7. In the morning he was clothed in Pelusium linen worth twelve minas,3 and in the afternoon in Indian linen worth eight hundred zuz* So R. Meir. But the Sages say: In the morning he wore [vestments] worth eighteen minas and in the afternoon [vestments] worth twelve minas, thirty minas in all. These were at the charges of the congregation,5 and if he was minded to spend more he could do so at his own charges.
8. He came to his6 bullock and his bullock was standing between the Porch and the Altar, its head to the south and its face to the west;7 and he set both his hands upon it and made confession. And thus used he to say: ‘O God, I have committed iniquity, transgressed, and sinned before thee, I and my house. O God, forgive the iniquities and transgressions and sins which I have committed and transgressed and sinned before thee, I and my house, as it is written in the Law of thy servant Moses, For on this day shall atonement be made for you to cleanse you; from all your sins shall ye be clean before the Lord.’s And they answered after him,’ ‘Blessed be the name of the glory of his kingdom for ever and ever!’
9. He came to the east, to the north of the Altar, with the Prefect10 on his right and the chief of the father’s house" on his left. And two he-goats12 were there and there also was a casket in wnich were two lots. They were of box-wood, but Ben Gamla made some of gold, and his memory was kept in honour.
10. Ben Katin made twelve stop-cocks for the laver13 which before had but two; and he also made a device14 for the laver that its water should not be rendered unfit by remaining overnight.15 King Monobaz16 made of gold 1 Ex. 30*. * i.e. within the Temple Court. It lay south of the Court of the Priests.
5 Variant: ‘So much he used to receive from the Temple fund’.
6 See Lev. t6*- *. The second bullock (see below, 7*) was one of the ‘Additional offerings’ 7 It stood north to south, with its head twisted to the west to face the Sanctuary.
* Lev. 16s*. The final word ‘Lord’ was pronounced by the High Priest as it was written and not, as usually, by a reverential pseudonym or alternative divine name such as Adonai.
* On hearing God’s name expressly pronounced. See below, 6*. Cf. Tam. 2*.
,a The second in rank to the High Priest and the chief officer of the Temple.
11 The priests were divided into twenty-four ‘courses’ (1 Chron. 2411’), each course coming up to the Temple for one week’s service. Each ‘course’ was sub-divided into ‘fathers’ houses’, each serving one day out of the seven. Cf. Taan. 2*.
13 What stands in a sacred vessel itself becomes holy (Zeb. 9’), and any holy thing that remains overnight becomes ‘invalid’, unusable (cf. Men. 7*).
16 King of Adiabene shortly before the fall of Jerusalem. Cf. Josephus, Ant. xx. iv. iff.
1 66 SECOND DIVISION: MOED all the handles for the vessels used on the Day of Atonement. His mother Helena1 set a golden candlestick over the door of the Sanctuary. She also made a golden tablet on which was written the paragraph of the Suspected Adulteress.2 Miracles had befallen the gates of Nicanor3 and his memory was kept in honour.
n. But [the memory of] these [was kept] in dishonour: They of the House of Garmu4 would not teach [any other] how to prepare the Shew- bread. They of the House of Abtinas5 would not teach [any other] how to prepare the incense. Hygros b. Levi6 had a special art in singing but he would not teach it [to any other]. Ben Kamtzar7 would not teach [any other] in [his special] craft of writing. Of the first it is written, The memory of the just is blessed;8 and of these [others] it is written, But the name of the wicked shall rot* 4. i. He shook the casket and took up the two lots. On one was written ‘For the Lord’, and on the other was written ‘For Azazel’.10 The Prefect was on his right and the chief of the father’s house on his left. If the lot bearing the Name came up in his right hand the Prefect would say to him, ‘My lord High Priest, raise thy right hand’; and if it came up in his left hand the chief of the father’s house would say to him, ‘My lord High Priest, raise thy left hand’. He put them on the two he-goats and said, ‘A Sin-offering to the Lord!’11 R. Ishmael says: He needed not to say'ASin- offering’, but only ‘To the Lord’. And they answered12 after him, ‘Blessed be the name of the glory of his kingdom for ever and ever!’
