At the same time that the priests went in proces sion to the pool of Siloam, another jubilant multi tude of people went to a place outside Jerusalem called 11 laza (N11*), which abounded in willows. These willows they gathered with great rejoicing, carried them into the temple amidst the blasts of trumpets, and placed them at the altar in such a manner that their tops overhung and formed a sort of canopy (Illishna Succa, iv. 5). The decorating process of the altar being finished, the daily morn ing sacrifice was first offered, Illusaph (91D1U) ; then the additional or special sacrifice for this festival, prescribed in Num. xxix. 12-38, which on the first day consisted of a burnt-offering of 13 bullocks, 2 rams, and 14 lambs, with the appropriate meat and drink offering, and a goat for a sin-offering, and then the peace-offerings, the vows, and the free-will offerings, which constituted the repast of the people (yerusalem &eta, v.) 'Whilst these sacrifices were being offered the Levites chanted Me Great Hallel, as on the feasts of Passover and Pentecost. On this occasion, however, each of the pilgrims held in his right hand the lulab Or palm to which were tied the twigs of myrtle and willow, as described above, and the ethrog or citron in his left, whilst these Psalms were being chanted, and during the chanting of Ps. cxviii. the pilgrims shook their palms three times—viz. at the singing of verses 1, 25, and 29 (Illishna Szteea, iii. 9). When the Musaph chant was finished, the priests in pro cession went round the altar once, exclaiming : IIosanna, 0 Jehovah ; give us help, 0 Jehovah, give prosperity ! (Ps. cxviii. 25). \Vhereupon the solemn benediction was pronounced by the priests, and the people dispersed amidst the repeated ex clamations : How beautiful art thou, 0 altar !' or To Jehovah, and thee, 0 altar, we give thanks !' (Ofishna Sztcca, iv. 5 ; Gemara, ibid. 44 b, 45). Each one of the pilgrims then betook himself to his re spective booth there to enjoy his repast with the Levite, the stranger, the poor, and the fatherless, who shared his hospitality. This practice explains the remarks of the evangelists (Matt. xxi. 8, 9, ; John xii. 12, 13). It is to be remarked that on the first day of the festival every Israelite carried about his lulab or palm all day ; he carried it into the synagogue, held it in his hand whilst praying, and only laid it down when called to the reading of the law, as he then had to hold the scroll [SvNAG0GuE]; carried it with him when he went to visit the sick, and comfort the mourners (Succa, 41 a; Maimon ides, lad Ila-Chezaka, Micheal Lzdab, vii. 24).
16th-zoth of Tishri. —These days were half holy days, they were called the middle days of Me festival (1),71D 5111= Aecrob ns rift goprijs, John vii. 14), or the lesser festival (pp -urin). Any articles of food or raiment required for imniediate use were allowed to be purchased privately during these days, and work demanded by the emergencies of the public service, or required for the festival, the omission of which entailed loss or injury, was permitted to be done PAssovER). On the night of the r5th, and on the five succeeding nights, the rejoicing- of the drawing of water (131,..11Vil ron 111-1V.:.') was cele brated in the court of the temple in the following manner :—The people assembled in large masses in the court of the women at night after the ex piration of the first day of the festival. The WO men occupied the galleries, which were permanent fixtures in the court (Illishna 15), while the men occupied the space below. Four huge golden candelabras were placed in the centre of the court ; each of these candelabras had four golden basins and four ladders, on which stood four lads from the rising youths of the priests, with jars of oil wherewith they fed the basins, whilst the cast-off garments of the priests were used as wicks. The lights of these candelabras illuminated the whole city. Around these lights pious and distin guished men danced before the people with lighted flambeaux in their hands, singing hymns and songs of praise; whilst the Levites, who were stationed on the fifteen steps which led into the women's court and corresponded to the fifteen Psalms of degrees =steps (Ps. cxx.-cxxxlv.), accompanied the songs with harps, psalteries, cymbals, and numberless musical instruments. The dancing as well as the vocal and instrumental music continued till day break. Some of these pious men performed dex terous movements with their flambeaux whilst danc ing for the amusement of the people. Thus it is related that R. Simon II. (A.D. 3o-5o), son of Gamaliel I., the teacher of the apostle Paul [EDu CATION], used to dance with eight torches in his hands, which he alternately threw up in the air and caught again without their touching each other or falling to the ground (Tosiphta Succa, cap.
