Pesikta de-Rav Kahana Reader

Rabbi Achva son of Rabbi Ze'ira opened: "At this also my heart trembles and leaps from its place" (Job 37:1). What is "leaps" (yittar)? It springs, as in the expression "to leap upon them" (Leviticus 11:21), which we translate "to spring upon them." Job said: Were not the sons of Aaron unlike his rod? Aaron's rod went in dry and came out moist and put forth a blossom, as it is written, "and it brought forth a blossom and bloomed blossoms" (Numbers 17:23). The wicked Titus entered the Holy of Holies and slashed the two curtains and came out in peace, yet the sons of Aaron entered to offer and came out burned, as it is written, "after the death of the two sons of Aaron" (Leviticus 16:1).

Rabbi Berachiah opened: "Also to punish the righteous is not good" (Proverbs 17:26). The Holy One, blessed be He, said: Even though I punished Aaron and took his two sons from him, it is not good -- "also to punish the righteous is not good." Rather, "to strike the noble for their uprightness" (Proverbs 17:26): "after the death of the two sons of Aaron" (Leviticus 16:1).

It was taught in the name of Rabbi Eliezer: Nadav and Avihu died only because they ruled on a point of law in the presence of Moses our teacher. There was once an incident concerning a certain disciple who ruled on a point of law in the presence of Rabbi Eliezer, and he said to Imma Shalom his wife: This one will not live out his week before he dies. And he did not live out his week before he died. His disciples said to him: Rabbi, are you a prophet? He said to them: I am neither a prophet nor the son of a prophet, but this is what I have received as tradition: that anyone who rules on a point of law in the presence of his teacher is liable to death. Rabbi Eliezer taught: It is forbidden for a disciple to rule on a point of law in the presence of his teacher unless he is at a distance of twelve mil from him, like the camp of Israel, as it is written, "And they encamped by the Jordan from Beth-jeshimoth to Abel-shittim" (Numbers 33:49). Like this case of Rabbi Tanchum son of Rabbi Yirmeyah, who was in Chafar, and they would ask him questions and he would rule, ask him and he would rule. They said to him: Rabbi, did you not teach us thus, that it is forbidden for a disciple to rule on a point of law in the presence of his teacher unless he is at a distance of twelve mil from him, like the camp of Israel; and behold, Rabbi Mani sits in Sepphoris! He said to them: May it come upon me if I knew. From that hour on he did not rule.

In four places Scripture mentions the death of the sons of Aaron, and it mentions their offense. And why so much? To make known to you that they had no sin in their hands but this one alone. Rabbi Elazar of Modi'in said: Go out and see how grievous is the death of the sons of Aaron before the Holy One, blessed be He, for in every place that He mentions the death of the sons of Aaron, He also mentions their offense. And why so much? So as not to give an opening to the people of the world, that creatures should not say: They had corrupt deeds in secret on account of which they died. Bar Kappara in the name of Rabbi Yirmeyah bar Elazar said: For four things the sons of Aaron died: for the drawing near, and for the offering, and for the strange fire, and because they did not take counsel from one another. "For the drawing near" -- that they entered into the innermost place. "And for the offering" -- that they offered an offering which they had not been commanded. "And for the strange fire" -- they brought in fire from the kitchen-hearth. "And because they did not take counsel from one another" -- Rabbi Chiya taught: "each man his fire-pan" (Leviticus 10:1), each man his own fire-pan, each acting on his own and not taking counsel from one another.

Rabbi Mani of Sheab and Rabbi Joshua of Sikhnin in the name of Rabbi Levi: For four reasons the sons of Aaron died, and in connection with each of them death is written. Because they entered the Sanctuary having drunk wine, death is written of it, as it is said, "Drink no wine nor strong drink" (Leviticus 10:9). And because they entered without washing their hands and feet, as it is written, "And Aaron and his sons shall wash from it" (Exodus 30:19), and it is written of them, "When they come into the tent of meeting they shall wash with water, that they die not" (Exodus 30:20). And because they lacked the proper garments, and death is written of it, as it is written, "And they shall be upon Aaron and upon his sons when they come in" (Exodus 28:43). And what were they lacking? Rabbi Levi said, they lacked the robe, and death is written of it, as it is written, "And it shall be upon Aaron to minister, and its sound shall be heard" (Exodus 28:35). And because they had no children, and death is written of it, as it is written, "And Nadab and Abihu died before the LORD when they offered strange fire before the LORD" (Numbers 3:4). Abba Hanan says: Because they had no wives, as we have learned there, "And he shall make atonement for himself and for his house" (Leviticus 16:6) means his wife. Rabbi Levi said they were arrogant. Many women sat waiting for them in sorrow, and what did they say? Our father's brother is king, our mother's brother is prince, our father is high priest, we are two deputies of the priesthood, what woman is fit for us? Rabbi Menahema in the name of Rabbi Joshua bar Nehemiah: Why is it written, "Fire devoured their young men" (Psalms 78:63)? Because "their virgins had no wedding song" (Psalms 78:63). And further from this, "And to Moses He said, Come up to the LORD, you and Aaron, Nadab and Abihu" (Exodus 24:1). This teaches that Moses and Aaron walked in front and Nadab and Abihu walked behind them, and they said, when these two old men die, we will hold authority over the community in their place. Rabbi Judan in the name of Rabbi Ivu said, they said this to one another with their mouths. Rabbi Pinhas said, they thought it in their hearts. Rabbi Berekhiah said, the Holy One, blessed be He, said to them, "Do not boast of tomorrow, for you do not know what a day may bring" (Proverbs 27:1). Many colts have died, and their hides have been spread upon the backs of their mothers. And further from this, "And against the nobles of the children of Israel He did not lay His hand" (Exodus 24:11). Rabbi Pinhas said, from here we learn they deserved to have a hand laid upon them. Rabbi Hoshaya said, did eye-salve go up with them to Sinai, that you say "And they beheld God, and ate and drank" (Exodus 24:11)? Rather, this teaches that they fed their eyes upon the Divine Presence as a man who gazes at his fellow while eating and drinking. Rabbi Yohanan said, it was eating enough, as it is written, "In the light of the king's face is life" (Proverbs 16:15). Rabbi Tanhuma said, this teaches that they grew haughty in heart and stood on their feet and fed their eyes upon the Divine Presence. Rabbi Joshua of Sikhnin in the name of Rabbi Levi: Moses did not feed his eyes upon the Divine Presence and so he benefited from the Divine Presence. That he did not feed his eyes upon the Divine Presence, from where? As it is written, "And Moses hid his face" (Exodus 3:6). That he benefited from the Divine Presence, from where? As it is written, "And Moses did not know that the skin of his face shone" (Exodus 34:29). Another interpretation: "And Moses hid his face, for he was afraid" (Exodus 3:6) corresponds to "and they were afraid to come near him" (Exodus 34:30); "to look" (Exodus 3:6) corresponds to "and he beholds the form of the LORD" (Numbers 12:8). Nadab and Abihu fed their eyes upon the Divine Presence and did not benefit from the Divine Presence. And further from this, "And Nadab and Abihu died before the LORD" (Numbers 3:4). Rabbi Yohanan said, did they die before the LORD? Rather, this teaches that it is grievous before the Holy One, blessed be He, when the children of the righteous depart in the lifetime of their fathers. Rabbi Nahman of Jaffa asked before Rabbi Pinhas bar Hama in the name of Rabbi Simon: Here you say "before the LORD" (Leviticus 10:2), "before the LORD" (Numbers 3:4), two times, and there you say "in the presence of Aaron their father" (Numbers 3:4), one time. Rather, this teaches that it is twice as grievous before the Holy One, blessed be He, as for their father. "In the wilderness of Sinai" (Numbers 3:4): did they die in the wilderness of Sinai? Rather, this teaches that from Mount Sinai they took their verdict for death. A parable of a king who was marrying off his daughter, and something offensive was found among his groomsmen. The king said, if I kill them now I will spoil my daughter's joy; tomorrow my own celebration comes, and better in my celebration than in my daughter's. So the Holy One, blessed be He, said, if I kill Nadab and Abihu now I will spoil the joy of the Torah; tomorrow my celebration comes, better in my celebration than in the joy of the Torah. This is what is written, "On the day of his wedding" (Song of Songs 3:11), this is Sinai; "and on the day of the gladness of his heart" (Song of Songs 3:11), this is the tent of meeting.

