{"ref": "Mishnah Sukkah 4:9", "heRef": "משנה סוכה ד׳:ט׳", "isComplex": false, "text": ["The lulav is taken and the altar is encircled together with the willow branch either six or seven days, depending on which day of the Festival occurs on Shabbat. The obligation to recite the full hallel and the mitzva of rejoicing, i.e., eating the meat of the peace-offering, is in effect for eight days, seven days of Sukkot and the Eighth Day of Assembly. The mitzva of sukka and the ritual of the water libation on the altar are in effect for seven days. The flute is played in the Temple for five or six days, depending on which day of the Festival occurs on Shabbat, to enhance the rejoicing on the Festival.", "The mishna elaborates: The lulav is taken for seven days. How so? If the first day of the Festival occurs on Shabbat, since the mitzva to take the lulav on the first day is a mitzva by Torah law, it overrides Shabbat and one takes the lulav that day. As a result, the lulav is then taken for seven days. And if the first day occurs on one of the rest of the days of the week and one of the other days of the Festival coincides with Shabbat, the lulav is taken only six days. Since the mitzva to take the lulav is a mitzva by rabbinic law throughout the rest of Sukkot, it does not override Shabbat.", "The altar is encircled with the willow branch for seven days. How so? If the seventh day of the mitzva of the willow branch occurs on Shabbat, since on that day it is a mitzva by Torah law, it overrides Shabbat and the mitzva of the willow branch is then performed for seven days. And if the seventh day occurs on one of the rest of the days of the week, and one of the other days of the Festival coincides with Shabbat, since the mitzva of the willow branch is then by rabbinic law and consequently does not override Shabbat, it is performed for only six days.", "How is the mitzva of lulav fulfilled in the Temple when the first day of the Festival occurs on Shabbat? If the first day of the Festival occurs on Shabbat, all the people bring their lulavim to the Temple Mount on Friday. The attendants receive the lulavim from them and arrange them on a bench [itztaba], while the Elders place their lulavim in the chamber. They were given permission to do so due to the concern that they would be injured the following morning in the rush of people in search of their lulavim. And the court teaches the people to say: With regard to anyone whom my lulav reaches his possession, it is his as a gift. They did so to avoid the likely situation where people would inadvertently take lulavim that did not belong to them, as on the first day of the Festival one does not fulfill his obligation with a lulav that does not belong to him. The next day everyone rises early and comes to the Temple, and the attendants throw the lulavim before them. And in the confusion, the people snatch the lulavim and in the process strike one another. And when the court saw that they came to potential danger, they instituted that each and every person will take his lulav in his house and fulfill the mitzva there.", "How is the mitzva of the willow branch fulfilled? There was a place below Jerusalem, and it was called Motza. They would descend there and gather willow branches [murbiyyot] from there. And they would then come and stand them upright at the sides of the altar, and the tops of the branches would be inclined over the top of the altar. They then sounded a tekia, a simple uninterrupted blast, sounded a terua, a broken sound and/or a series of short staccato blasts, and sounded another tekia. Each day they would circle the altar one time and say: “Lord, please save us. Lord, please grant us success” (Psalms 118:25). Rabbi Yehuda says that they would say: Ani vaho, please save us. And on that day, the seventh day of Sukkot, they would circle the altar seven times. At the time of their departure at the end of the Festival, what would they say? It is beautiful for you, altar; it is beautiful for you, altar. Rabbi Elazar said that they would say: To the Lord and to you, altar; to the Lord and to you, altar.", "The mishna notes: As its performance during the week, so is its performance on Shabbat; except for the fact that they would gather the branches from Shabbat eve and place them in basins of gold so that they would not dry. Rabbi Yoḥanan ben Beroka says: There was a unique custom on the seventh day. They would bring palm branches to the Temple and place them on the ground at the sides of the altar, and that seventh day of Sukkot was called: The day of the placing of palm branches. ", "Immediately after fulfilling the mitzva of taking the four species on the seventh day of the festival of Sukkot, children remove their lulavim from the binding and eat their etrogim as an expression of extreme joy.", "This mishna elaborates upon the first mishna in this chapter. The obligation to recite hallel