ביום. מחלוקת הוא י"א כי יום השמיני למלואים היה יום ראש חדש ניסן. והוצרכו לומר כי בשלשה ועשרים יום לאדר הקים משה את המשכן והנה יום תחלת המלואים היה משה סותרו ובונהו להרגיל הכהנים. ואמרו כי השעיר שדרש משה והנה שורף הוא שעיר ראש חדש. והנה צוה השם שיקים משה המשכן באחד לחדש הראשון ולא יסתרנו עד יום נסוע הארון. והנה מצאנו בספרי כי מישאל ואלצפן היו הטמאים לנפש אדם. והנה יום שמיני למלואים הוא שמיני לחדש. ויש כדמות ראיה על זה. האחת למה לא הזכיר הכתוב שהיה משה מקים את המשכן וסותרו ואנה יהיה פתח אהל מועד אחר שיהיה נסתר. כי כתוב ופתח אהל מועד תשבו יומם ולילה ועוד כתוב ואל בני ישראל תדבר לאמר קחו שעיר עזים לחטאת. וזהו שדרש משה. ועוד אם היה שעיר ראש חדש למה לא הזכיר שנים פרים ואיל אחד ושבעה כבשים. וכאשר הזכיר מלבד עולת הבקר. היה ראוי שיאמר מלבד עולת החדש. והנה על דרך הפשט ביום החדש הראשון היתה תחלה הקמת המשכן. והנה זה המשכן הראשון הקימוהו ביום א' לחדש הראשון. והחלו לבנות הבית הראשון שהוא המשכן השני בחדש השני שהוא אייר בשני לחדש. כי כן כתוב בחדש השני בשני. ובתלמודנו כתוב כי יום חמישי יצאו ישראל ממצרים. ואם הוא דרך קבלה נקבל ואם הוא דרך סברא לפני יום חמישי יצאו כי אין בין שנה פשוטה לתחלת שנה אחרת פחות מג' ימים. כי שנת חסרון שנ"ג וש"נ יצאו בשביעית. ואם מעוברות הם חמשה בחסרון. ובעבור שהכתוב אמר ביום השבת יערכנו נראה כי ביום השבת ערך משה הלחם על השלחן. והנה ביום ששי הוקם המשכן או ביום שבת. אף על פי שאין זה ראיה גמורה. כי יוכל הטוען להשיב ביום השבת יערכנו הכהן. אחר שהוקם המשכן וערך משה הלחם. הנה הזכיר במעשה כי הקים משה המשכן כאשר אמרתי בשני המקצועות. והלוים שהם ממשפחתו הקימוהו כי איננו מעשה יחיד. ונתן האדנים למטה ואחר כן שם הקרשים ואחר כן הכריחים ואחר כן הקים העמודים בעבור הפרוכת ומסך פתח האהל. ואח"כ פירש האהל ושם עליו המכסה ואח"כ שם הארון לפאת ים ונתן הלוחות בארון ושם עליו הבדים ונתן את הכפורת על הארון מלמעלה ונתן השלחן וערך עליו לחם הפנים. והנה יורה כי בבקר היה זה. ואמר ויעל הנרות אחר כן בלילה והעלה בבקר העולה היא עולת תמיד וכן עשה בין הערבים. וביום הזה משח משה את המשכן ואת כל כליו ומזבח העולה ואת כל כליו ואת הכיור ואת כנו ונקהלה העדה אל פתח אוהל מועד. ורחצו אהרן ובניו במים והלביש את אהרן בגדי הקדש גם הלביש בניו ונמשחו בשמן הקדש והגיש פר בן בקר ואילים שנים ושחט את הפר וחטא על המזבח והקטיר את האימורים ושחט האיל וזרק את דמו על המזבח. והקטיר את האיל ושחט גם איל המלואים וזרק את דמו על המזבח והאימורים עם שוק הימין וגם חלת מצה אחת וחלת לחם שמן הכל הקטיר המזבח. ככה עשה שבעת ימי המלואים. וככה כתוב ופר חטאת תעשה ליום על הכפורים. לכל יום ומשחת המזבח לקדשו. וכתוב שבעת ימים תכפר על המזבח ומשחת אותו לקדשו והנה הטעם ככה תעשה כל שבעת ימי המלואים. וכתוב ויהי ביום כלות משה להקים את המשכן וימשח אותו ויקדש את המזבח ז' ימי המלואים. אז החלו הנשיאים להקריב לחנוכת המזבח וככה היה מקריב אהרן עגל בן בקר לחטאת לכפר בעדו. והעלה גם האיל שלו. ועגל וכבש שהוא קרבן העם העלה עולה אחר ששחט שעיר החטאת וחטאהו כאשר עשה לעגל החטאת אשר לו לזרוק דמו ולהקטיר האימורים רק חטאת הכהן לא יאכלנה כהן. על כן נשרף בשר הפר מחוץ למחנה וחטאת הצבור שהוא שעיר עזים יאכלוה הכהנים. וכל זה היה אחר עולת הבקר. ואחר כל זה הקריב עולת נחשון וחטאתו. והנה נשלמה חנוכת המזבח אחר תשעה עשר יום לחדש הראשון. ואל תשים אל לבך דברי הטוען כי אימתי עשה קרבנות החג כי ישראל לא עשו במדבר סיני רק חג הפסח לילה אחד ולא שמרו חג המצות. כי כן כתוב והיה כי יביאך ה' שבעת ימים תאכל מצות. ופי' והיה היום הזה לכם לזכרון. לדור הבא אחר כן לקבוע יום צאתכם מקרא קודש. כי היה ביום הראשון נסעו מגושן. ועוד כי במדבר סיני אין להם לחם שיעשו מצות שבעת ימים אע"פ שהיו קרובים מהישוב דבר גדול היה שמצאו לחם לעשות ולאכול על מרורים עם הפסח לילה כי עם רב הי' מאד. והנה על דרך הסברא היה מקריב משה שבעת ימי המילואים עולת תמיד וביום השבת שני כבשים אי זה יום שהיה לשבעת ימי המילואים הקריב עולת שבת. ואחר כן קרבן המלואים וכל זה נכון רק מה נעשה בחנוכת המזבח ביום השבת יש אומרים היו מדלגין ולא היו חושבין רק חשבון הימים שחנכו המזבח. ואחרים אמרו כי עולת הנשיא היתה נקרבת בשבת רק השלמים היו נשחטין יום ראשון ונאכלין. וראייתם כי הנה הנשיא שהוא המשלח יקריב ביום שבת ששה כבשים. חוץ מעולת השבת של הצבור. והכת הראשונה אומרת כי ככה ששת ימים שהקיפו יריחו והחלוץ הולך. דלגו יום שבת. והנה שבעת ימים סבבוה. וכך אמרו על ארבעה עשר יום שדילגו יום הכיפורים. ולא הכניסוהו במספר. ON THE FIRST DAY. We find the following difference of opinion. Some say that the eighth day of consecration1The day after the seven days of consecration. See Lev. 9:1-24. For the seven days of consecration, see Lev. 8:1-36. During these days of consecration Aaron and his