit (Succ. 45^)- The
biblical basis of the custom is found in Ps. cxviii. 27.
4 See below, 9.
5 Ps. cviii. 25. Cf. Matt. xxi. 8, 9.
6 Two of the seventy- two names of God. These names are
derived from the verses in Exod. xiv. 19-21, each of which con-
tains seventy- two letters. For the scheme see the table in the
Jewish Encyclopedia, ix. 1640. Some commentators explain
im '3N as meaning " I and He are in one fate, save now 1 " after
MISHNA 51
for using the willow-branches they encompassed the
altar seven times. l [When they departed, what were
they saying ? " Beauty is thine, altar! Beauty
is thine, O altar ! " R. Elieser says : " To God and
to thee, O altar ! To God and to thee, altar !.] 2
6. As was done on a week-day, so likewise was
done on a Sabbath ; except that they gathered the
willow-branches on the eve of the latter day, and
lay them in gilt tanks that they might not wither.
R. Johanan b. Baroka 3 says : They brought
dried branches of palm-trees, 4 and beat them to
what is said in Ps. xci. 15, " I will be with him in trouble (mxa),
I will deliver him and honour him," and in Isa. xlviii. n, " For
mine own sake, for mine own sake will I do it, for how should my
name be profaned ? " See Ratner, Ahawath Zion, etc., Sukkah,
p. 120; Abrahams, Festival Studies, p. 17. Hochman suggests
that " under this apparently meaningless but in any case difficult
sentence we are to see that R. Jehudah declared the " Name "
was pronounced, and that in reduction to writing and trans-
mission in 11 D3K was corrupted to mi ^:K, in being mistaken for
Kin and n3K corrected accordingly to JN. For in* the recently
discovered Aramaic papyri from Assouan speak : Plutarch tells
us that the Jews called Evohe in the Temple. This would point
to the full name having been called " (Jerusalem Temple Festivities,
P- ii9).
1 According to Jer. Succ. 54^ in memory of the capture of
Jericho (Josh., vi. 15 ft).
2 The passage within brackets is wanting in Cambridge MS.
Add 470, i (ed. Lowe).
3 A tanna of the second century. He taught that " whoever
profanes the Name of God secretly is punished openly, no matter
whether he profane It inadvertently or act with premeditation "
(A both iv. 5).
4 " He thinks that dried branches of palms should be brought
all seven days, and not willows " (Tosap. to Succ. 456). In
Lev. xxiii. 40, niM in the plural is used one for the Lulab,
the other for the altar ; but the rabbis have ruled that since
HDD without 1 is written, so the singular is to be understood.
Maimonides says: "How is this ceremony performed in our
time ? They take one twig or many of willows, besides that
which is in the Lulab, and strike with them on the floor of the
52 MISHNA
pieces * on the floor by the sides of the altar, whence
that day was called " the day of the threshing of
the dried branches."
7. Immediately after this the children threw
down their Lulabs and ate their citrons. 2
8. The recitation of the Hallel 3 and the rejoicing
on the festival 4 took place eight days. 5 This
teaches that a man is under obligation to recite the
Hallel and-to rejoice equally in honour of the last
day of the festival as on all the rest of the days.
The dwelling in the booth is for seven days, 6 in the
synagogue or against a vessel twice or thrice, without saying a
benediction, since this thing is a usage of the prophets " (Lulab,
vii. 22).
1 ]>omn may also be rendered " lay down," and ^ 2T ?,
" laying down" (Jastrow). Vide Rabbinowicz Var. Lect, ad. loc.
note 10. It has been suggested that the " threshing " symbolises
that after the last verdure of the year had served for the altar
the trees might now go on to cast their leaves (Herzfeld, Gesch.
d. Volkes Israel, ii. p. 125). It may be an emblem of resurrection,
cf. Isa. xliv. 2-4.
2 The passage is capable of two interpretations : either
(i) that the elders on going out of the Temple on the seventh
day took the Lulabs from the hands of the children, and these
were not thus unlawfully acquired fa, cf. iii. i), since they
belonged to then: fathers ; or (2) as translated above, j^nw being
taken in the sense of ypiiT, the reference throughout being to
the children, since the eating of the citrons was not lawful for
adults. Cf. ovn w nipin^ 'yrt&ja i^'SK mnK bomb "not*; Lev.
Rab. xxxvii. 2.
3 Cf. Tos. iii. 2 ; Sopherim xx. 9.
4 See iv. i, and note there.
5 Dent. xvL 14, -pm nnDi. The extension to the eighth
day is based on the use of ") in the following verse not? "]K rwn.
6 Maimonides, Sukka vi. ii : "At this time when we make
two festivals out of one day we 'dwell in the booth eight days ;
but on the eighth day, which is the first day of the festival of
mxp ^ 1 DSJ', although we dwell in the booth, yet we do not
recite the customary benediction concerning the dwelling there."
The non-recital of the benediction is according to the dictum :
" A benediction is not to be recited about a doubtful matter "
MISHNA 53
sense that after completing the meal on the seventh
day one must not pull down his booth immediately ;
but he may carry the furniture back to his house
from the time of afternoon prayer and onward,
because of the honour due to the last day of the
festival'. 1
9. The pouring out of the water 2 took place
thus : They filled with water from the pool of
Shiloah 3 a golden bottle containing three logsi 4
When they reached the water-gate 5 they sounded
a plain note, a tremolo, and a plain note. 6 The
bearer of the bottle ascended the inclined plane
leading to the altar, and turned to the left, where
were two silver . basins. R. Jehudah says they
were of stucco, but their appearance was dark
because of the wine. They were perforated like
two slender snouts ; one tube was somewhat wider
and the other narrower, in order that both might
empty themselves simultaneously. 7 The basin on
1 Jer. Succ. vi. 6 (Gem.).
2 See above, IV. i, and Introduction, p. 17.
3 A fountain near Jerusalem, the modern 'Ain sitti Maryam.
See Isa. viii. 6, Neh. iii. 15, Joh. ix. 7, n. The Targum Jonathan
renders Gihon of I Kings i. 33, 38 by mW.
4 A log is denned as " a liquid measure equal to the contents
of six eggs;"
5 D^DH njJty. In Shekalim vi. 3, we read : " Why is it called
the Water Gate ? Because through it was brought the bowl of
water for the pouring out of water on the festival of Tabernacles.
R. Elieser b. Jacob says : Because the waters ran out thereby,
which came from under the threshold." Cf. Tos. iii. 3,
Yoma 31^. .
6 After the passage Isa. xii. 3, " With joy ye shall draw
water." Cf. Jer. Succ. V. * ; Gen. Rab. Ixx. 8; Ruth Rab.
iv. 10. On the notes of the shofar (lypni ipnm iypn) see
Jew. Encyc. xi. 302, and note in Fiebig's Rosh ha-Schana, p. 105.
W. R. Smith, Religion of Semites, p. 231, thinks the blowing was
an intended imitation of thunder.
7 Since water empties itself quicker than wine.
54 MISHNA
the west was used for the water, that on the east
for the wine ; but if the water was poured into the
basin for wine, or the wine into that for water, the
requirements of the law were complied with.
R. Jehudah says : One log sufficed for the libations
of the eight days. 1 And to him who offered the
libation of water they said, " Raise thy hand " ;
for on one occasion one poured the libation over his
feet, 2 and all the people pelted him with their citrons.
10. As was done on a week-day, so likewise was
done on the Sabbath ; except that they filled on
the eve of the Sabbath the golden bottle, 3 which had
not been consecrated, from the pool of Shiloah, 4
and placed it in the Temple treasury. If it were
upset or uncovered they refilled it from the laver ;
1 See iv. i, where it is said that the pouring out of the water
lasted seven days. In Succ. 47^ we read : " The eighth day
differs in three things from the other days in Sukkah, in
Lulab, and in the pouring out of the water." The rabbis are
unanimous in their opinion miiT *3"o roSn ytf. Cf. Tos. iii. 16.
2 He was a Sadducee who rejected tradition, the " pouring
out of the water " being, according to the rabbis, a tradition of
Moses from Sinai. The reference is to Alexander Jannaeus
(126-76 B.C.), who did this, when officiating in his capacity of
high priest, to express his contempt for the Pharisees (see Hoch-
man, op. tit. pp. 87 ff.). The congregation would have murdered
him had he not had Cilician mercenaries at hand who came
to his aid and slaughtered some thousands within the boundaries
of the Temple. In consequence of this massacre a wall was built
by him to prevent worshippers entering the court of the sacri-
fices. See Tos. iii. 16 ; Josephus, Antiq. xiv. 12-15 '> The Book of
Jubilees (S.P.C.K.), p. xx.
3 nun was a somewhat large (earthern usually) wine jug
(see Levy, Diet. ii. 202^). The vessel of iv. 9 is the irrrfaf, a
vessel with a wide belly and a narrow neck (Jastrow).
4 Hochman's view (op. cit. p. 119) that the phase row
a>n \Q nanipD would seem to mean not sanctified by water being
drawn in it from Shiloah is opposed to Rashi's explanation.
Cf. Exod. xxx, 29,
MISHNA 55
for wine and water which had been uncovered cannot
lawfully be brought to the altar. l
V.
1, For the musical performance 2 there were
sometimes five, sometimes six days ; this is the
performance celebrated during the time of the water-
drawing, 3 which does not supersede either the
Sabbath or the festival. It is said : He who has
not witnessed the rejoicing at this ceremony has
never seen rejoicing. 4
2. On the evening of the first day of the festival
they descended 5 to the women's court, where they
1 Since it is not fit even for a private person. Cf. Mai.
i. 7, 8.
* See iv. i.
3 naKitfn n2. The meaning of this phrase is not clear.
Hochman (op. cit. p. 59) thinks the meaning is " the vessel for
the water-drawing," and in support points out that the Mishna
(iv. 9, 10) emphasises the importance of this vessel, and calls
attention to the ceremony in the Asipu-ritual, where the ceremony
centred round the holy water-bowl. rQNit? is otherwise unknown
to Hebrew literature. It can only mean " the woman water-
drawer," but there is no proof that this was ever done by a
woman. The Munich MS.2 has throughout the chapter .-DINS?
(see Rabbinowicz in loc., op. cit., note i), and so too the Mishna
of Lowe's edition, and the variant min mentioned in Succ. 506
may support this reading, though R. Naham refers this epithet
to the libation as an "important commandment " coming from
the six days of creation (rvtwn ^ nty^a rai Nn mityn mso).
The Aruch (Kohut) connects it with the Syriac K3iti>, " a torch,"
but there are serious philological objections to this, and the
torch-light processions are not the central features of the festival
(cf. Succ. 486, Jer. Succ. 55^, where the name is interpreted from
Isa. xii. 3).
4 Maimonides (Lulab viii. 15) says that he who fails to
contribute to. the joy of the festival in proportion to his means
incurs special guilt, after Deut. xxviii. 47 ff.
5 From the court of the Israelites.
56 MISHNA
had introduced a great improvement. 1 There were
there three golden candlesticks, and on the top of
each of them four golden basins ; and four ladders
were placed near each ; and four novices 2 mounted
the ladders, having in their hands jugs of oil each
containing one hundred and twenty logs of oil, 3 with
which they replenished each basin.
3. They stripped 4 the worn-out undergarments
and belts 5 of the priests, 6 and used these for wicks.
There was not a court in Jerusalem which was not
made bright by the light of the water-drawing. 7
1 By putting a railing (^lanTJ, eo>orpa) round the women's
compartment, so that they might be witnesses of the rejoicing.
Men and women were not allowed to mingle lest any irreverence
might take place. See Tos. iv. i. A scriptural basis for the
separation is sought in Zech. xii. 12-14, arguing that if the sexes
are to be separated in the time of mourning, when evil passions
are quiescent, much more in the time of festivity, when such
passions are powerful. We may note that a similar separation
was common in pagan festivities ; cf. Aristophanes, Aehavn., 384.
It should be noted that our Mishna can bear quite a different
rendering to the one adopted above : " and they made great
preparation there," a reference to the preparations for the
illuminations.
2 miro vine,' lit. "blossoms of priesthood." They were
the sons of the permanent officials of the Temple, and many
functions were performed by them; see Yoma i. 7; Tamid
i. i ; Sanh. ix. 6 ; Middoth i. 8 ; iii. 8.
3 Jer. Succ. 556 leaves it undecided whether the phrase here
means one hundred and twenty log each, or thirty each, for the
four condlesticks.
4 -pypbD explained in Jer. Succ. 556 by yWsD, " knotting
in a bundle."