2. He bound a thread of crimson wool on the head of the scapegoat and he turned it towards the way by which it was to be sent out; and on the he-goat that was to be slaughtered [he bound a thread] about its throat. He came to his bullock the second time,13 laid his two hands upon it, and made confession. And thus used he to say: ‘O God, I have committed iniquity and transgressed and sinned before thee, I and my house and the children of Aaron, thy holy people. O God, forgive, I pray, the iniquities and transgressions and sins which I have committed and transgressed and sinned before thee, I and my house and the children of Aaron, thy holy people, as it is written in the law of thy servant Moses, For on this day shall atonement be made for you to cleanse you: from all your sins shall ye be clean before the Lord.1* And they answered after him, ‘Blessed be the name of the glory of his kingdom for ever and ever!’
3. He slaughtered [the bullock] and received its blood in a bason; and he gave it to the one that should stir it up on the fourth terrace'5 of the Sanctuary so that it should not congeal. He took the fire-pan and went up to the top of the Altar; and he cleared the coals to this side and to that, and scooped out glowing cinders from below, and came down and set the fire-pan on the fourth terrace in the Temple Court.
3 Shek. 6’; Sot. 1*; Midd. i‘; z*1 *; Neg. 14*. According to the Tosefta (2*) when the gates were being brought by sea from Alexandria the ship was caught by a storm, and to lighten the ship they threw one of the gates overboard, and when they were about to throw the second he said to them, ‘Throw me after it’. The storm at once ceased, and when they landed at Jaffa the other gate was found beneath the ship’s keel.
7 With four feathers between his five fingers he could write a name of four different letters at the same time. * Prov. io’. * Ibid.
10 Lev. i6‘*. ' 1 Pronouncing the divine name. >* See above, p. 165,0.9.
4. Other days he used to scoop out [the cinders] with a [fire-pan] of silver1 and empty it into one of gold, but this day he scoops them out with the one of gold in which also he brings in [the cinders]. Other days he used to scoop them out with one holding four kabs2 and empty it into one holding three kabs; but this day he scoops them out with one holding three kabs in which also he brings in [the cinders], R. Jose says: Other days he used to scoop them out with one holding a seah and empty it into one hold¬ ing three kabs; but this day he scoops them out with one holding three kabs in which also he brings in [the cinders]. Other days it was a heavy one, but this day a light one. Other days its handle was short, but this day long. Other days it was of yellow gold, but this day of red gold. So R. Menahem. Other days he used to offer half a mina [of incense]3 in the morn¬ ing and half a mina in the afternoon; but this day he adds also his two hands full. Other days it was of fine quality, but this day it is the finest of the fine.
5. Other days the priests went up on the east side of the [Altar-] Ramp4 and came down on the west side, but this day the High Priest goes up in the middle and comes down in the middle. R. Judah says: The High Priest always goes up in the middle and comes down in the middle. Other days the High Priest sanctified his hands and his feet [in water] from the laver; but this day from a golden jug. R. Judah says: The High Priest always sanctified his hands and his feet from a golden jug.
6. Other days there were four wood-stacks there, s but this day five. So R. Meir. R. Jose says: Other days three, but this day four. R. Judah says: Other days two, but this day three.
5. 1. They brought out to him the ladle and the fire-pan and he took his two hands full [of incense] and put it in the ladle, which was large according to his largeness [of hand], or small according to his smallness [of hand]; and such [alone] was the prescribed measure of the ladle. He took the fire-pan in his right hand and the ladle in his left. He went through the Sanctuary until he came to the space between the two curtains separating the Sanctuary from the Holy of Holies. And there was a cubit’s space between them. R. Jose says: Only one curtain was there, for it is written. And the veil shall divide for you between the holy place and the most holy.6 The outer curtain was looped up on the south side and the inner one on the north side.7 He went along between them until he reached the north side; when he reached the north he turned round to the south and went on with the curtain on his left hand until he reached the Ark. When he reached the Ark he put the fire-pan between the two bars.8 He heaped up the incense on the coals and the whole place became filled with smoke. He came out by the way he went in, and in the outer space9 he prayed a short prayer. But he did not prolong his prayer lest he put Israel in terror.
