13 And it was proposed to use the space below as a Sukkah.
13 The reference is to the use of some woven material as the sides of the Sukkah.
u Some texts omit ‘from the ground’.
174 SECOND DIVISION: MOED R. Jose says: As from below upwards the height [of the side] need be but ten handbreadths, so from the top downwards there need be but ten handbreadths.1 If the roofing is three handbreadths distant2 from the sides, the Sukkah is not valid.
io. If.Su^&tfA-roofing was put over [the gaps in the roof of] a damaged house3 and there was a space4 of four cubits between the wall and the Sukkah-roofing, it is not valid. So, too, with a courtyard surrounded by a peristyle.5 If [the roofing6 of] a large Sukkah was surrounded with material which may not be used for Sukkah-roof\r\g, and there was a space of four cubits below it, the Sukkah is not valid.
n. If a man made his Sukkah like a cone-shaped hut, or propped it up against a wall, R. Eliezer declares it invalid, since it has no roof; but the Sages declare it valid. A large reed-mat7 that has been made for lying upon is susceptible to uncleanness and may not be used for a Suk¬ kah roofing; [if it was made] for Sukkah- roofing it may be used for Sukkah- roofing and it is not susceptible to uncleanness. R. Eliezer says: It is all one whether [the reed-mat] is large or small: if it was made for lying upon it is susceptible to uncleanness and may not be used for Sukkah-roofing, [but if it was made] for Sukkah- roofing it may be used for Sukkah- roofing and it is not susceptible to uncleanness.
2. i. If a man slept under a bed in the Sukkah he has not fulfilled his obligation.8 R. Judah said: It was our custom to sleep under the bed in the presence of the Elders, and they said naught to us. R. Simeon said: Tabi, the slave of Rabban Gamaliel, once slept under the bed, and Rabban Gamaliel said to the Elders, ‘Ye have seen Tabi, my slave, that he is a learned scholar, and knows that slaves are exempt9 from [the law of] the Sukkah; and so he sleeps under the bed’. So, incidentally, we learn that if a man slept under a bed he has not fulfilled his duty.
2. If a man propped up his Sukkah with the legs of a bed, it is valid. R. Judah says: If it cannot stand of itself it is not valid. If [the roofing of] a Sukkah is loosely fashioned10 yet what is shaded is more than what is unshaded, it is valid. If [the roofing] is close knit, like that over a house, it is valid, even though the stars cannot be seen through it.
3. If a man built his Sukkah on the top of a wagon or on the deck of a ship, it is valid, and they may go up into it on a Festival-day.11 [If he built it] on the top of a tree or on the back of a camel, it is valid, but none may go up into it on a Festival-day. If two [sides of the Sukkah ] were a tree and one was made by men’s hands, or if two were made by men’s hands and one was a tree, the Sukkah is valid, but they may not go up12 into it on a Festival-day. If three [sides were made] by men’s hands and one was a tree, it is valid and they may go up into it on a Festival- day. This is the general rule: If the Sukkah could stand of itself if the 1 Even though the lower edge of the wall is more than three handbreadths from the ground. 2 Measuring horizontally.
2 As often in the Mishnah, ‘house’ has the sense of a single chamber on the ground floor. 4 Still served by the remains of the original roof.
s Thus leaving only the centre of the courtyard open to the sky.
6 Of valid material and of the prescribed extent, namely, seven handbreadths square.
* It would be a booth within a booth (Maim.). * See below, 2*.
12 Since the booths were often built on the flat roofs of bouses, the term ‘go up’ is com¬ monly used for ‘enter’. Cf. 4*.
tree was taken away, it is valid, and they may go up into it on a Festival- day.
4. If a man built his Sukkah between trees and the trees formed its sides, it is valid. They that are sent forth on a pious duty are exempt from the [law of the] Sukkah. The sick and they that attend on them are exempt. Men may eat and drink at haphazard outside the Sukkah.
