But to return. When the Temple-procession had reached the Pool of Siloam, the Priest filled his golden pitcher from its waters. [4004] Then they went back to the Temple, so timing it, that they should arrive just as they were laying the pieces of the sacrifice on the great Altar of Burnt-offering, [4005] towards the close of the ordinary Morning-Sacrifice service. A threefold blast of the Priests' trumpets welcomed the arrival of the Priest, as he entered through the Water-gate,' [4006] which obtained its name from this ceremony, and passed straight into the Court of the Priests. Here he was joined by another Priest, who carried the wine for the drink-offering. The two Priests ascended the rise' of the altar, and turned to the left. There were two silver funnels here, with narrow openings, leading down to the base of the altar. Into that at the east, which was somewhat wider, the wine was poured, and, at the same time, the water into the western and narrower opening, the people shouting to the Priest to raise his hand, so as to make sure that he poured the water into the funnel. For, although it was held, that the water-pouring was an ordinance instituted by Moses, a Halakhah of Moses from Sinai,' [4007] this was another of the points disputed by the Sadducees. [4008] And, indeed, to give practical effect to their views, the High-Priest Alexander Jannæus had on one occasion poured the water on the ground, when he was nearly murdered, and in the riot, that ensued, six thousand persons were killed in the Temple. [4009]
Immediately after the pouring of water,' the great Hallel,' consisting of Psalms cxiii. to cxviii. (inclusive), was chanted antiphonally, or rather, with responses, to the accompaniment of the flute. As the Levites intoned the first line of each Psalm, the people repeated it; while to each of the other lines they responded by Hallelu Yah (Praise ye the Lord'). But in Psalm cxviii. the people not only repeated the first line, O give thanks to the Lord,' but also these, O then, work now salvation, Jehovah,' [4010] O Lord, send now prosperity;' [4011] and again, at the close of the Psalm, O give thanks to the Lord.' As they repeated these lines, they shook towards the altar the Lulabh which they held in their hands - as if with this token of the past to express the reality and cause of their praise, and to remind God of His promises. It is this moment which should be chiefly kept in view.
The festive morning-service was followed by the offering of the special sacrifices for the day, with their drink-offerings, and by the Psalm for the day, which, on the last, the Great Day of the Feast,' was Psalm lxxxii. from verse 5. [4012] [4013] The Psalm was, of course, chanted, as always, to instrumental accompaniment, and at the end of each of its three sections the Priests blew a threefold blast, while the people bowed down in worship. In further symbolism of this Feast, as pointing to the ingathering of the heathen nations, the public services closed with a procession round the Altar by the Priests, who chanted O then, work now salvation, Jehovah! O Jehovah, send now prosperity.' [4014] But on the last, the Great Day of the Feast,' this procession of Priests made the circuit of the altar, not only once, but seven times, as if they were again compassing, but now with prayer, the Gentile Jericho which barred their possession of the promised land. Hence the seventh or last day of the Feast was also called that of the Great Hosannah.' As the people left the Temple, they saluted the altar with words of thanks, [4015] and on the last day of the Feast they shook off the leaves on the willow-branches round the altar, and beat their palm-branches to pieces. [4016] On the same afternoon the booths' were dismantled, and the Feast ended. [4017]