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text: Mishnah Sukkah
  משנה סוכה
  The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
  
  
  Mishnah Sukkah
  
  
  
  
  
  	A succah that is higher than twenty cubits is pasul (unfit), [for a succah must be a temporary dwelling, it being written (Deuteronomy 16:13): "The festival of succoth shall you make for yourself for seven days." The Torah hereby says: Make a succah (to last) for (a period of) seven days. And above twenty cubits, one does not make a temporary dwelling, but a permanent one.] R. Yehudah rules it kasher, [holding that a succah must be a permanent dwelling. The halachah is not in accordance with R. Yehudah.] And the following are unfit: one that is less than twenty handbreadths, [this being a fetid dwelling, and one does not live in a fetid dwelling.], one lacking three walls, [it being written (Leviticus 23:42): "In succoth," "in succoth," "in succoth," two defective (without the vav) and one plene (with the vav, having the effect of two): one, for the schach (the covering of the succah), the meaning of "succah" being "schach," leaving us with three, for three walls. A halachah to Moses on Sinai "comes and reduces one wall," setting it at a handbreadth. So that we are left with two of regulation size, and one, even a handbreadth. Therefore, if a succah has two walls, one next to the other, a third wall is made of somewhat more than a handbreadth and placed less than three handbreadths away from one of the two walls. For anything less than three handbreadths away from something is considered as joined to it (lavud), so that it (the third wall) is considered as one of four handbreadths, so that most of the wall is made and we have a succah of three walls, to which the form of an entrance must be added. And if the two walls are opposite each other, with an empty space in between, a board somewhat more than four handbreadths is brought and stood less than three handbreadths away from one of the two walls, so that the board is considered to be one of seven cubits, which is the (required) size for the kashruth of a succah in length and width, a succah needing to be seven by seven in order to contain one's head and most of his body and his table — six by six for his head and most of his body, and one by one for his table.], and one whose sun is more than its shade. [But if they are equal, it is kasher, And this is so only when they are equal below, on the ground of the succah, in which instance it is certain that above, in the schach, the shade is greater than the sun, as people say: "A zuz above is an astira (half a zuz) below."] An old succah — Beth Shammai rule it pasul, and Beth Hillel rule it kasher. What is "an old succah"? One which was made thirty days before the festival. But if it were made for the sake of the festival, even from the beginning of the year, it is kasher. [Beth Shammai rule it pasul, for they require a succah lishmah (for the sake of the mitzvah); but this one was made without such intent. But if it were made within thirty days of the festival, since in that period people review the halachoth of the festival, it is assumed that it was made lishmah. Before thirty days, it is assumed otherwise. And Beth Hillel rule it kasher, for they do not require a succah (to be made) for the sake of the festival.]
  	If one makes his succah under a tree, it is as if he would have made it in his house [and it is pasul]. (If one built) a succah atop a succah, the upper is kasher and the lower pasul, [for it has two schachs, and Scripture invalidates a succah under a succah.] R. Yehudah says: If there is no "dwelling" in the upper, [i.e., if the upper cannot be used as a dwelling, as when the roof of the lower cannot support the mattresses and covers of the upper], the lower is kasher. The first tanna and R. Yehudah do not differ where it cannot support them at all, all agreeing in such an instance that the lower is kasher with the schach of the upper, its own roof not being considered a roof, so that it is not a succah under a succah. And if it were strong enough to support the mattresses and covers of the upper, all agree that it is pasul. Where do they disagree? When it can support them only with difficulty, as when the lower roof sways and buckles from the (weight of) the mattresses and covers of the upper. The first tanna holds that this is called "a succah under a succah," and is pasul; and R. Yehudah holds that since it supports them only with difficulty, it is not considered a roof and it is not called "a succah under a succah." The halachah is not in accordance with R. Yehudah.]
  	If he spread a sheet over it because of the sun, or under it (i.e., under the schach) because of the fall, or on the kinof, it is pasul. [("the fall":) so that leaves and twigs not fall upon the table. Another interpretation: so that the leaves not fall when they dry up and the succah remain "its sun greater than its shade." A sheet can acquire tumah (uncleanliness) and is (therefore) pasul as schach. And this is so only (if he spreads the sheet) because of the fall; but if he does so to beautify (the succah) it is kasher. ("or on the kinof":) That is, even if he did not spread it because of the fall, but for decoration, on his bed, on the kinof — four poles for the four feet of his bed, which are high. He places poles from one to the other on top of them at a distance from the schach, so that now he is not using something that acquires tumah as schach, for he did not place it there for that purpose. It is pasul, for (in such an instance) he is not dwelling in a succah, a tent intervening.] But he may spread it on the naklitin (the posts) of the bed, [which are only two, in the middle of the bed, one at the head, the other at the foot. A pole is extended from one to the other and a sheet paced on it. And because it does not have a roof a handbreadth wide, it is not called a tent.]
  	If he suspended over it a grape-vine, or gourd, or ivy, using them as schach, it is pasul, [what is attached (to the ground) not being kasher as schach]. But if the (kasher) schach was more (abundant) than the others, or if he cut them, it is kasher. [("if the schach was more":) If there were much more kasher schach than vine or gourd, it is kasher. This, if he pressed them down and intermixed them with the kasher schach so that they are not conspicuous. For, the kasher schach predominating, it "cancels them out" when they are intermixed. ("or if he cut them:") Even after he suspended them as schach it is kasher; this, on condition that he move them about after cutting them. For if he does not do so, it is pasul, it being written (Leviticus 16:13): "The festival of succoth shall you make for yourself" — and not from what is already made. That is, when you make it, it must be (from what is) fit for a succah, and not "from what is made," i.e., something pasul, which is not fit for a succah but which you amend, as when you attempt to make it kasher by (merely) cutting it and not undoing it. But moving it about is like undoing it and then using it as schach, lifting one and putting it down, and repeating the process with the others.] This is the rule: Whatever can acquire tumah and does not grow in the ground cannot be used as schach, [to exclude (from use) wooden vessels, flaxen clothing, and mats, which, even though they originate in the ground, cannot be used as schach, since they can acquire tumah.] And whatever cannot acquire tumah and grows in the ground can be used as schach, [it being written (Deuteronomy 16:13): "The festival of succoth shall you make for yourself … from your threshing floor and from your winepress." Scripture speaks of the discards of the threshing floor and the winepress, i.e., what is left over after you have gathered in (the fruits of) your threshing floor and your winepress, such as straws and vines. From them, make a succah.]
  	Bundles of straw and bundles of wood and bundles of zradin [kinds of reeds, used as animal food when moist, and as fuel, when dry] are not to be used as schach [when they are tied. Not because they are pasul; but sometimes one comes with his bundle on his shoulder and places it on top of the succah to dry — and then he decides to use it as schach. But Scripture states: "shall you make" — and not from what is already made with what is pasul (see 1:4). And this is not even made for shade but for drying, so that it is made "with what is pasul."] And all of them [that we learned to be pasul as schach] — if he untied them, they are kasher. And they are all kasher as walls. [For "succah" connotes schach and not walls.]
