\Ath of Tishri was the Preparation Day (DT^ 3"^^ D1^ =7rapa(T)C£i'»'/). The pilgrims came up to Jerusa- lem on the day previous to the commencement of the festival, when they prepared everything necessary for its solemn observance. The priests proclaimed the ap- proach of the holy convocation on the eve of this day by the blasts of trumpets. As on tlie Feasts of the Pass- over and Pentecost, the altar of the burnt-sacrifice was cleansed in the first night-watch (Mishna, Yoma, i, 8), and the gates of the Temple, as well as those of the in- ner court, were opened immediately after midnight 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 exam- ined by the priests (^ibid. i, 8). When the first day of Tabernacles happened on the Sabbath the people brought their palm-branches or luldbs on the 14th of Tishri to the synagogue on the Temple mount, where the ser- vants of the synagogue (D"^3Tn) deposited them in a gallery, while the luldbs of the elilers of the synagogue (D^jpT) 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.
Ibth of Tishri. — At daj-break of the first daj' of the festival a priest, accompanied by a jubilant procession and by a band of music, descended with a golden pitch- er holding three logs to the pool of Siloam, and, having filled it with water from the brook, he endeavored to reach the Temple in time to join his brother priests who carried the morning sacrifice to the altar (I'osiph- ta Sukkah, c. iii). Following in their steps, he enter- ed from the south through the water-gate into the inner court (Mishna, Middoth, ii, 6; Gemara, Sukkah, 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 silver basins were fix- ed with holes at the bottom ; the basin for the water was to the west and had a narrower hole, while the one
for the wine was to the east and had a wider hole, so that both might get em|)ty 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! The reason for this is that wiien Alexander Jannai, who officiated as priest, was charged with this duty, being a Sadducee and re- jecting the ordinances of the scribes, he poured the water over his feet and not into the basin, whereupon the people jielted hitn with their ethi-ogs, or citrons. At this catastrophe, which nearly cost the life of the Maccabfeaii king, Alexander Jannai called for the as- sistance of the soldiers, when nearly six thousand Jews perished in the Temple, and the altar was damaged, a corner of it being broken oft' in the struggle which en- sued (Josephus, Ant. xiii, 13, 5; Mishna, Sukkah, iv, 9; Gemara, ibid. 48 a; .51 a; Griitz, Geschichte der Jiiden [2d ed. Leips. 1803], iii, 112, 473 sq.). See Scuibes. The ceremony of drawing the water was repeated ev- ery morning during the seven days of the festival.
At the same time that the priests went in procession to the pool of biloam, another jubilant multitude of peo- ple went to a place outside Jerusalem called Motsd (X^ITi), which abounded in willows. These willows they gathered with great rejoicing, carried them into the Temple amid the blasts of trumpets, and placed them at the altar in such a manner that their tops over- hung and formed a sort of canopy (Mishna, Sukkah, iv, 5). The decorating process of the altar being finished, the daily morning sacrifice was first offered, Musdph (CJD^^) ; then the additional or special sacrifice for this festival prescribed in Numb, xxix, 12-38, which, on the first day, consisted of a burnt-offering of thirteen bul- locks, two rams, and fourteen lambs, with the appropri- ate meat- and drink-offering, and a goat for a sin-offer- ing, and then the peace-offerings, the vows, and the free-will offerings, which constituted the repast of the people (.lerusalem, Sukkah, v). While these sacrifices were offered the Levites chanted the Great Hullel, as on the feasts of the Passover and Pentecost. On this occa- sion, however, each of the pilgrims held in his right hand the luldb, or palm, to whicii were tied tlie twigs of myr- tle and willow as described above, and the ethrog, or citron, in his left, while these psalms were chanted; and, during the chanting of Psa. cxviii, the pilgrims shook their palms three times — viz. at the singing of ver. 1, 25, and 29 (Mishna, Sukkah, iii, 9). When the Musdph chant was finished the priests in procession went round the altar once, exclaiming: Hosanna, O Je- hovah ; give us help, O Jehovah, give prosperity ! (Psa. cxviii, 25). Thereupon the solemn benediction was pronounced by the priests and the people dispersed, amid the repeated exclamations, " How beautiful art thou, O altar!" or "To Jehovah and thee, O altar, we give thanks !" (Mishna, Sukkah, i v, 5 ; Gemara, ibid. 44 b, 45). Each one of the pilgrims then betook himself to his respective booth, there to enjoy his repast with the Levite, the stranger, the poor, and the fatherless who shared his hospitality. This practice explains the re- marks of the evangelists (iMatt. xxi, 8, 9, 15; John xii, 12, 13). It is to be remarked that on the first Any of the festival everj' Israelite carried about his luldb, or palm, all day ; he carried it into the synagogue, held it in his hand while praying, and only laid it down when called to the reading of the law, as he then had to hold the scroll [see Svnagoguk] ; carried it with him when he went to visit the sick and comfort the mourners (Mishna, Sukkah, 41 a ; Maimonides, lad Ha-Chezaka, Hilchoth Lulab, vii, 24).