"And they had no children" (Numbers 3:4). Rabbi Jacob bar Abuyei in the name of Rabbi Aha: had they had children, they would have taken precedence over Eleazar and Ithamar, for whoever takes precedence in inheritance takes precedence in honor, provided he follows the way of his fathers. "And Eleazar and Ithamar ministered in the presence of Aaron their father" (Numbers 3:4). Rabbi Isaac says, in his lifetime; and Rabbi Hiyya bar Abba says, after his death. According to Rabbi Isaac who says in his lifetime: "in the presence of" is said here, and "in the presence of" is said there, "And Haran died in the presence of Terah his father" (Genesis 11:28); just as "in the presence of" said there means in his lifetime, so "in the presence of" said here means in his lifetime. According to Rabbi Hiyya bar Abba who says after his death: "in the presence of" is said here (Numbers 3:4), and "in the presence of" is said there, "And Abraham rose up from before the presence of his dead" (Genesis 23:3); just as "in the presence of" said there means after death, so "in the presence of" said here means after death. According to Rabbi Isaac who says in his lifetime: if impurity befell Aaron, Eleazar ministered; if impurity befell Eleazar, Ithamar ministered. It once happened that Simeon ben Kimhit went out to speak with the king of the Arabs, and a drop of spittle splashed from his mouth onto his garments and rendered him impure, so his brother Judah entered and ministered in his place in the high priesthood. On that day their mother saw two of her sons as high priests. The sages said, Kimhit had seven sons and all of them ministered in the high priesthood. The sages came to her and said to her, what good deeds are in your hand? She said to them, let the beams of my house bear witness for me that they never saw the hair of my head in all my days. They said, all flours are flour, but the flour of Kimhit is the finest flour, and they applied to her this verse, "All glorious is the king's daughter within" (Psalms 45:14). And according to Rabbi Hiyya who says after his death: when Aaron died, Eleazar his son ministered; when Eleazar died, Ithamar ministered.

Rabbi Abba bar Zavina said: Why was the death of Miriam placed next to the passage of the ashes of the red heifer? This teaches that just as the ashes of the heifer atone, so the death of Miriam atones. Rabbi Judan said: Why was the death of Aaron placed next to the breaking of the tablets? This teaches that it is as grievous before the Holy One, blessed be He, as the breaking of the tablets. Rabbi Hiyya bar Abba said: The sons of Aaron died on the first of Nisan, and why does He mention their death on the Day of Atonement? This teaches that just as the Day of Atonement atones, so the death of the righteous atones. And from where do we know that the Day of Atonement atones? As it is written, "For on this day He shall make atonement for you" (Leviticus 16:30). And from where do we know that the death of the righteous atones? As it is written, "And they buried the bones of Saul and Jonathan his son in the land of Benjamin, in Zela, in the tomb of Kish his father, and they did all that the king commanded, and after that God was entreated for the land" (2 Samuel 21:14). The end.

"And you shall take" (Leviticus 23:40). Rabbi Abba bar Kahana opened: "Take my instruction and not silver, and knowledge rather than choice gold" (Proverbs 8:10). Rabbi Abba bar Kahana said, take the instruction of the Torah and not silver. "Why do you weigh out silver?" (Isaiah 55:2), why do you weigh out silver to the sons of Esau? "For that which is not bread" (Isaiah 55:2), because you have not sated yourselves with the bread of the Torah. "And your labor for that which does not satisfy" (Isaiah 55:2), why do you labor while the nations of the world are satisfied? Because you have not sated yourselves with the war of the Torah and the wine of the Torah, as it is written, "Come, eat of my bread and drink of the wine I have mixed" (Proverbs 9:5). Rabbi Berekhiah and Rabbi Hiyya his father in the name of Rabbi Yose bar Nehorai: it is written, "And I will punish all who oppress him" (Jeremiah 30:20), even the charity collectors, except for the wages of teachers of Scripture and Mishnah, who take only the wage of their idle time. But for the wage of teaching one matter of the Torah, no creature is able to give it. It is taught: from the New Year a person's sustenance is decreed, except for what he spends on festivals, Sabbaths, new moons, and the intermediate days of the festival, and what the children bring to the schoolhouse; if he reduces it, they reduce his portion, and if he increases it, they increase his portion. Rabbi Yohanan was walking and going up from Tiberias to Sepphoris, leaning on the shoulder of Rabbi Hiyya bar Abba. They reached a field, and he said, this field was mine and I sold it to toil in the Torah. They reached a vineyard, and he said, this vineyard was mine and I sold it to toil in the Torah. They reached an olive grove, and he said, this olive grove was mine and I sold it to toil in the Torah. Rabbi Hiyya bar Abba began to weep. He said to him, why do you weep? He said, I weep because you have left nothing for your old age. He said to him, Hiyya my son, is what I did so light in your eyes, that I sold a thing given in six days and acquired a thing given in forty days and forty nights? For the whole world was created in only six days, as it is written, "For in six days the LORD made the heavens and the earth" (Exodus 31:17), but the Torah was given only in forty days and forty nights, as it is written, "And he was there with the LORD forty days and forty nights" (Exodus 34:28). When Rabbi Yohanan passed away, his generation read over him, "If a man would give all the wealth of his house for love" (Song of Songs 8:7), for Rabbi Yohanan loved the Torah; "it would be utterly despised" (Song of Songs 8:7). When Abba bar Hoshaya, the man of Tirya, passed away, they saw his bier floating in the air, and his generation read over him the same verse, for the Omnipresent loved Abba bar Hoshaya. When Rabbi Lazar bar Simeon passed away, his generation read over him, "Who is this coming up from the wilderness like columns of smoke?" (Song of Songs 3:6). What is "with all the powders of the merchant" (Song of Songs 3:6)? That he read Scripture and taught Mishnah, and was a liturgical poet and an expositor. Another interpretation: "Take my instruction and not silver" (Proverbs 8:10). Rabbi Abba bar Kahana said, from the reward of taking you learn the reward of the lulav. The reward of taking: in Egypt it is written, "And you shall take a bunch of hyssop" (Exodus 12:22) at what price? Some say four maneh, some say five maneh; and that hyssop secured for them the spoil of Egypt, the spoil of the sea, the spoil of Sihon and Og, the spoil of the thirty-one kings. The lulav, which costs a person a great deal and contains so many commandments, how much more so. Therefore Moses warns Israel and says to them, "And you shall take for yourselves on the first day" (Leviticus 23:40).