6 yyiii, a Persian word, hemyan. Cf. Josephus, Antiq.
iii. 7/2, who describes it as a belt wound round the waist several
times and reaching to the feet " While Moses called belt low N
we call it by a Babylonian name, Emia, for it is so-called by
them." :....,.' -;
6 i.e. of the common priests, see Ratner, op. cit. p. 134.
7 A Boraitha taught : "A woman could pick wheat by this
light." Jer. Succ. gives the height of the candlesticks at one
MISHNA 57
4. Pious men and saints danced before the people
with lighted torches in their hands, 1 singing hymns
and praises before them 2 ; and the Levites, 3 with
harps, lyres, cymbals, trumpets and all kinds of
instruments without number, stood on the fifteen
steps which led from the court of the Israelites to
the court of the women, corresponding to the fifteen
Songs of Degrees in the Psalms 4 ; on these did the
Levites stand with their instruments of music and
song. And two priests 5 stood at the upper gate, 6
hundred cubits, which is the height of the Temple sanctuary
(Midd. iv. 6), but this figure is there objected to (55a). The
Bab. Gem. gives the height of the candlesticks as fifty cubits.
This also is probably an exaggeration, and it may be suggested
that they were placed on an eminence of fifty cubits in height.
1 For a story of R. Gamaliel, grandson of Hillel, in this
connection, see Tos. iv. 4 ; Succ. 530. Maimonides (Succ.
yiii. 14) says that the common people were .not actors in this
rejoicing, only spectators, the actors being great men of wisdom
and religion.
2 See Tos. iv. 2 ; Succ. 530. ; Jer. Succ. 556.
3 Maimonides (Kele Mik. iii. 3) says : " Some were Levites
and some Israelites of note, that had married into the priesthood ;
for none might go up into the desks of the song-men but men of
note " (cf. Lulab viii. 13). See Jew. Quart. Rev. x. 692 ; Schiirer,
op. cit. i. 271 f.
4 Pss. 120-134. A curious account of their origin is given
in the Gemara : " When David digged the pits for the Temple the
waters of the deep came on top and threatened to flood the
world ; he composed the fifteen Songs of Degrees, and therewith
caused them to abate."
5 D^uro ; the Munich MS. has DSMN (see Rabbinowicz, op. cit.
p. 162, n. 7), but the rrau'n was almost exclusively a priestly
instrument ; cf. Num. x. 8 ; Neh. xii. 41 ; i Chron. xv. 24 ;
2 Chron. xiii. 12, al.
6 The Gate of Nicanor, with which name, Dr. Biichler (Jew
Quart. Rev. x. 695) suggests, our author was not familiar, or he
would not have used a long circumscription. It was called
"the upper gate " because it was above the court of the women
(Maimonides, Kele Mik. vii.) ; and Nicanor Gate because
there was slain Nicanor, a Greek prince, in the time of the
Hasmoneans (Jer ; Succ. ii. 12), or because he erected the gate
(see story in Jer. Yom. 4ia).
58 MISHNA
which leads down from the court of the Israelites
to the court of the women, with two trumpets in
their hands. When the crier * cried out they
sounded a plain note, a tremolo, and a plain note. 2
When they reached the tenth step they did the
same; and again when they reached the court of
the women. They went on, blowing as they went,
till they reached the gate that goes out to the east.
When they reached this they turned their faces to
the west, and said : Our fathers, who were in this
place, turned their backs to the Temple and their
faces to the east, and they prostrated themselves
to the sun towards the east 3 ; but we lift our eyes
to God. R. Jehudah says : They used to repeat :
We belong to God, and lift our eyes to God.
5. In the Temple they did not sound the trumpets
less than twenty-one times, nor more than forty-
eight. 4 Every day they sounded the trumpets
twenty-one times three times at the opening cf
the gates, nine at the morning sacrifice, and nine
at the evening. When there were additional
offerings they sounded the trumpets nine times in
addition. On the eve of the Sabbath they sounded
1 T3-). It is disputed in Yom. 206 whether the meaning is
" man " or " cock," but no decision is arrived at. In Jer.
Succ. 55c it is interpreted as in the above translation (tap
rna r"OK fcra:i). See Biichler, Priester u. C^tltus, p. 143
(Hochman).
2 See iv. 9.
3 Cf. Ezek. viii. 16.
4 The Gemara says that our Mishna is not in accordance
with R. Jehudah who said : "According to those who say they
were few, they were not less than seven ; and according to those
who say they were many, they were not more than sixteen "
(536). But there is no contradiction, the njrpn nynn nypn
R. Jehudah counting as one sounding, our Mishna as three
(Jer. Succ. 550).
MISHNA 59
them six times in addition three to cause the
people to cease from work, and three to mark the
separation between the sacred and the secular day.
On the eve of the Sabbath of the festival of Taber-
nacles they sounded them forty-eight times three
times at the opening of the gates, three at the upper
gate, three at the lower gate, three at the drawing
of the water, three over the altar, nine at the morning
sacrifice, nine at the evening sacrifice, nine at the
additional offerings, three to cause the people to cease
from work, and three to mark the separation between
the sacred and the secular day.
6. On the first day of the festival there were
sacrificed thirteen bullocks, two rams, and one goat.
So there remained fourteen lambs for eight divi-
sions of priests. 1 On the first day six offered two
each, and the remaining two one each. On the
second day five offered two each, and the remainder
one each. On the third day four offered two each,
and the remainder one each. On the fourth day
three offered two each, and the remainder one each.
On the fifth day two offered two each, and the
remainder one each. On the sixth day one offered
two, and the remainder one each. So on the seventh
day all were alike. On the eighth day they caused
lots to be drawn, as on the other great festivals,
saying that whoever offer bullocks on that day
should not do so on the morrow, but that they should
take turns all round. 2
1 The priests were divided into twenty-four divisions
(i Chron. xxiv. 7-19) who, in turn, were on duty a week at a time ;
but all divisions were on duty during the great festivals. See
Maimonides, Tarn. Umusaf, x. 12.
2 Cf. Pesik. IQ3&; Philo, De Vidimis, i. 2, ii. 238 f. (ed.
Mangey).
E
60 MISHNA
7. At three periods of the year l all the twenty-
four orders of priests shared equally in the offerings
of the festivals and in the distribution of the shew-
bread. 2 On the Feast of Weeks they say to each
- -... -..':; ; - - .-../ /!...
priest, Here is unleavened bread for thee, here is
leavened bread ! 3 The division of priests oh duty
offers the daily burnt-offering, vows, and the free-
will offerings, and the rest of the congregational
sacrifices, together with all those that have no
special reference to the festival. Should the
festival fall next to a Sabbath, either before or after
it, all the divisions of priests share equally in the
distribution of the shewbread.
8. Should a day intervene between the festival
and the Sabbath, the division of priests on duty
received ten loaves, and the loiterers 4 two. On
the other days of the year the division entering
on guard received six, and those relinquishing duty
six. R. Jehudah says : The division entering
on guard received seven, and those relinquishing
duty five. 5 Those who entered on guard shared
1 On the three great festivals, Exod. xxiii. 14-16.
2 Deduced from i^wi phns phr,, Deut. xviii. 8, meaning
that according to his share in the service shall be his share in
the partition of food (Succ. 556).
3 When Pentecost fell on a Sabbath there was a double
portion of bread to be distributed amongst all the priestly
classes, the shewbread which was unleavened, and the two
cakes baked with leaven which were offered by the worshippers
(Lev. xxiii. 17). ; ''"'''''. ' ; ' ' '-'
4 3DynDn explained by Rashi of those priests. who were in
no hurry to perform their regular course of duty.
6 The reason being, according to R. Isaac, that the division
entering received two loaves more than those relinquishing duty
as a reward for the closing of the Temple gates which the latter
had left open in the morning (Succ. 566). R. Jehudah's dictum
finds no support amongst the rabbis.
MISHNA 61
them on the north side of the Temple, and those
relinquishing duty on the south. 1 The Bilgah
division 2 always divided their share on the south
side, since their slaughter-ring was immovable and
their window stopped up. 3
1 Various reasons are given : (i ) That the people might see
who were going on and who were going off duty ; (2) that honour
might be accorded to those going on" duty ; (3) because there is
a tradition, that all entering the Temple should do so on the
right side, and then going round leave it on the left. Succ. 566,
Jer. Succ. 55^.
2 This was the fifteenth division, i Chron. xxiv. 14.
3 Each division had an iron ring to secure the sacrificial
animals, and a window for keeping the slaughtering knives, on
the north.. According to one Opinion the Bilgah division incurred
the punishment named in the text owing to the .apostacy of
Miriam, a member of that house, who, in the time of Antiochus
Epiphanes, denied her faith and married a Greek soldier. When
the Greeks entered the Temple she struck the altar with her
sandal, crying out in Greek, " Wolf, wolf (AvKos, XVKOS),
thou hast devoured the wealth of Israel, and hast not helped
them in their hour of need ! " According to another opinion the
punishment was due to the delay in their entering on their
priestly functions, so that the division of Jeshebeab was com-
pelled to take their place (Succ. 566 ; Tos. iv. 28 ; Jer. Succ. 55^).
In the Jerus. Talm. the question is asked why the order of
Bilgah was not removed altogether, and the answer given, that
it is a hard thing before God to remove from its place the genea-
logical chain (^onv n^afoy nipy 1 ? oipDn 'js*? rwp), and more-
over the number of the divisions cannot be diminished since
it is said in i Chron. ix. 22, " Whom David and Samuel the seer
did set up nnmDKa," or as it can be read Drmmtu " in their
regular succession."
TOSEFTA
I.
i. A BOOTH which is more than twenty cubits
\ high is not valid ; R. Jehudah, however,
considers it valid. l R. Jehudah said,
There is a story that the booth of Helen 2 (in Lod)
was higher than twenty cubits, and the elders were
going in and out of it, and no one said anything
to her. The sages said to him, It was because she
was a woman, and a woman is exempt from the
obligation of keeping the festival. He said to them,
And were not her seven sons scholars, and all were
sleeping 3 in the booth ? 4
2. A booth on which the sun is more frequently
than the shade is not valid. This applies only to
the upper part of the booth ; but as for the sides,
1 Up to the height of forty or fifty cubits (Succ. 26).
2 Queen of Adiabene, and wife of Monobaz I. She was a
convert to Judaism. Accompanied by her son Izates she visited
Jerusalem about 43 A.D. and presented to the Temple a golden
shell-shaped portal for the inner door (Yoma 370). She became
a Nazirite, and after her death her remains were deposited in
J*erusalem in a tomb which she had built there during her lifetime.
3 ' V3* : some text have pnp, " dwelling."
4 Succ. 26 adds : " and, besides, she did nothing which was
not in accordance with the will of the sages."
TOSEFTA 63
even if they were wholly exposed to the sun, the
booth would still be considered valid. 1
3. If one cover the sides of a bed or the sides of
a tree which are ten handbreadths high, if the part
exposed to the sun be greater than that of the shade,
it is valid ; but if not, it is not valid.
4. A shepherd's booth, or one of fruit-pickers, 2
or one stolen is not valid. If one cover the booth
with cords, or with bundles of sheaves, it is not
valid ; if with ordinary reeds, or with forked reeds,
even though they be bound together, it is valid.
5. Should one cover a booth with hard flax-
stalks, 3 it is \alid.
6. Should one cover a booth with flax-stalks
after they are soaked, beaten and baked, it is not
valid. Should one cover it with ears of corn, if the
straw be more than the corn, it is valid ; if not,
it is not valid. R. Jose b. Jehudah says : If one
cover it with torn pieces of garments, it is valid.
7. A booth may be covered with planed boards,
according to R. Jehudah ; but the sages say :
Provided there be between them sufficient space.
R. Jehudah says : There is a story that at the time
of religious persecution they were setting up ladders,
and covering them with boards, and sleeping under
them. The sages answered him : The time of
persecution is no argument, but all admit that even
1 Where sun and shade are equal, the commentators declare
the booth to be valid.
2 Some texts have nnx'V", " potters " the outer compart-
ment serving as a workshop, the inner as a dwelling. See
Ratner, op. cit. p. 68.
3 intya *3in = flax-stalks before they are prepared for spin-
ning. In Succ. I2& R. bar bar Hanah says he is uncertain as to
the meaning of the phrase. On the v.L win, see Rabbinowicz,
tp. cit. a.l,
64 TOSEFTA
if the boards be four handbreadths wide .there must
be between them sufficient space. Should one hang
thereon (Persian) nuts, 1 or pomegranates, or olives, 2
or bunches of grapes, or wreathes of corn, it is valid ;
but they may not eat of them except on the last
(lay of the festival ; if, however/there is an agree-
ment about them that they may be eaten during
the festival, it is allowed. 3
8. If a large courtyard be surrounded by pillars, 4
the pillars will be like sides ; and a man can even
make his friend a side in order to eat and drink ;
and not only so, but he can erect his bed there,
and spread over it a sheet that the sun may not fall
on those who eat nor on- the dead. The sages
acknowledge to R. Elieser that tents are not made
at the beginning of the festival, and it is not necessary
to say on the Sabbath, 5 How do they differ?