  	It is permitted to use boards as schach. These are the words of R. Yehudah. R. Meir forbids it. [With boards the size of four handbreadths, which (size) is considered "a space of significance," all agree that it is pasul. With less than three, all agree that it is kasher (for in that instance they are like reeds). Where do they differ? (With boards) from three to four handbreadths. R. Yehudah holds that since that is not "a space of significance," we do not decree (against it) lest he sit under the ceiling of his house. And R. Meir holds that since it leaves the status of lavud (see 1:1), we decree (against it), lest he say: "What difference does it make whether I use these as schach or sit under the ceiling of my house?" The halachah is in accordance with R. Yehudah.] If he placed upon it a board which is broader than four handbreadths, it is kasher, so long as he does not sleep under it.
  	A ceiling [made of beams or boards], which is not tarred — R. Yehudah says: Beth Shammai say: He dislodges and moves all of them about [to validate it as a succah] and he takes out one from between (each two) [and places kosher schach in its place.] And Beth Hillel say: He dislodges and moves them about or he takes out one from between. [R. Yehudah is consistent with his ruling that it is permitted to use boards as schach. Therefore, dislodging suffices, and without dislodging it is pasul because of "shall you make" and not from what is already made.] R. Meir says: He takes out one from between and he need not dislodge. [R. Meir is consistent with his ruling that it is forbidden to use boards as schach. The halachah is in accordance with R. Yehudah in the name of Beth Hillel.]
  	If one roofs his succah with spits, [which are not fit for schach because they do not grow in the ground] or with bed boards, [which can acquire uncleanliness] — If the space between them is like them (in size), it is kasher. [Not "exactly like them and not more"; for the place of the spit is considered parutz ("breached"), and when he puts kosher schach between each spit, if the space between them is exactly like them, then the parutz is the same as the amud (the part that is intact), and it is pasul. Perforce, then, the space between them must be somewhat larger than they are.] If one hollowed out a stack of sheaves to make a succah of it, it is not a succah. [If he took from the lower sheaves near the ground and hollowed out a space the size of a succah, the schach is found to be already made and standing of itself — but the Torah said: "shall you make," and not from what is already made. But if there were already in it the space of a handbreadth extending seven (handbreadths) which he made to be schach, and he hollowed it out until he elevated the space to a height of ten (handbreadths), this is not considered as already made, for he hereby adjusts only the walls; and "shall you make, but not from what is already made" does not apply to the walls — so that it is like a succah less than ten (in height), which was hollowed out to bring it up to ten.]
  	If one lowers walls from above to below, [i.e., If he began to weave the walls close to the schach and continued weaving them downwards] — If it (the wall) is three handbreadths higher than the ground, it is pasul. [For a goat can then jump in at one bound and it (the lowered wall) is not considered a partition.] From below to above — If it is ten handbreadths higher than the ground, it is kasher [even if it does not reach the schach and is considerably removed from it.] R. Yossi says: Just as ten tefachim [of weaving] suffices from bottom to top, so it suffices from top to bottom, [even if it is well above the ground, R. Yossi holding that a suspended partition validates (the succah). The halachah is not in accordance with R. Yossi.] If he removes the schach three handbreadths from the walls, it is pasul. [This does not refer to (removal from) the top, but to the width; i.e., if he left space between the wall and the schach along the length or breadth of the succah.]
  	If a roof fell in [in the middle] and he put schach there (in the open space), [so that the walls are at a distance from the schach, it is kasher.] If there are four cubits from the wall to the schach, it is pasul. [If, less than that, it is kasher. For it is a halachah to Moshe upon Sinai that we say "a bent-over wall" (is kasher) up to four cubits. We perceive the roof of the house as an extension of the wall, reaching until the schach (and he may not sleep under it.) The same applies to a courtyard with an exedra, [where he put schach in the "atmosphere" of the courtyard, distant from the walls of the exedra. (An exedra is a place surrounded by three walls)]. A large succah, ringed (on top) by something which may not be used as schach — If there is below it, (i.e., from where it begins, until the wall) four cubits, it is pasul. [Any succah where, if the pasul schach were removed, there would remain seven by seven handbreadths of kosher schach, is called "a large succah." ("ringed by something which cannot be used as schach":) only at the side (of the roof), where the succah is rendered pasul only if there are four cubits of pasul schach by reason of (the perception of) "a bent-over wall"; but in the middle of the succah, it renders it pasul (even) with (only) four handbreadths. And space without schach at all, whether in the middle or on the side, renders the succah pasul with three handbreadths  (of such space).]
  	If one makes his succah in the shape of a cone, [so that it does not have a roof], or if he supports it on a wall, [inclining the tops of the reeds to the wall, the reeds slanting downwards to the ground], R. Eliezer rules it pasul because it lacks a roof. [It is not clear what is roof and what is wall. For a slanted tent is not called a tent, but only one which has a roof of (at least) a handbreadth.] And the sages rule it kasher. [The halachah is in accordance with R. Eliezer.] A large reed mat made for reclining acquires tumah and may not be used for schach. For schach, it may be used for schach and it does not acquire tumah. [With respect to a small mat, there is no difference of opinion, all agreeing that it is made for reclining and not for schach (roof covering). Where do they differ? With respect to a large mat. The first tanna holds that a large one is made for schach and a small one for reclining. And his words are to be understood thus: A large mat is made for schach, but if he expressly states that he is making it for reclining, it acquires tumah and may not be used as schach. "For schach, it may be used for schach": This is to be understood as follows: And a small mat is made for reclining; but if he expressly states that he is making it for schach, it may be used as schach.] R. Eliezer says: Both small and large are made [ab initio] for reclining. [Therefore,] it [even a large one] acquires tumah, and may not be used as schach. [But if he expressly stated that it is] to be used for schach, it may be used as schach and it does not acquire tumah. [The halachah is in accordance with R. Eliezer.]
  
  
  
  	If one sleeps under a bed in a succah he has not fulfilled his obligation. [This, if the bed is twenty handbreadths or higher, in which instance it is regarded as a tent, which acts as a partition between himself and the succah. (And the essential mitzvah of succah is eating, drinking, and sleeping therein.)] R. Yehudah said: We used to sleep under the bed before the elders, and they said nothing (in protest). [R. Yehudah holds that a temporary tent does not nullify a permanent one. The halachah is not in accordance with R. Yehudah.] R. Shimon said: Once, Tevi the bondsman of R. Gamliel was sleeping under the bed, and R. Gamliel said to the elders: "Did you observe Tevi my bondsman? He is a Torah scholar and knows that bondsmen are exempt from the (mitzvah of) succah. [For women are exempt from time-based positive commandments; and (only) those mitzvoth binding upon women are binding upon bondsmen.] Therefore, he is sleeping under the bed." And as a matter of course, [even though he was speaking casually, expressing pride in his bondsman], we learned that one who sleeps under the bed (in a succah) has not fulfilled his obligation.