"You make known to me the path of life" (Psalms 16:11). David said before the Holy One, blessed be He, Master of the worlds, make known to me which open canopy is set for the time to come. Rabbi Judan and Rabbi Azariah. Rabbi Judan said, the Holy One, blessed be He, said to David, David, if it is life you seek, look toward fear, as it is written, "The fear of the LORD adds days" (Proverbs 10:27). And Rabbi Azariah said, David said, if it is life you seek, look toward sufferings, as it is written, "And the way of life is the reproof of correction" (Proverbs 6:23). "Fullness of joys is in Your presence" (Psalms 16:11). We are filled in five joys before You: Scripture, Mishnah, Talmud, supplement, and Aggadah. Another interpretation of "fullness of joys [sova semahot] is in Your presence": do not read it so, but rather "seven joys [sheva semahot]," these are the seven companies of the righteous who are destined to receive the Divine Presence, and their faces are like the sun, the moon, the firmament, lightning, stars, lilies, and the lamps of the Temple. Like the sun, from where? "Clear as the sun" (Song of Songs 6:10). Like the moon, from where? "Fair as the moon" (Song of Songs 6:10). Like the firmament, from where? "And the wise shall shine like the brightness of the firmament" (Daniel 12:3). Like lightning, from where? "Their appearance is like torches, they run like lightning" (Nahum 2:5). Like stars, from where? "And those who turn many to righteousness like the stars" (Daniel 12:3). Like lilies, from where? "For the leader, upon lilies, of David" (Psalms 69:1). Like the lamps of the Temple, from where? "I looked, and behold, a lampstand all of gold" (Zechariah 4:2). "Pleasures at Your right hand forever" (Psalms 16:11). David said before the Holy One, blessed be He, Master of the worlds, who will make known to me which company is the most beloved and pleasant among them? Two teachers: one said, it is the company that comes by the strength of Torah and good deeds; and the other said, it is the scribes and teachers who teach children faithfully, who are destined to sit at the right hand of the Holy One, blessed be He, as it is written, "Pleasures at Your right hand forever" (Psalms 16:11). Another interpretation of "fullness of joys is in Your presence": these are the seven commandments of the festival, the four species of the lulav, and the sukkah, and rejoicing, and the festival offering. If there is rejoicing, why the festival offering, and if the festival offering, why rejoicing? Rabbi Avin said, like two who came before the judge, and we do not know which is the victor, except that the one who takes up the palm branch, we know that he is the victor. So because Israel and the princes of the nations of the world come and accuse one another before the Holy One, blessed be He, on the New Year, and we do not know which of them are the victors, except that from the fact that Israel goes out from before the Holy One, blessed be He, with their lulavim and etrogim in their hands, we know that Israel are the victors. Therefore Moses warns Israel and says to them, "And you shall take for yourselves on the first day" (Leviticus 23:40).

"He has turned to the prayer of the destitute" (Psalms 102:18). Rabbi Reuben said, we cannot make sense of David's manner: sometimes he calls himself a king and sometimes he calls himself poor. How so? When he gazes and sees that the righteous are destined to arise from him, such as Asa, Jehoshaphat, Hezekiah, Josiah, he calls himself a king, "O God, give Your judgments to the king and Your righteousness to the king's son" (Psalms 72:1). And when he gazes and sees that the wicked are destined to arise from him, such as Ahaz, Amon, Manasseh, he calls himself poor, "A prayer of the poor when he is faint" (Psalms 102:1). Rabbi Alexandri interpreted the verse concerning a laborer: just as this laborer sits and watches all day for when his employer will set him a little aside and gather it for him at the end. What is "the feebler" (Genesis 30:42)? Rabbi Isaac bar Hakila said, the latecomers. Resh Lakish said, this verse has no end that fits its beginning nor beginning that fits its end. "He has turned to the prayer of the destitute" (Psalms 102:18) should have said, He did not despise his prayer; "He did not despise their prayer" (Psalms 102:18) should have said, He turned to the prayer of the destitute ones. Rather, "He has turned to the prayer of the destitute," this is Manasseh king of Judah; "and He did not despise their prayer," this is his prayer and the prayer of his fathers. This is what is written, "And He was entreated by him" (2 Chronicles 33:13), but it is written "and He dug through for him." Rabbi Lazar bar Simeon said, in Arabia they call digging "entreating." "And He brought him back to Jerusalem" (2 Chronicles 33:13), by what did He bring him back? Rabbi Samuel bar Jonah in the name of Rabbi Aha said, by a wind He brought him back, as you say, "who makes the wind to blow." "And Manasseh knew that the LORD is God" (2 Chronicles 33:13), at that moment Manasseh said, there is judgment and there is a Judge. Rabbi Isaac interpreted the verse concerning these generations that have neither king nor prophet nor Urim nor Thummim, but only this prayer alone. David said before the Holy One, blessed be He, Master of the worlds, do not despise it. "Let this be written for the last generation" (Psalms 102:19), from here that the Holy One receives the penitent. "And a people yet to be created shall praise the LORD" (Psalms 102:19), for the Holy One, blessed be He, created them a new creation. Another interpretation: "Let this be written for the last generation," this is the generation of Hezekiah, whom God made a new creation. Another interpretation: this is the generation of Mordecai and Esther, who were doomed to death; and "a people yet to be created shall praise the LORD," for the Holy One created them a new creation. Another interpretation: these are the generations doomed to death, and "a people yet to be created shall praise the LORD," for the Holy One, blessed be He, is destined to create them a new creation. And what is upon us to take? The lulav and etrog, to praise the Holy One, blessed be He. Therefore Moses warns Israel and says to them, "And you shall take for yourselves" (Leviticus 23:40).

"Let the field exult" (Psalms 96:12), this is the world, as it is written, "And it came to pass when they were in the field" (Genesis 4:8). "And all that is in it" (Psalms 96:12), these are the creatures, as you say, "The earth is the LORD's, and its fullness" (Psalms 24:1). "Then shall all the trees of the forest sing for joy" (Psalms 96:12), and it is written "all the trees of the forest" (1 Chronicles 16:33). Rabbi Aha said, "the forest" refers to the trees that bear fruit, and "all the trees of the forest" refers to the trees that do not bear fruit. Before whom? "Before the LORD" (Psalms 96:13). Why? "For He comes" (Psalms 96:13), on the New Year and on the Day of Atonement. To do what? "To judge": "He will judge the world in righteousness and the peoples in His faithfulness" (Psalms 96:13).