and the mitzva of rejoicing on the Festival by sacrificing and eating the meat of peace-offerings are always for eight days. The mishna explains: How so? This teaches that a person is obligated in hallel, and in the mitzva of rejoicing, and in reverence for the last day of the Festival like he is for all the other days of the Festival. The mitzva of sukka is seven days. How does one fulfill this obligation for seven full days? When one finished eating on the seventh day, he should not dismantle his sukka immediately, because the obligation continues until the end of the day. However, he takes the vessels down from the sukka into the house from minḥa time and onward in deference to the last day of the Festival, when he will require the vessels in the house.", "With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottom with two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact. Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.", "Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar."], "he": ["לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: \n", "לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה: \n", "עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה: \n", "מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: \n", "מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: \n", "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיוּ מְלַקְּטִין אוֹתָן מֵעֶרֶב שַׁבָּת וּמַנִּיחִים אוֹתָן בְּגִיגִיּוֹת שֶׁל זָהָב, כְּדֵי שֶׁלֹּא יִכְמֹשׁוּ. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר, חֲרִיּוֹת שֶׁל דֶּקֶל הָיוּ מְבִיאִין, וְחוֹבְטִין אוֹתָן בַּקַּרְקַע בְּצִדֵּי הַמִּזְבֵּחַ, וְאוֹתוֹ הַיּוֹם נִקְרָא יוֹם חִבּוּט חֲרִיּוֹת: \n", "מִיַּד הַתִּינוֹקוֹת שׁוֹמְטִין אֶת לוּלְבֵיהֶן וְאוֹכְלִין אֶתְרוֹגֵיהֶן: \n", "הַהַלֵּל וְהַשִּׂמְחָה שְׁמֹנָה כֵּיצַד. מְלַמֵּד שֶׁחַיָּב אָדָם בַּהַלֵּל וּבַשִּׂמְחָה וּבִכְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג, כִּשְׁאָר כָּל יְמוֹת הֶחָג. סֻכָּה שִׁבְעָה כֵּיצַד. גָּמַר מִלֶּאֱכֹל, לֹא יַתִּיר סֻכָּתוֹ, אֲבָל מוֹרִיד אֶת הַכֵּלִים מִן הַמִּנְחָה וּלְמַעְלָה, מִפְּנֵי כְבוֹד יוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג: \n", "נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: \n", "כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: \n"], "versions": [{"status": "locked", "priority": 3.0, "license": "Public Domain", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "תורת אמת 357", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "he", "title": "Mishnah Sukkah", "versionSource": "http://www.toratemetfreeware.com/index.html?downloads", "versionTitle": "Torat Emet 357", "actualLanguage": "he", "languageFamilyName": "hebrew", "isSource": true, "isPrimary": true, "direction": "rtl"}, {"status": "locked", "priority": 2.0, "license": "Public Domain", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": true, "method": "", "heversionSource": "http://primo.nli.org.il/primo_library/libweb/action/dlDisplay.do?vid=NLI&docId=NNL_ALEPH00174173", "versionUrl": "", "versionTitleInHebrew": "משנה, מהדורת בית דפוס ראם, וילנא 1913", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", 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Romm, Vilna 1913", "actualLanguage": "he", "languageFamilyName": "hebrew", "isSource": true, "isPrimary": true, "direction": "rtl"}, {"status": "locked", "priority": 2.0, "license": "CC-BY-NC", "versionNotes": "English from The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "Koren - Steinsaltz", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "title": "Mishnah Sukkah", "versionSource": "https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1", "versionTitle": "William Davidson Edition - English", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr"}, {"status": "locked", "priority": 1.0, "license": "CC-BY", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "Dr. Joshua Kulp", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "title": "Mishnah Sukkah", "versionSource": "http://learn.conservativeyeshiva.org/mishnah/", "versionTitle": "Mishnah Yomit by Dr. Joshua Kulp", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr"}, {"status": "locked", "priority": 0.5, "license": "Public Domain", "versionNotes": "Ordnung Seraïm, übers. und erklärt von Ascher Samter. 1887.
Ordnung Moed, von Eduard Baneth. 1887-1927.
Ordnung Naschim, von Marcus Petuchowski u. Simon Schlesinger. 1896-1933.
Ordnung Nesikin, von David Hoffmann. 1893-1898.
Ordnung Kodaschim, von John Cohn. 1910-1925.
Ordnung Toharot, von David Hoffmann, John Cohn und Moses Auerbach. 1910-1933.", "formatAsPoetry": "", "digitizedBySefaria": true, "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "title": "Mishnah Sukkah", "versionSource": "https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung/", "versionTitle": "Mischnajot mit deutscher Übersetzung und Erklärung. 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