  	If one supported his succah on a bedstead, it is kasher. R. Yehudah says: If it cannot stand by itself, it is pasul. [R. Yehudah is consistent with his view that a succah must be a permanent dwelling. The halachah is not in accordance with R. Yehudah.] Succah meduvleleth [one in which he did not place the reeds together, one alongside the other, but one higher and one lower, so that the sun is more than the shade], if its shade is more than its sun, it is kasher. [Our Mishnah apprises us that we perceive it as if they were arranged in order. If in such an instance its shade would be more than its sun, it is kasher.]
  	If one makes his succah on top of a wagon [even though it moves and is not fixed in place], or on top of a boat [in the sea, where the wind buffets it], it is kasher. [For it is called a "dwelling" so long as it can withstand a normal wind on shore.] And it is permitted to go up to it on the festival. [This is stated (only) because of: "And it is not permitted to go up to it" (below)]. (If he makes his succah) on top of a tree, [making a place for it, with partitions and schach], or on top of a camel, it is kasher [on Chol Hamoed]; but it is not permitted to go up to it on the festival, [the rabbis having decreed against going up into a tree and against making use of it, lest he come to tear (from it)]. (If he made) two on a tree, and one by man, [i.e., If he supported most of the floor of the succah on a tree, and built around it two walls on top of the tree and one (man-made) on the ground, joining the floor of the succah to the middle of the wall built on the ground and raising the wall ten handbreadths higher (than the point of juncture)], or two by man and one in on a tree, it is kasher; but it is not permitted to go up to it on the festival. [Since, if it (the one wall on the tree) were removed, the floor of the succah would give, not being able to stand by the support of the ground walls alone, it is not permitted to go up to it on the festival, doing so constituting making use of the tree.] If he made three by man and one on a tree, it is kasher, and it is permitted to go up to it on the festival. This is the rule: Every succah which, if the tree were removed, could stand by itself, is kasher, and it is permitted to go up to it on the festival.
  	If one makes his succah between trees, the trees serving as walls for it, it is kasher. [This, on condition that the trees are thick and strong and do not sway back and forth in a normal wind. And he must also fill the spaces between the branches with straw so that the wind not move them. For any partition that cannot withstand a normal wind is not a partition.] "Messengers of a mitzvah" are exempt from (the mitzvah of) succah. [For one who is occupied with a mitzvah is exempt from a (different) mitzvah. And not only when he is engaged in the performance of the mitzvah, but even when he is not thus engaged, e.g., as when he is on his way to receive his rabbi or to redeem captives. He is exempt even while resting (on the road).] Those who are ill and their attendants are exempt from succah, [even those who are slightly ill. The rationale for non-performance of a positive commandment of the Torah because of slight illness, or because of the discomfort caused by foul odors or bed bugs or fleas, in which instances one is exempt (from the mitzvah of succah), as well as the rabbis' exempting travelers and keepers of gardens and orchards from succah is (Leviticus 23:42): "In succoth shall you sit," similar to "shall you dwell." For whatever reason one would leave his dwelling, he may also leave his succah. But if one makes his succah ab initio in a place where he is bound to eat or to sleep in discomfort, as in a place where he is in fear of being robbed in his sleep, even if he is not in fear of thieves or robbers while eating — he does not fulfill his succah obligation even when eating, in that the succah does not serve all his needs: eating, drinking, and sleeping. For "shall you dwell" must be satisfied, and such a succah fails to satisfy it.] It is permitted to eat and drink "casually" outside the succah [a snack to ally one's hunger, with the intent of eating a regular meal (in the succah) afterwards.]
  	Once they brought R. Yochanan b. Zakkai a dish to taste and (they brought) to R. Gamliel two dates and a waterskin, and they said: "Take them up to the succah." [Not because it was required, but they were stringent with themselves — whence it is derived that if one is stringent with himself, not to eat even "casually" outside the succah, he is to be commended.] And when they gave to R. Tzaddok food less than the size of an egg, [so that he not have to recite the (concluding) blessing [(For, as far as succah is concerned, it has already been stated that one may eat "casually" outside the succah — even more than the size of an egg)], he took it in a cloth, ate it outside the succah, and did not recite the concluding blessing.
  	R. Eliezer says: One must eat fourteen meals in the succah, [two meals each day for seven days], one in the daytime and one at night. And the sages say: There is no set amount. [i.e., If he wishes to eat, he may not eat outside the succah; if he wishes to fast he may do so] — except the first night of the festival alone (when he must eat in the succah), [this being derived (by identity) (Leviticus 23:34): "On the fifteenth day … is the festival of succoth" - (Ibid. 6): "On the fifteenth day," in respect to Pesach. Just as the eating of matzah on the first night of Pesach is mandatory, and, on the other days, optional; so, too, in respect to (eating in a) succah.] R. Eliezer said further: If one did not eat (in a succah) the nights of the first festival, he must make it up on the nights of the second festival [i.e., the night of Shemini Atzereth]. The sages say: There is no making it up. Of such (things) it is written (Koheleth 1:15): "What is crooked cannot be made straight, and what is lacking cannot be counted." [The halachah is not in accordance with R. Eliezer in both instances.]
  	If one's head and most of his body were in the succah, and his table in his house — Beth Shammai rule that it is pasul, and Beth Hillel, that it is kasher. [The halachah is in accordance with Beth Shammai, whether it is a large succah and he is sitting at the entrance of the succah with his table in his house, or it is a small succah, which does not accommodate his head and most of his body — both are forbidden — a decree, lest he "be drawn" after his table.] Beth Hillel said to Beth Shammai: "Did it not happen that the elders of Beth Shammai and the elders of Beth Hillel went to visit R. Yochanan b. Hachorani and found him sitting with his head and most of his body in the succah and his table in the house, and they said nothing to him?" Beth Shammai rejoined: "Can you offer proof from there? They did, indeed, tell him: 'If this is how you have (always) deported yourself, you have never fulfilled the mitzvah of succah in all of your days!'"
  	Women, bondsmen, and minors are exempt from the (mitzvah of) succah, [it being written (Leviticus 23:42): "Every citizen in Israel shall sit in succoth" — to exclude women, who, even though they are obligated in the eating of matzah the first night of Pesach, are not obligated in (the mitzvah of) succah the first night of the festival.] A minor who does not need his mother is obligated in (the mitzvah of) succah. [If he awakes from his sleep and does not call out "Mother, Mother," he is regarded as "not needing his mother," and the mitzvah is binding upon him; otherwise, he is exempt. This is the halachah. And this is the case only if he keeps on calling for his mother and does not stop until she comes. But if he calls once and then stops, he is not regarded as "needing his mother."] Once, when the daughter-in-law of Shammai the elder gave birth, he hollowed part of the ceiling and placed schach over the bed on behalf of the child.
  	All seven days (of the festival), one makes his succah permanent and his house temporary, [e.g., If he has beautiful vessels and spreads, he brings them into the succah.] If it rains, when is it permitted to leave (the succah)? When the mikpeh gets spoiled. [Any dish which is neither soft nor hard but stiff (kafui) is called "mikpeh." Most men shun such food, which with (the addition of) a little water is entirely spoiled. And a mikpeh of pounded beans spoils more quickly in a rain than other mikpoth. If there were enough rain to spoil a mikpeh of this kind (were it there), he may leave immediately.] They offered an analogy for this. To what may this be compared? A servant comes to pour a cup (of wine) for his master, and he [the master] dashes the (contents of the) jug in his face, [this, by way of saying: "I do not want your service!" Here, too, the rain shows that the Master is not favorably disposed to His servants' deeds.]
