The bough of a thick tree' (n3v 1.3) Iv). This ambiguous phrase is interpreted by the ancient canons to denote the myrtle-branch (D171) whose leaves thickly cover the wood thereof : it must have three or more shoots around the stem on the same level of the stem, but if it has two shoots opposite each other on the same level, and the third shoot is above them, it is not thick, hitt called 0-101V nIzy) a thin myrtle' (Succa, 32 b; Maimonides, ibid. vii. 2). This explanation ac counts for the rendering of the Chaldee paraphrases of this phrase by Hadas (0171) = myrtle-branch. If the point of this myrtle branch is broken off, or if its leaves are torn off, or if it has more berries on it than leaves, it is illegal (Afishna Succa, 2) ; and iv. The willows of the brook' 6n) +nv =salix helix) must be of that species the distin guishing marks of which are dark wood, and long leaves with smooth margin. If any one of these four kinds has been obtained by theft, or comes from a grove devoted to idolatry, or from a triwn which has been enticed to idolatry (comp. Deut. xiii. 12, etc.), it is illeg,a1 (Mishna Succa, 1-5). Their legality having been ascertained, the palm, the myrtle, and the willow are bound up together into one bundle, denominated lulab (Z).
It has already been remarked that the Sadducees in and before the time of Christ maintained that the boughs and fruit here mentioned (viz. Lev. xxiii. 4o) are to be used for the construction and adornment of the booths, and that they appeal to Neh. viii. 15, 16 in support of this view. This view has not only been espoused by the Karaite Jews, the successors of the Sadducees [ SADDU CEES], but is defended by Bishop Patrick, Keil, and most modern Christian interpreters. Against this, however, is to be urged that—i. The obvious sense of the injunction (Lev. xxiii. 40) is that these boughs are to be carried as symbols during the rejoicing, and that we should expect some thing more, explicit than the single and simple word crwsp,I, and ye shall take, had it been de. signed that these boughs should be employed for the construction of the booths. ii. The frit& ("1B) —as the margin of the A. V. rightly has it, and not boughs, as it is in the text with which this injunc tion commences—could surely not be among the materials for the construction of the booths. iii. The law about the booths is entirely separated from the ordering of the fruit and boughs, as may be seen from a comparison of Lev. xxiii. 40 with 42. iv. The first day of this festival, as we have seen, was a holy convocation, on which all manner of work was interdicted. It is therefore against the sanctity of the day to suppose that the command to take the fruit and the boughs on the first day (ortro nt,z) meant that the Israelites are to con struct with these plants the booths on this holy day : and v. The appeal to Neh. viii. is beside the inark, inasmuch as different materials are there mentioned—ex.gr. olive-branches and pine-branches —which were actually used for making the booths, whilst the Haa'ar fruit and the willow specified in the Pentateuchal injunction are omitted. With the regulations about the tabernacles and the boughs or Lutab before us, we can now continue the description of the mode in which this festival was celebrated in the temple.
14th of Tishri was the Preparation Day (2-iy 11U = rapaarceul?). The pilgrims came up to
Jerusalem on the day previous to the commence ment of the festival, when they prepared every thing necessary for its solemn observance. The priests proclaimed the approach of the holy con vocation on the eve of this day by the blasts of trumpets. As on the Feasts of Passover and Pen tecost, the altar of the burnt-sacrifice was cleansed in the first night-watch (Mishna i. 8), and the gates of the temple, as well as those of the inner court, were opened immediately after mid night for the convenience of the priests who resided in the city, and for the people who filled the court before the cock crew to have their sacrifices and offerings duly examined by the priests (lIfishna, i. 8). When the first day of Tabernacles happened on the Sabbath, the people brought their palm branches or Lzelabs on the t4th of Tishri to tlae synagog-tie on the temple mount, where the servants of the synagogue (ntro de posited them in a gallery, whilst the Lulabs of the elders of the synagogue (npo were placed in a separate chamber, as it was against the Sabbatical laws to carry the palms on the Sabbath from the booths of the respective pilgrims to the temple.
15th of Tishri. —At daybreak of the first day of the festival a priest, accompanied by a jubilant pro cession and by a band of music, descended with a golden pitcher holding three logs to the pool of Siloam, and having filled it with water from the brook, he endeavoured to reach the temple in time to join his brother priests who carried the morning sacrifice to the altar (Tosiphta Succa, cap. iii.) Following in their steps, he entered from the south through the water-gate into the inner court (llfishna Alidoth, ii. 6 ; Gemara Succa, 48 a). On reaching the water-gate, he was welcomed by three blasts of the trumpet. He then ascended the steps of the altar with another priest who carried a pitcher of wine for the drink-offering. The two priests turned to the left of the altar where two silve: basins were fixed with holes at the bottom ; the basin for the water was to the west, and had a narrower hole, whilst the one for the wine was to the east, and had a wider hole, so that both might get empty at the same time. Into these respective basins they simultaneously and slowly poured the water and the wine in such a manner that both were emptied at the same time upon. the base of the altar. To the priest who poured out the water the people called out, Raise thy hand ! 'rhe reason for this is, that when Alexander Jannai, who officiated as priest, was charged with this duty, being a Sadducee and rejecting the ordi nances of the Scribes, he poured the water over his feet and not into the basin, whereupon the people pelted him with their ethrogs or citrons. At this catastrophe, which nearly cost the life of the Macca bxan king, Alexander Jannai called for the assist ance of the soldiers, when nearly 60oo Jews perished in the temple, and the altar was damaged, a corner of it being broken off, in the struggle which ensued ( Joseph. Antig. xiii. 13. 5 ; Mishna &yea, iv. 9 ; Gemara, ibid. 48 a ; 51 a ; Graetz, Geschichte der Yuden, vol. iii. pp. 112 ; 473 ff. 2d ed. Leipzig 1863). [ScRIBEs.] The ceremony of drawing the water was repeated every morning during the seven days of the festival.