sons were invested in their duties, the tabernacle furniture was anointed, and special sacrifices were offered in the tabernacle. fell on the first day of the month of Nisan.2See Seder Olam 7:1: “The seven days of consecration began on the 23 of Adar and concluded on the first day of Nisan.” They were forced to say that Moses erected the tabernacle on the twenty-third day of Adar.3That is, that Moses first erected the tabernacle on the 23 day of Adar. They were forced to say this because Scripture tells us that special sacrifices were offered during the period of consecration. These sacrifices could not be offered without the tabernacle standing. Now on the first day of consecration Moses took the tabernacle apart and put it together4On the next day. See I.E. on Num. 9:1. In other words, Moses set up the tabernacle and took it down during each one of the first seven days of consecration. On the eighth day, “God commanded that Moses erect the tabernacle on the first day of the first month and that he not take it apart until the ark journeyed.” See note 8. in order to train the priests.5In the service. They say6In keeping with their opinion that the eighth day of consecration described in Lev. 9 took place on the first day of Nisan. that the goat that Moses inquired about and, behold, it was burnt (Lev. 10:16) was a new moon offering.7Concerning the offerings brought on the new moon see Num. 28:11-15. Now God commanded that Moses erect the tabernacle on the first day of the first month and that he not take it apart until the ark journeyed.8See Num. 10:11,35. According to this opinion when our verse relates that God told Moses, On the first day of the first month shalt thou rear up the tabernacle, it means: on the first day of the first month shalt thou rear up the tabernacle and not take it apart until the ark journeys. Those who interpret our verse thus do so because they believe that Moses first erected the tabernacle on the 23 day of Nisan. Now we find it stated in the Sifre9Sifre on Num. 9:6. that Mishael and Elzaphan10Mishael and Elzaphan were the nephews of Aaron. They carried the bodies of Nadab and Abihu from the tabernacle after their demise in the sanctuary on the eighth day of consecration. See Lev 10:1-5. were the ones who were unclean by the dead body of a man (Num. 9:6).11They consequently could not offer the Passover sacrifice on the 14th of Nisan. The eighth was thus the eighth day of the month.12A person who touches a dead body is unclean for seven days (Num. 19:11). If Mishael and Elzaphan were unclean on the 14th of Nisan because they removed the dead bodies of their cousins from the tabernacle on the eighth day, then that day had to fall on the 8th day of Nisan rather than on the first. Now if the eight day fell on the 8th of Nisan, then the first day of consecration fell on the first day of Nisan. The tabernacle was thus erected for the first time on the first day of Nisan. There is, as it were, proof of this.13That the tabernacle was first set up on the first day of Nisan. First of all, why didn’t Scripture mention that Moses set up the tabernacle and took it apart?14As maintained by those who say that the temple was built for the first time on the 23rd of Adar. See note 8. After the tabernacle was taken down there was no door of the tent of meeting. However, Scripture states, And at the door of the tent of meeting shall ye abide day and night (Lev. 8:35). Furthermore, Scripture writes, And unto the children of Israel thou shalt speak, saying: Take ye a he-goat for a sin-offering (Lev. 9:3). It was this he-goat that Moses inquired about.15Rather than the he-goat offered on the new moon, as stated by those who maintain that the eight day fell on the first day of Nisan. Additionally, if this16The goat which Moses inquired about. was a goat that served as a new moon offering, why didn’t Scripture mention two bullocks, one ram, and seven he-lambs?17If the eighth day took place on a new moon then why does Lev. 9 only mention the new moon he-goat and not the other new moon offerings? For two bullocks, one ram, seven he-lambs, and a he-goat were offered on the new moon. See Num. 28:11-15. Scripture should have read, beside the burnt offering of the new moon, as it