"I will wash my hands in innocence, and I will go about Your altar, O LORD" (Psalms 26:6). "I will wash my hands in innocence," with what is purchased and not with what is robbed. "And I will go about Your altar, O LORD," as we have learned there: every day they would circle the altar once and say, "O LORD, save now" (Psalms 118:25). "To make heard the voice of thanksgiving" (Psalms 26:7), these are the sacrifices. "To recount all Your wonders" (Psalms 26:7), Rabbi Avin said, this is the Hallel, which contains a portion for the past, a portion for the generations, a portion for the days of the Messiah, a portion for the days of Gog and Magog, and a portion for the time to come. It contains the past: "When Israel went out from Egypt" (Psalms 114:1). It contains the generations: "Not to us" (Psalms 115:1). It contains the days of the Messiah: "I love the LORD because He hears" (Psalms 116:1). The days of Gog and Magog: "Bind the festival offering with cords" (Psalms 118:27). The time to come: "You are my God, and I will praise You" (Psalms 118:28).

"And you shall take" (Leviticus 23:40). Rabbi Hiyya taught: there must be a taking by each and every one of you. "For yourselves" (ibid.) means from what is your own, and not from what is stolen. Rabbi Levi said: to what may one who takes a stolen lulav be compared? To a bandit who sits at a crossroads and robs those who come and go. Once a legionary passed by, intending to collect the public tax of a certain province, and the bandit rose against him, robbed him, and took everything he had. After some days that bandit was caught and thrown into prison. The legionary heard of it and went to him, saying, "Stand and give me back everything that man robbed and took from you, and I will plead your case for acquittal." The bandit said to him, "Of everything that man robbed and took from you, he has nothing left except this rug, which is yours." The legionary said, "Give it to me, and I will plead for your acquittal before the king." He gave him the rug he had taken from him. The legionary said, "Tomorrow you will go out to judgment before the king. He will call you and say, 'Do you have anyone to plead your acquittal?' and you will say to him, 'There is a certain legionary,' and he will send and summon him, and I will plead your acquittal." The next day he went out to judgment. The king called him: "Do you have anyone to plead your acquittal?" He said, "A certain legionary." The king sent and summoned him and said, "What do you know that you can plead acquittal for this man?" He said, "I know that at the time you sent me to collect the public tax of a certain province, this man rose against me, ambushed me, robbed me, and took everything I had, and this very rug bears witness against him." Then all began to say, "Woe to this man, whose defender became his accuser." So too a person takes a lulav in order to gain merit through it; but if it was stolen, the lulav cries out before the Holy One, blessed be He, and says, "I am stolen, I am robbed," and the ministering angels say, "Woe to this man, whose defender became his accuser."

"On the first day" (Leviticus 23:40). It is the fifteenth day, and yet you say "on the first day"? Rabbi Mani of Sheab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: This is like a province that owed tribute to the king, and the king went to collect it. So too Israel come on Rosh Hashanah and do repentance, and the Holy One, blessed be He, remits for them a third of their sins. They come during the Ten Days of Repentance and the worthy fast, and the Holy One, blessed be He, remits for them most of their sins. And when the Day of Atonement comes, all Israel fast, and the Holy One, blessed be He, forgives all their sins. Rabbi Aha said: It is written, "For with You is forgiveness" (Psalms 130:4), the forgiveness is deposited with You from the start. From the Day of Atonement until the Festival all Israel are occupied with commandments: this one is occupied with his sukkah and that one is occupied with his lulav; and on the first day of the Festival they take their lulavim and their etrogim in their hands and give praise to the Holy One, blessed be He. So it counts as the first day, the first day for the reckoning of sins.

"On the first day" (Leviticus 23:40). It is the fifteenth of the month, yet Scripture says "on the first day." Rabbi Mani of Sheab and Rabbi Joshua of Sikhnin in the name of Rabbi Levi: it is like a province that owed arrears of taxes to the king, and the king went to collect them. Within ten miles the great men of the province came out and praised him, so the king remitted a third of their tax. Within five miles the leading officials of the province came out and praised him, so the king remitted a third of their tax. And when the king entered the province, all the townspeople came out and praised him, so the king said to them, "What is past is past; from here on it is a new accounting." So too Israel come on Rosh Hashanah and do repentance, and the Holy One remits a third of their sins. They come during the Ten Days of Repentance and the worthy ones fast, and the Holy One remits most of their sins. And when the Day of Atonement comes, all Israel fast, and the Holy One forgives all their sins. Rabbi Aha said: it is written, "For with You is forgiveness" (Psalms 130:4) -- forgiveness is stored up with You from the beginning. And why all this? "That You may be feared" (ibid.) -- so as to place the fear of You upon all Your creatures. From the Day of Atonement until the festival, all Israel are busy with commandments: this one busies himself with his sukkah and that one with his lulav. On the first festival day they take their lulavs and citrons in hand and praise the Holy One, and the Holy One says to them, "I have already pardoned you for what is past; from here on, reckon your sins." Therefore He said "on the first day." What is "on the first day"? The first for reckoning sins, from the first day of the festival.

"On the first day" (Leviticus 23:40): by day and not by night. "On the first day": even on the Sabbath. "On the first day": one overrides the Sabbath only on the first festival day of the festival alone. "The fruit of a goodly tree" (Leviticus ibid.): a fruit whose tree and whose fruit have the same taste -- this is the citron. Ben Azzai says: "goodly" (hadar) means the one that abides (ha-dar) on its tree from year to year. Aquila rendered "hadar" as hydor, for it grows beside the water. "Branches of palm trees" (ibid.): Rabbi Tarfon says, "branches" (kappot) [implies binding] -- and if it is split apart, one binds it together. "And boughs of a leafy tree" (ibid.): the one whose branch is woven like plaiting -- this is the myrtle. "And willows of the brook" (ibid.): I have only those of the brook; from where do I learn those of the valley and those of the mountains? Scripture teaches "and willows of the brook." Abba Saul says: "and willows" means two -- a willow for the lulav and a willow for the Temple. Rabbi Ishmael says: "the fruit of a goodly tree, branches of a palm tree" -- one; "and boughs of a leafy tree" -- three; "and willows of the brook" -- two boughs, one of them not cropped at the top. Rabbi Tarfon says: even three that are cropped.