Only with reference to additions, for R. Elieser
says, No additions are made on the feast, and it is
not necessary to say on the Sabbath ; whereas the
sages say, They may be made on the Sabbath, and
it is not necessary to say on the festival.
9. There is a . story of R. Elieser that he was
sitting in the booth of R. Johanan b. Ilai in Csesarea
when the sun approached the booth. He said to
Johanan, How would it be to spread a sheet over
Some .texts omit 'niNpona (==rd
which, has come in from Succ. ioa. See Rabbinowicz, p. 24.
2 rriNptnVa, superior olives already pressed when set out for
sale==0AaaTcu ara^.uAiSes'.
3 See Betsa, 306.
4 And there is not between them a gap of less than three
handbreadths, the parts so separated being considered as a solid
partition. So i^h, the legal fiction of considering them united
in. -such- a case. See Succ. i6&. .,
5 Sabb. I25&. "
TOSEFTA 65
the booth ? He replied, There is not a tribe in
Israel which has not given rise to a judge. 1 The
sun reached to half the booth. [R. Elieser repeated
his question.] He answered, There is not a tribe
which has not given rise to a prophet ; the tribes
of Judah and Benjamin gave rise to kings 2 at the
command of prophets. The sun reached the feet
of R. Elieser, when Johanan lifted up a sheet and
spread it over the booth. R. Elieser bundled up his
garments, and went out.
10. Should one make his booth in the shape of a
cone, or have placed it against a wall, it is not valid.
But R. Elieser acknowledges that if it be placed on
a roof with an aperture of a handbreadth s width,
or if it be higher than the ground by a handbreadth,
it is valid. Matting made of shavings or of large
reed-grass can be used as a covering, but if it be
small they cannot cover with it. Reed mats or
rush 3 mats, if large, may be used as a covering,
but not if woven together. But R. Ishmael b.
R. Jose 4 said in the name of his father that even
if woven together they may be used ; and so
R. Dosa 5 says, following his opinion.
1 He put him off with these words because he never said
anything he had not heard from his teacher (Succ. 276). Rashi
says : " From Reuben, Simeon, Gad and Asher I have not
found that judges were descended." But possibly the judges
whose tribes are not mentioned were traditionally descended
from these tribes.
2 Saul and David.
3 nSn, a species of rush, so named from its sharp edges.
4 A tanna of the third century, who is said to have com-
mitted the whole Bible to memory (Jer. Meg. 74^). See Jew.
EncycL, vi. 650.
* A tanna of the fourth generation, not to be confused with
the Palestinian amora (fourth century) of the same name.
Strack, Einletiung, p. 95, -
66 TOSEFTA
11. As for him who makes his booth on a wag-
gon which is higher than ten handbreadths, R.. Jose
b. Jehudah 1 says in the name of R. Jose, He who
sleeps under a waggon is as if he slept under a bed.
12. As for him who erects four posts, and covers
them over, R. Jacob 2 says, It should be considered
whether, if they be divided, each post would reach
a span on each side ; 3 if so, the booth is valid ; if
not, it is not valid.
13. But the sages say : There must be two walls
as usual ; and the third wall is sufficient, even if
it be one handbreadth. . R. Simeon says : There
must be three as usual, and a fourth is sufficient,
even if it be one handbreadth. 4 R. Simeon b.
Elazar 5 says in the name of R. Meir : If two be made
by a man's hands and one by a tree, the booth is
valid and they may go up to it on the festival.
II.
i. Those out on a religious message are exempt
from observance of the festival, notwithstanding
that it is said : It is no praise for a man to leave his
1 A tanna of the fourth generation, often in controversy
with R. Jehudah I. Jew. EncycL, vii. 243.
2 b. Korshai, a contemporary of Simon b. Gamaliel II., and
a teacher of R. Jehudah I. A famous saying of his is : " In this
world there is no reward for good deeds ; the rewards promised
will be awarded in the world which is wholly good and eternal "
(Kid. 39&).
3 Succ. 46 ; Erubin, 46.
4 The sages base their opinion on the Massora of Lev. xxiii. ;
R. Simeon on the words as they are read. See note on p. 29.
In the Gemara 6& we read that R. Simeon infers his theory from
Isa. iv. 6 if the booth have not three walls it cannot be a
protection from wind, etc.
6 See note on Mishna i. n,
TOSEFTA 67
house during the festival. 1 There is a story of
R. Ilai, 2 that he went to visit R. Elieser in Lud.
He said to him, What does this mean, Ilai ? are you
not one of those who rest on the festival ? 3 is it
not said, It is no praise for man to leave his house
during the festival since it is said, And thou shalt
rejoice, thou and thy house ? 4
2. The sick and their attendants are exempt from
observance of the festival ; and not only one who is
dangerously ill, but even one who has a headache
or a pain in his eyes. R. Simeon b. Gamaliel said :
Once I was in Csesarea with pain in my eyes, and
R. Jose allowed me and my attendant to sleep out-
side the booth. Rabbi said, Once I and R. Elieser
b. Zadok 5 were visiting R> Johanan b. Nuri 6 at
Beth-Shearim, 7 and we were eating figs and grapes
outside the booth ; and thus was Rabbi saying,
Every booth which is not four cubits square is not
valid. But the sages say, If it contain space for
the head, and the greater part of the body only, it
is valid.
3. There is a story of the men of Jerusalem that
1 Jer. Succ. II. 5.
s The father of R. Jehudah, and pupil of R. Elieser (Succ. 27^).
He is mentioned once in the Mishna, Erub. ii. 6. See Hyman.
op. cit. i. 142 ff.
3 R. Elieser used to say : " I, for one, praise the laggards,
because they do not leave their houses on a festival " (Succ. 276).
* Cf. Deut. xvi. 14.
6 Grandson of a tanna of the same name. Flourished in the
second century. Strack, op. cit. pp. 88, 94.
6 A tanna of the third generation, and colleague of R. Akiba,
with whom he had many disputes on legal questions. A pupil
in his earlier days of Rabban Gamaliel II., for whom he had a
warm regard (Erub. 410). He was head of the college in "Beth-
Shearim.
7 South of Sepphoris. In Jer. Ter. 46^ called "ip n v 3.
68 TOSEFTA
they were lowering their beds through windows
which were ten handbreadths high, and were sleeping
under ''them. A lath roof prolonged beyond the
walls of a booth is to be judged as if it were a booth.
The watchmen of the city who watch by day are
exempt from the law of the booth by day, but under
obligation by night ; those who watch by day and
by night are exempted both by day and by night.
Travellers are under obligation by night, but
exempted by day. Keepers of gardens and parks
are exempted both by day and by night. 1 R. Eliezer
b. Zadok said : When I was studying Tofah With
R. Johanan the Horohite 2 I observed him eating
his bread dry, for those were years of scarcity. I
went and told my father, who said to me : Take
.him some olives. So I took some to him. He
took them and looked at them ; but when he saw
that they were moist he said to me, I do not eat
moist olives. So I went and told my father, who
said to me, Go .and tell him that the olive (bottle)
is perforated according to the laws of the school of
Hillel, 3 but the lees have stopped it up, to show that
one may eat profane things from no impure motive.
So though he was a disciple of the school of Shammai
he was guided by the opinions of the school of
Hillel.
4. Should one eat in the booth and rain fall, and
he leave it, even if the rain cease we do not oblige
him to return and finish his meal. Should one be
sleeping in the booth and rain fall, and he leave it,
1 Some texts read : " exempted by night, but under obliga-
tion by day." See Ratner, op. cit. p. 85.
2 Palestinian tanna of the first generation. He is variously
termed >rmnn 'a prr, rrmnn o pnv, rhinn -pnv, ^mnn pnv.
3 Yebarh. 156 (rvnrro NVUJ> nnnty mnnoi sp'i DKP D
TOSEFTA 69
even if the rain cease we do not oblige him to
return until" he wake up again. 1
5. On' account of four things are the luminaries
eclipsed ; the writing of forgeries, the bearing false
witness, the cutting down of good trees, 2 and the
breeding of .small cattle. On account of four things
the property of householders in Israel is confiscated
to the government : for delaying a satisfied bond of
indebtedness, for lending on interest, 3 for promising
and not performing, for offering to remit a debt and
not doing so.
6. When the luminaries are eclipsed it is an ill-
omen 4 to the whole world. What is this to be
compared to ? To a king who made a feast and
notified the wayfarers ; he was angry with them,
and bade the steward remove the lamp from before
them, so that they were all sitting in darkness.
R. Meir says : When the luminaries are eclipsed
it is an ill omen to the enemies of Israel. 5 What
is this to be compared to ? To a teacher who
went to a secondary school, and said, Bring me a
strap. Who is more afraid? The child who is
accustomed to being beaten. When the sun is
eclipsed it is an ill-omen to the nations of the world ;
when the moon is eclipsed it is an ill omen to the
nations of the world, but a good omen to Israel ;
for the Gentiles reckon time from the sun, but
Israel reckons time from the moon ; when it is
eclipsed in the east, it is an ill omen to the dwellers
.: some texts Ti^ty, " until the morning came."
2 I.e. fruit-bearing trees in the land of Israel.
3 Cf. Exod. xxii. 25 ; Lev. xxv. 36, 37 ; Deut. xxiii. 19.
4 jn p'Zarjpi-lov KO.KOV : cf. ~Ber. v. 5.
5 Meaning Israel itself, who has experience in afflictions
SUCC.
70 TOSEFTA
in the east ; when in the west, it is an ill omen to the
dwellers in the west ; when in the centre, it is an
ill omen to the whole world. When the sun and the
moon are turned as it were to blood, punishment by
the sword comes on the world, punishment by
pestilence and by famine. When they are eclipsed
at the time of their rising punishment tarries in
coming ; when at the time of their setting punish-
ment hastens to come ; but there are those who say
just the reverse of this. There is no nation punished
whose gods are not punished with it, as it is said,
And against all the gods of Egypt will I execute
judgments, I am Jehovah. 1 When Israel is busied
in the study of Torah it is not troubled by these
things, for it is said, Thus saith Jehovah, Learn not
the way of the nations, and be not dismayed at the
signs of heaven, for the nations are dismayed at
them. 2
7. A palm-branch which is dried up, or whose top
is broken, is not valid. A willow of a naturally
watered field, or a mountain willow, is valid. If
this be so, why is it said, Willows of the brook ? 3
To exclude the tsaphtsaph. 4 What is the tsapht-
saph ? It has leaves serrated like a saw, and such
a willow is not valid ; its stem is white and its leaf
rounded.
8. A myrtle and a willow which have been
lopped, and palms coming out between them, are
valid. The size of a myrtle and a willow must be
three handbreadths, that of a palm-branch four.
1 Exod. xii. 12.
2 Jer. x. 2.
3 Ley. xxiii. 40.
* See note on p. 41.
TOSEFTA 71
R. Tarphon says : In a cubit there are five hand-
breadths. 1 As for these four kinds of plants, just
as nothing must be taken away from them so must
nothing be added to them.
9. If one have not a citron he must not take in
his hand a quince, or any other fruit. Withered
fruits are valid, but dried up ones are not valid.
R. Jehudah, however, says that even dried-up ones
are valid. And again he says : There is a story of
the men of Carbin 2 that they used to transmit their
Lulabs in the time of persecution. They said to
him, The time of persecution is no proof. 3
10. A Lulab whether bound or not bound is
valid. R. Jehudah says, One bound is valid, but
one not bound is not valid. One must not tie it
together on the day of the festival ; but one can
draw out a twig from it, and bind it. They do not
bind the Lulab but with its own kind the words of
R. Jehudah. R. Meir says, It may be tied even with
a cord. He also says : There is a story of the men
of Jerusalem, that they were binding their Lulabs
with gold bands. They said to him, Do you seek
a proof from this ? the fact is they were binding
them with their own kind beneath the gold bands,
R. Eleazar b. Zadok said : Thus were the men of
Jerusalem accustomed to do; each went to the
synagogue with his Lulab in his hand ; when he
stood up to interpret or when he passed before the
ark, 4 the Lulab was in his hand ; when he stood up
1 Cf. Kel. xvii. 10.
2 Name of a place near Ecbatana. Vv. 11. are pana Nans vans .
see Aruch s.v.
