Mishnah Sukkah 4 משנה סוכה
The loolab and willow [to surround the altar, was sometimes used] on six [days], and [sometimes] on seven [days of the festival]. The hallel and the joyous repasts, [eating of peace-offerings, took place on] eight [days]. The [dwelling in the] succah, and the pouring out water, [lasted] seven [days], and the pipes [were played on sometimes] five, and [sometimes] six [days]. לולב וערבה, ששה ושבעה.ההלל והשמחה, שמונה.סכה ונסוך המים, שבעה.והחליל, חמשה וששה. [In which case was] the loolab [used] seven [days?] how? When the first holy day of the festival fell on a Sabbath, the loolab [was used on] seven [days]; but, [when the first day of the festival fell on] any other day [of the week] the loolab [is only used] six [days]. לולב שבעה כיצד , יום טוב הראשון של חג שחל להיות בשבת לולב שבעה, ושאר כל הימים ששה. [In which case was] the willow [used on] seven [days?] How? When the seventh day of the willow happened to fall on a Sabbath, [the willow was used] seven [days]; but, when the seventh day fell on any other day [of the week], the willow was only used six [days]. ערבה שבעה כיצד, יום שביעי של ערבה שחל להיות בשבת, ערבה שבעה, ושאר כל הימים ששה. How was the command to take the loolab [fulfilled] when the first holy day of the festival fell on a Sabbath? [It was the custom that] every man brought his loolab to the Temple mount, where it was received by inspectors, who deposited it in a gallery. The elders placed theirs in a [separate] chamber; and the people were taught to say, "Whosoever gets hold of my loolab; be it his [I bestow it on him] as a gift." On the [next] morning the people came early; the inspectors threw all the loolabs down before them; every man seized on one, and it often happened that they hurt each other [in the scramble]. When the Beth Din saw that people were thus exposed to danger, they decreed that every man was to use his loolab in his own house. מצות לולב כיצד, (יום טוב הראשון של חג שחל להיות בשבת), מוליכין את לולביהן להר הבית, והחזנין מקבלין מהן וסודרין אותן על גב האצטבא, והזקנים מניחין את שלהן בלשכה.ומלמדים אותם לומר, כל מי שמגיע לולבי בידו, הרי הוא לו במתנה.למחר משכימין ובאין, והחזנין זורקין אותם לפניהם.והן מחטפין ומכין איש את חברו.וכשראו בית דין שבאו לידי סכנה, התקינו שיהא כל אחד ואחד נוטל בביתו. How was the command to take the willow [fulfilled]? There was a place below Jerusalem called to ‏מוצא‎: thither the people descended, and gathered drooping willow branches: these they brought and placed at the side of the altar, the tips inclining over it. While this was doing, a blast, a long note, and again a blast were blown. Every day they made one circuit round the altar, and recited [the verse], "‏אנא ה׳ הצליהח נא‎, ‏אנא ה׳ הושיעה נא‎." R. Jehudah said the words, ‏אני והו הושיצה נא‎ [were also said]. On the particular day for using the willows [the seventh of the festival] they made seven circuits round the altar. When they withdrew, what did they say? "Beauty is thine, O altar! Beauty is thine, O altar!" R. Eleazar said, [they also said] "To God and to thee, O altar! To God and to thee, O altar!" מצות ערבה כיצד, מקום היה למטה מירושלים, ונקרא מוצא.יורדין לשם ומלקטין משם מרביות של ערבה, ובאין וזוקפין אותן בצדי המזבח, וראשיהן כפופין על גבי המזבח.תקעו והריעו ותקעו .בכל יום מקיפין את המזבח פעם אחת, ואומרים, אנא ה' הושיעה נא, אנא ה' הצליחה נא.רבי יהודה אומר, אני והו הושיעה נא.ואותו היום מקיפין את המזבח שבע פעמים.בשעת פטירתן, מה הן אומרים, יפי לך מזבח, יפי לך מזבח.רבי אליעזר אומר, ליה ולך, מזבח.ליה ולך, מזבח. As they did on the week-days, so they did likewise on the Sabbath; excepting only that they gathered the willow branches on the Sabbath-eve, and put them into golden casks [filled with water], that they might not fade. R. Joshua ben Beroka saith, "They fetched branches of palms, and threshed [beat] them to pieces at the sides of the altar." [According to another version, "on the altar."] Thence the day was called "the branch threshing-day." כמעשהו בחל כך מעשהו בשבת, אלא שהיו מלקטין אותן מערב שבת ומניחים אותן בגיגיות של זהב, כדי שלא יכמושו.רבי יוחנן בן ברוקה אומר, חריות של דקל היו מביאין וחובטין אותן בקרקע בצדי המזבח, ואותו היום נקרא יום חבוט חריות. Directly afterwards the children threw down their loolabs, and eat their citrons. מיד התינוקות שומטין את לולביהן ואוכלין אתרוגיהן. How [was it that] the hallel and joyous repasts [took place on] eight [days]? Because it is deduced that man is bound to recite the hallel, and to enjoy the repasts [of his peace-offerings] in honour of the last day of the festival, even as on the preceding days thereof. How [is it that] the succah [is dwelt in] seven [days]? When a man has taken his last meal therein, he is not directly to pull down his succah; but, after noon, he moves the furniture back [into the house], in honour of the last day of the festival. ההלל והשמחה שמונה כיצד, מלמד שחיב אדם בהלל ובשמחה ובכבוד יום טוב האחרון של חג, כשאר כל ימות החג.סכה שבעה כיצד, גמר מלאכול, לא יתיר סכתו, אבל מוריד את הכלים מן המנחה ולמעלה, מפני כבוד יום טוב האחרון של חג. How was the pouring out of the water? A golden pitcher, that held three lugs was filled with water from the [brook] Siloah. When they came [with it] to the water-gate, they blew a blast, a long note, and again a blast. The priest then ascended the stair [of the altar], and turned to the left; two silver basins stood there. R. Jehudah saith, "they were of gypsum [stucco], but had a dark appearance from the wine." Each was perforated with a small hole, like a nostril [at the bottom]. The one [for the wine] somewhat wider, the other [for the water] narrower, that both might get empty at once. The one, to the west, [was used] for the water; the other, to the east, for the wine: but if the water was poured into the wine basin, or the wine into the water basin, it was legal. R. Jehudah saith, "They poured out one lug on each of the eight days. To him who poured out the water the people called, 'Raise thy hand;' for once it happened that one [priest charged with this duty] poured the water over his feet, and all the people pelted him to death with their citrons." נסוך המים כיצד , צלוחית של זהב מחזקת שלשת לגים היה ממלא מן השלוח.הגיעו לשער המים, תקעו והריעו ותקעו.עלה בכבש ופנה לשמאלו, שני ספלים של כסף היו שם.רבי יהודה אומר, של סיד היו, אלא שהיו משחרין פניהם מפני היין.ומנקבין כמין שני חטמין דקין, אחד מעבה ואחד דק, כדי שיהו שניהם כלין בבת אחת.מערבי של מים, מזרחי של יין.ערה של מים לתוך של יין, ושל יין לתוך של מים, יצא.רבי יהודה אומר , בלג היה מנסך כל שמונה.ולמנסך אומרים לו, הגבה ידך, שפעם אחת נסך אחד על גבי רגליו, ורגמוהו כל העם באתרוגיהן . As they did on the week-days so they did likewise on the Sabbath, except that they fetched the water from Siloah on the Sabbath-eve, in a golden cask that had not been consecrated, and placed it in a chamber; if it was upset, or uncovered, they filled again from the laver. For it was not lawful to bring on the altar, water or wine which had been uncovered. כמעשהו בחל כך מעשהו בשבת, אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקדשת מן השילוח, ומניחה בלשכה.נשפכה או נתגלתה, היה ממלא מן הכיור, שהיין והמים המגלין, פסולים לגבי המזבח.
About Text
Notes
Texts
Add a New Text
Text or commentator name:
Add Cancel
Click a to add a Source.
Cancel
Add a Source to:
OK Choose again Cancel
Original Translation Copied Text
This text will be published with a CC-0 licence, effectively donating it to the Public Domain. Only submit texts as "Original Translation" that you have authored.
Copied texts must either be in the Public Domain or carry a Creative Commons license such as CC0, CC-BY, or CC-BY-SA. You can learn more about when a text passes into the Public Domain on this summary of Copyright Terms.
Version Title:
Copied from:
Language:
Sefaria doesn't yet know about the text "".
Please provide some basic information about this text.
?
The primary title of a text. Texts may have multiple titles which can be entered below, but this will be the default way of referring to this text.