Rabbi Akiva says: "the fruit of a goodly tree" -- this is the Holy One, blessed be He, of whom it is written, "You are clothed in glory and majesty (hadar)" (Psalms 104:1). "Branches of palm trees" -- this is the Holy One, of whom it is written, "The righteous shall flourish like the palm tree" (Psalms 92:13). "And boughs of a leafy tree" -- this is the Holy One, "and He stands among the myrtles" (Zechariah 1:8). "And willows of the brook" -- this is the Holy One, of whom it is written, "Extol Him who rides upon the clouds (aravot)" (Psalms 68:5). Another interpretation: "the fruit of a goodly tree" is our father Abraham, whom the Holy One adorned (hidero) with a good old age, as it is written, "And Abraham was old" (Genesis 24:1). "Branches of palm trees" is our father Isaac, who was bound (kafut) and tied upon the altar. "And boughs of a leafy tree" is our father Jacob: just as this myrtle is dense with leaves, so was Jacob dense with children. "And willows of the brook" is Joseph: just as this willow withers and dries before the other three species, so Joseph died before his brothers. Another interpretation: "the fruit of a goodly tree" is our mother Sarah, whom the Holy One adorned with a good old age, as it is written, "And Abraham and Sarah were old" (Genesis 18:11). "Branches of palm trees" is our mother Rebekah: just as this palm has edible fruit and has thorns, so Rebekah raised up a righteous one and a wicked one. "And boughs of a leafy tree" is our mother Leah: just as the myrtle is dense with leaves, so Leah was dense with children. "And willows of the brook" is our mother Rachel: just as this willow withers before the three species, so Rachel died before her sister. Another interpretation: "the fruit of a goodly tree" is the Great Sanhedrin of Israel, whom the Holy One adorned with a good old age, as it is written, "Rise before the aged" (Leviticus 19:32). "Branches of palm trees" are the disciples of the sages, who bend themselves to learn Torah from one another. "And boughs of a leafy tree" are the three rows of disciples who sit before the Sanhedrin. "And willows of the brook" are the two scribes of the court who stand before the Sanhedrin, one on the right and one on the left. Another interpretation: "the fruit of a goodly tree" -- these are Israel. Just as this citron has fragrance and has edible fruit, so among Israel there are people who possess Torah and possess good deeds. "Branches of palm trees" -- these are Israel. Just as this palm has edible fruit but no fragrance, so among Israel there are people who possess Torah but no good deeds. "And boughs of a leafy tree" -- these are Israel. Just as this myrtle has fragrance but no edible fruit, so among Israel there are people who have good deeds in hand but no Torah. "And willows of the brook" -- these are Israel. Just as this willow has neither taste nor fragrance, so among Israel there are people who have neither Torah nor good deeds. The Holy One said: to destroy them is impossible. Rather, let them all be made one bundle, and they atone, these for those. Therefore Moses warns Israel and says to them, "And you shall take for yourselves" (Leviticus 23:40).

Rabbi Berekhiah said in the name of Rabbi Abba bar Kahana: in the merit of "And you shall take for yourselves on the first day," I will reveal Myself to you first, and I will exact payment for you from the first, and I will build for you the first, and I will bring you the first. "I will reveal Myself to you first" -- this is the Holy One, blessed be He, as it is written, "I, the LORD, am first" (Isaiah 41:4). "And I will exact payment for you from the first" -- this is the wicked Esau, as it is written, "And the first came out ruddy" (Genesis 25:25). "And I will build for you the first" -- as it is written, "A throne of glory, on high from the first, is the place of our sanctuary" (Jeremiah 17:12). "And I will bring you the first" -- this is the Messiah, of whom it is written, "The first to Zion, behold, here they are; and to Jerusalem I will give a herald of good tidings" (Isaiah 41:27). The end.