5. Once when they brought cooked food to Rabban Johanan b. Zakkai to taste and two dates and a pail of water to Rabban Gamaliel, they said, ‘Bring them up to the Sukkah’.1 And [once] when they gave R. Zadok less than an egg’s bulk of food he took it in a towel* and ate it outside the Sukkah and did not say the Benediction after it.3 6. R. Eliezer said: A man is bound to eat fourteen meals in the Sukkah, one [each] day and one [each] night. But the Sages say: There is no pre¬ scribed number save [that he must eat within the Sukkah ] on the night of the first Festival-day of the Feast. Moreover R. Eliezer said: If a man has not eaten [a meal in the Sukkah ] on the night of the first Festival-day he must fulfil the lack on the night of the last Festival-day. But the Sages say: The lack cannot be fulfilled, for it is written, That which is crooked cannot be made straight; and that which is wanting cannot be reckoned* 7. If a man’s head and the greater part of his body are within the Sukkah, but his table is within the house, the School of Shammai declare it invalid, and the School of Hillel declare it valid. The School of Hillel said to the School of Shammai: Did not the Elders of the School of Sham¬ mai and the Elders of the School of Hillel once go to visit R.s Johanan b.s ha-Horoni, and find him sitting with his head and the greater part of his body within the Sukkah while his table was within the house?6 The School of Shammai answered: Is there proof from that? But they indeed said to him, ‘If such has been thy custom thou hast never in thy life fulfilled the law of the Sukkah’.
8. Women, slaves, and minors are exempt from [the law of] the Sukkah; but a minor that no more needs his mother must fulfil the law of the Sukkah. The daughter-in-law of Shammai the Elder once bore a child [during the Feast] and he broke away some of the roof-plaster and made a Sukkah-roofing over the bed for the sake of the child.
9. Throughout the seven days [of the Feast] a man must make his Sukkah a regular abode and his house a chance abode. If rain fell, when may he empty out [the Sukkah]? When the porridge would spoil. They propounded a parable: To what can it be compared? — to a slave who came to fill the cup for his master and he poured the pitcher over his7 face.
3. 1. If a palm-branch was got by robbery8 or was withered, it is not valid.
1 They would not eat and drink even haphazard outside the booth.
* Because he had not washed his hands, even though this was not necessary for less than an egg’s bulk of food.
3 Implying that the Benediction after food was (on the ground of Deut. 81*) called for only if 'thou shah eat and be full’. Cf. also Ber. 7*. ♦ Eccles. iu.
s Some texts omit ‘Rabbi’ and ‘b.’ (son of).
6 Some texts add ‘and they said naught to him’.
r The slave’s. At the Feast of Tabernacles rain is a sign of God’s anger (Taan. i1). The slave (Israel) would perform his duties (the observance of the divinely ordained Feasts and living in booths), but his master (God) only shows his displeasure.
* Lev. 23" is interoreted: ‘Ye shall take (only) of what is yours’. The palm-branch, myrtle-branch, and willow -branch discussed in this and the following paragraphs constitute the Luldb (see App. I. 20) which, with the citron (see below, 3*- •), must be carried during the Feast.
T76 SECOND DIVISION: MOED If [it came] from an Asherah1 or from an apostate city,2 it is not valid. If its tip was broken otf or if its leaves were split, it is not valid; if its leaves were spread apart it is valid. R. Judah says: It may be tied up at the end. The thorn-palms of the Iron Mount5 are valid. A palm-branch three handbreadths in length, long enough to shake, is valid.
2. If a myrtle-branch was got by robbery or was withered, it is not valid, If [it came] from an Asherah or from an apostate city, it is not valid. If its tip was broken off or if its leaves were severed or if its berries were more numerous than its leaves, it is not valid; if a man lessened the number of berries it is valid, but he may not lessen them on a Festival-day.
3. If a willow-branch was got by robbery or was withered, it is not valid. If [it came] from an Asherah or from an apostate city, it is not valid. If its tip was broken off or if its leaves were severed, or if it was a mountain- willow, it is not valid. If it was shrivelled or had lost some of its leaves or had grown in a field4 it is valid.
4. R. Ishmael says: Three myrtle-branches [are needful]5 and two willow- branches and one palm-branch and one citron;6 but even if two [of the myrtle-branches] have their tips broken off while one has not [they are valid]. R. Tarfon says: Even if all the three have their tips broken off. R. Akiba says: Like as one palm-branch and one citron [are alone needful], so also but one myrtle-branch and one willow-branch [are needful].