does when it states,18With regard to the Passover offerings. beside the burnt-offering of the morning (Num. 28:23).19If the consecration offerings brought on the eighth day were offered on the new moon, Scripture should have indicated that these offerings were brought in addition to the burnt offering of the new moon. Look. According to the plain meaning of the text, the tabernacle was first erected on the first day of the first month. Observe, they raised up this first tabernacle on the first day of the first month. They began to build the first temple, which was the second tabernacle, on the second day of the second month, called Iyyar, as Scripture clearly states, in the second day of the second month (II Chron. 3:2).20II Chron. 3:2 reads: And he began to build [the House of God] in the second day of the second month. Our Talmud writes that Israel left Egypt on the fifth day of the week.21Sabbath 87b; Seder Olam 5:3. See I.E. on Ex. 16:1. If they transmitted this as a tradition then we will accept it. However, if we analyze the text logically then we must conclude that they left Egypt before the fifth day of the week because there is at least three days’ difference between a simple year22That is, a defective year. A defective year is one that consists of 353 days. A Hebrew year can consist of 353, 354, or 355 days. See note 36 to Gen. 8. and the beginning of the next year.23That is, there is at least a three-day difference between the day of the week on which the year begins from one year to the other, if the first of the two years is a defective year. The difference will be more if the year has 354 or 355 days. This is so because a defective year consists of three hundred and fifty-three days, three hundred and fifty of which are taken up by weeks.24There are 50 weeks in a regular year, for 50 × 7 = 350. Thus a defective year consists of 50 weeks plus 3 days. In minimal leap years25A leap year consists of 383 days. there is a difference of five days.26There is a difference of five days between the end of the last year and the beginning of the next. A minimal leap year consists of 383 days (353 days plus a month). 383 days comes to 54 weeks and 5 days. Now it appears that Moses arranged the bread on the table27Verse 4 tells us that Moses was to bring the table into the tabernacle and arrange the bread on it on the day the tabernacle was erected. The tabernacle was thus erected on a Sabbath. on a Sabbath,28Hence it is not possible for the 15th day of Nisan in the previous year to have fallen on a Thursday. For if the 15th of Nisan fell on a Thursday, then the first day of Nisan also had to fall on a Thursday and consequently could not fall on a Saturday or a Friday the following year. for Scripture states, Every sabbath day he shall set if29The showbread. in order (Lev. 24:8).30Thus the showbread could be placed on the table only on a Sabbath. The tabernacle was thus erected either on the sixth day31Very close to the onset of the Sabbath (Filwarg). or on the Sabbath day.32In view of the fact that the Torah states that the showbread should be on the table before the Lord continually, I.E. believes it unlikely for Moses to have set up the tabernacle a day or more before the Sabbath, thus leaving the table bereft of the bread. This appears to be the case even though the proof just offered is not irrefutable, for one can argue that the meaning of every sabbath he shall set it in order is, every Sabbath the priest shall set it in order after the tabernacle has been raised and Moses has arranged the bread.33In other words, Lev. 24:8 does not apply to the first time that Moses set up the tabernacle. Moses could have set up the tabernacle on any day of the week and placed the showbread on it. After this, the bread had to be placed on the table only on a Sabbath. Observe. In describing the actual erecting of the sanctuary, Scripture tells that Moses raised up the tabernacle.34Verse 18. He erected, as I have explained, the two corner boards.35According to I.E. the two corner boards mentioned in Ex. 26:23 were set up first when the tabernacle was raised. The rest of the tabernacle was then attached to these boards. See I.E. on Ex. 26:18. I.E. now adds the fact that Moses set up these two