3 Since it is an abnormal occasion.
* i.e. to act as reader of the prayers.
TOSEFTA
to read the Law or to lift up his hands 1 he laid the
Lulab on the ground ; when he went forth from the
synagogue he held the Lulab in his hand ; with it
in his hand he went forth to comfort mourners ;
with it in his hand he went to visit the sick ; when
he went to the college he then gave it to his servant, 2
who carried it back again to his house.
ii. On the first day of the festival no man fulfils
his duty with his neighbour's Lulab, except he have
given it to him as a real gift. There is a story of
Rabban Gamaliel and the elders 3 who were going on
board ship and had no Lulab with them. Rabban
Gamaliel bought a Lulab for a gold denarius, and
when he had fulfilled his duty with it he gave it
as a real gift to his fellows ; and when they had
in turn passed it thus on and fulfilled their duty
they returned it to him. R. Jose says : On the first
day of the festival, after one has fulfilled his duty
with the Lulab, he is forbidden to remove it.
III.
i. The Lulab suspends the Sabbath in the begin-
ning of its duty, and the willow in the end of its
duty. 4 There is a story that some Boethusians 5
once hid the willows under some great stones on
the Sabbath eve ; but when this had become known
1 i.e. if a priest, to bless the people.
2 Some texts read " to his son " (133 V).
3 Named in Succ. 420 as R. Joshua, R. Elazar b. Azariah,
and R. Akiba.
4 See Mishna iv. 2, 3.
5 Sadducees are meant, as often in Tosefta and Talmud,
Zadok, otherwise unknown, is said in the Avoth de Rabbi
Nathan v. to have been, with Boethos, a disciple of Antigonus of
Socho. See Schechter, ARN. p. 26.
TOSEFTA . 73
to the common people they came and dragged them
out from under the stones on the Sabbath * ; for
the Boethusians do not acknowledge that "the
beating of the willow >J 2 suspends the Sabbath.
The law of the willow is a usage dating from Moses
as delivered from Sinai ; and Abba Saul 3 deduces
it from Scripture, since it is said, Willows of the
brook, 4 the plural denoting two, one for the Lulab,
and one for the altar. R. Elieser b. Jacob 5 says^
Thus were they saying, To Him and to thee, altar ;
to Him and to thee, O altar !
2. Eighteen days and one night (in the year)
the entire Hallel is repeated 6 ; and these are, the
eight days of Tabernacles, the eight days of Hanuka, 7
the first day of Passover, the night of the first day
of Passover, and the first day of Pentecost.
3. Whence is the name ". Water Gate " ? It is
so called because through it they take the flask of
water used for the libation at the Feast. R. EHezer
b. Jacob says of it : " The waters are dripping, " 8
j ; 'V.-- :_- _ - ;*/-. /..,.- ,-::! ; - .- ' -:'"'. - - v ' , JT JT - S^.*
1 -The common people (yitfn oy) did not know that it was
forbidden to remove them on the Sabbath. Cl o OX^PS OVTOS 6
(j.^ yuKtHjKwv rbyvopoVf John vii. 49 ; Sota 220, ; Aboth ii. 6.
l - a Siee riote^bn p! 52 (Mtehtia iv. 6).
. 3 A- tanna of 'the third generation, and compiler of a col-
lection of mishnayoth of which remains are preserved in our
Mishna. Two well-known sayings of his are "Discord in the
school causes general corruption," and " Morality is greater
than learning." See Jew.EncycL xi. 78.
4 Lev. xxiii. 40, f? mp.
5 A tanna of the third generation, not to be confused with a
tanna of the same name of the first generation. See Jew.
Encycl. V. 116 ; Oesterley, Pirke Aboth, p. 53.
8 Cf. Arakin ioa.
7 The Feast of the Dedication (i Mace, iv. 36 ff. ; cpr Ps. xxx.
title ; Joh. x. 22). See Introduction, p. 16.
8 Ezek. xlvu. 2. Cf. Yalkut Ezek. 383 ; Pirke R. Eliezer,
c. 51.
74 TOSEFTA
intimating that water oozing out and rising, as if
from this flask, will in future days come forth from
under the threshhold of the Temple ; and so it
says, When the man went forth eastward with the
line in his hand, he measured a thousand cubits,
and caused me to pass through the waters, waters
that were to the ankles, 1 intimating that a man
can pass through waters up to his ankles ; and again
he measured a thousand, and caused me to pass
through the waters, waters that were to the knees, 2
intimating that a man can pass through waters
up to his knees.
4. Another intepretation of " waters that were
to the knees (D'aii)," intimating that after they
have been blessed (p-ano) they flow out.
5. Again .he measured a thousand, and caused
me to pass through the waters, waters that were to
the loins, 3 intimating that a man can pass through
waters up to his loins.
6. Afterwards he measured a thousand, and it
was a river that I could not pass through. 4 Though
one cannot cross it on foot, yet one may be able to
do so by swimming ; though one cannot cross it in
a small boat, as we learn from the Scripture, For
the waters were risen, waters to swim in 4 they were
risen too high for swimming.
7. Though one cannot cross it in a small boat,
yet one may be able to do so in a large boat, as we
learn from the Scripture, There shall not go thereon
any rowing ship. 5
8. Though one cannot cross it in a large boat,
yet one may be able to do so in a fast sailing
1 Ezek. xlvii. 3. 2 Ezek. xlvii. 4. 3 Ezek. xlvii. 4.
4 Ezek. xlvii. 5. 5 Isa. xxxiii. 21.
TOSEFTA 75
vessel, 1 as we learn from the Scripture, And gallant
ship shall not pass over it. 2 And so it is said,
And it shall come to pass in that day, that living
waters shall go out from Jerusalem, half of them
toward the eastern sea, and half of them toward
the western sea ; in summer and in winter shall
it be. 3
9. It may be other fountains will be mixed with
them, as we learn from the Scripture, In that day
shall there be a fountain opened to the house of
David, and to the inhabitants of Jerusalem, for sin
and for uncleanness. 4 Whither do the waters go ?
To the Mediterranean, and to the sea of Tiberias,
and to the Dead Sea, that their waters may be
healed, as it is said : And he said to me, These
waters issue forth towards the eastern region that
is the Dead Sea ; and shall go down into the Arabah
that is the Sea of Tiberias ; and they shall go
towards the other sea that is the Mediterranean
Sea ; and the waters shall be healed ; and it shall
come to pass that every living creature which
swarmeth, in every place whither the river comes, 5
shall live ; and there shall be a very great multitude
of fish ; for these waters are come hither, that all
things may be healed and live, whithersoever the
river cometh. 6 And it also says : And it shall come
to pass that fishers shall stand by it ; from Engedi
even unto Englaim shall be a place for the spreading
1 13TO (for 'ryteh)=Aiflvpvls vavs ', cf. Targ. on Isa. xxxiii. 21 ;
Yoma 776.
2 Isa. xxxiii. 21.
3 Zech. xiv. 8.
4 Zech. xiii. i.
6 Massoretic text has " the rivers came."
6 Ezek. xlvii. 8, 9.
F
76 TOSEFTA
of nets ; their fish shall be after their kinds, as the
fish of the Great Sea, exceeding many. 1
10. And it also says : But the miry places thereof
and the marishes thereof, shall not be healed ;
they shall be given for salt. 2 And also : By the
river, upon the bank thereof, on this side and on
that side, shall grow every tree for meat, whose leaf
shall not wither, neither shall the fruit thereof fail ;
it shall bring forth first-fruits every month, because
the waters thereof issue out of the sanctuary ; and
the fruit thereof shall be for meat, and the leaf
thereof for healing 3 intimating that all "the
waters of creation " 4 will come forth as from the
mouth of this flask.
11. So the well, which was with Israel in the
wilderness, 5 was like a rock of the size of a k'bara, 6
and was oozing out and rising as from the mouth
of this flask, travelling with them up the mountains
and going down with them to the valleys. Wherever
Israel encamped it encamped opposite them before
the door of the Tabernacle. The princes of Israel
with their slaves surrounded it, and said over it
this song, Spring up, O well, sing ye unto it. 7 Then
the waters bubbled forth, and rose on high like a
pillar ; and every one drew out the staff of his tribe
and family, as it is said,
The well which the princes digged,
Which the nobles of the people delved,
With the sceptre and with their staves. 8
1 Ezek. xlvii. 10. 2 Ezek. xlvii. u. 3 Ezek. xlvii. 12.
4 See Jew. Encycl. xii. 476.
5 Cf. I Cor, x. 4 (eTTivov e/c 7n>eyfiaTt/crjs attoXovdovaijs rrerpas) ',
see Driver in The Expositor, 1899, pp. 15-18.
6 mas, a large round vessel. .
7 Num. xxi. 17. 8 Num. xxi. 18.
TOSEFTA 77
12. And from Mattanah to Nahaliel ; and from
Nahaliel to Bamoth ; and from Bamoth to the
valley, etc. * going round every camp of the -Lord, 2
and watering all Jeshimon ; and it made mighty
streams, as it is said, And streams overflowed. 3
And they were sitting in skiffs, 4 going from place to
place, as it is written, They ran in the dry places
like a river. 5
13. If Israel went up on the right, it would come
down on the right ; if on the left, it would come down
on the left. The waters which emptied themselves
from it became a great river, pouring themselves
into the Mediterranean, and bringing thence all
the precious things of the world, as it is said, These
forty years the Lord thy God hath been with thee ;
thou hast lacked nothing. 6
14. There were two silver bowls on the top of
the altar, one for water and the other for wine ;
that on the western side for water, that on the
eastern for wine. If the priest poured the wine
into that meant for the water, or vice versa, he
complied with legal requirements. R. Jehudah
says : The bowls were of plaster, but had become
black because of the stain of the wine ; and they
had cavities like two slender snouts, by which the
water and the wine went down into the pipe, 7 and
which they constructed when the Temple was built. 8
1 Num. xxi. 19, 20.
2 Some texts read " of Israel."
3 Ps. Ixxviii. 20.
4 rnNp3D'N=owi^ai, scaphae.
5 Ps. cv. 41.
6 Deut. ii. 7.
7 i^d?. Some texts have rvvb, " to Shith." See iii. 15 ;
Hochman, op. cit. p. 118.
8 Some texts have " when Solomon built the Temple."
78 TOSEFTA
15. The water and the wine go down to Shith, 1
and are swallowed up in the midst of it, as it is said,
In the holy place (enpa) thou shalt pour out a drink-
offering of strong drink unto the Lord. 2 So a place
was made for it to be swallowed up in a consecrated
way -(nBTipa). R- Jose says, Shith was hollowed
to the abyss, as it is said, Let me sing of my beloved
a song of my beloved touching his vineyard ; my
beloved had a vineyard in a very fruitful hill ; and
he digged it, and gathered out the stones thereof,
and planted it with the choicest vine, and built
a tower in the midst of it that is the Temple
and hewed out a winepress therein 3 that is the
altar ; and also, hewed out a winepress therein
that refers, too, to Shith. R. Elazar b. Zadok
says 4 : There was a small passage between the
graded ascent and the altar ; once every six or seven
years novices 5 went down there and collected thence
the coagulated wine, which was like cakes of fig,
and brought it up and burnt it in a consecrated way
(n^npn), as it is said, In the holy place (mpa)
thou shalt pour out a drink-offering of strong drink
unto the Lord. 6 So as they poured it out in a
consecrated way, in the same way did they burn it.
16. At what time do they offer the libation ?
With the pieces of the daily burnt-offering. There
R. Ishmael said "Read not nwin (Gen. i. i), but
rvtf ana He hollowed out Shith." In Gen. Rab. Ixx. 8, " the
great stone " (Gen. xxix. 2) is explained as rpNWi rva rv.
2 Num. xxviii. 7.
3 Isa. v. i ff.
4 Pas. 34#, where the saying is ascribed to R. Johanan b.
Baroka.
5 See note on p. 56.
6 Num. xxviii. 7.
TOSEFTA 79
is a story of a certain Boethian that he poured the
water over his feet, and all the people threw their
citrons at him. 1 On that day the horn of the altar
was damaged, and the service ceased whilst they
brought a lump of salt and put it on it that it might
not appear to be damaged ; for any altar which has
no horn, nor graded ascent, nor foundation is not
valid. 2 R. Jose b. Jehudah says, Also if there be
no Sobeb. 3 The libation of water occurred all the
seven days of the festival ; R. Jehudah says all
eight. He also says, One log were they pouring out
all the eight days ; but the sages say three logs, a
little wine being added to the water and a little
water to the wine.