5. If a citron wras got by robbery or was withered, it is not valid. If [it came] from an Asherah or from an apostate city, it is not valid. If it was Orlah- fruit 7 or unclean Heave-offering,8 it is not valid. If it was clean Heave-offering it should not be carried, but if it is carried it is valid. If it was t/mm-produce’’ the School of Shammai declare it invalid, but the School of Hillel declare it valid. If it was Second Tithe10 it should not be carried [even] in» Jerusalem, but if it is carried it is valid.
6. If the larger part of the citron was covered with scars, if its nipple was gone, if it was peeled, split, or had a hole and lacked aught soever, it is not valid. If the smaller part of it was covered with scars, if its stalk was gone, or if it had a hole yet lacked naught soever, it is valid. A dark- coloured” citron is not valid. A citron green like a leek R. Meir declares valid and R. Judah declares it invalid.
7. The smallest size for the citron, according to R. Meir, is that of a walnut. R. Judah says: That of an egg. The largest size is such that two can be held in one hand. So R. Judah. But R. Jose says: Even one [that can only be held] in the two hands.
8. The Lulab 12 may only be bound up with strands of like species. So R. Judah. But R. Meir says: [It may be bound up] even with a cord. R. Meir said: The men of Jerusalem used to bind up their Lulab with threads of goid. They answered: But below [these] they bound it up with strands of like species.
: A tree worshipped by the heathen (Deut. 12’). - Deut. 13“.
A hill near Jerusalem.
♦ And not by a brook (Lev. 23**). The word rendered 'field’ denotes unirrigated land.
s To be tied up together to make up the Lulab which combines the three species of branches prescribed in Lev. 23“.
This represents 'the fruit of goodly trees’ (Lev. 23“’).? App. I. 32.
” Lit. Kushite, Ethiopian.
11 Lit. palm-branch, but here denoting the bunch of palm-, myrtle-, and willow-branches.
9. And where do they shake the Lulab? At the beginning and the end of the Psalm O give thanks unto the Lord,1 and at Save notv, we beseech thee, O Lord.1 So the School of Hiilel. The School of Shammai say: Also at O Lord, we beseech thee, send now prosperity.3 R. Akiba said: I once watched Rabban Gamaliel and R. Joshua, and while all the people were shaking their Lulabs, they shook them only at Save now, we beseech thee, O Lord. If a man was on a journey and could not carry the Lulab, when he returns home he must carry it even [if he only remembered it] while at table. If he had not carried it in the morning he must carry it in the afternoon, for the whole day4 is valid for carrying the Lulab.
10. If a slave, a woman, or a minor recited [the Hallel ]5 to him he must repeat after them what they say (and let it be a curse to him!)6 If one that was of age recited it to him he responds only with ‘Hallelujah!’7 1 1. Where the custom is to repeat.6 they repeat; [where the custom is] to say it once only, they say it once only; [where the custom is] to say the Benedic¬ tion after it,6 they say the Benediction after it: all should follow local use. If a man bought a Lulab from his fellow during the Seventh Year he must give him a citron as a gift, for he is not permitted to buy it during the Seventh Year.10 12. Beforetime the Lulab was carried seven days in the Temple, but in the provinces one day only. After11 the Temple was destroyed, Rabban Johanan b. Zakkai ordained that in the provinces it should be carried seven days in memory of the Temple; also [he ordained] that on the whole of the Day of Waving12 it should be forbidden [to eat of new produce].13 13. If the first Festival-day of the Feast falls on a Sabbath all the people bring their Lulabs to the synagogue [on the day before]. The next day they come early and each man discerns his own Lulab and carries it; for the Sages have said: None can fulfil his obligation on the first Festival-day of the Feast with his fellow’s Lulab. But on other days of the Feast a man may fulfil his obligation with his fellow’s Lulab.
14. R. Jose says: If the first Festival-day of the Feast fell on a Sabbath and a man forgot and brought out the Lulab into the public domain, he is not culpable since he brought it out [with intent] to fulfil a licit act.14 15. A woman may take it out of the hand of her son or out of the hand of her husband and put it back in water on the Sabbath. R. Judah says: On a Sabbath it may be put back [in the same water], on a Festival-day [water] may be added, and during mid-festival [the water] may be changed. If a boy that is not of age15 knows how to shake it he must carry the Lulab.16 4. 1. [The rites of] the Lulab and the Willow-branch17 [continue] six * But not the night. s Pss. 113-118. See 5. 5., Tabernacles, p. 96 ff.