iv. ; yffusalem Succa, v. 4 ; Babylon, ibid. 53 a). It is supposed that it was the splendid light of this grand illumination which suoested the remark of our Saviour : I am the light of the world' ( John viii. 12). Towards the approach of day two priests stationed themselves with trumpets in their hands, at the upper gate leading from the court of the Israel ites to the court of the women, and awaited the an nouncement of daybreak by the crowing of the cock. As soon as the cock crew, they blew the trumpet three times, and marched out the people of the temple in such a manner that they had to descend the ten steps, where the two priests again blew the trumpets three times, and when they reached the lowest step in the outer court they for the third time blew the trumpets three times. They continued to blow as they were marching across the court till they reached the eastern gate, Here they turned their faces westward towards the temple, and said : Our fathers once turned their back to the sanctuary in this place, and their faces to the east, and wor shipped the sun towards the east (comp. Ezek. viii. 15, 16) ; but we lift up our eyes to Jehovah.' Whereupon they returned to the temple, whilst the people who were thus marched out went to their respective booths. Some however formed them selves into a procession and went with the priests to the pool of Siloam to fetch the water, whilst others returned to the temple to be present at the morn ing sacrifice (lifishna Succa, v. 2-4; Maimonicles, fad Ha-Chezaha, Hilchoth Succa, viii. 12-15). The Talmud maintains that the ceremony of the draw ing of water is anterior to the I3abylonish captivity, and that Is. xii. 3 refers to it (Succa, b). In deed it is only on this supposition that the imagery in Is. xii. 3 obtains its full force and significance. As to the import of this ceremony ancient tradition furnishes two explanations of it. i. Since the Feast of Tabernacles was the time of the latter rain (Joel ii. 23), the drawing and pouring out of the water was regarded as symbolical of the forthcom ing rain which it was ardently desired might be blessed to the people. Hence the remark that Ile who will not come up to the Feast of Tabernacles shall have no rain (Succa, 48, 51; Rosh. Ha Shana, 16 ; Taanith, 2 a). And ii. It was regarded as typical of the outpouring of the Holy Spirit. Hence the remark : ` It is called the house of draw ing the water, because from thence the Holy Spirit is drawn in accordance with what is said (Is. xii. 3), with joy shall ye draw water out of the wells of salvation' (az:my il.M41tV rYin mot!) Nnp) nro9 trvvm tranm cv-npm nr LV'ZN.IV riv)tpri +.rmon, 7ernsalem Sucea, v. 1). It is upon this explanation that our Saviour's remark is based (John vii. 37-39), in allusion to this ceremony on this last day of the festival when it vvas performed for the last time. The mode in which the sacri fices were offered in the middle days of the festival, the use of the palm and the citron, the procession round the altar, etc. etc., were simply a repetition of the first day of the festival, with this exception, however, that the number of animals diminished daily, according to tbe prescription in Num. xxix. 12-38, and that the Lesser Hallel was chanted by Levites instead of the Great Hallel [HALLEL]. A peculiarity connected with the sacrificial service of this festival must here be noticed. On all other festivals only those of the twenty-four orders of the priests officiated upon whom the lot fell (comp. t Chron. xxiv. 7- [9), but on the seven days of Taber nacles the whole of the twenty-four orders officiated. On the first day the thirteen bullocks, two rams, and one goat were offered by sixteen orders, whilst the fourteen sheep were offered by the other eight. As there was one bullock less offered each of the seven days, one order of priests left each day the sixteen orders, who offered these bullocks and joined those who offered the fourteen lambs. Hence on the first day six of these orders offered two lambs each, and the other two orders one Iamb each. On the second day five orders of the priests offered two lambs each, and the other four orders one lamb each. On the third day four orders offered two Iambs each, and six orders one lamb each. On the fourth day three orders offered two lambs each, and eight orders one Iamb each. On thc fifth day two orders offered two lambs each, and ten orders one lamb each. On the sixth day one order offered two Iambs each, and twelve orders one lamb each ; whilst on the seventh day, when the orders of priests who sacrificed the bullocks had diminished to eight, fourteen orders offered one lamb each (lifishna Succa, v. 6).