  
  
  
  	A stolen lulav or a dried out lulav is pasul, [(a stolen lulav) it being written (Leviticus 23:40): "And you shall take for yourselves" — of what is yours. And after the yeush (resignation) of the owners, though he may acquire the lulav with this yeush, still, it is a mitzvah which comes through a transgression (and, therefore, no mitzvah). (and a dried out lulav is pasul), for all (four species) require "hadar" ("beautiful"), which does not obtain in such an instance.] A lulav from an asheirah [a tree that is worshipped], or from a city gone astray (after idolatry) is pasul, [having to be burned. A lulav must be of a certain size, which these, designated for burning, lack.] If its head were severed, [in which instance it is not hadar] or if its leaves were broken [and held together only by being tied], it is pasul. If its leaves were separated, [i.e., If they were joined on the spine, but inclined in different directions on top, like the branches of a tree], it is kasher. R. Yehudah says: He must tie them on top. [If the leaves became separated, he must tie them so that they rise together with the spine, as (on) other lulavim. The halachah is not in accordance with R. Yehudah.] The palms of Har Habarzel are kasher. [There are palms the leaves of whose lulavim are very short and do not rise along the length of the spine. If they are so long that the head of one reaches the base of the other, they are kasher. A lulav which is three tefachim (handbreadths) long [alongside the hadas, and an additional tefach] in order to shake it [(a lulav requiring "shaking," as explained below)] is kasher. [("in order to shake it":) Read it: "And in order to shake it"; that is, a tefach in addition to the three tefachim].
  	A stolen or dried out hadas is pasul. (A hadas) from an asheirah or from a city gone astray (after idolatry) is pasul. If its head were severed, or if its leaves were broken, or if its grapes were more than its leaves, it is pasul. And if he diminished them, it is kasher. But they may not be diminished on the festival. [("If its head were severed, etc.":) The halachah is not in accordance with the anonymous Mishnah, but according to R. Tarfon, who says below (3:4) that even if all three were severed, it is kasher. ("its grapes":) It has a fruit similar to grapes. ("If its grapes were more than its leaves, etc.":) This is so only with black or red grapes; but if they were green, they are one with the hadas, and it is kasher. ("But they may not be diminished, etc.":) For this is "amending" (which is forbidden on a festival)].
  	A stolen or dried out aravah is pasul. (An aravah) from an asheirah or from a city gone astray (after idolatry) is pasul. If its head were severed, [(This, too, is not the halachah)] or if its leaves were broken, and (if it were) a tzaftzafa [a kind of aravah with a round leaf], it is pasul. If it were withered, if some of its leaves had fallen, or if it grew in a field [and not in a brook], it is kasher, [Scripture stating (Leviticus 23:40): "willows of the brook," only because that is the common instance.]
  	R. Yishmael says: (There must be) three hadasim, two aravoth, one lulav, and one ethrog — even if two of them were severed and one not. [This refers to the hadasim. The gemara asks: If a severed hadas is pasul, and three are required, let three whole ones be required; and if a severed hadas is kasher, let three severed ones be kasher! And the gemara concludes that R. Yishmael retracted his ruling that three hadasim are required and he permitted even two severed ones. And the same (that it is kasher) would apply if he did not bring them at all, for a severed hadas is considered non-existent.] R. Tarfon says: Even if (all) three were severed, (it is kasher) ["hadar" not being required in a hadas. The halachah is in accordance with R. Tarfon.] R. Akiva says: Just as one lulav and one ethrog (are required), so one hadas and one aravah.
  	A stolen or dried out ethrog is pasul. (An ethrog) from an asheirah or from a city gone astray (after idolatry) is pasul. (An ethrog) of arlah (forbidden fruit of the first three years) is pasul, [it being written (Leviticus 23:40): "And you shall take for yourselves" — it must be fit for you.] (An ethrog) of unclean terumah is pasul. Of clean terumah — he should not take it; but if he does, it is kasher. Of demai (suspect of not having been tithed) — Beth Shammai rule it pasul, and Beth Hillel rule it kasher, [it being fit for the poor, as it was taught: "The poor may be fed demai."] Of ma'aser sheni, in Jerusalem, he should not take it; but if he took it, it is kasher; [but not outside Jerusalem, for "for yourselves" must be satisfied, i.e., that it be fit for you.]
  	If most of it (the ethrog) were covered with lichen (it is pasul) [It is in one place that "most of it" is required (to render it "pasul"); but in two or three places, even (if lichen covered) the lesser part of it, it is pasul. And on its pitma (its upper protuberance, as in "the pitma of a pomegranate"), even any amount (so covered) renders it pasul, it being more conspicuous there than in other places.] If its pitma were removed, if it were peeled, if it were split, if it were punctured and something of it were missing, it is pasul. [("if it were peeled":) Only if most of it were peeled; but if part of it, it is kasher. Others say the opposite, viz.: If part of it were peeled, it is pasul; for then it looks "spotted." But if all of it were peeled, it is kasher. "peeled" here does  not mean that the skin was removed so that the white could be seen; for in that instance it would be chasser ("lacking") and pasul; but that a thin layer was removed and its appearance is green as before. ("punctured":) If it were punctured through and through, even a very slight puncture, it is pasul. And if it did not go through and nothing were lost, as when he stuck a thick peg into it — if the hole were as wide as an issar (a Roman coin), it is pasul; if less than that, it is kasher. And this is the intent of "if it were punctured but lacked nothing" below, i.e., not punctured through and through, and not as wide as an issar.] If its lesser part were covered with lichen, if its uketz ("tail," peduncle) were removed, or if it were punctured but lacked nothing, it is kasher. An Ethiopian ethrog [one that grows here (in Eretz Yisrael), but is black] is pasul. [But such an ethrog growing in Ethiopia is the norm and is kasher. A leek-green ethrog — R. Meir rules it kasher; R. Yehudah rules it pasul. [All of these are pasul only on the first festival, but on the second and the intervening days, everything is kasher.]
  	The (minimum) size for a small ethrog — R. Meir says: The size of a nut. R. Yehudah says: The size of an egg. [The halachah is in accordance with R. Yehudah.] If it is less than the size of an egg, it is pasul.] The (maximum) size for a large one — so that two can be held in one hand. These are the words of R. Yehudah. R. Yossi says: Even if one can be held (only) in two hands. [The halachah is in accordance with R. Yossi.]
  	The lulav may be bound only with its kind. These are the words of R. Yehudah. R. Meir says: Even with rope. R. Meir said: Once the men of Jerusalem bound their lulavim with gimoniyoth of gold [golden bands bent like a gimon (bulrush), as in (Isaiah 58:5): "to bend his head as an agmon."] They said to him: They bound it on the bottom with its kind [to fulfill the mitzvah of eged (the bond), and this (the gimoniyoth) was only for decorative purposes. R. Yehudah is consistent with his view that a lulav requires a bond, so that if he bound it with something not of its kind there are five species (instead of the prescribed four). And we hold that a lulav does not require a bond, for which reason the halachah here is in accordance with R. Meir.]