2. After the Ark was taken away10 a stone remained there from the time of the early Prophets, 11 and it was called ‘Shetiyah’.12 It was higher than the ground by three fingerbreadths. On this he used to put [the fire-pan].
3. He took the blood from him that was stirring it and entered [again] into the place where he had entered and stood [again] on the place whereon 1 Cf. Tam. i4. 1 Six kabs make one seah (App. II, D). J App. II, B.
4 See above, a*. * On the Altar. 6 Ex. 26**.
7 The two curtains formed a corridor one cubit wide. Access from the Sanctuary to the corridor was on the left side, and from the corridor to the Holy of Holies on the right (north) aide. * Ex. 25“*. * The Sanctuary.
16 See Shek. 6*' *. 11 i.e. the time of David and Solomon. 12 Lit. ‘Foundation’.
l68 SECOND DIVISION: MOED he had stood, and sprinkled [the blood] once upwards and seven times downwards, not as though he had intended to sprinkle upwards or down¬ wards but as though he were wielding a whip. And thus used he to count: One, one and one, one and two, one and three, one and four, one and live, one and six, one and seven. He came out and put it on the golden stand in the Sanctuary.
4. They brought him the he-goat. He slaughtered it and received its blood in a bason. He then entered [again] into the place wherein he had entered and stood [again] on the place whereon he had stood, and sprinkled [the blood] once upwards and seven times downwards, not as though he had intended to sprinkle upwards or downwards, but as though he were wielding a whip. And thus used he to count: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He came out and put it on the second stand in the Sanctuary. R. Judah says: Only one stand was there. He took the blood of the bullock and set down [in its place] the blood of the he-goat, and [then] sprinkled [the blood of the bullock] on the curtain outside, opposite the Ark, once upwards and seven times downwards, not as though he had intended to sprinkle upwards or downwards, but as though he were wielding a whip. And thus used he to count: One, one and one. one and two, one and three, one and four, one and five, one and six, one and seven. Then he took the blood of the he-goat and set down [in its place] the blood of the bullock, and [then] sprinkled [the blood of the he-goat] on the curtain outside, opposite the Ark, once upwards and seven times downwards, not as though he had intended to sprinkle upwards or downwards, but as though he were wielding a whip; and thus used he to count: One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven. He emptied out the blood of the bullock into the blood of the he-goat and poured [the contents of] the full [vessel] into the empty one.
5. Then he went to the Altar which is before the Lord1 — that is the golden Altar.2 When he begins to sprinkle3 downwards, where does he begin? From the north-east horn, then the north-west, then the south¬ west, then the north-east. Where he begins the sprinkling of the outer Altar,4 there he completes the sprinkling of the inner Altar. R. Eliezer says: He used to stand in the one place and sprinkle, and he sprinkled every horn from below upwards, excepting the horn before which he was standing, which he used to sprinkle from above downwards.
6. He then sprinkled the cleansed surface5 of the Altar seven times and poured out the residue of the blood at the western base of the outer Altar; and [the residue] of [the blood sprinkled on] the outer Altar he poured out at the southern base.6 Both mingled together in the channel7 and flowed away into the brook Kidron. And it was sold to gardeners as manure, and the law of Sacrilege8 applied to it.
7. Every act [of the High Priest] on the Day of Atonement here enumer¬ ated according to the prescribed order — if one act was done [out of order] 2 Or: 'purge from sin’. The expression is taken from Ex. 29s* (see R.V. mg.).