"On the eighth day shall be a solemn assembly (atzeret)" (Numbers 29:35). A matter of law: may an Israelite eat in his sukkah on the eighth day? The sages taught: he may bring down the vessels from the time of the afternoon offering and onward, out of honor for the last day. Rabbi Joshua ben Levi said: a person must separate himself from his sukkah on the eighth day, for the Torah already said "you shall dwell in booths seven days" (Leviticus 23:42), and not eight. And if his sukkah was dear to him, what should he do? Rabbi Hoshaya said: he enters and recites kiddush inside his house, and then enters and eats inside his sukkah. Another interpretation: he should disqualify it while it is still day. How does he disqualify it? He removes one palm-frond covering from it, and it is disqualified. And why did the Torah trouble him to enter his house on the eighth day? Because it is a festival in its own right. And the rabbis say: the eighth day is a festival in its own right -- a lottery of its own, an offering of its own, a blessing of its own. What blessing does it require? Rabbi Elazar said: to recite over it the time-blessing [the Sheheheyanu]. You may know that it is a festival in its own right: Rabbi Abun the Levite said in the name of Rabbi Aha, on all the days of the festival it is written "and on the day" (Numbers 29:17), "and on the day" (ibid. 29:20), but for this day it is written "on the day" (ibid. 29:35), to inform you that it is a festival in its own right. From where? From what is written in the matter: "On the eighth day shall be a solemn assembly for you" (Numbers 29:35). This is what Scripture says: "You have increased the nation, O LORD, You have increased the nation, You are glorified" (Isaiah 26:15). What is "You have increased the nation"? The prophet said to Him: Master of the worlds, You give a nation tranquility, and does it praise You for it? You give it a son, and it does not circumcise him but raises a foreskin and a lock of pagan hair for him. You give it a house, and it sets up an idol within it. So "You have increased the nation, O LORD," You named it, "You are glorified" by it -- but it is Israel that You have increased, by whom You are glorified. You give Israel a son, and he circumcises him on the eighth day; You give him a house, and he fixes a mezuzah to it, a roof, and he makes a parapet for it. Thus "You have increased the nation, You are glorified." Another interpretation of "You have increased the nation" (Isaiah ibid.): the rabbis said, every time You add festival days for us, we add offerings for You. Rabbi Levi said: in each and every month of the warm season the Holy One wished to give Israel a festival. In Nisan He gave them Passover; in Iyar He gave them the Second Passover; in Sivan He gave them the Festival of Weeks. In Tammuz He intended to give them a great festival, but they made the Calf, and Tammuz, Av, and Elul were canceled. Tishrei came and repaid them with Rosh Hashanah, the Day of Atonement, and the festival. The Holy One said: for others He repays, and His own He does not take? Give Him His day -- "On the eighth day shall be a solemn assembly for you" (Numbers 29:35). This is what Scripture says: "Give a portion to seven, and also to eight" (Ecclesiastes 11:2). Rabbi Eliezer and Rabbi Joshua. Rabbi Eliezer said: "give a portion to seven" -- these are the seven days of the week; "and also to eight" -- these are the eight days of circumcision. And Rabbi Joshua said: "give a portion to seven" -- these are the seven days of Passover; "and also to eight" -- the eight days of the festival. Another interpretation: what is "give a portion to seven"? Rabbi Levi said: give a portion to the seven days of the festival; "and also to eight" -- the Holy One warned also concerning the holiness of the eighth day, "on the eighth day." Another interpretation: what is "give a portion to seven"? Rabbi Judah son of Rabbi Simon said in the name of Rabbi Meir: if you give a portion to the seven days of menstrual separation, you merit that I give you a son and you circumcise him on the eighth. Another interpretation: "On the eighth day shall be a solemn assembly" (Numbers 29:35). Elsewhere you say "a solemn assembly to the LORD your God" (Deuteronomy 16:8), and here "it shall be a solemn assembly for you" (Numbers ibid.). Rabbi Hanina bar Adda said: at Passover I lock the winds and the rains away from you, so that you may attend to the work of the field; but now at the festival you lock yourselves away before Me, and I open for you the storehouses in which are the winds and the storehouses in which are the rains. Thus "it shall be a solemn assembly (atzeret, also 'a locking') for you." Another interpretation: there it says "atzeret" and here "atzeret." Rabbi Levi said in the name of Rabbi Hama bar Hanina: to what may the matter be compared? To two merchants who entered a province. One of them spoke up and said to his fellow: if we both open shop on the same day, we will create a glut in the province; rather, you open your week and I will open my week. Rabbi Hanina bar Adda said: "how lovely are your steps in sandals (ne'alim)" (Song of Songs 7:2) -- it does not say "in sandal" here but "in sandals," two lockings (ne'ilot): a locking at Passover and a locking at the festival. The Holy One said to Israel: My children, you lock before Me at Passover and I lock before you at the festival, and I send winds and raise clouds and bring down rains and make dews bloom and grow plants and fatten fruit; and you lock before Me at Passover and go out and reap and bring it in full of blessings. Therefore Scripture must say "on the eighth day" (Numbers 29:35). Another interpretation: why were they detained one more day? Rabbi Eliezer said: to what may the matter be compared? To a king for whom a festival arrived. His tenant-farmers came and honored him; the members of his household came and honored him. The queen kept hinting to them: as long as he is dealing with you with affection, request your needs from him. Since they did not understand, the queen detained them one more day until they should request their needs from the king. So the Torah hints to Israel: request your needs. How? On the second day, "and their drink offerings" (Numbers 29:27); on the sixth day, "and its drink offerings" (ibid. 30); on the seventh day, "according to their ordinance" (ibid. 33) -- water. Since they did not understand, He detained them one more day, this is the eighth day. You find that just as the assembly of Passover is far off by fifty days, so this one should have been far off by fifty days. And why is it adjacent to the festival? Rabbi Joshua ben Levi said: to what may the matter be compared? To a king who had many children, some married far away and some married near. When he wished to see those who married near, they came to him, and when they wished to go, he was consoled, for the road was short and any day they wished to come and return they could. But those who married far away, when they came to him and wished to go, he detained them one more day. So at Passover it is the summer days, and they go up at the assembly to Jerusalem after fifty days; but now after the festival it is the rainy season and the roads are difficult. Therefore the Holy One said: while they are still here, let them keep the assembly. Thus "on the eighth day shall be a solemn assembly for you" (Numbers 29:35). "And you shall offer a burnt offering, a fire offering of pleasing aroma to the LORD: one bull, one ram" (Numbers 29:36). Rabbi Pinhas ben Hama said: there were seventy bulls that Israel offered on the festival, corresponding to the seventy nations of the world, that they might dwell in tranquility. And so Rabbi Berekhiah would reckon: on the first day thirteen and on the seventh seven, that is twenty; on the second day twelve and on the sixth eight, that is twenty; on the third day eleven and on the fifth nine, that is twenty; and on the fourth day ten -- that is seventy. The Holy One said: My children, all the days of the festival we have busied ourselves with the guests; now, you and I, let us feast this day. Thus "one bull, one ram." Rabbi Hunia bar Yudan said: when Israel went up to Jerusalem and offered the festival offerings, the Holy One, as it were, showed them a cheerful face. And what would He say to them? My children, repeat this day in goodness and come to Me, as it is written, "these you shall offer to the LORD at your appointed times" (ibid. 29:39). Another. "On the eighth day shall be a solemn assembly for you" (Numbers 29:35). "You have increased the nation, O LORD, You have increased the nation" (Isaiah 26:15). You gave tranquility to wicked Pharaoh; did he name You "the LORD"? No, with reproaches and blasphemies he said, "Who is the LORD that I should heed His voice?" (Exodus 5:2). You gave tranquility to wicked Sennacherib; did he name You "the LORD"? No, with reproaches and blasphemies he said, "Who among all the gods of the lands?" (II Kings 18:35). You gave tranquility to Nebuchadnezzar; did he name You "the LORD"? No, with reproaches and blasphemies he said, "And who is the god who will deliver you from my hands?" (Daniel 3:15). "You have increased the nation, You are glorified" (Isaiah ibid.): You gave tranquility to David, and thus he blessed You: "And David blessed the LORD before all the assembly" (I Chronicles 29:10). You gave tranquility to Solomon his son, and thus he blessed You: "Blessed is the LORD who has given rest to His people Israel" (I Kings 8:56). You gave tranquility to Daniel, and thus he blessed You: "Daniel answered and said, May the name of God be blessed" (Daniel 2:20). "You have removed all the ends of the earth" (Isaiah ibid.): Rabbi Levi said, You tested those near to You and tested those far from You, You drew near those near to You and kept far those far from You. You drew near those near to You: "The LORD is near to all who call upon Him" (Psalms 145:18). You kept far those far from You: "The LORD is far from the wicked" (Proverbs 15:29). Another interpretation: "You have increased the nation" (Isaiah 26:15). To the nations of the world You give a male child, and he draws back his foreskin and grows pagan locks; when he is grown he leads him to his idol's house and angers You. But to Israel You give one of them a male child, and he counts to the eighth day and circumcises him, and if he is a firstborn he redeems him at thirty days; when he is grown he leads him to synagogues and study houses, and he blesses You every single day, "Bless the LORD who is blessed." Another interpretation: "You have increased the nation" (Isaiah ibid.): to the nations of the world, if You increase festival days for them, they eat and drink and grow wanton and enter theaters and circuses and anger You with their words and deeds; but to Israel You give festival days, and they eat and drink and rejoice and enter synagogues and study houses and increase in prayers and increase in additional offerings and increase in sacrifices. Therefore Scripture must say "on the eighth day" (Numbers 29:35).

"The wicked borrows and does not repay" (Psalms 37:21). Rabbi Yitzhak said: three are called wicked, and these are they: one who raises his hand against his fellow, one who borrows and does not repay, and one who is a man of strife. One who raises his hand against his fellow -- from where? "And he said to the wicked one, Why do you strike your fellow?" (Exodus 2:13). Rabbi Ze'ora said: not only when he struck him, but even if he merely raised his hand to strike him and did not strike him, he is called wicked, for it is written, "And he said to the wicked one, Why do you strike your fellow?" -- it does not say "why did you strike," but "why do you strike": you intend to strike him, and you have not yet struck. Rabbi Samuel bar Tanhum said in the presence of Rabbi Tanhuma, and he said: even when one is brazen-faced he is called wicked, as it is said, "A wicked man hardens his face" (Proverbs 21:29). One who borrows and does not repay -- from where? "The wicked borrows and does not repay" (Psalms 37:21). And one who is a man of strife -- from where? From the company of Korah: "Turn away from the tents of these wicked men" (Numbers 16:26). Rav Judah, when he made a person swear an oath, would recite over him "Turn away from the tents of these wicked men" (ibid.). Another interpretation: "The wicked borrows and does not repay" (Psalms 37:21) -- these are the nations of the world, who eat and drink and do not bless. "But the righteous is gracious and gives" (ibid.) -- these are Israel, who eat and bless. Resh Lakish said: you find that when the Holy One gives the righteous one what he asks of Him, he turns back and graciously gives from what is His. This is what is written, "But the righteous is gracious and gives" (ibid.) -- the Righteous One of the world is gracious, and Israel gives. Rabbi Levi said: thus it arose in the mind of the Holy One to give Israel one festival in every month of the warm season: in Nisan, Passover; in Iyar, the Second Passover; in Sivan, the Festival of Weeks. But on account of the transgressions and evil deeds that were in their hands, He took three away from them: Tammuz, Av, and Elul. Tishrei came and He repaid all three: "the beginning of the cup" [the fast of the Ninth of Av] corresponding to Tammuz, the great fast [the Day of Atonement] corresponding to Av, the seven days of the festival corresponding to Elul. The Holy One said: He repays others and His own He does not repay? Give Him His own, and let Him come and take His own. Therefore Scripture had to say, "On the eighth day shall be a solemn assembly" (Numbers 29:35).