0 That he has not learnt to read. 7 At the end of every verse. Cf. Sot. 5*.
8 The last nine verses of Ps. 1 18.
0 The Benediction before the Hallel (see S. S., Tabernacles, p. 90) is obligatory. For the form of the concluding Benediction see op. cit., p. 99 (bottom).
** Second day of Passover. Lev. 23“.
13 Reaped that spring and first permitted for use after ‘waving of the sheaf’ on the 16th of Nisan; but Rabban Johanan forbade it until the day following.
>« Or: ‘a meritorious act’. Not yet aged thirteen. 16 Cf. above, 2*.
■t The priests used to go in procession around the Altar on the days of the Feast bearing willow-branches.
178 SECOND DIVISION: MOED and sometimes seven days; the Hallel1 and the Rejoicing,2 eight days; the Sukkah and the Water-libation,3 seven days; the Flute-playing,4 sometimes five and sometimes six days.
2. ‘[The rites of] the Lulab...seven days’ — thus if the first Festival-day of the Feast fell on a Sabbath the Lulab [is carried] seven days; but if it fell on any other day [it is carried] six days only.5 3. ‘The Willow-branch...seven days’ — thus if the seventh day of [the rites of] the Willow-branch fell on a Sabbath [the rites of] the Willow- branch continue seven days; but if it fell on any other day, six days only.6 4. How was the rite of the Lulab fulfilled [on the Sabbath]? If the first Festival-day of the Feast fell on a Sabbath, they brought their Lulabs to the Temple Mount and the ministers took them and set them in order on the roof of the portico,7 but the elders set theirs in a [special] chamber. The people were taught to say, ‘Whosoever gets possession of my Lulab, let it be his as a gift’.8 The next day they came early and the ministers threw the Lulabs down before them and the people snatched at them and beat each other. And when the Court saw that they incurred danger, they ordained that every one could carry his Lulab in his own home.
5. How was the rite of the Willow-branch fulfilled? There was a place below Jerusalem called Motza.9 Thither they went and cut themselves young willow-branches. They came and set these up at the sides of the Altar so that their tops were bent over the Altar. They then blew [on the shofar ] a sustained, a quavering and another sustained blast.10 Each day11 they went in procession a single time around the Altar, saying, Save now, we beseech thee, O Lord! We beseech thee, O Lord, send now prosperity,12 R. Judah says:13 ‘Ani zoaho! save us we pray! Ani waho! save us we pray!’ But on that day14 they went in procession seven times around the Altar. When15 they departed what did they say? ‘Homage16 to thee, O Altar! Homage to thee, O Altar!’ R. Eliezer says: ‘To the Lord and to thee, O Altar! To the Lord and to thee, O Altar!’
6. As was the rite on a week-day so was the rite on a Sabbath, save that they gathered [the willow-branches] on the eve of the Sabbath and set them in gilded troughs that they might not wither. R. Johanan b. Baroka says: They used to bring palm tufts and beat them on the ground at the sides of the Altar, and that day was called, ‘The day of beating the ( palm tufts’.
7. Straightway17 the children used to cast away their Lulabs and eat their citrons.
2 Deut. 16“ in the prescriptions for the observance of the Feast of Tabernacles says 'and thou shalt rejoice in thy feast’.
2 After the morning Daily Whole-offering. See below, 4*. * See below, 51"4.
s Since the carrying of the Lulab overrides the Sabbath only if the first Festival-day of the Feast falls on a Sabbath.
4 The willow-branch procession could override the Sabbath only on its most significant, the seventh, day, when (see below, 4*) they went seven times around the Altar.
7 Cf. Shek. 8‘; Pes. Is. Gem. 45a disputes whether ‘above’ the portico is meant or only on the seats beneath the portico where they would not be liable to wither.
8 Cf. above, 31*. There, however, it speaks of a synagogue where confusion was less 10 See R.Sh. 4*; cf. Pes. 5*. 11 For the first six days. 11 Ps. 118“.
13 Instead of the repeated ‘We beseech thee, O Ix>rd’ ( ana YHWH, which involves pronouncing the Sacred Name) they modify the sounds to am toaho. Cf. Yom. 6*.