boards and that Scripture considers it as if he had erected the entire tabernacle. The Levites who were of his family set up the rest of the tabernacle, for it was not the work of one person.36It was beyond the ability of Moses to raise up the entire tabernacle by himself. He37By command. laid its sockets below.38Verse 18. He then set the boards and bars in place.39Ibid. He then raised up the pillars for the veil and the screen of the door of the tabernacle.40Ibid. I.E. thus notes that “the pillars” in verse 18 refers both to the pillars for the veil and to the pillars for the screen of the tabernacle door. See Ex. 26:32,37. Afterwards Moses spread the tent41Over the tabernacle. Verse 19. and put the covering of the tent over it.42Ibid. He then placed the ark43Verse 21. on the western side44Of the tabernacle. and placed the tablets in the ark.45Verse 20. He set the staves on the ark and placed the ark cover on top of the ark.46Verse 20. Moses put in the table and arranged the showbread upon it.47Verse 22. Now Scripture indicates that this took place in the morning.48For the setting of the table preceded the morning offering. Scripture states, and he lighted the lamp s(v. 25) afterwards at night.49For that is when the menorah was lit. See Ex. 27:21. Moses offered the burnt offering in the morning, that is, the daily burnt offering. He did the same in the afternoon.50I.E.’s interpretation of and offered upon it the burnt-offering (v. 29). On this day51On the first day of Nisan. Moses anointed the tabernacle and all of its vessels,52Lev. 8:10. the altar of the burnt offering and all of its vessels, the laver and its base.53Ibid., v. 11. The congregation was gathered at the door of the tent of meeting and Aaron and his sons washed themselves with water.54Ibid., v. 6. Moses placed the holy garments upon Aaron.55Lev. 8:2, 7-9. He also dressed Aaron’s sons.56Ibid., v. 13. They57Aaron and his sons. were anointed with the holy oil.58Ibid., v. 30. He59Moses. brought one young bullock and two rams to the altar.60See Ex. 29:1. He sacrificed the bullock and performed purification on the altar.61Lev. 8:15. Also see Ex. 29:11,12. He caused the designated parts62The organs that Scripture commands be burned on the altar. to turn into smoke63Lev. 8:17. Also see Ex. 29:13. and slaughtered the ram.64Lev. 8:19. Also see Ex. 29:16. He dashed its blood on the altar and caused the ram to turn into smoke.65Lev. 8:21. Also see Ex. 29:18. He also slaughtered the ram of consecration and dashed its blood on the altar.66Lev. 8:23. Also see Ex. 29:20. He took the designated parts along with the right thigh and one unleavened cake and one cake of oil bread and turned all of it into smoke on the altar.67Lev. 8:26. Also see Ex. 29:23. Moses did this on each one of the seven days of consecration.68Lev. 8:33,34. Also see Ex. 29:35. Scripture clearly writes, And thou shalt offer the bullock of sin-offering to the day…(Ex. 29:36), that is, daily,69In other words, la-yom (literally, to the day) means daily, the reference being to the seven days mentioned in the previous verse (Krinsky).…and you shall anoint the altar, to sanctify it.70I.E.’s paraphrase of Ex. 29:36. Scripture further writes, Seven days thou shalt make atonement for the altar (Ex. 29:37) and thou shalt anoint it, to sanctify it (Ex. 29:36). Now its meaning is,71The meaning of Seven days thou shalt make atonement for the altar. Thus shall you do all the seven days of consecration. Scripture states, And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified the altar for seven days of consecration (Num. 7:1).72Num. 7:1 reads, And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it. And sanctified the altar for seven days is I.E.’s interpretation of and sanctified it. The princes of Israel then73On the eighth day. began to bring the dedication offering of the altar.74See Num. 7:1-89. Among other things, each prince offered one young bullock, one ram, one he-lamb of the first year, for a burnt-offering; one male of the goats for a sin-offering; and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year (Num. 7:15-17). Aaron similarly offered a bull-calf as a personal sin offering,75Lev. 9:2,7. and he also offered his own ram as a burnt offering.76Ibid. As