  	And where (i.e., at which point) did they shake it? [Now the tanna returns to (3:2): "A lulav which is three tefachim long in order to shake it" — whence we see that it is a mitzvah to shake it. Where did they shake it? ] At the beginning [of the verse (in the Hallel): "Give thanks to the L rd"] and at the end [of the verse: "For His lovingkindness is forever." Others explain: "beginning" — the first "Give thanks"; "the end" — the last "Give thanks," at the end of the Hallel. This (the latter) is the probable meaning. And how does he shake it? He moves it forward and back to ward off injurious winds, shaking it three times with each movement; and so with the up and down movements, three times with each movement. ] And (he shakes it) at "I pray You, O L rd, save, I pray." These are the word of Beth Hillel. And Beth Shammai say: Also at "I pray You, O L rd, prosper, I pray." R. Akiva said: I observed R. Gamliel and R. Yehoshua when all the people were shaking their lulavim, and they shook them only at "I pray You, O L rd, save, I pray." [And the halachah here is only in accordance with Beth Hillel.] If one were on the road and had no lulav to take, when he comes home, he takes it at his table. [If he forgot, and did not take it before his meal, he stops eating and takes it at his table.] If he did not take it in the morning, he takes it in the afternoon; for the entire day is kasher for lulav.
  	If a bondsman, or a woman, or a minor recites (the Hallel) on one's behalf, he repeats what they say after them. [If one is not obligated in something, he cannot fulfill another's obligations (in that thing) for him, for which reason he must repeat every word after him.] And may a blight come upon him [for not having learned (to do so himself)]! If an adult recites it for him, he answers "Hallelukah!" after him [for every thing that he says, this being their practice in responding to the reader of the Hallel. For every thing — "Hallelukah!"]
  	In those places where it is the custom to double [each verse, from "Odechah" down, until the end of the Hallel], he doubles it, [for that entire section from "Hodu" until "Odechah" is all doubled (stylistically) in Scripture; and from "Odechah" down it is not doubled, for which reason they were wont to double those (latter) verses.] (In those places where it is the custom to bless at its conclusion, he blessed at its conclusion — all according to the custom of the place. [But the introductory blessing of Hallel is a mitzvah everywhere and is not subject to custom.] If one buys a lulav from his neighbor [an am ha'aretz (an unlearned person)] on shevi'ith (the sabbatical year), he gives him the ethrog as a gift, for it is not permitted to buy it on shevi'ith. [For an am ha'aretz is suspect vis-à-vis shevi'ith. Though he may pay him for the lulav, the lulav being merely a kind of tree-growth, which is not subject to the sanctity of shevi'ith, he may not pay him for the ethrog. For the fruits of shevi'ith must be removed on shevi'ith — they and their monies. Therefore, he must take the ethrog from him as a gift and not give him money for it, lest the am ha'aretz fail to remove it in the sanctity of shevi'ith.]
  	In the beginning, the lulav was taken in the Temple seven days, [as the verse is expounded (Leviticus 23:40): "…before the L rd your G d seven days" — and not in the borders, seven days], and in the province [Jerusalem (it, too, being regarded as "the borders" in this connection)] (it was taken) one day. When the Temple was destroyed, R. Yochanan b. Zakkai decreed that the lulav be taken in the province seven days in remembrance of the Temple and that the day of "hanef" [the waving of the omer, i.e., the sixteenth of Nissan] be entirely forbidden. [In the time of the Temple, after the omer offering, they would eat chadash (new produce) on that day, it being written (Leviticus 23:14): "…until you have brought the offering of your G d." And when the Temple was destroyed, it was permitted at first light, one verse reading (Ibid.): "until this self-same day," implying (that chadash may not be eaten) until first light, and another: "until you have brought the offering." How is this to be reconciled? When the omer obtains (i.e., when there is a Temple), "until you have brought." When the omer does not obtain, "until this self-same day." And R. Yochanan b. Zakkai forbade the entire day to them by reason of: "The Temple will speedily be rebuilt, and they will say: 'Last year, did we not eat (chadash) at first light? This year, we shall do so, too.'"]
  	If the first day of the festival falls out on Shabbath, everyone takes his lulav to the synagogue (on Sabbath eve). [For it is stated later that the mitzvah of lulav overrides the Sabbath on the first day of the festival alone. Therefore, they would bring their lulavim there from Sabbath eve.] The next day, they rise early and come (to the synagogue). Everyone recognizes his own and takes it. For the sages have said: One does not fulfill his obligation on the first day of the festival with his neighbor's lulav, [it being written (Leviticus 23:40): "And you shall take for yourselves on the first day." And if his neighbor gives it to him as a gift, even on condition that he return it, it is a bona fide gift, and he takes it and fulfills his obligation with it and then returns it. And if he does not return it, it is seen retroactively that it had been stolen by him to begin with — in which instance he has not fulfilled his obligation.] And the other days of the festival, one does fulfill his obligation with his neighbor's lulav.
  	R. Yossi says: If the first day of the festival fell out on Shabbath, and he forgot and took out his lulav to the public domain, he is not liable (for a sin-offering), having taken it out under (Torah) sanction. [This, in an instance where he had not yet fulfilled his obligation of taking the lulav at the time he took it out. But if he had fulfilled his obligation beforehand, he is liable, not being occupied thenceforward in the performance of a mitzvah. But how is it possible that he had not fulfilled his obligation before he took it out? Had he not fulfilled it (automatically) the very moment he picked it up! (The answer:) Such an instance does obtain if he inverted it; for a man has not fulfilled his obligation in respect to all mitzvoth (of this kind) unless he performs them (handling them, e.g., lulav, hadas), in the direction of their growth, viz. (Exodus 26:15): "standing shittim wood" — standing in the direction of their growth. Or else, (the instance is one in which) he took it out in a vessel. For taking it "demeaningly" through something else is not called "taking." The halachah is in accordance with R. Yossi.]
  	A woman may receive [the lulav] from the hand of her son or her husband, [and we do not say that she is moving something that is not fit for her], and she may return it to the water on the Sabbath [so that it not wither]. On the Sabbath, it may be returned, [having been taken thence that day; but water may not be added, and, it goes without saying, it may not be changed. On the festival water may be added (but it may not be replaced with colder water, this constituting "exertion to amend something"], and on Chol Hamoed (the intermediate days), it is [a mitzvah] to change the water. If a child knows how to shake the lulav, he is obligated in lulav [i.e., It is a rabbinic ordinance that he be trained in it.]