17. As for the sacrificial waters one is not held
guilty on account of piggul,* or of nothar, 5 or of
uncleanness. Therefore if they have become unfit
or unclean they are taken to the house of burning ;
but in the cases of the bottle and flask themselves
one is guilty of transgression, since the things
themselves are holy.
18. R. Akiba says : The Law says, 6 Bring an
omer of barley at Passover, for it is the season of
the barley crop, that the increase may be blessed
to thee ; bring wheat as an offering of first-fruits
1 See note on p. 54.
2 Midd. iii. 3.
3 The Sobeb (arnc) was the gallery round the altar for the
priest to walk on.
4 WD is " a sacrifice rejectable in consequence of an improper
intention in the mind of the officiating priest " ; Lev. vii. 18 ;
xix. 7.
6 into, " portions of sacrifices left over beyond the legal
time and bound to be burnt " : Lev. xix. 6.
6 Ros. H. i6a.
8o TOSEFTA
at Pentecost, for it is the season of the wheat
harvest, 1 that the fruits of the tree may be blessed
to thee ; pour out water at Tabernacles, for it is the
rainy season, that the rains may be blessed to thee,
for it is said, And it shall be, that whoso of all the
families of the earth goeth not up unto Jerusalem
to worship the King, Jehovah of hosts, upon them
there shall be no rain ; and if the family of Egypt
go not up, neither shall it be upon them. 2
. IV.
1. Formerly when they were beholding the joy
at the ceremony of the water-drawing the men were
beholding it from within the Temple precincts and
the women from without. But when the supreme
court (in rva) saw that they behaved in a frivolous
manner they erected three balconies in the 'court,
facing the three sides, that from them the women
might behold the rejoicing at the ceremony. So
when they were beholding the rejoicing at the
ceremony the sexes were not mixed up together.
2. Saints and pious men were dancing before
them with torches, and saying words of praise.
What were they saying ? Happy is he who has not
sinned, and whoever has sinned shall be forgiven.
Some of them were saying, Happy am I whose youth
hath not shamed my old age ; this was said by the
pious men. And others of them were saying, Happy
am I whose old age can atone for my youth ; this
was said by the penitents.
3. Hillel the elder used to say : To the place
1 Some texts read " trees " (NIH ]^K pa man
2 Zech. xiv. 17, 18.
TOSEFTA 81
which my heart loveth, there my feet lead. me ; if
thou comest to My house (saith God) I will go to
thine ; if thou comest not to My house I will not
go to thine ; for it is said, In every place where I
record My name I will come unto thee, and I will
bless thee. l
4. There is a story of R. Simeon b, Gamaliel
that he was dancing with eight lighted torches,
and as he did so not one of them fell to the ground ;
and when he prostrated himself he put his finger on
the pavement, bending himself and kissing it, and
then standing upright again. 2
5. R. Joshua b. Haninah said : All the days of
the rejoicing at the water-drawing our eyes had no
sleep, for we rose early in the morning for the
morning sacrifice ; thence we went to the synagogue ;
thence to the college ; thence to the additional
prayers; thence to eat and drink; thence to
afternoon prayer ; thence to the evening sacrifice ;
thence to the rejoicing of the water-drawing.
6. R. Jehudah says : Whoever has not seen the
basilica-synagogue 3 of Alexandria has never seen
the great glory of Israel. It is something like a
1 Exod. xx. 24. Dr. Biichler (Jew. Quart. Rev. x. 706)
thinks that Hillel did not make this remark at the festival of the
water-drawing, since it is not said here that it has reference to this
occasion, and in Succ. 53*3 there is in the same connection another
sentence of his which has nothing to do with the festival " If
I am here all is, here ; and if I am not here, who is here ? "
2 Succ. 53 adds: "and this is Kidah " (rrpp), the word
being explained in Meg. 226 as " falling on the face " (reference
to i Kings i. 31).
3 ptOD^an: ^DH = SwrA7? (arod). There are various read-
ings; cf. Jer. Succ. 550, and Ratner's note in loc., op. cit.
pp. 131 ff. Philo (ed. Mangey, ii. 568) mentions an especially
beautiful synagogue in Alexandria which is probably to be
identified with the one named here.
82 TOSEFTA
large colonnade l with porches within porches, and
accommodating sometimes double the number of
those that followed Moses from Egypt. There
were seventy-one golden chairs 2 therein, corre-
sponding to the seventy-one elders, 3 and each of the
chairs was worth twenty-five myriad talents of
gold. In the centre was a wooden dais, and the
sexton 4 stood upon it with a scarf 5 (as a flag) in
his hand. At the close of each benediction he waved
the scarf, and all the people answered Amen. The
people were not seated together anyhow, but the
goldsmiths were by themselves, the blacksmiths
by themselves, the embroiderers by themselves ; so
that when a poor man came in he joined himself to
his fellow tradesmen, and in this way was enabled
to obtain a means of livelihood.
7. And the Levites with their harps and lyres and
cymbals and all manner of musical instruments
without number were there, saying, Behold, bless
ye the Lord, all ye servants of the Lord. 6
8. Some were saying, Lift up your hands to the
sanctuary, and bless ye the Lord. 7
9. When they parted they said to one another,
The Lord bless thee out of Sion, and see thou the
good of Jerusalem all the days of thy life ; yea,
thou shalt see thy children's children. 8
1 'pbon = fiaaiXiKij (aroa).
2 *mnp = Ka0e'S/ja.
3 There was a council of elders (yepovola) at Alexandria
numbering seventy-one members (Philo, ed. Mangey, ii. 528),
corresponding to that in Jerusalem.
4 non fin. See note on p. 49.
5 *|HT)D. " Lat. sudarium is a phonetic coincidence with
our word, from which it differs in meaning " (Jastrow, Lex.
p. 962).
6 Ps. cxxxiv. I. 7 Ps. cxxxiv. 2. 8 Ps. cxxviii. 5, 6.
TOSEFTA 83
10. The herald 1 cried out ; they sounded a plain
note, a tremolo, and a plain note. 3 R. Jehudah
says : They did not sound less than seven nor more
than thirteen times at the opening of the Temple
gates. He who blew at their opening did not do so
at their closing. 3 Three times they sounded before
the altar. He who blew before the altar did not
do so on the tenth step ; and he who blew on the
tenth step did not do so before the altar.
11. Why did they blow three blasts ? To make
the people cease from work. The sexton took the
trumpets, and went to the top of the highest roof
in the city to summon those near the city to cease
from work. Those near the limits of the city
assembled themselves together and came to the
schoolhouse. They did not come immediately the
trumpets blew, but waited till all were gathered
together, and then all came at once. When did they
assemble ? After one could fill a bottle of water,
or fry a fish, or light his lamp.
12. Why did they blow three blasts ? To make
the distinction between the holy and the secular
day. The sexton took the trumpets, and went to
the top of the highest roof in the city. When he
sounded, those who were removing broth from a
pot, or were keeping warm a boiler, or were lighting
a lamp, ceased to do so ; even if the boiler were
in one's hand he did not keep it warm, but put it
on the ground ; even if the lamp were in one's hand
: see note on p. 58.
2 See note on p. 53. Some texts add : " When they reached
the Water Gate they sounded again in like manner."
3 Some texts add : " He who blew at their closing did not do
so at their opening."
84 . TOSEFTA
he did not put it on the lamp-stand, but lay it on
the ground. The sexton lay the trumpets on the
top of the roof, came down, and went away. R. Jose
says, He who wishes to light his lamp after six
soundings may do so. The (sages) said to him,
Your rule would vary according to circumstances ;
but there was a place on the top of the roof where the
sexton lay the trumpets. l
13. Should the first day fall on the eve of Sab-
bath they sound a plain note, but do not sound a
tremolo. How do they sound? With a single
plain, and not a tremulous, note. 2
14. The flute-playing supersedes the Sabbath-
the words of R. Jose b. R. Jehudah ; but the sages
say, It does not supersede even the festival itself.
15. All the divisions on duty were treated alike
and divided into three lots for the bullocks, except
two who were treated alike but not divided into
three lots. R. Eleazar b. Parata 3 and R. Eleazar
b. Jacob 4 said, There was no balloting for the fat
1 The passage is based on Sabb. 356, which makes its meaning
clear : " R. Jose said, I have heard that if one comes to kindle
a lamp after six blasts he may do so, for the sages have given
some time to the sexton wherein to take back his trumpet to
his house. The sages replied to him, So your rule would vary
according to circumstances : this is not so, but the sexton has a
hidden place on the roof where he lays- his trumpet, since one
cannot remove either trumpet or cymbals on the Sabbath,"
2 Cf. Jer. R. H. 58**.
3 A tanna of the second generation, grandson of R. Eleazar
b. Perata I.
4 A tanna of the latter part of the second century ; one of
Akiba's younger disciples, and founder of a school called after
his name. A famous saying of his is : "He who performs a
pious deed gains for himself one advocate, but he who commits
one sin gains for. himself an accuser. Repentence and good
works are as a shield against divine punishment" (Aboth iv.
13(15)).
TOSEFTA 85
of the goat, but whoever offered the limbs offered
also the fat. R. Haninah b. Antigonus l said,
There was no balloting except for the leaders of the
guards ; and the rest of all the guards took turns all
round. Abba Jose b. Hanin 2 said, There was bal-
loting on the first day of the festival only, and all
the remaining days they were taking turns all round.
16. How was the ballot conducted ? They
gathered at the cell of Gazith, 3 where they stood
closely together like a cochlear. 4 An officer came
and took the turban of one of them ; whence they
knew that from him the lot began. 5 Individuals
among them drew out two, but did not count them
more than one. R. Jehudah says: There was no
ballot for the censer ; but whoever was appointed
for the incense, it was said to him, Thou art also
appointed to the censer.
17. The last day of the festival has a ballot for
itself, a festive season 6 for itself, a pilgrimage 1
1 A tanna of the second generation, noted for his learning in
the laws relating to the priests and their functions. See Hyman,
op. cit. ii. 479 f.
2 A tanna who flourished immediately before the destruction
of the Temple. There is some uncertainty as to his identification.
See Hyman, op. cit. ii. 728 f .
3 mjn ropf?. Said to have been built by Simeon b. Shetah.
Half of it was in the court and half in the ^n, and it had a door
into either place. In the part within the ^n the Sanhedrin sat
(cf . Mid. Till. i. i ) ; in the other part the daily lots for the service
were cast. See Schiirer, op. cit. i. 190 ff.
* T'Vo, vv.ll. -iN^rj-o, 0*^13, -if?3'O = Lat. cochleaT, "a
spoon."
6 Yoma 250.
6 jnj, a festive season requiring the insertion of a zemdn,
" that section of the benediction on the entrance of a festival
which refers to the return of the festive season." For the
benediction, see De Sola, Tabernacles Service, p. 271.
7 *7:n. Some texts read JiV, " log " (measure).
86 TOSEFTA
for itself, an offering for itself, a song for itself, a
benediction for itself, as it is said : On the eighth
day he sent the people away, and they blessed the
king, and went into their tents joyful and glad of
heart for all the goodness that the Lord had showed
unto David his servant, and to Israel his people. l
18. You might argue that they were not obliged
to pass the night there. The Scripture says, On
the twenty-third day of the seventh month he sent
the people away, and they went to their tents. 2
This allows one to infer that, being dismissed whilst
it was yet day, rising at dawn they were dismissed
and went away.
19. The sacrifices, and vows, and freewill offer-
ings, and first-fruits, and tithes, and additional
offerings on the Sabbath, and congregational sin-
offerings and their burnt-offerings, and the obligatory
sacrifices of individuals, the service and food of the
guard on duty, are fixed.
20. Two loaves are for the service and consump-
tion of each guard, since they come as an obligatory
offering on the festival.
21. As to the shewbread, its service is confined to
the appointed guard, but all the guards eat thereof.
22. How was it distributed ? Half the dough
was given to each guard, who divided it amongst
themselves.
23. R. Jehudah says : This is how the shew-
bread was divided. The distributor took his
stand on the. landing which was in the porch,
spreading it out and laying it down ; each one came
and took his portion ; and to those who were unable
to officiate because of some blemish the bread was
1 i Kings viii. 66. ? 2 Chron. vii. 10.
TOSEFTA 87
brought outside, since they could not come between
the porch and the altar. 1
24. The guard which was going off duty offered
the morning sacrifice and the additional offerings. 2
25. The guard which was corning on duty offered
the evening sacrifice and the shewbread. Why was
the guard coming on duty taking its share on the
north side ? Because it was near to the priests'
service.