5 Lev. I61*. So Bert, and Tif. Yis, Others propose ‘the back', i.e. the top, of the Altar.
* Lev. 5“ Cf. Meil. 3*. The mixed blood and water was sold for the benefit of the Temple; hence it might not be used without payment.
before another act, it is as if it was not done at all. If he [sprinkled] the blood of the he-goat before the blood of the bullock, he must start anew and sprinkle the blood of the he-goat after the blood of the bullock. And if the blood was poured away before [the High Priest] had finished the sprinklings within [the Holy of Holies], he must bring other blood and start anew and sprinkle afresh within [the Holy of Holies]. So, too, in what concerns the Sanctuary and the Golden Altar, since they are each a separate act of atonement. R. Eleazar and R. Simeon say: At the place where he broke off there he begins again.
6. x. The two he-goats of the Day of Atonement should be alike in appearance, in size, and in value, and have been bought at the same time.2 Yet even if they are not alike they are valid, and if one was bought one day and the other on the morrow they are valid. If one of them died before the lot was cast, a fellow may be bought for the other; but if after the lot was cast, another pair must be brought and the lots cast over them anew. And if that cast for the Lord died, he2 should say, ‘Let this on which the lot “For the Lord” has fallen stand in its stead’; and if that cast for Azazel died, he should say, ‘Let this on which the lot “For Azazel” has fallen stand in its stead'. The other is left to pasture until it suffers a blemish,3 when it must be sold and its value falls to the Temple fund; for the Sin-offering of the congregation may not be left to die.4 R. Judah says: It is left to die. Moreover R. Judah said: If the blood was poured away the scapegoat is left to die; if the scapegoat died the blood is poured away.
2. He then came to the scapegoat and laid his two hands upon it and made confession. And thus used he to say: ‘O God, thy people, the House of Israel, have committed iniquity, transgressed, and sinned before thee. O God, forgive, 1 pray, the iniquities and transgressions and sins which thy people, the House of Israel, have committed and transgressed and sinned before thee; as it is written in the law of thy servant Moses, For on this day shall atonement be made for you to cleanse you: from all your sins shall ye be clean before the Lord} And when the priests and the people which stood in the Temple Court heard the Expressed Name6 come forth from the mouth of the High Priest, they used to kneel and bow themselves and fall down on their faces and say, ‘Blessed be the name of the glory of his kingdom for ever and ever!’
3. They delivered it to him that should lead it away. All were eligible to lead it away, but the priests7 had established the custom not to suffer an Israelite8 to lead it away. R. Jose said: It once happened that Arsela of Sepphoris led it away and he was an Israelite.
4. And they made a causeway9 for it because of the Babylonians10 who used to pull its hair, crying to it, ‘Bear [our sins] and be gone! Bear [our sins] and be gone!’ Certain of the eminent folk of Jerusalem used to go with him to the first booth. There were ten booths from Jerusalem to the ravine1 1 [which was at a distance of] ninety ris (which measure seven and a half to the mile).
5. At every booth they used to say to him, ‘Here is food, here is water’, and they went with him from that booth to the next booth, but not from I Cf. Neg. 14*. * The High Priest. 3 Lev. 221*. 4 See Tem. 4* (end).
I I According to Maim., ‘Tzok’, a place-name. But see below, par. 6 (end).
1 70 SECOND DIVISION: MOED the last booth; for none used to go with him to the ravine; but they stood at a distance and beheld what he did.
6. What did he do? He divided the thread of crimson wool and tied one half to the rock and the other half between its horns, and he pushed it from behind; and it went rolling down, and before it had reached half the way down the hill it was broken in pieces. He returned and sat down beneath the last booth until nightfall. And from what time does it render his garments unclean?1 After he has gone outside the wall of Jerusalem. R. Simeon says: From the moment that he pushes it into the ravine.