Titles in this field must use Roman chacters, but may be transliterations. Add titles in Hebrew characters below.
Text Title
?
The primary title of a text in Hebrew characters. Alternate Hebrew titles may also be added under "Alternate Titles" below.
Hebrew Title(optional)
?
Alternate Titles can include alternate translations, alternate transliterations spellings, and abbreviations.

Enter each alternate separated by a comma.
Alternate Titles(optional)
?
A category for the text. Categories are used in searching and grouping texts.
Category
?
A Text's Structure is represented by the hieracrchy of different types of sections that make up the text.

For example, texts of the Tanach like Genesis are divided into "Chapters" which are then divided into "Verses".

Larger texts, such as the Mishneh Torah, may have more levels in their hierarchy, for example "Book" > "Section" > "Chapter" > "Law".
Text Structure
> X add level of structure
?
Shorthands are alternative ways of refering to a particular point or passage in a text.

For example "Rambam, Hilchot Tshuva" is shorter and more common way to refer to the 7th topic in the first book of Mishneh Torah. From Sefaria's perpective, this segment of text is "Mishneh Torah 1:7", but we we want to capture more human readable forms.

Shorthands are also used to capture multiple ways to refer to a text. For example, since Sefaria stores Genesis in terms of chapters and verses, "Parsha Toledot" is a shorthand for "Genesis 25:19-28:9".

Enter the shorthand text in the box on the left, then enter either a single reference or a range on the right.
Shorthands(optional)
X
add shorthand
Save Cancel

Please log in to add or edit.

Log In Sign Up
Cancel
Sefaria does not currently run on Internet Explorer.

Please try using Chrome, Firefox or Safari.

Sorry, there's just too much to do!