"On a good day be in goodness, and on a bad day consider" (Ecclesiastes 7:14). Rabbi Abba bar Kahana said: if a good day comes your way, do it [the good] at once, as it is written, "On a good day be in goodness"; and if a bad day comes your way, consider how to do repentance and be saved from it. Rabbi Yudan said in the name of Rabbi Lazar: three things annul a [harsh] decree, and these are they: prayer, charity, and repentance. And the three of them are in one verse: "If My people, who are called by My name, humble themselves and pray and seek My face and turn from their evil ways, then I will hear from heaven and forgive their sin and heal their land" (II Chronicles 7:14). "And pray" -- this is prayer. "And seek My face" -- this is charity, as it is written, "I shall behold Your face in righteousness (tzedek)" (Psalms 17:15). "And turn from their evil ways" (II Chronicles ibid.) -- this is repentance; and what is written there? "Then I will hear from heaven and forgive their sin" (ibid.). Rabbi Huna said in the name of Rabbi Yose: also a change of name and a change of deed. A change of name, from our father Abraham: "Your name shall no longer be called Abram, but your name shall be Abraham" (Genesis 17:5) -- Abram does not beget, Abraham begets. And likewise, "Sarai your wife" (ibid. 15) -- Sarai did not bear, and Sarah bore. A change of deed, from the people of Nineveh: "And God saw their deeds, that they had turned from their evil way" (Jonah 3:10). And some say: also a change of place, from our father Abraham: "And the LORD said to Abram, Go forth from your land and your birthplace" (Genesis 12:1), and then, "And I will make you a great nation" (ibid. 2). Rabbi Mana said: also fasting, as it is written, "May the LORD answer you on a day of trouble" (Psalms 20:2). Rabbah bar Hama bar Gurya said in the name of Rav: a fast is as good for a [bad] dream as fire for stubble. Rav Hisda said: and on that very day. And Rav Yosef said: even on the Sabbath. "God has made the one corresponding to the other" (Ecclesiastes 7:14): the Holy One made righteous ones and wicked ones. This is what is written, "And afterward his brother came out, his hand grasping Esau's heel" (Genesis 25:26). Rabbi Pinhas, Rav Hilkiah in the name of Rabbi Simon: there was not even a wall between them, and this one came out righteous and that one wicked. Why did the Holy One create righteous and wicked? So that they might atone for one another, as it is said, "God has made the one corresponding to the other" (Ecclesiastes 7:14). Another interpretation: "On a good day be in goodness" (Ecclesiastes ibid.). Rabbi Tanhum son of Rabbi Hiyya said: on the good day of your fellow be with him in his goodness, and "on a bad day consider" -- if a bad day comes upon your fellow, consider how to do kindness with him and save him from it. So the mother of Rabbi Tanhum son of Rabbi Hiyya used to do: on a day when she bought him one pound of meat, she bought him two, one for him and one for the poor; on a day when she bought him one bundle of vegetables, she bought him two, one for him and one for the poor. Why did the Holy One create poor and rich? So that they might be sustained, these by those, as it is said, "God has made the one corresponding to the other" (Ecclesiastes ibid.). Another interpretation: "On a good day be in goodness" (Ecclesiastes ibid.). Rabbi Aha said: on the good day of the Torah be with it in goodness, and "on a bad day consider" -- when that day arrives of which it is written, "The sinners in Zion are afraid" (Isaiah 33:14), be among those who see and not among those who are seen, be among the spectators and not among those in the arena, be among those of whom it is written, "And they shall go out and look upon the corpses of the men" (Isaiah 66:24), and not among those of whom it is written, "For their worm shall not die" (ibid.). Why did the Holy One create Gehinnom and the Garden of Eden? So that they might save one from the other. And how much space is between them? Rabbi Yohanan said: a wall; Rabbi Hanina said: a handbreadth; and the rabbis said: the two are level with each other. Rabbi Levi said: the Holy One said to Israel, My children, be careful with those offerings that I have prescribed for you in the Torah, for there is no better advocate for the descent of rains than the offerings. Therefore Scripture must say, "On the eighth day shall be a solemn assembly" (Numbers 29:35).

"Give a portion to seven, and also to eight" (Ecclesiastes 11:2). Rabbi Eliezer and Rabbi Nehemiah and Rabbi Joshua each expounded it. Rabbi Eliezer said: "Give a portion to seven" - this is the Sabbath, as it is written, "And it came to pass on the seventh day" (Exodus 16:27). "And also to eight" - this is circumcision, as it is written, "And Elijah set his face between his knees" (1 Kings 18:42). Elijah said before the Holy One, blessed be He: Master of the universe, even if Israel had nothing left but these two commandments alone, their merit would be enough that rain should come down for them. Rabbi Nehemiah said: "Give a portion to seven" - this is the generation of Moses, whom he circumcised at seven; "and also to eight" - this is the generation that Joshua circumcised at eight. The Holy One, blessed be He, said to him: Moses your teacher circumcised them at seven, and you circumcise them at eight - "At that time the LORD said to Joshua, Make for yourself flint knives" and so forth (Joshua 5:2); for a second covenant you circumcise them, but for a third covenant you do not circumcise them. Rabbi Joshua said: "Give a portion to seven" - these are the seven days of Passover; "and also to eight" - these are the eight days of the Festival [of Tabernacles]. When it says "and also," this includes the Feast of Weeks and the New Year and the Day of Atonement. Rabbi Simon explained the verse concerning the tribal princes. "Give a portion to seven" - "On the seventh day, the prince of the children of Ephraim" (Numbers 7:48); "and also to eight" - "On the eighth day, the prince of the children of Manasseh" (Numbers 7:54). Rabbi Azariah in the name of Rabbi Judah son of Rabbi Simon explained the verse concerning the days of consecration [of the priests]. "Give a portion to seven" - "For seven days shall he consecrate you" (Leviticus 8:33); "and also to eight" - "And it came to pass on the eighth day that Moses called" (Leviticus 9:1). Rabbi Judah son of Rabbi Simon in the name of Rabbi Meir explained the verse concerning the menstruant woman. "Give a portion to seven" - these are the seven days of menstrual separation; "and also to eight" - these are the eight [days until] circumcision. The Holy One, blessed be He, said: If you have kept the seven days of separation properly, behold, I give you a male child and you circumcise him on the eighth, "on the eighth day" (Leviticus 12:3). Rabbi Levi said: "Give a portion to seven" - these are the seven days of the Festival; "and also to eight" - "On the eighth day you shall have a solemn assembly" and so forth (Numbers 29:35).