7. [The High Priest] came to the bullock and the he-goat which were to be burnt.2 He cut them open and took away the sacrificial portions3 and put them on a dish and burnt them upon the Altar. He twisted [the limbs of the beasts] around carrying-poles,4 and brought them out to the place of burning. And from what time do they render garments unclean?5 After they have gone outside the wall of the Temple Court. R. Simeon says: When the fire has caught a hold on the greater part of them.
8. They said to the High Priest, ‘The he-goat has reached the wilderness’. And whence did they know that the he-goat had reached the wilderness? They used to set up sentinel-posts and [from these] towels were waved and [so] they would know that the he-goat had reached the wilderness. R. Judah said: And had they not a most manifest sign? From Jerusalem to Beth Haroro6 was three miles; they could walk a mile, return a mile, wait time enough to go a mile, and then they would know that the he-goat had reached the wilderness. R. Ishmael says: Had they not another sign also? — a thread of crimson wool was tied to the door of the Sanctuary and when the he-goat reached the wilderness the thread turned white; for it is written, Though your sins be as scarlet they shall be as white as snow.7 7. 1. Then the High Priest came8 to read. If he was minded to read in the linen garments he could do so; otherwise he would read in his own white vestment. The9 minister of the synagogue used to take a scroll of the Law and give it to the chief of the synagogue, and the chief of the synagogue gave it to the Prefect, and the Prefect gave it to the High Priest, and the High Priest received it standing and read it standing. And he read After the death...,0 and Howbeit on the tenth day...n Then he used to roll up the scroll of the Law and put it in his bosom12 and say, ‘More is written here than I have read out before you’. And on the tenth...‘3 which is in the Book of Numbers, he recited by heart. Thereupon he pronounced eight Benedictions: for the Law, for the Temple-Service, for the Thanksgiving, for the Forgiveness of Sin, and for the Temple separately, and for the Israelites separately, and for the priests separately; and for the rest a [general] prayer.14 2. He that can see the High Priest when he reads cannot see the bul¬ lock and the he-goat that are being burnt; and he that can see the bullock and the he-goat that are being burnt cannot see the High Priest when he 0 Variants: Hiddudo, Horon. Cf. Neub., p. 45. Perhaps Wadi el-Hod, near Bethany.
7 Is. il*. * To the Court of the Women (see p. 589, n. 1 1).
12 Lfnder his arm (Tif. Yis.); in its case ( J.Q.R. vi (1915), p. 214). Num. 29’'“.
14 Of these eight, the second, third, and fourth correspond with the seventeenth, eighteenth, and sixth in the modern form of the ‘Eighteen Benedictions’. See J.B. xi. 271.
reads: not that it was not permitted, but because the distance apart was great and both acts were performed at the same time.
3. If he read in the linen vestments, he [afterward] sanctified his hands and his feet, stripped off his clothes, went down and immersed himself, and came up and dried himself. They brought to him the vestments of gold, and he put them on and sanctified his hands and his feet and went out and offered his ram1 and the ram of the people and the seven unblemished lambs of a year old.2 So R. Eliezer. R. Akiba says: They offered these with the morning Daily Whole-offering, and the bullock for the Whole-offering and the he-goat that is offered outside3 were offered with the afternoon Daily Whole-offering.
4. He then sanctified his hands and his feet, stripped off his clothes, went down and immersed himself, and came up and dried himself. They brought to him the white vestments, and he put them on and sanctified his hands and his feet. He then went in to bring out the ladle and the fire-pan. He sanctified his hands and his feet, stripped off his clothes, went down and immersed himself, came up and dried himself; and they brought to him the golden vestments; and he put them on and sanctified his hands and his feet, and went in to burn the afternoon incense4 and trim the lamps.s He sancti¬ fied his hands and his feet and stripped off his clothes. Then they brought him his own raiment and he put it on. And they went with him to his house. And he made a feast for his friends for that he was come forth safely from the Sanctuary.6 5. The High Priest ministers in eight pieces of raiment, and a common priest in four — in tunic, drawers, turban, and girdle. To these the High Priest adds the breastplate, the apron, the upper garment, and the frontlet. In these were the Urim and Thummim7 inquired of; and they were not inquired of for a common person,8 but only for the king, for the Court, or for one of whom the congregation had need.9 8. 1. On the Day of Atonement, eating, drinking, washing, anointing, putting on sandals, and marital intercourse are forbidden. A king or a bride may wash their faces and a woman after childbirth may put on sandals. So R. Eliezer. But the Sages forbid it.