26. There were twenty-four rings 3 there, corre-
sponding to the twenty-four courses of the priest-
hood.
27. There were there twenty-four windows, 4
corresponding to the twenty-four courses of the
Levites. 5
28. Bilgah's ring is for ever fixed and his window
closed, because Miriam, the daughter of Bilgah,
apostatized and married an officer 6 of the kings of
Greece ; and when the Greeks entered the Temple,
Miriam came and struck the top of the altar, saying
to it, Wolf, wolf, 7 thou hast destroyed the wealth of
Israel, and hast not helped them in the time of their
1 Cf. Sifri -jrn^yra n"j?s.
2 Num. xxviii. 9, 10.
3 These were for the purpose of securing the animals who were
slain. Mishna v. 8 ; cf. Sota 480, Midd iii. 5.
4 Where the instruments for slaying were kept.
5 Some texts read " priesthood " (rains). On the division
of the Levites into twenty-four rrnnpD, see Kraus in Jew.
Quart. Rev. viii. 675 ff.
6 D'vplp (=QVlppot?), a corruption of arparKar^. In Jer.
Succ. $5d we have the form DVTID.
7 D'piS D'pi'? (in Dmam of? it is D-D"*? 012^) =Au/cos XVKOS. See
note on p. 61. "This very expression applied to the altar,
came into later popular use (Gen. Rab. xcix. ; Targ. on Gen.
xlix. 27) without any allusion to its voraciousness " (Kohler).
TOSEFTA
distress ! There are some who say that because he
delayed to take up his watch, arid Jeshebeab his
brother came anfl took his place, that he is; excluded
for ever and Jeshebeab included for ever. Those
who are neighbours to evil men receive no reward,
saye Jeshebeab, the neighbour of Bilgah, who
received a reward.
INDEX OF BIBLICAL REFERENCES
1. 1.
xii. I
xviii. 4
xxix. 2
GENESIS
PAGE
. . . . ' . 78
..... 23
. . . . . .23
78
xxxii. 10 ....... 23
xxxv. 14 . . ... 18
xlix. 27 . . . . . 87
EXODUS
ii- 5 23
xii. 12 ... ... . 70
xii. 18 ...... 37
xii. 37 ....... 9
xiv. 19-21 50
xx. 24 ...... 81
xxii. 25 69
xxiii. 10, ii . . . .46
xxiii. 17 .... 15, 48
xxv. 10, 25 .... 29
xxix. 39 ..... 45
xxx. 29 54
LEVITICUS
vii. 18 79
viii. 35 37
xix. 6, 7 79
xix. 23 43
xxiii. 4 14
xxiii. 10, ii . . . .47
xxiii. 17 . . . . 48, 60
xxiii. 20 44
xxiii. 24 ..... 30
xxiii. 33, 39 . . . . 37
xxiii. 40 . . 14, 1 6, 40,
41, 42, 46, 47, 51, 70, 73
xxiii. 42.
xxv. 36, 37
xxvii. 30, 31
PAGE
28, 29, 37, 39
. 69
43
NUMBERS
x. 8 ...... 57
xi. 1 6 ..... . 49
xviii. ii, 12 .... 43
xxi. 17-20 . . . . 76, 77
xxviii. 7 ...... 78
xxviii. 8 . . . . . 45
xxviii. 9, 10 . . . .87
xxix. 12-38 . . 2, 16, 20
xxix. 39 . . . . . 15
DEUTERONOMY
ii. 7 . 77
viii. 10 ...... 37
xiii. 12-18 ..... 40
xiv. 22 ...... 43
xvi. 8 ...... 8
xvi. 13 . . . .28, 30, 32
xvi. 14 . . . .48, 52, 67
xvi. 16 ...... 15
xviii. 8 . . . ; . . .60
xxiii. 19 ..... 69
xxvii. 7 ...... 48
xxviii. 47 ff ..... 55
JOSHUA
vi. 15 ff ...... 51
JUDGES
-23 ...... 33
ix. 26, 27 ..... 6
90 INDEX OF BIBLICAL REFERENCES
xvi. 4
xxi. 19
PAGE
35
6
i SAMUEL
i- 3 6
i- 7 I 5
vii. 6 , . . . . 17, 1 8
xi. 4-6 40
2 SAMUEL
XVI. 22
xxiii. 1 6
30
18
i KINGS
i. 31 ...... 81
i. 33. 38 53
viii. i, ff, 9
viii. 66 86
xii. 32 6
1 CHRONICLES
ix. 22 . . . . . .61
xv. 24 57
xxiv. 7 ff 59
2 CHRONICLES
v. 2-5 9
vii. 8-10 .... 9, 20
vii. 10 86
xiii. 12 57
EZRA
iii. 4 ff.
NEHEMIAH
iii. 8 31
iii. 15 53
viii. 14 ii
viii. 15 14, 40
viii. 1 8 . . . . .. 14, 20
xii. 41 ...... 57
ESTHER
i. 6.
PAGE
30
PSALMS
Ixxviii. 20 ;
xci. is.
.... 77
. . 77
cxv. 17 .
40
. 46
cxvii. i, 2 .
45
ex viii. 25
ex viii. 27
16, 45, 50
'iO
4S
cxxxiv. i, 2
cxxxiv. 5, 6
. . . . 82
.... 82
PROVERBS
xxiv. 10
ECCLESIASTES
I- 15
xi. 2
45
38
24
ISAIAH
i. 3 7
iv. 6 28
v. i ff 78
viii. 6 53
xii. 3 53. 55
xxxiii. 21 . . . . 74, 75
xliv. 2-4 52
xlviii. ii . . i . .51
Ixi. 8 40
JEREMIAH
x. 2 .
xxx. 17
7
47
EZEKIEL
viii. 16 5 8
xvii. 5 41
xxxviii. 12 19
xlv, 25 II
INDEX OF BIBLICAL REFERENCES 91
xlvii. 2-5 ....
xlvii. 8 12 ....
PAGE
73, 74
7^.76
ST. MATTHEW
PAGE
5O
xxxviii. 19 xxxix.i6 .
/ j> i ^
24
xxvi. 20 ....
ZECHARIAH
vill TA
^*t
/( T
ST. MARK
ii. 4.
39
VII T 1 ~\ A
4 A
vii. 2, s
37
xiii T
<-je.
x. 45
47
*viv R
1J
TO '7K
xiv. 18 .
38
xiv. 17, 18 . . . 10,
xiv 19 ....
^yj/j
13,80
22
ST. LUKE
I*
MALACHI
i. 7 8
^
i. 13
4O
ST. JOHN
ITVT A rr 1 A "RTn?c
vii. 14 ....
20, 48
19
21
iv. 36 ff ....
7^
73
X. 21
IO
VUl. 12
20. 21
Xlll. ^1
10
53
X. 22
73
2 MACCABEES
IQ
i. o 18
IO
X 6 7
IO, 19
A f"T<5
JUBILEES
19
i CORINTHIANS
xvi 2031 ....
IO
76
xxxii. 4-9 ; 27-29
. II
4
x 18 ff
/v>
. 48
i ENOCH
xxvi. i .....
. 19
REVELATION
vii. 9
INDEX OF HEBREW WORDS
PAGE
PAGE
*J -*
Dipt? . . . -87
noan nwntt . . . .32-
n^nn nasy? .... 85.
D^nK .... 9
JITTtt* .... 43
n773HD .... 35
Ki'in .... 50
13T13 -.. 75
ninjjn .... 31
n>3iy ]3 . . . .45
nan .... 37
naNiBTi n*a . 55
yypan .... 56
^pf?oa .... 82
nnu .... 79
* .... 58
ntDDn ^7pi .... 30
frnonu .... 56
m^pmSj .... 64
331D .... 79
jn p^o . ' . . . 69
1QD'7QH . 8 1
yniD - ... 82
^D"T .... 43
E3VTID .... 87
mo .... 39
-nn .... 42
]"an .... 56
mi'j? .... 9
7ra uny .... 41
pt .... 85;
Dk*K* A f\
JpT .... 49
^ihQ ... 28
1 * o
t33n . . . . 52
nun .... 54
tlu^iD.* 4 1
\tn .... 49
f]ni 33
c]7n .... 65
"jnii'D *:in . . . .63
ITp . . . . 8l
fjirp . . . .30
'3ID .... 34
iin^p .... 39
Ninnp .... 82
i^Via . . . -85
p-D . . . .71
T^3 .... 28
omn ni^i . . . -47
n'i' .... 78
nu7 .... 64
non np .... 53
^ .... 53
3717 .... 40
DDH no?n . . . . 34
THE END
PRINTED IN GREAT BRITAIN BY
WILLIAM CLOWES AND SONS, LIMITED
LONDON AND BECCLES.
PUBLICATIONS
OF THE
S. P. C. 1C.
BOOKS FOR
STUDENTS
AND
OTHERS
SOCIETY FOR PROMOTING
CHRISTIAN KNOWLEDGE
LONDON: NORTHUMBERLAND AVENUE, W*C. 3
43 QUEEN VICTORIA STREET, EC. 4
BRIGHTON: 139 NORTH STREET. BATH: 39 GAY STREET
New York and Toronto : THE MACMILLAN COMPANY
And of all Booksellers.
Translations of Early Documents
A Series of texts important for the study of Christian
origins. Under the Joint Editorship of the Rev.
W. O. E. OESTERLEY, D.D., and the Rev. Canon
G. H. Box, D.D.
FIRST SERIES Palestinian=Jewish and
Cognate Texts (Pre= Rabbinic)
Jewish Documents of the Time of Ezra
Translated from the Aramaic by A. E. COWLEY, Litt.D.
Sub-Librarian of the Bodleian Library, Oxford,
4-f. 6d.
The Wisdom of Ben-Sira (Ecclesiasticus)
By the*Rev. W. O. E. OESTERLEY, D.D., Vicar of
St. Alban's, Bedford Park, W. ; Examining Chaplain
to the Bishop of London. 3.9. 6d.
The Book of Enoch
By the Rev. R. H. CHARLES, D.D., Canon of West-
minster. 3J. 6d.
The Book of Jubilees
By the Rev. Canon CHARLES. 4^. 6d.
The Testaments of the Twelve Patriarchs
By the Rev. Canon CHARLES. $s. 6d.
The Ascension of Isaiah
By the Rev. Canon CHARLES. Together with The
Apocalypse of Abraham in one volume. 4$. 6d.
The Apocalypse of Ezra (ii. Esdras)
By the Rev. Canon Box. 3^. 6d.
The Apocalypse of Baruch
By the Rev. Canon CHARLES. Together with The
Assumption of Moses in one volume. 35. 6d.
Translations of Early Documents (continued).
The Apocalypse of Abraham
By the Rev. Canon Box. Together with The Ascen-
sion of Isaiah in one volume. 4$.
The Assumption of Moses
By Rev. W. J. FERRAR, M.A. Together with The
Apocalypse of Baruch in one volume. $s. 6d.
The Biblical Antiquities of Philo
By M. R. JAMES, Litt.D., F.B.A., Hon. Litt.D.,
Dublin, Hon. LL.IX, St. Andrews, Provost of King's
College, Cambridge. 8s. bd.
The Lost Apocrypha of the Old Testament
By M. R. JAMES, Litt.D. s. 6d.
SECOND SERIES Hellenistic-Jewish Texts
The Wisdom of Solomon
By W. O. E. OESTERLEY, D.D. 3$. 6d.
The Sibylline Oracles (Books iii-v)
By the Rev. H. N. BATE, M.A., Examining Chaplain
to the Bishop of London. 3^. 6d.
*
The Letter of Aristeas
By H. ST. JOHN THACKERAY, M.A., King's College,
Cambridge. 3^. 6d.
Selections from Josephus
By H. ST. J. THACKERAY, M.A. 55.
The Third and Fourth Books
of Maccabees
By the Rev. C. W. EMMET, B.D. 35. 6<t.
The Book of Joseph and Asenath
Translated from the Greek by E. W. BROOKS. 35. 6d t
Translations of Early Documents (continued).
THIRD SERIES Palestinian" Jewish and
Cognate Texts (Rabbinic)
The Sayings of the Jewish Fathers (Pirke
Aboth). Translated from the Hebrew by W. O. E.
OESTERLEY, D.D. 5^.
Tractate Berakoth (Benedictions), with intro-
duction and Notes by A. LUKYN WILLIAMS, D.D. 6s.
Tractate Sanhedrin. Mishnah and Tosefta.
The Judicial procedure of the Jews as codified towards
the end of the second century A.D. Translated from
the Hebrew, 'with brief Annotations, by the Rev.