"For the LORD delights in His people; He adorns the humble with salvation" (Psalms 149:4). Rabbi Joshua of Sikhnin in the name of Rabbi Levi: The Holy One, blessed be He, delights in the offerings of Israel - "He adorns the humble with salvation" - and "salvation" here means nothing other than an offering, as it is said, "And the LORD had regard for Abel and for his offering" (Genesis 4:4). "For the LORD delights in His people" (Psalms 149:4) - the Holy One, blessed be He, delights in the offerings of Israel. Therefore Moses warns Israel about the eighth day (Numbers 29:35).

Rabbi Yochanan said: The eighth [day] is a festival in its own right - it has its own lot [for the priestly courses], its own offering, and its own blessing. A festival in its own right: Rabbi Bun said, regarding all of them [the festival days] it is written "and on the day," but here it is written "on the day" - from this we learn that it is a festival in its own right. Its own lot: as we have learned, on the eighth they returned to casting lots as on the [other] festivals. Its own offering: one bull, one ram. Its own blessing: Rabbi Ila said, from this we learn that it requires its own [recitation of] the "Shehecheyanu" blessing for the season.

The sukkah is for seven [days]. How so? When a person has finished eating [on the seventh day], he should not yet take apart his sukkah, but he may bring the vessels down from the time of the afternoon offering onward, out of respect for the final festival day. Rabbi Abba bar Kahana said in the name of Rav Chiyya bar Ashi in the name of Rav: a person must render his sukkah unfit for use [as a place to dwell] while it is still daytime. Rabbi Joshua ben Levi said: a person must recite Kiddush on the night of the final festival day inside his house. Rabbi Jacob bar Acha in the name of Rabbi Samuel said: if he recited Kiddush in this house and then changed his mind to eat in another house, he must recite Kiddush a second time. Rabbi Acha and Rabbi Chanina in the name of Rabbi Hoshaya said: one whose sukkah is dear to him may recite Kiddush on the night of the final festival day inside his house, and then go up and eat inside his sukkah, and he need not recite Kiddush a second time. Rabbi Abun said: Samuel's ruling follows Rabbi Chiyya, and Rabbi Hoshaya's follows Rabbi Joshua ben Levi. Rabbi Mana said: they do not actually disagree - the one who reported in Samuel's name spoke of a case where his intention was to eat in one house, while the one who reported in Rabbi Joshua ben Levi's name spoke of a case where his intention was not to eat in another house. Rabbi Joshua ben Levi said: It would have been fitting for the concluding assembly of the [autumn] Festival to be fifty days away [from the Festival, just as Shavuot is fifty days from Passover]. He told a parable: to what is the matter comparable? To a king who had daughters married off in a place nearby and daughters married off in a place far away. Those married nearby, there are days enough for them to come and go; but those married far away, there are not days enough for them to come and go. The king said: let me and you rejoice together for one [extra] day. So too at Passover, because Israel is going out from winter into summer and the trouble of the roads is not hard, therefore [the assembly] is far from it, fifty days, for there are days enough to come and go. But at the Festival, because Israel is entering from summer into winter and the trouble of the roads is hard, therefore [the assembly] is not far from it by fifty days, for there are not days enough to come and go. The Holy One, blessed be He, said: let Me and you rejoice together for one day. Therefore it must say, "On the eighth day you shall have a solemn assembly" (Numbers 29:35).

Rabbi Yudan in the name of Rabbi Isaac: Whenever Israel hold back [tarry] in the synagogues and houses of study, the Holy One holds back His Presence with them. What is the proof? "Let us detain you, and we will prepare a kid for you" (Judges 13:15). Rabbi Chaggai in the name of Rabbi Isaac: Whenever Israel wait hopefully in the synagogues and houses of study, the Holy One, blessed be He, places His hope, His Presence, with them. What is the proof? "I waited hopefully for the LORD, and He turned to me" and so forth (Psalms 40:2). Rabbi Alexandri [told a parable] of a king to whom a joyous occasion had come, and throughout all seven days of the feast the queen kept hinting to the courtiers, saying to them: while the king is busy with his celebration, ask for your needs. But since they did not understand, the queen held them back one more day. So too, throughout all seven days of the Festival the Torah keeps hinting to Israel, saying to them: ask the LORD for rain. Know that this is so, for [in the verses describing the festival offerings] it says "and their drink offerings" on the second day (Numbers 29:19, reading with mem), "and her drink offerings" on the sixth (Numbers 29:31), and "according to their ordinance" on the seventh (Numbers 29:33) - mem, yod, mem, spelling "water" [mayim]; from here is derived the water libation [drawn] from the Torah on the Festival. And since they did not grasp it, the Torah held them back one more day. Therefore Scripture must say, "On the eighth day" (Numbers 29:35).

Rabbi Alexandri [told a parable] of a king to whom a joyous occasion had come. Throughout all seven days of the feast the king's son was busy with the guests, and when the seven days of the feast had passed, the king said to his son: My son, I know that throughout all seven days of the feast you were busy with the guests, and now let me and you rejoice together for one day, and I will not burden you with much, only one rooster and one pound of meat. So too, throughout all seven days of the feast Israel are occupied with the offerings of the nations of the world. For Rabbi Pinchas said: all those seventy bulls that Israel would offer on the Festival correspond to the seventy nations of the world, so that the world should not be emptied of them. What is the reason? "In return for my love they accuse me, but I am prayer" (Psalms 109:4) - we trust in prayer. And when the seven days of the Festival had passed, the Holy One, blessed be He, said to Israel: My children, I know that throughout all seven days of the Festival you were occupied with the offerings of the nations of the world, and now let Me and you rejoice together, and I will not burden you with much, only one bull, one ram. And when Israel heard this, they began to praise the Holy One, blessed be He, and said, "This is the day the LORD has made; let us be glad and rejoice in it" (Psalms 118:24). Rabbi Abun said: we do not know in what to rejoice, whether in the day or in the Holy One, blessed be He. So Solomon came and explained, "Let us be glad and rejoice in You" (Song of Songs 1:4) - in You, in Your Torah; in You, in Your salvation. Rabbi Isaac said: in the twenty-two letters with which You wrote the Torah for us - bet is two, kaf is twenty [together, in "bach," "in You"].

"These you shall offer to the LORD on your appointed times" (Numbers 29:39). Rabbi Chanina in the name of Rabbi Tanchum son of Rabbi Yudan: it does not say here "these you have offered," but rather "these you shall offer to the LORD on your appointed times" - the Torah is hinting to Israel and saying to them, "a second day." Rabbi Berechiah in the name of Rabbi Abba bar Kahana: it is written, "And you shall keep this statute in its appointed time" and so forth (Exodus 13:10) - the Torah is hinting to them and saying to them, "a second day." Rabbi Judah son of Rabbi Simon: it is written, "Look down from Your holy dwelling, from the heavens" (Deuteronomy 26:15). What is written after it? "This day the LORD your God commands you to do" (Deuteronomy 26:16). And what is the connection of one to the other? Rather, whenever Israel do the will of the Holy One, blessed be He, and bring out their tithes properly, and they are able to say, "I have removed the holy portion from the house" (Deuteronomy 26:13), the Holy One, blessed be He, hints to Israel and says to them, "a second day." "And you who cleave to the LORD your God are all alive this day" (Deuteronomy 4:4).