2. If a man ate a large date’s bulk,10 the like of it together with its stone, or if he drank a mouthful, he is culpable.” Any foods may be included together to make up the date’s bulk, and any liquids may be included to¬ gether to make up the mouthful. What a man eats and what he drinks may not be included together.
3. If he both ate and drank in a single act of forgetfulness12 he is liable to one Sin-offering only. If he ate and also performed an act of work, he is liable to two Sin-offerings. If he ate foods which are not fit for eating or drank liquids which are not fit for drinking, or even if he drank brine or fish-brine,13 he is not culpable.
* Num. 29u. Its blood was sprinkled only on the outer Altar, as opposed to that of the 6 Some texts omit ‘from the Sanctuary’. t Ex. 28”.
* Some texts omit 'for a common person’. * Cf. Makk, 2’.
10 Cf. Kel. iylt. A quantity equal to a large date from which the stone has not been taken.
11 He is punishable by Extirpation (Lev. 23**)if he transgressed wantonly, and if in error he is liable to a Sin-offering (Lev. 4*’-’*).
11 That it was the Day of Atonement. Cf. Shab. 7*.
Both were liquids in which fish were pickled. Cf.Ter. n*; Ned.64; A.Zar. 2*;Mikw. 7*.
172 SECOND DIVISION: MOED 4. They do not cause children to fast on the Day of Atonement, but they should exercise them therein one year or two years before [they are of age],1 that they may become versed in the commandments.
5. If a pregnant woman smelled [food and craved after it], they may give her food until she recovers herself. He that is sick may be given food at the word of skilled persons; and if no skilled persons are there, he may be given food at his own wish, until he says, ‘Enough!’
6. If ravenous hunger1 seized a man he may be given even unclean things to eat until his eyes are enlightened.3 If a mad dog bit him he may not be given the lobe of its liver to eat; but R. Mattithiah b. Heresh permits it. Moreover R. Mattithiah b. Heresh said: If a man has a pain in his throat they may drop medicine into his mouth on the Sabbath, since there is doubt whether life is in danger, and whenever there is doubt whether life is in danger this overrides the Sabbath.
7. If a building fell down upon a man and there is doubt whether he is there or not, or whether he is alive or dead, or whether he is a gentile or an Israelite, they may clear away the ruin from above him. If they find him alive they may clear it away [still more] from above him; but if dead, they leave him.
8. The Sin-offering4 and the unconditional Guilt-offering5 effect atone¬ ment; death and the Day of Atonement effect atonement if there is repentance. Repentance effects atonement for lesser transgressions against both positive and negative commands in the Law; while for graver trans¬ gressions it suspends punishment until the Day of Atonement comes and effects atonement.
9. If a man said, ‘I will sin and repent, and sin again and repent’, he will be given no chance to repent. [If he said,] ‘I will sin and the Day of Atonement will effect atonement’, then the Day of Atonement effects no atonement. For transgressions that are between man and God the Day of Atonement effects atonement, but for transgressions that are between a man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow. This did R. Eleazar b. Azariah expound: From all your sins shall ye be clean before the Lord 6 — for transgressions that are between man' and God the Day of Atonement effects atonement; but for transgressions that are between a man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow. R. Akiba said: Blessed are ye, O Israel. Before whom are ye made clean and who makes you clean? Your Father in heaven; as it is written, And 1 will sprinkle clean water upon you and ye shall be clean.7 And again it says, O Lord the hope (mikweh)8 of Israel;9 — as the Mikweh cleanses the unclean so does the Holy One, blessed be he, cleanse Israel.