HERBERT DANBY, M.A. 6s.
Kimhi's Commentary on the Psalms
(Book I, Selections). By Rev. R. G. FINCH, B.D. 7*. 6d.
Select Passages Illustrating Neoplatonism.
Translated with an Introduction by E. R. DODDS,
University College, Reading. 55.
Jewish Literature and Christian Origins :
A Short Survey of the Literature of Rabbinical
and Mediaeval Judaism. By W. O. E. OESTERLEY,
M.A., D.D., and G. H.Box, M.A., D.D. 12*. 6d.
The Uncanonical Jewish Books
A Short Introduction to the Apocrypha and the Jewish
Writings 200 B.C.-A.D. TOO. By W. JOHN FERRAR,
M.A, 2S. 6d.
Barnabas, Hermas and the Didache
Being the Donnellan Lectures, 1920, by J. ARMITAGE
ROBINSON, D.D., Dean of Wells. 6s.
The Acts of the Apostles
Translated from the Codex ,Bezae, with an Introduction
on its Lucan Origin and importance by Canon J. M.
WILSON, D.D. 35.6^.
Pistis Sophia
Literally Translated from the Coptic by GEORGE HORNER.
With an Introduction by F. LEGGE, F.S.A. i6s.
4
Translations of -Christian Literature
A NUMBER of translations from the Fathers have already
been published by the S.P.C.K. under the title "Early
Church Classics." It is now proposed to enlarge this series
to include texts which are neither "early" nor necessarily
" classics," The divisions at present proposed are- given below.
Volumes belonging to the original series are marked with an
asterisk.
SERIES I. GREEK TEXTS.
Dionysius the Areopagite: The Divine Names and
the Mystical Theology. By C. E. ROLT. 7^. 6d.
The Library of Photius. By J. H. FREESE, M.A.
Vol. I. IQS.
i
The Apocriticus of Macarius Magnes. By T. W.
CRAFER, D.D. 7^. 6d.
*The Epistle of St. Clement, Bishop of Rome. By the
Rt. Rev. J. A. F. GREGG, D.D. is. yd. (Out of print.)
^Clement of Alexandria: Who is the Rich Man that
is being saved ? By P. M. BARNARD, B.D. is. yd.
*St. Chrysostom : On the Priesthood. By T. A. MOXON.
2s. 6d.
The Doctrine of the Twelve Apostles. By C. BIGG,
D.D. Revised by the Right Rev. A. J. MACLEAN, D.D.
3-y. 6d.
*The Epistle to Diognetus. By the Rt. Rev. L. B.
RADFORD, D.D. 2s. 6d.
St. Dionysius of Alexandria. By C. L. FELTOE, D.D.
*The Epistle of the Qallican Churches: Lugdunum
and Vienna. With an Appendix containing Tertullian's
Address to Martyrs and the Passion of St. Perpetua. By
T. H. BINDLEY, D.D. is. gd.
S
Translations of Christian Literature (continued).
SERIES I. GREEK TEXTS (continued).
*St. Gregory of Nyssa : The Catechetical Oration.
By the Ven. J. H. SRAWLEY, D.D. 2s. 6d.
*St. Gregory of Nyssa: The Life of St. Macrina. By
W. K. LOWTHER CLARKE, B.D. is. yd.
Gregory Thaumaturgus (Origen the Teacher): the
Address of Gregory to Origen, with Origen's
Letter to Gregory. By W. METCALFE, B.D. 3^. 6d.
\Re~issue.
*The Shepherd of Hernias, By C. TAYLOR, D.D. 2 vols.
25. 6d. each.
Eusebius : The Proof of the Gospel. By W. J. FERRAR.
2 vols. 305. (Not sold separately.}
Hippolytus: Philosophumena. By F. LEGGED 2 vols.
305. (Not sold separately.}
The Epistles of St. Ignatius. By the Ven. J. H.
SRAWLEY, D.D. 45.
*St. Irenaeus: Against the Heresies. By F. R. M.
HITCHCOCK, D.D. 2 vols. 2$. 6d. each.
Palladius: The Lausiac History. By W. K. LOWTHER
CLARKE, B^D. 55.
*St. Polycarp. By B. JACKSON, is. gd.
The Dialogue of Palladius concerning the Life of
Chrysostom. By HERBERT MOORE. 8$. 6d.
Fifty Spiritual Homilies of St. Macarius the Egyptian.
By A. J. MASON, D.D. 155.
SERIES II. LATIN TEXTS.
Tertullian's Treatises concerning Prayer, concerning
Baptism. By A. SOUTER, D.Litt. 35.
Tertullian against Praxeas. By A. SOUTER, D.Litt.
/
6
Translations of Christian Literature (continued).
SERIES II. LATIN TEXTS (continued).
Tertullian concerning- the Resurrection of the Flesh.
By A. SOUTER, D.Litt. 12.?. 6d.
Novatian on the Trinity. By H. MOORE. 6*.
St. Augustine: The City of God. By F. R. M. HITCH
COCK, D.D. 35. [Re-issue.
*St. Cyprian : The Lord's Prayer. By T. H. BINDLEY,
D.D. 25. '
Minucius Felix : The Octavius. By J. H. FREESE. 3^. 6d.
*Tertullian : On the Testimony of the Soul and On
the Prescription of Heretics. By T. H.. BINDLEY,
D.D. 2s. 6d.
*St. Vincent of Lerins : The Commonitory. By T. H.
BINDLEY, D.D. 2s. 6d.
St. Bernard : Concerning Grace and Free Will. By
WATKIN W. WILLIAMS. >js. 6d.
The Life of Otto: Apostle of Pomerania, 1060-1139.
By EBO and HERBORDUS. Translated by CHARLES H.
ROBINSON, D.D. 85. 6d.
Anskar, the Apostle of the North, 801-865. By
CHARLES H. ROBINSON, D.D. Translated from the Vita
Anskarii by BISHOP RIMBERT, his fellow-missionary and
successor. 45. [Published by S.P.G.]
Select Epistles of St. Cyprian treating of the
Episcopate. Edited with Introduction and Notes by
T. A. LACEY, M.A. 8s. 6d.
SERIES HI. LITURGICAL TEXTS.
EDITED BY C. L. FELTOE, D.D.
St. Ambrose: On the Mysteries and on the Sacra-
merits. By T. THOMPSON, B.D., and J. H. SRAWLEY,
D.D. 4^. 6d.
*The Apostolic Constitution and Cognate Documents,
with special reference to their Liturgical elements.
By DE LACY O'LEARY, D.D. is. gd.
Translations of Christian Literature (continue^).
SERIES HI. LITURGICAL TEXTS (continued].
The Liturgy of the Eighth Book of the Apostolic
Constitution, commonly called the Clementine
Liturgy. By R. H. CRESSWELL. 35.
The Pilgrimage of Etheria. By M. L. McCLURE. 6s.
Bishop Sarapion's Prayer = Book. By the Rt. Rev. J.
WORDSWORTH, D.D. 25. 6d.
The Swedish Rite. By E. E. YELVERTON. 8s. 6d.
Twenty-five Consecration Prayers. With Notes and
Introduction by ARTHUR LINTON. 75. 6d.
SERIES IV. ORIENTAL TEXTS.
The Ethiopic Didascalia. By J. M. HARDEN, B.D. 95.
The Apostolic Preaching of Irenaeus (Armenian). By
J. A. ROBINSON, D.D. 7$. 6d.
SERIES V. LIVES OF THE CELTIC SAINTS.
EDITED BY ELEANOR HULL.
St. Malachy of Armagh (St. Bernard). By H. J.
LAWLOR, D.D. 125.
The Latin and Irish Lives of Ciaran. Translated and
Annotated by R. A. STEWART MACALISTER, Litt.D., F.S.A
105.
St. Patrick: Life and Works. By N. J. D. WHITE, D.D.
6s. 6d.
St. David. By A. W. WADE-EVANS. 75. 6d.
SERIES VI. SELECT PASSAGES.
Documents Illustrative of the History of the Church.
Vol. I.: to A.D. 313. Vol. II.: A.D. 3T3-A.D. 461,
Edited by B. J. KIDD, D.D. Vol. I. 7*. 6d. Vol. II.
IDS. ,
SERIES VII.
Lives of the Serbian Saints. By VOVESLAV YANICH,
D.D., and C. P. HANKEY, M.A. 6s. 6d.
8
Handbooks of Christian Literature
The Letters of St. Augustine. By the Rev. Canon
W. J. SPARROW SIMPSON, D.D. icts.
The Early Christian Books. A Short Introduction
to Christian Literature to the Middle of the Second
Century. By the Rev. W. JOHN FERXAR, M.A.. 3*. 6d.
The Inspiration and Authority of Holy Scripture.
A Study in the Literature of the First Five
Centuries. By G. DUNCAN BARRY, B.D 4,9. 6d.
The Eucharistic Office of the Book of Common Prayer.
By the Rev. LESLIE WRIGHT, M.A., B.D. 3*. 6d.
Helps for Students of History
Edited by C. JOHNSON, M.A., H. W. V. TEMPERLEY,
M.A., and J. P. WHITNEY, D.D., D.C.L.
i
1. Episcopal Registers of England and Wales. By
R. C. FOWLER, B.A., F.S.A. 6d.
2. Municipal Records. By F. J. C. HEARNSHAW, M.A.,
LL.D. is.
3. Medieval Reckonings of Time. By REGINALD L.
POOLE, LL.D., Litt.D. 6d.
4. The Public Record Office. By C. JOHNSON, M.A.
5. The Care of Documents. By C. JOHNSON, M.A. .6</.
6. The Logic of History. By C. G. CRUMP. Sd.
7. Documents in the Public Record Office, Dublin.
By R. H. MURRAY, Litt.D. 8d.
8. The French Wars of Religion. By ARTHUR A. TILLEY,
M.A. '6<t.
9 .
Helps for Students of History (continued).
By Sir A. W. WARD, Litt.D., F.B.A.
9. The Period of Congresses I. Introductory. Sd.
10. II. Vienna and the Second Peace of Paris, is.
11. III. Aix = la =Chapelle to Verona, is.
Nos. 9, 10, and 11 in one volume, cloth, 3^. 6d.
12. Securities of Peace: A Retrospect (1848-1914).
Paper, zs. ; cloth, 35.
13. The French Renaissance. By A. A. TILLEY, M.A. Sd.
14. Hints on the Study of English Economic History.
By W. CUNNINGHAM, D.D., F.B.A., F.S.A. %d.
15. Parish History and Records. By A. HAMILTON
THOMPSON, M.A., F.S.A. Sd.
1 6. A Short Introduction to the Study of Colonial
History. By A. P. NEWTON, M.A., D.Litt. 6d.
17. The Wanderings and Homes of Manuscripts. By
M. R. JAMES, Litt.D., F.B.A. " Paper, 2s. ; cloth, 3^.
*
1 8. Ecclesiastical Records. By the Rev. CLAUDE JENKINS,
M.A., Librarian of Lambeth Palace, i s.
19. An Introduction to the History of American
Diplomacy. By CARL RUSSELL FISH, Ph.D. is.
20. Hints on Translation from Latin into English.
By ALEXANDER SOUTER, D,Litt. 6d.
21. Hints on the Study of Latin (A.D. 125-750). By
ALEXANDER SOUTER, D.Litt. Sd.
22. Report of the Historical MSS. Commission. By
R. A. ROBERTS, F.R.Hist.S. 2s. 6d.
23. A Guide to Franciscan Studies. By A. G. LITTLE.
is. 6d.
24. A Guide to the History of Education. By JOHN
WILLIAM ADAMSON. Sd.
25. Introduction to the Study of Russian History.
By W. F. REDDAWAY. 6d.
10
Helps for Students of History (continued).
26. Monuments of English Municipal Life. By W.
CUNNINGHAM, D.D., F.B.A. is.
27. La Guyenne Pendant la Domination Anglaise,
1152=1453. Par CHARLES BEMONT. is. 4^.
28. The Historical Criticism of Documents. By R. L.
MARSHALL, M,A., LL.D. is. $d.
29. The French Revolution. By G. P. GOOCH. 8d.
30. Seals. By H. S. KINGSFORD. is. 3^.
31. A Student's Guide to the Manuscripts of the British
Museum. By JULIUS P. GILSON, M.A. is.
32. A Short Guide to some Manuscripts in the Library
of Trinity College, Dublin. By R. H. MURRAY,
Litt.D. is. gd.
33-35. Ireland. No. 33, 1494-1603; No. 34, 1603-1714;
No. 35, 1714-1829. By R. H. MURRAY, LittD. Each,
is. Nos. 33-35 in one volume, $s t 6d.