14 The seventh. *s Some texts omit the rest of the paragraph. 14 Lit. ‘Beauty’.
17 The Hebrew may be rendered (so Rashi): They took away the Lulabs from the children and ate their citrons.
8. ‘The HaUel and the Rejoicing, eight days’ — this is to teach us that a man is bound to recite the Hallel and observe the Rejoicing and give the honour [due to the Feast] on the last Festival-day1 of the Feast as on all other days of the Feast. ‘The Sukkah...seven days’ — thus, after a man has finished eating [the last meal of the Feast]2 he should not pull down the Sukkah, but he should bring down2 the contents thereof only in the afternoon and later, because of the honour due to the last Festival-day of the Feast.
9. ‘The Water-libation, seven days’4 — what was the manner of this? They used to fill a golden flagon holding three logs 5 with water from Siloam. When they reached the Water Gate they blew [on the shofar] a sustained, a quavering and another sustained blast. [The priest whose turn of duty it was] went up the [Altar-] Ramp5 and turned to the right where were two silver bowls. R. Judah says: They were of plaster, but their appearance was darkened because of the wine. They had each a hole like to a narrow snout, one wide and the other narrow, so that both bowls emptied them¬ selves together.7 The bowl to the west was for water and that to the east was for wine. But if the flagon of water was emptied into the bowl for wine, or the flagon of wine into the bowl for water, that sufficed. R. Judah says: With one log they could perform the libations throughout eight days. To the priest who performed the libation they used to say, ‘Lift up thine hand!’ for once a certain one poured the libation over his feet, and all the people threw their citrons at him.8 10. As was the rite on a weekday so was the rite on a Sabbath save that on the eve of the Sabbath they used to fill with water from Siloam a golden jar that had not been hallowed,9 and put it in a [special] chamber. If it was upset or uncovered, they refilled it from the laver,10 for wine or water which has been uncovered is invalid" for the Altar.
5. 1. ‘The Flute-playing, sometimes five and sometimes six days’ — this is the flute-playing at the Beth ha-She’ubah,12 which overrides neither a Sabbath nor a Festival-day. They have said: He that never has seen the joy of the Beth ha-She’ubah has never in his life seen joy.
2. At the close of the first Festival -day of the Feast they went down13 to the Court of the Women14 where they had made a great amendment.15 There were golden candlesticks there with four golden bowls on the top of them and four ladders16 to each candlestick, and four youths of the priestly stock and in their hands jars of oil holding a hundred and twenty logs which they poured into all the bowls.
3. They made wicks from the worn out drawers and girdles of the priests and with them they set the candlesticks alight, and there was not 1 The eighth day. See Lev. 23M. 2 On the morning of the Seventh day.
s About one and a half pints App. II D. 6 See Midd. 3*.
7 Wine flowing out more slowly than water.
* The incident is told by Josephus, Ant. xm. xiii. 5.
* If it had been hallowed the water could not remain overnight. See p. 165, n. 16.
Cf. Meii. 3’. ■» Ex. 3ol,a. “ Cf. Ter. 8*.
12 Texts vary as between this reading and Beth ha-Sho’ebah. The precise sense of the expression is uncertain. The root has the meaning ‘to draw water’. Cf. Is 12*, ‘Therefore with joy shall ye draw water’. The probable sense is 'The place (or the act) of the W ater-drawing-.
13 From the Court of the Israelites, which was fifteen steps higher.
16 According to the Talmud the candlesticks were fifty cubits high.
SECOND DIVISION: MOED a courtyard in Jerusalem that did not reflect the light of the Beth ha- She’uhah.
4. Men of piety and good works1 used to dance before them with burning torches in their hands, singing songs and praises. And countless levites [played] on harps, lyres, cymbals and trumpets and instruments of music, on the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the Fifteen Songs of Ascents in the Psalms;2 upon them the levites used to stand with instruments of music and make melody. Two priests stood at the upper gate3 which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. At cock-crow they blew a sustained, a quavering and another sustained blast. When they reached the tenth step they again blew a sustained, a quavering and another sustained blast. When they reached the Court [of the WomenJ they again blew a sustained, a quavering and another sustained blast. They went on until they reached the gate that ieads out to the east. When they reached the gate that leads out to the east, they turned their faces to the west4 and said, ‘Our fathers when they were in this place turned with their backs toward the Temple of the Lord and their faces toward the east, and they worshipped the sun toward the east;s but as for us, our eyes are turned toward the Lord’. R. Judah says: They used to repeat the words ‘We are the Lord’s, and our eyes are turned to the Lord’.