  
  
  
  	Lulav [the taking of the lulav] and aravah [for the circling of the altar] — (sometimes the mitzvah is) six (days) and (sometimes) seven. [Sometimes it overrides the Sabbath and is seven days; and sometimes it does not override the Sabbath and is six (to be explained later)]. Hallel and rejoicing are eight. [(Hallel:) to complete the Hallel all eight days (as opposed to Pesach), for the days of the festival (of Succoth) are distinct in their offerings. (rejoicing:) to eat the flesh of peace-offerings at the time of the Temple, it being written (Deuteronomy 16:14): "And you shall rejoice in your festival," and there is no rejoicing at the time of the Temple except with peace-offerings, viz. (Ibid. 27:7): "and you shall slaughter peace-offerings, and you shall eat them there, and you shall rejoice."] Succah [sitting in the succah] and the water libation [at the morning temidim of the festival] — seven. And the chalil (the flute), five and six. [At the simchath Beth Hashoeva, they rejoiced in the festival in honor of the drawing of the water for the libations, and they would play on flutes and viols. And that chalil overrides neither Sabbath nor festival.]
  	Lulav — seven. How so? If the first day of the festival fell out on Shabbath, lulav — seven. [For the first day (of the festival) overrides Shabbath, it having a basis in the Torah (for taking the lulav even) in the borders (i.e., outside of the Temple), viz. (Leviticus 23:40): "And you shall take for yourselves on the first day"]. All the other days, six. [If the first day of the festival falls out on any of the weekdays, so that Shabbath falls out on Chol Hamoed, it does not override. And even though all seven days obtain in the Temple by Torah law, the sages established their decree (against taking the lulav) for the other days of the festival, since they have no Torah basis (for taking the lulav) in the borders (on those days). And, in truth, even today the taking of the lulav should override Shabbath on the first day of the festival; but because we are not expert in the fixing of the New Moon, so that it (that day) may not be the first day of the festival, we do not override the Sabbath on the basis of a possibility. And in taking it, there is no (Torah proscribed) Sabbath labor, but merely the moving of it. (Still, it is forbidden) lest he take it in his hand and go to an expert to learn the blessing or the order of the shakings (na'anuim) and come to carry it four cubits in the public domain. And this is also the reason that we do not blow the shofar or read the Megillah (on Shabbath)].
  	Aravah — seven. How so? If the seventh day of aravah fell out on Shabbath, aravah — seven. All the other days, six. [The sages made a distinct sign to show that aravah is Torah ordained, i.e., a halachah to Moses on Sinai. In keeping with this, they instituted that on the seventh day, in the Temple, aravah override Sabbath (for they would circle the altar with the aravah.) And today, it is only a custom of the prophets, who had the people take the aravah on the seventh day (Hoshanah Rabbah) aside from the aravah in the lulav (and no blessing is made over it.)]
  	The mitzvah of lulav — how so? (i.e., How did they fulfill it in the Temple on Shabbath?) If the first day of the festival fell out on Shabbath, they would take their lulavim to the Temple Mount [on Sabbath eve] and the sextons [who were there for the needs of the congregation] would take them and arrange them atop the Itzteva. [The square of the Temple Mount was surrounded with itztevaoth (colonnades) where people would sit, and which were covered on top against the rain.] And the elders, [who were worried about being jostled when they came the next day to get their lulavim] would leave theirs in the lishkah. And they [beth-din] taught them [all of the people] to say: "If someone else gets my lulav, it is his as a gift" [so that it not be in a status of "stolen" or "borrowed" by him.] The next day they would rise early and come, and the sextons would throw them (the lulavim) before them. They would grab at them (trying to get their own) and would come to blows. When beth-din saw that there was danger in this, they instituted that each one take his own lulav in his house.
  	The mitzvah of aravah — how so? There was a place below Jerusalem called Motza. [The gemara states that it was called Kalanya (a colony), by which name it is still called. Aravoth are plentiful there. It is but a small distance from Jerusalem. "Kalanya" means "free from taxation," for which reason it was also called "Motza," "released" from royal taxation because of the aravoth that were taken from there.] They would go down there and pick young aravoth and come and stand them on the sides of the altar with their heads bent. They would sound (on the shofar) tekiah, teruah, tekiah. Every day (of the festival) they would circle the altar once, saying: "I pray, You, O L rd, ("Ana Hashem"), save, I pray"; "I pray You, O L rd, prosper, I pray." R. Yehudah says: "Ani, Veho, save, I pray." [("Ani Veho":) the gematria (numerical equivalent) of "Ana Hashem." Also, they are two of the names (of the L rd) in the seventy-two name formulation (Exodus 14:19-21). Another interpretation: I (ani) and He (ho) are in affliction," as in (Psalms 91:15): "I am with him in affliction," "save, I pray."] And on that day (the seventh) they would circle the altar seven times. When they take leave (of the altar), what do they say? "This beauty is for you, O altar; this beauty is for you, O altar!" R. Eliezer says: "To Him and to you, O altar; to Him and to you, O altar!"
  	As they did (with the aravoth) on a weekday, so they did on Shabbath; but they would pick them on Sabbath eve. And they would put them in golden vases [filled with water] so that their leaves not wither. R. Yochanan b. Beroka says: They would bring palm shoots [both on a weekday and on Shabbath], and not aravoth, it being written (Leviticus 23:40): "kapoth (plural) of date palms" — one for the lulav, the other for the altar.] And they would strike them on the floor at the side of the altar. And that day was called "The day of the striking of the shoots." [The halachah is not in accordance with R. Yochanan b. Beroka.]
  	Immediately, the children release their lulavim [i.e., the adults release the lulavim of the children from their hands], and they eat their ethrogim. [The adults eat the children's ethrogim. And there is no "theft" in this, this being their custom in rejoicing. Another interpretation: The children would cast away their lulavim and eat their ethrogim on the seventh day. But the adults would not eat theirs the entire day, for since they were set aside for a mitzvah for part of the day, they are "set aside" (huktzah) for all of it.]
  	Hallel and rejoicing are eight. How so? We are hereby taught that one is obligated in Hallel and rejoicing and in honoring the concluding festival day of the holiday, just as all the days of the festival. Succah — seven. How so? When he finishes eating, he does not undo [the ties of] his succah [in order to dismantle it], but from minchah on he takes down [from it] the [fine] vessels [and spreads that he had brought into it ] in honor of the concluding festival day of the holiday [so that he show himself to be preparing the place for his evening repast.]