36. Coins and Medals. By G. F. HILL, M.A., F.B.A. is. 6d.
37. The Latin Orient. By W. MILLER, M.A. is. 6d.
38. The Turkish Restoration in Greece, 1718=1797.
By WILLIAM MILLER, M.A. is. 3^.
39. Sources for the History of Roman Catholics in
England, Ireland and Scotland, 1533-1795. By
JOHN HUNGERFORD POLLEN, S.J. is. $d.
40. English Time Books. Vol. I. English Regnal
Years and Titles, Hand = lists, Easter Dates, etc.
Compiled by J. E. W. WALLIS, M.A. 45.
41. Knights of Malta, 1523-1798. By R. COHEN. 2s,
42. Records for the Early History of South Africa. By
C. GRAHAM BOTHA, is.
43. The Western Manuscripts of the Bodleian Library.
By H. H. E. CRASTER, D.Litt. is. $d.
44. Geographical Factors. By H. J. FLEURE. 6d.
45. The Colonial Entry Books. A Brief Guide to the
Colonial Records in the Public Record Office
before 1696. By C. S. S. HICHAM, M.A. is. 6d.
46. The University Library, Cambridge. By H, GIDNEY
ALDIS, M.A. 6d.
ii
Helps for Students of History (continued).
47. A Students' Guide to the Manuscripts relating to
English History in the Seventeenth Century in
the Bodleian Library. By G. DAVIES. is.
48. History and Ethnology. By W. R. H. RIVERS, M.D.,
LL.D., F.R.S. 6d,
49. Some Aspects of Boundary Settlement at the
Peace Conference. By ALAN G. OGILVIE, B.Sc. 6d.
50. The Mechanical Processes of the Historian.- By
CHARLES JOHNSON, M.A., F.S.A. 6d.
51. The Sources for the History of the Council in the
Sixteenth and Seventeenth Centuries. By
E. R. ADAIR, M.A. &. 6d.
The Story of the English Towns
Popular but Scholarly Histories of English Towns for the
general reader, but suitable also for use in schools. With
Maps, Plans, and Illustrations. Cloth boards. 45-.
The City of London. By P. H. DITCHFIELD, M.A., F.S.A.
Bath. By CONSTANCE SPENDER and EDITH THOMPSON.
Birmingham. By J. H. B. MASTERMAN.
Canterbury. By DOROTHY GARDINER. (Cheaper ed. 25. 6d.)
Halifax. By J. S. FLETCHER.
Harrogate and Knaresborough. By J. S. FLETCHER.
Hastings. By L. F. SALZMAN, M.A., F.S.A.
Leeds. By J, S. FLETCHER.
Leicester. By S. H. SKILLINGTON. 5-5-.
Newcastle = upon =Tyne. By F. JVC. HEARNSHAW, M.A.,
LL.D.
Nottingham. By E. L. GUILFORD, M.A.
Peterborough. By K. and R. E. ROBERTS.
Plymouth. By A. L. SALMON.
Pontefract. By J. S. FLETCHER.
St. Albans. By W. PAGE, F.S.A.
Sheffield. By J. S. FLETCHER.
Westminster. By H. F. WESTLAKE, M.A., F.S.A.
12
Studies in Church History
The Cathedral Church of Hereford : Its History and
Constitution. By ARTHUR THOMAS BANNISTER, M.A.
TS. 6d.
The Christian Church in the Epistles of St. Jerome.
By L. HUGHES, M.A., D.D. 45. 6d.
The Prelude to the Reformation. By the Rev. R. S.
ARROWSMITH. Ss.
The Albigensian Heresy. By H. J. WARNER, B.D. 3.?. 6d.
The Early Franciscans and Jesuits. A 5tudy in
Contrasts. By ARTHUR S. B. FREER, M.A. 6s.
Some Eighteenth = Century Churchmen: Glimpses of
English Church Life in the Eighteenth Century.
By G. LACEY MAY, M.A. With Illustrations. 9$.
Christian Monasticism in Egypt to the Close of the
Fourth Century. By W. H. MACKEAN, D.D. Ss.
The Venerable Bede. His Life and Writings. By the
Rt. Rev. G. F. BROWNE, D.D. With Illustrations. IQS.
The Reformation-in Ireland. A Study of Ecclesiastical
Legislation. By H. HOLLOWAY, M.A. js. 6d.
The Emperor Julian. An Essay on His Relations with
the Christian Religion. By EDWARD J. MARTIN,
B.D. 35. 6d.
The Importance of Women in Anglo-Saxon Times;
The Cultus of St. Peter and St. Paul, and other
Addresses. By the Right Rev. G. F. BROWNE, D.D.
With two Illustrations. 7.?. 6d.
Essays Liturgical and Historical. By J. WICKHAM LEGG,
D.Litt., F.S.A. $s.
French Catholics in the Nineteenth Century. By the
Rev. W. J. SPARROW SIMPSON, D.D. 5^.
An Abbot of Vezelay. By ROSE. GRAHAM, F.R.Hist.S.
With eight Illustrations. $s. 6d.
The Monastic Chronicler and the Early School of
St, Albans. By CLAUDE JENKINS, M.A. 3*. 6d.
13
Texts for Students
1. Select Passages from Josephus, Tacitus, Suetonius,
Dio Cassius, illustrative of Christianity in the First
Century. Arranged by H. J. WHITE, D.D. 3</.
2. Selections from Matthew Paris. By C. A. J. SKEEL,
D.Lit. 9<fc
3. Selections from Giraldus Cambrensis. By C. A. J.
SKEEL, D.Lit. gd.
4. Libri 5ancti Patricii. The Latin Writings of St.
Patrick, etc. By NEWPORT J. D. WHITE, D.D. 6d.
5. A Translation of the Latin Writings of St. Patrick.
By NEWPORT J. D. WHITE, D.D. 6d.
6. Selections from the Vulgate. gd.
7. The Epistle of St. Clement of Rome. 6d.
8. Select Extracts from Chronicles and Records re-
lating to English Towns in the Middle Ages.
By F. J. C. HEARNSHAW, M.A., LL.D. gd.
9. The Inscription on the Stele of Mesa. Commonly
called the Moabite Stone. Translated by the Rev.
H. F. B. COMPSTON, M.A. 6d.
10. The Epistles of St. Ignatius. 15.
11. Christian Inscriptions. By H. P. V. NUNN, M.A. . is.
12. Selections from the " Historia Rerum Anglicarum"
of William of Newburgh. is. $d.
13. The Teaching of the Twelve Apostles. By T. W.
CRAFER, D.D. 4^. i3A. An English Translation. $d.
14. The Epistle of Barnabas. Edited by T. W. CRAFER,
D.D. 6d. i4A. An English Translation. 6d.
15. The Code of Hammurabi. By P. HANDCOCK, M.A. is.
1 6. Selections from the Tell EUAmarna Letters. By
PERCY HANDCOCK, M.A. 4^.
17. Select Passages Illustrating Commercial and Diplo-
matic Relations between England and Russia.
By A. WEINER, M.A., F.R.Hist.S. is. 6d.
1 8. The Early History of the Slavonic Settlements in
Dalmatia, Croatia and Serbia. By J. B. BURY. zs.
19. Select Extracts Illustrating Florentine Life in the
1 3th and 1 4th Centuries. By E. G. ROPER, B.A. is.
20. Select Extracts Illustrating Florentine Life in the
1 5th Century. By ESTHER G. ROPER, B.A. is.
Nos. 19 and 20 in one volume, 2S. 6d.
Texts for Students (continued ).
21. Itinerarium Regis Ricardi. By M. T. STEAD. is.gd.
22. The Second Epistle of Clement to the Corinthians.
2 2 A. An English Translation of the above. 6d.
23. Extracts Illustrating Sports and Pastimes in the
Middle Ages. By E. L. GUILFORD, M.A. is. gd.
24. Babylonian Flood Stories. 25. Babylonian Peni-
tential Psalms. By P. HANDCOCK, M.A. 6d. each.
26. The Hymn of Cleanthes. Translated with Introduction
and Notes by E. H. BLAKENEY, M.A. 6d.
27. The Foundations of Modern Ireland. The Civil
Policy of Henry VIII. and the Reformation. By
CONSTANTIA MAXWELL, M.A. IS. 6d.
28. Selections from the Qur'aji. Arranged by H. U.
WEITBRECHT STANTON, M.D., D.D. is.
29. The Tome of Pope Leo the Great. Latin Text with
Translation, Introduction, and Notes, by E. H.
BLAKENEY, M.A. is. ; duxeen boards, is. 6d.
30. The Book of Amos. Hebrew Text edited by THEODORE
H. ROBINSON, M.A., D.D. 25. 6d.
31. Sukkah. (A Critical Hebrew Text.) By A. W.
GREENUP, D.D. 25. 6d.
32. Readings from the Apocrypha. Selected and
Annotated by E. H. BLAKENEY, M.A. is. ; cloth, is* 6d.
33 English Social Life in the Eighteenth Century.
& Illustrated from Contemporary Sources. By M. D.
34. GEORGE. Each is. 6d. In one vol. cloth, 35. 6d.
35. Texts Illustrating Ancient Ruler = Worship. Edited
by C. LATTEY, S.J., M.A. 6d.
35A. An English Translation of the above. 6d.
36. Select Passages Illustrative of Neoplatonism.
Greek edition. Edited by E. R. DODDS, B.A. 4^. 6d.
37. Traders in East and West. Some Aspects of Trade
in the iyth and i8th Centuries. By FLORENCE L.
BOWMAN and ESTHER G. ROPER. 2s.
38. Travellers and Travelling in the Middle Ages. By
E. L. GUILFORD, M.A. 2s.
15
Pioneers of Progress
MEN OF SCIENCE : Edited by S. CHAPMAN, M.A., D.Sc.
With Portrait. Paper cover, is. ; cloth, zs.
Galileo. By W. W; BRYANT, F.R.A.S.
Michael Faraday. By J. A. CROWTHER, D.Sc.
Alfred Russel Wallace. By L. T. HOGBEN, B. A., B.Sc.
Joseph Priestley. By D. H. PEACOCK, B.A., M.Sc., F.I.C.
Joseph Dalton Hooker. By F. O. BOWER, Sc.D., F.R.S.
Herschel. By HECTOR MACPHERSON, M.A., F.R.A.S.,
F.R.S. E
Archimedes. By Sir THOMAS L. HEATH, K.C.B., F.R.S.
The Copernicus of Antiquity (Aristarchus of Samos).
By Sir THOMAS L. HEATH, K.C.B., F.R.S.
John Dalton. By L. J. NEVILLE-POLLEY, B.Sc.
Kepler. By WALTER W. BRYANT, F.R.A.S.
Richard Arkwright. By J. H. CRABTREE. (Duxeen, 25.)
EMPIRE BUILDERS : Edited by W. BASIL WORSFOLD,
M.A. With Portrait. Paper cover, is. ; cloth, 2S.
Sir Francis Drake. By WALTER J. HARTE, M.A.
Sir Robert Sandeman. By A. L. P. TUCKER, C.I.E.
Mungo Park. By W. H. HEWITT, B.A., B.Sc. (Duxeen,
2s. 6d.)
Richard Hakluyt. By FOSTER WATSON, D.Litt. (Duxeen,
2S.
WOMEN: Edited by ETHEL M. BARTON.
With Illustrations. Paper cover, 2S. j cloth, 3.?.
Florence Nightingale. By E. F. HALL.
Dorothea Beale. By ELIZABETH H. SHILLITO, B.A.
Elsie Inglis. By EVA SHAW MCLAREN.
Josephine Butler, and her work for Social Purity.
By L. HAY COOPER. With Two Portraits. Cloth. $s.
_. [30.10.23.
Printed in Great Britain by R. Clay &* Sons, Ltd,, Bungay, Suffolk.
BM506 Greenup
M6 8 1(5 8 Sukkah. , Mi s hna and
Tosefta.
r } N / .,. 1906790
..A:-
V 1 .*.
f"-
UNIVERSITY OF CHICAGO
48 423 389
BM806
Oreenup
Sukkah. Mlshna and
,168108) Tosafta,
100.6.7.90
f i j> 'aa! \
48
BH506
.M68108
Greenup
Sukkah,Mishna and
Tosefta.
2 4 IS
FEB 1 9 19
^ >3^^7Vt>- >^^ l i:Qf
.- . : ir^
30-6
UNIVERSITY OF CHICAGO
48 423 389
BM506
Sukkah r Mishna a&d
1QQ679Q
SW1H UBRARY
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11