the people’s burnt offering he sacrificed a calf and a lamb. Aaron slaughtered the goat of the sin offering77The people’s sin offering. and treated it as a sin offering.78Ibid., v. 15. He dealt with it as he did with his own calf sin offering79Ibid. with regard to dashing its blood and causing the designated parts to go up in smoke.80But not with regard to eating its flesh. However, a priest does not eat the priest’s sin offering. The flesh of the bullock81Aaron’s sin offering. The Pentateuch refers to it as a bull-calf. was therefore burned outside the camp.82Lev. 9:11. The sin offering of the congregation, which is a he-goat, is eaten by the priests. All of this took place after the morning burnt offering was offered. After all of this, he [Aaron] offered the burnt offering and sin offering of Nahshon.83Num. 7:12. The dedication of the altar was thus finished after nineteen days of the first month84The month of Nisan, when Passover falls. had passed.85The seven days of consecration plus the 12 days that the princes offered their sacrifice. See Num. 7:1-83. Do not pay attention to the one who argues, “If this is the case86Reading im ken matai as in Vat. Ebr. 38, rather than ki ematai as in the printed texts. then when did they offer the festival sacrifices?”87According to I.E. the princes of Israel started to bring their dedication sacrifices on the eight day of Nisan. Thus five of the princes offered their dedication sacrifices during the time of the festival seasons. Those who have this opinion believe that if the priests were occupied with the dedication sacrifices of the princes they had no time to offer the Passover sacrifices. According to Meijler this opinion holds that Scripture should have mentioned the Passover sacrifices along with the sacrifices offered by the princes on the days that coincided with Passover. This question relates only to I.E.’s point of view. According to the opinion that the “eighth day” fell on the first of Nisan, the princes finished bringing their dedication offerings on the 12th day of Nisan, three days before the start of Passover, and consequently there is no problem. Israel observed the festival of Passover88That is, they sacrificed the paschal lamb on the 14th of Nisan and ate its flesh on the night of the 15th. It should be noted that in Scripture, Passover refers to the 14th of Nisan, when the paschal lamb is sacrificed, and the feast of unleavened bread to the seven days which follow. See note 86. in the desert of Sinai for only one night.89See Num. 9:1-6. Scripture there tells us that Israel observed the Passover in the first month of the second year following the Exodus from Egypt. The feast of unleavened bread is not mentioned. It is I.E.’s contention that this is the only Passover that Israel celebrated during their sojourn in the wilderness of Sinai. They did not keep the festival of unleavened bread,90Which begins on the eve of the 15th of Nisan and lasts for seven days. See Ex. 12:15. for Scripture clearly states, And it shall be when the Lord shall bring thee [into the land of the Canaanite] (Ex. 13:5)…Seven days thou shalt eat unleavened bread (Ex. 13:6).91We thus see that the obligation to observe the feast of unleavened bread begins only when Israel enters the land of Canaan. And this day shall be unto you for a memorial (Ex. 12:14) refers to the next generation. It commands the next generation to establish the day that Israel left Egypt, as a holy convocation. Look! They journeyed from Goshen on the first day.92That is, on the first of what would eventually be the seven days of the festival of unleavened bread, for Israel left Egypt on the 15th of Nisan. See Num. 33:3. I.E.’s point is that Israel did not observe the festival of unleavened bread till they entered Canaan. He points out that they did not keep this festival in Egypt where they could buy flour for their unleavened bread because they did not spend the seven days of the festival period in Egypt. Furthermore, Israel did not have bread93That is, flour. Hence they could not celebrate the festival of unleavened bread in the desert of Sinai. from which to make unleavened bread for seven days in the desert of Sinai even though they were close to an inhabited place.94Where