  	The water libation — how so? He would fill up a golden flask holding three logs [(the least of the libations, a quarter of a hin for a lamb)] from the Shiloach [a spring near Jerusalem]. When he reached the Water Gate [(One of the gates of Ezra was thus called because through it was brought the flask of water for the festival libation)], they sounded (on the shofar) tekiah, teruah, tekiah, [in keeping with (Isaiah 12:3): "And you shall draw water with joy." He went up the ramp, [which was in the south of the altar] and turned left, [for the libations are at the southwest corner (of the altar), which is the first (he comes to) when he turns left.] There were two silver basins there. R. Yehudah says: They were of lime, but their surface was blackened because of the wine (poured therein) [so that they looked like silver, which is darker than lime.] And they had outlets [one to each] like two thin snouts, one (relatively) thick (for the wine); the other, (relatively) thin (for the water), so that both (the wine and the water) reach the bottom at the same time. [("like two thin snouts":) the Cohein would stir (the contents) in the mouth of the basins, and the libations would descend through the spouts upon the roof of the altar, where there was a duct whereby the water and the wine descended to the shittin (a pit by the side of the altar), which was hollow and very deep. ("one, thick; the other, thin":) One of the snouts (the wine snout) was thick; and one, (the water snout) was thin. This, so that they (the wine and the water) reach the bottom at the same time. For water flows more quickly than wine, which is thicker, and slower. Thus, the wine snout was made thicker (i.e., wider) than the water snout, so that they reach the bottom at the same time.] The western basin was for water, and the eastern one for wine. If he poured the wine into the water basin or the water into the wine basin, he has still fulfilled his obligation. R. Yehudah says: With one log he performed the libation all eight (days). [He differs with the first tanna in both, three logs and seven days, R. Yehudah saying (only one log, and that) the libation obtains on the eighth day, too. The halachah is not in accordance with R. Yehudah.] And the one performing the libation is told: "Hold your hand high!" [so that we can see if you pour water into the basin (for the Sadducees do not acknowledge the water libation to be a mitzvah)]. For once, one [Sadducee] poured [the water] upon his feet, and all the people "stoned" him with their ethrogim.
  	As they did (with the water libation) on a weekday, so they did on Shabbath, but they would fill up (with water) from the Shiloach a golden jug which had not been consecrated [for the service of the altar. For if it (the water) were brought in a consecrated vessel, it would become pasul by remaining overnight. For a ministering vessel consecrates (what is in it), as it is written (Leviticus 30:29): "Everything that touches them shall be consecrated"; and everything which becomes consecrated in itself becomes pasul by remaining overnight.] And they would place it in the lishkah. If it (the water) spilled out or became exposed, they would fill it up from the laver [And even though the laver is likened to a ministering vessel and consecrates its water, it did not become pasul by remaining overnight; for they would sink it in a well in the evening, as stated in Yoma (3:10): "And he also made a muchni for the laver (a wheel to sink it into a well) so that its water not be rendered unfit by standing overnight."], for exposed wine or water are unfit for the altar. [This is the reason that if it were exposed they would fill it up from the laver and not use the water for the libation.]
  
  
  
  	The chalil [(There were many different types of instruments there, but because the chalil is heard above the others it receives distinct mention.)] — five and six [sometimes five, sometimes six. If the first day of the festival fell on a Sabbath — six; if on a weekday — five. For it overrides neither Sabbath nor festival.] This is the chalil of simchath Beth Hashoevah, [so called because the entire joy is over the drawing (sheivah) of water for the libation, in keeping with (Isaiah 12:3): "And you shall draw water with joy"], which overrides neither Sabbath nor festival. They said: "Whoever did not see simchath Beth Hashoeva never saw joy in his life."
  	At the conclusion of the first day of the festival, they would go down to the women's enclosure, where they would institute a great ordinance. [They surrounded it with balconies and placed women above and men below so that they not come to levity.] There were golden menorahs (candelabras) there, with four bowls of gold on the heads of each, four ladders to each menorah, and four fledgling priests with pitchers of oil in their hands of one hundred and twenty logs, which they would pour into each bowl.
  	They would take strips from the worn-out breeches and belts of the priests and use them as wicks. And there was no courtyard in Jerusalem that was not illuminated by the light of the Beth Hashoeva. [For the menorahs were fifty cubits high, and the Temple Mount was high, and the light shone in all the city.]
  	The saintly ones and the men of (good) deeds would dance before them with flaming torches in their hands, [four or eight torches, throwing one and catching another, chanting before them song and praise, some saying: "Happy our youth that did not shame our old age!" — the saintly ones and the men of deeds; others; "Happy our old age that atoned for our youth" — the penitents. And both say: "Happy he who never sinned, and he who sinned and was forgiven."], and the Levites, with lutes, lyres, cymbals, and trumpets, an infinite number of instruments of all kinds, on the fifteen ascents from the enclosure of the Israelites to the enclosure of the women, corresponding to the fifteen "Songs of Ascents" in the Book of Psalms, the Levites standing on them with instruments and singing [in the simchath Beth Hashoeva. But the podium for the singing at the offerings was near the altar.] Two priests would stand in the upper gate leading from the enclosure of Israel to the enclosure of the women, with two shofars in their hands. When the rooster crowed, they would blow: tekiah, teruah, tekiah, [this being the sign to go and fill up water for the libation from the Shiloach.] When they reached the tenth ascent, they would blow: tekiah, teruah, tekiah. When they reached the azarah [the floor of the women's enclosure], they would blow: tekiah, teruah, tekiah, and they would draw out the tekiah until they reached the gate issuing to the east. When they reached the gate issuing to the east, they turned their faces to the west [towards the azarah and the sanctuary], and they said: "Our forefathers who were in this place — their backs were to the sanctuary and their faces eastward; and they prostrated themselves eastward to the sun. But we — to Kah are our eyes." R. Yehudah said: They would repeat: "We are to Kah, and to Kah are our eyes."
  	There are to be no less than twenty-one tekioth in the Temple, and no more than forty-eight. Every day there were twenty-one tekioth in the Temple: three at the opening of the gates [When the gates of the azarah were opened, they blew tekiah, teruah, tekiah (which are considered "three tekioth")], nine at the morning tamid [When they poured the tamid libations, the Levites sang. They paused three times, and for each pause the Cohanim blew tekiah, teruah, tekiah — hence, nine tekioth.], and nine at the afternoon tamid. At the mussafin, they would add another nine, and on Sabbath eve, they would add another six: three, to (signal) the people to stop working: [the first, for the people in the fields; the second, for the removal of shutters and closing of the shops; the third, for the removal (of food from the fire), storing warm dishes, and lighting the Sabbath candles], and three to separate the holy from the profane. [After the first tekioth, he would wait the amount of time it takes to roast a small fish and blow: tekiah, teruah, tekiah — these last three tekioth to announce the arrival of the Sabbath.] On Sabbath eve in the midst of the festival (Succoth), there were forty-eight (tekioth): three at the opening of the gates [of the azarah, as on all days], three at the upper gate, [as stated above (5:4): "Two priests would stand in the upper gate … When the rooster crowed, they would blow: tekiah, teruah, tekiah"], three at the lower gate, [as we learned above: "When they reached the azarah, they would blow: tekiah, teruah, tekiah, and they would draw out the tekiah until they reached the lower gate." As it was taught: "They blew as they went until they reached the lower gate" — hence: "three at the lower gate." (The three of the tenth ascent are not reckoned, this tanna holding with R. Eliezer b. Yaakov, who says that they did not blow at the tenth ascent.)], three at the filling of the water [After they drew it and came to the azarah through the Water Gate, they blew: tekiah, teruah, tekiah.], three "atop the altar" [(Ibid. 4:5): "They would stand them on the sides of the altar … They would blow: tekiah, teruah, tekiah." Our tanna does not adduce here the instance of Pesach eve falling out on a Sabbath. (For the Pesach offering is slaughtered in three groups and there were many tekioth there.) (Still, he does not adduce it) for it is not that common for Pesach eve to fall on a Sabbath. As to our learning: "There are to be no more than forty-eight (tekioth)" — not necessarily. For when Pesach eve falls out on a Sabbath, sometimes there are as many as fifty-seven tekioth.], nine at the morning tamid, nine at the afternoon tamid, nine at the mussafin, three to (signal) the people to stop working, and three to separate the holy from the profane.