5. They blew never less than twenty-one blasts6 in the Temple [in a day] and never more than forty-eight. On all days they blew twenty-one blasts: three at the opening of the gates, nine at the morning Daily W'hole- offering, and nine at the evening Daily Whole-offering.7 At the Additional offerings8 they blew nine more blasts. On the eve of Sabbath they used to blow six more blasts, three to cause the people to cease from work and three to mark the break between the sacred and the profane.9 If, [there¬ fore], the eve of Sabbath fell within the [week of the] Feast, they blew forty-eight blasts: three at the opening of the gates, three at the upper gate,10 three at the lower gate," three at the water-drawing, three at the Altar, nine at the morning Daily Whole-offering, nine at the evening Daily Whole¬ offering, nine at the Additional-offerings, three to cause the people to cease from work, and three to mark the break between the sacred and the profane.
6. On the first Festival-day of the Feast there were offered thirteen bullocks, two rams and one he-goat.12 There [still] remained the fourteen he-lambs for the [other] eight Courses13 of priests. On the first day six offered two each and the remaining two one each. On the second day14 » The sense may be 'workers of miracles’; cf. Sot. 91* and Ber. 5* concerning R. Hanina b. Dosa. 1 Pss. 120-34. Cf. Midd. 2s.
3 Not that described by this name in Shek. 6’; Midd. 2*, but the Nicanor Gate (see 4 i.e. seven times repeating the series 'a sustained, a quavering and another sustained blast'. "• Sec Tam. 7*. * On Sabbaths. New Moons and Festival-days.
To mark the entering in of the Sabbath. 15 Nicanor Gate.
I That leads out to the East’.
Sixteen beasts which together with fourteen he-lambs were prescribed (Num. zo13’ '*) as Additional-offerings from the 1st to the 7th day of Tabernacles; the number of bullocks was reduced by one each successive day.
>> At the three Feasts all the twenty-four Courses of priests were present at the Temple and shared equally in the offerings.
14 There being one less bullock to offer, one of the sixteen Courses occupied the first day will now offer one of the fourteen he-lambs, which, the first day, had been left to the remaining eight Courses; and on the third day there are two less bullocks, and two of the sixteen Courses will offer two of the fourteen lambs; and »o on.
five offered two each and the rest one each. On the third day four offered two each and the rest one each. On the fourth day three offered two each and the rest one each. On the sixth day one offered two and the rest one each. On the seventh day1 all were equal. On the eighth day they once again cast lots as at the other Feasts. It was enjoined that whosoever offered bullocks the one day should not offer them on the morrow, but that they should offer them in turn.
7. Three times2 in the year all the Courses of priests shared equally in the offerings prescribed for the Feast and in the division of the Shewbread.3 At Pentecost4 they used to say to the priest, ‘Here is unleavened bread for thee, here is leavened’. The Course of priests whose time of service was determined [for that week]5 offered the Daily Whole-offerings, vow- offerings, freewill-offerings, and all other offerings of the congregation; it offered them all. On a Festival-day which fell next to a Sabbath, either before or after, all the Courses of priests shared equally in the division of the Shewbread.
8. If a day interv ened [between a Festival -day and a Sabbath] the Course of priests whose time of service was determined [for that week] used to take ten loaves, but they that delayed0 [in the Temple] took two. On other days of the year the incoming Course of priests took six, and the outgoing Course took six. R. Judah says: The incoming Course took seven and the outgoing Course took five. The incoming Course divided [the Shewbread] to the north and the outgoing Course divided it to the south. [The Course of] Bilgah7 always divided it to the south,8 since their ring5 was immovable and their wall-niche10 blocked up.
YOM TOB" or ‘BETZAH’12 (‘FESTIVAL-DAYS’) 1. i. If an egg was laid on a Festival-day, the School of Shammai say:13 It may be eaten.14 And the School of Hillel say: It may not be eaten.15 The * There was one offering each (see Num. 29,f~u) for twenty-four Courses.
1 Passover, Pentecost, and Tabernacles.
1 Lev. 24 1~*. See Men. nM. The twelve loaves were divided among the priests on the Sabbath.
4 If it fell on a Sabbath there was due to the priests both the twelve unleavened loaves of the Shewbread and the two leavened loaves (‘the bread of the first-fruits’) offered at Pentecost (Lev. 231').