they could have bought provisions if they felt themselves obligated to do so. It was a great thing that they found material out of which to make unleavened bread to eat with the bitter herbs and paschal lamb on the one night,95On which they celebrated the Passover. See note 85. for they were a very great multitude of people. Now logically speaking, Moses offered the daily burnt offering96See Ex. 29:38-42; Num. 28:1-8. during the seven days of consecration and two lambs on the Sabbath day.97Num. 28:9,10. He offered the Sabbath burnt offering and then the consecration burnt offerings on which day of the seven days of consecration fell on a Sabbath. All of this is correct. However, what shall we do with the dedication of the altar98That is, the sacrifices offered for the dedication of the altar. on the Sabbath day?99Each one of the 12 princes of Israel offered dedication sacrifices on each one of the 12 days following the seven days of consecration. See note 72. Now only those sacrifices mandated by the Torah may be sacrificed on the Sabbath. Personal offerings cannot be sacrificed on the Sabbath. Hence the question raised by I.E. Some say that they skipped the Sabbath day.100The princes of Israel did not offer their dedication sacrifice on the Sabbath. They only counted the days that they dedicated the altar.101In other words, when the Torah tells us that the princes of Israel offered 12 sacrifices on the 12 days following the seven days of consecration it does not mean that they offered them on 12 successive days, for they skipped the Sabbath day. Others say that the princes’ burnt offering was offered on the Sabbath.102See note 72. However, the peace offerings103Which the prince should have offered on the Sabbath. See note 72. were slaughtered and eaten on the first day of the week. Their proof is as follows. The prince104The reference is not to any of the princes mentioned in our chapter but rather to the prince mentioned in Ezek. 46. who sacrifices105Literally, the one who sends. Vat. Ebr. 38 reads, The prince, that is, the king. offers six lambs on the Sabbath106See Ezek. 46:4, And the burnt-offering that the prince shall offer unto the Lord shall be in the sabbath day six lambs without blemish and a ram without blemish. aside from the congregation’s burnt offering.107That is, aside from the congregation’s burnt offering, six lambs sent by the prince are sacrificed on the Sabbath. These six lambs are burnt offerings. We thus see that a prince’s burnt offering may be sacrificed on the Sabbath. The first group108The group mentioned earlier, who maintain that the princes did not offer their altar dedication sacrifices on the Sabbath. says that when they circled Jericho for six days with the armed body in the lead109See Josh. 6:6-15. they similarly skipped the Sabbath.110In order not to violate the Sabbath. This opinion apparently held that the Sabbath fell during the six days. Behold, they circled Jericho for seven days.111Josh. 6:15. They circled Jericho once a day for six days and seven times on the seventh day. This opinion maintains that they did not circle Jericho for seven successive days, for if they had done so they would have desecrated the Sabbath. This interpretation maintains that And it came to pass on the seventh day (Ibid.) does not refer to the Sabbath but rather to the seventh day of circling. It should be noted that according to the rabbis, Jericho fell on a Sabbath. See Tal. Jer. Sabbath 1:5, Seder Olam 11, Ba-Midbar Rabbah 14:1; 23:6. They say the same with regard to the fourteen days.112The 14 days comprised the seven on which King Solomon celebrated the dedication of the temple plus the seven days of Sukkot. See I Kings 8:65: So Solomon held the feast at that time, and all Israel with him, a great congregation…before the Lord our God, seven days and seven days, even fourteen days. They say that these 14 days were not celebrated back to back, for if they had been, then Israel would have eaten on the Day of Atonement. It should be noted that according to the rabbis these 14 days were celebrated back to back and that Israel ate on Yom Kippur that year. See Mo’ed Katan 9a. Also see Kimchi on I Kings 8:65. They skipped the Day of Atonement and did not count it.