  	On the first day of the festival [of Succoth], there were thirteen bullocks, two rams, and one goat, so that fourteen lambs were left for eight watches. On the first day, six (watches) sacrificed two each, and the (two) others, one each. [There were twenty-four priestly watches in the Temple, and all went up (to Jerusalem) for the festival and acquired the (privileges in the) obligatory festival offerings. Sixteen watches sacrificed sixteen beasts — thirteen bullocks, two rams, and one goat. There remained eight watches for fourteen lambs. Six of the eight sacrificed two each, making twelve lambs. The two remaining watches sacrificed one each.] On the second day, [when there was one bullock less, so that nine watches were left for fourteen lambs], five [of them] sacrificed two each [making ten], and the remaining [four watches sacrificed] one each. On the third day, [when there was an additional bullock less, so that ten watches were left for fourteen lambs], four [watches] sacrificed two each [making eight], and the remaining [six watches sacrificed] one each. On the fourth day, three (watches) sacrificed two each, and the remaining (eight), one each. On the fifth day, two (watches) sacrificed two each, and the remaining (ten) one each. On the sixth day, one (watch) sacrificed two, and the remaining (twelve) one each. On the seventh, all [the watches] were alike [and they sacrificed an equal number of lambs, each watch sacrificing one. For there were only seven bullocks, two rams, and one goat for ten watches, leaving fourteen lambs for fourteen watches.] On the eighth day, they reverted to the lottery, as on the (other) festivals. [The one bullock, one ram, and seven lambs of the eighth day are not sacrificed according to the order of the sacrifices of the (Succoth) festival relative to the order of the watches, but all the watches come and cast lots for them as they do on the other festivals. The order of the lottery is explained in Yoma (2:1).] They [the watch that had sacrificed lambs that day] said: "He who sacrificed bullocks today shall not do so tomorrow," but they took turns.
  	Three times a year (i.e., in the three festivals) all the watches were equal in eimurei haregalim [i.e., "what was stated" (amur) concerning the festivals, e.g., the breast and shoulder of the individual festival peace-offerings, the burnt-offerings of the (Temple) visitation burnt-offerings (oloth re'iah), the congregational mussafim, and the goat sin-offerings], and in the distribution of the show bread [when Shabbath fell out on a festival. For on Shabbath the (previous) show bread was removed and a different one arranged, viz. (Leviticus 24:8): "On the day of Sabbath he shall arrange it." On Atzereth (Shevuoth), he is told: "Here is matzah; here is chametz." [When Atzereth falls out on Shabbath, and he (a Cohein) shares in the two breads, which are chametz, and in the show bread, which is matzah — each one is told when he is given his share in the show bread: "Here is matzah"; and when he is given his share in the two breads: "Here is chametz." For one offering is not distributed in place of another; but he takes a share from each offering, viz. (Ibid. 7:10): "To all the sons of Aaron shall it be, one man as well as another." Therefore, he is apprised that he is being given his share, whether of chametz or of matzah.] The watch whose time is fixed [to serve on this Shabbath on which the festival falls] sacrifices the temidin, [for they are not for the sake of the festival], vows and gift offerings [of the entire year, which were brought on the festival] and the other congregational offerings, [to include the bullock of "forgetfulness" of the congregation and the goats for (atonement of) idolatry, where beth-din erred in their ruling and most of the congregation acted according to their ruling. If these were offered on a festival, the fixed watch sacrifices them.], and he sacrifices everything, [including the (offerings of the) "summertime of the altar," when it (the altar) is idle: When the tamid has been sacrificed and there are no vow or gift-offerings, money is taken from what is left over in the lishkah, beasts for burnt-offerings are bought for it, and they are sacrificed as congregational gift-offerings. These, too, if they are sacrificed on the festival — the fixed watch sacrifices them.] If the festival fell out next to Shabbath — either before or after it — all of the watches were equal in the distribution of the show bread. [If the festival fell out after Shabbath, even though Shabbath was not in the midst of the festival, still, since they had to come on Sabbath eve because of the festival (not being able to come on Shabbath), they shared in the show bread. Likewise, if the eighth day (of Succoth) fell out on Sabbath eve, even though Shabbath was not in the midst of the festival, they shared in the show bread, since they could not leave.]
  	If it (the festival) fell out so that one day separated them (Shabbath and the festival), the fixed watch takes ten chaloth and the tarrying (watches), two, [i.e., If the first day of the festival fell on Monday, in which instance they (the other watches) could have come on Sunday, and they came earlier, on Friday — or if the last day of the festival fell on Thursday, in which instance they (the incumbent watches) could have left on Friday, and they remained there for Shabbath — all of the tarrying watches take only two chaloth, and the fixed watch takes ten, which are divided between the incoming and the outgoing watch as on all the Sabbaths of the year.] And on the other days of the year, the incoming watch takes six and the outgoing watch takes six. [For the watches change on Shabbath, one performing the morning service; the other, the evening.] R. Yehudah says: The incoming takes seven and the outgoing five. [The incoming takes two additional chaloth for locking the doors, [which the outgoing watch opened in the morning. The halachah is not in accordance with R. Yehudah.] The incoming divide [the breads due them] in the north [so that it be evident to all that they are entering, the north being the prime location, designated for the slaughtering of holy of holies], and the outgoing, in the south [so that it be evident that they are leaving — wherefore they changed their location to one which is not prime.] [The watch of] Bilga always divides in the south, [even upon entering], and its ring is clamped down. [There were twenty-four rings in the azarah at the slaughtering site for the twenty-four priestly watches. The rings of all the watches were open on one end. They were turned upwards, the animal's neck was placed inside, and they were then turned downwards into the ground. The ring of Bilga was clamped down and could not be turned, so that it had to use the rings of others, and it was demeaned thereby], and its window was closed [There were windows in the lishkoth of the (priestly) vestments where they secreted their knives; and the window of the watch of Bilga was closed, the rabbis having penalized it because of a particular episode, viz.: A woman of (i.e., kin to one of) the watch of Bilga, Miriam the daughter of Bilga, became an apostate and married a Greek officer. When the Greeks entered the sanctuary, she went and kicked the altar with her sandal, crying: "Lukos ("wolf" in Greek), Lukos, how long will you (continue) to consume the wealth of Israel and not stand up for them in time of need!" And when the sages heard of this (after the ascendancy of the Hasmoneans), they clamped down the ring and closed the window to the entire watch of Bilga, saying that if she had not heard her father demeaning the priestly service, she never would have spoken thus. And because of her father they penalized the entire family — "Woe to the wicked one, and woe to his neighbor! Happy is the righteous one, and happy is his neighbor!"