I. 1. If a Sukkah is more than twenty cubits high it is not valid (R. Judah declares it valid), and if it is not ten handbreadths high or has not three 1 Thirteen years for a bov, twelve for a girl. * BovXiuos, bulimy, ‘or-hunger’.
s Prescribed in Lev. 5“; 6*, as opposed to the ‘suspensive’ or ‘conditional’ Guilt-offering * A play upon words. Miktoeh means also the ‘Immersion-pool’ (see tractate Mikwaoth) prescribed for the cleansing of those who contract uncleanness. 9 Jer. 17“.
10 The booth set up at the Feast of Tabernacles in fulfilment of Lev. 23“, ‘Ye shall dwell sides or if what is unshaded is more than what is shaded, it is not valid. The School of Shammai declare an old Sukkah invalid, and the School of Hillel declare it valid. And what is deemed an 'old’ Sukkah? Any that was made thirty days before the Feast. But if it was made for the sake of the Feast, even at the beginning of the year,1 it is valid.
2. If a man built his Sukkah under a tree it is as though he had built it within a house.2 If one Sukkah was built above another, the upper one is valid but the lower invalid. R. Judah says: If there were no occupants in the upper one the lower is valid.
3. If a man spread a sheet over it3 because of the sun, or beneath it because of the droppings,4 or if he spread it over the frame of a four-post bed, the Sukkah is not valid; but he may spread it over the frame of a two-post bed.5 4. If he trained a vine or a gourd or ivy over it and spread [proper] .SttMaA-roofing over them, it is not valid.6 But if the [proper] Sukkah- roofing exceeded them in quantity, or if he cut them, the Sukkah is valid. This is the general rule: What is susceptible to uncleanness7 or does not grow from the soil8 may not serve as Sukkah- roofing; but what is not susceptible to uncleanness and grows from the soil9 may serve as Sukkah- roofing.
5. Bundles of straw or bundles of wood or bundles of brushwood cannot serve as •S'yMaA-roofing,10 but if they are untied they are valid. And all these things” are valid for the sides of the Sukkah.
6. Boards may be used for Sukkah-rooiing. So R. Judah. But R. Meir forbids them. If a man put a board four handbreadths wide over the Sukkah it is valid provided that he does not sleep beneath it.
7. If there was a timber roofing that had no plastering,12 R. Judah says: The School of Shammai say that it must be loosened and one beam removed between each two; and the School of Hillel say: It may either be loosened or one beam removed between each two. R. Meir says: One beam should be removed between each two, but the roofing need not be loosened.
8. If a man used spits or the side-pieces of a bed for the roof-beams of his Sukkah, and the space between them equals their own thickness, the Sukkah is valid. If a man hollowed out space in a stack of grain to make a Sukkah therein, it is no Sukkah at all.
9. If the sides are suspended13 from above and hang three handbreadths higher than the ground, the Sukkah is not valid; but if [the sides are built] from below upwards and measure ten handbreadths,14 it is valid.
in booths seven days; all that are homeborn in Israel shall dwell in booths’. Cf. Neh. 8,’f. The Feast began on the 15th of Tishri, and the dwelling in booths was obligatory throughout seven days. The eighth day was also to be observed as a Festival-day (Lev. 23”, ‘Ye shall do no servile work’).
1 The New Year begins only fifteen days earlier, on the 1st of Tishri. The phrase must be intended to mean ‘many months before’.
- The branches of the tree are not a valid roofing. See below, n. 6.
3 The roofing. ■* Such as leaves from the branches that constitute the roofing.
s Over the four posts it would form a roof, but not so over two posts only.
0 Since what is still growing out of the soil is not valid.
7 Food, utensils, and woven stuff. See tractate Kelim, passim.
* Bones, hides, mineral matter. * Straw, brushwood, and the like.
10 ’They would not have been set there solely for the sake of the Sukkah but only to be left to dry. 11 Which are forbidden, under the above rules, for the roofing.