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  • Hosanna Marco Barrientos

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    death4silver
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    The Talmud indicates that Baavli Talmud cites that city to be Kalonia. Because it was tax-exept, the trees were ownerless; thus, there was no taint of theft involved. See Meiri Bavli 45a. They went down to there, and collected young willow branches, and then came and set them upright along the sides of the altar, with their tops bent over the top of the altar, after which the trumpets made a long blast, a quavering note, and a prolonged blast". These trumpets were sounded by Kohanim (Priests) See Num. 10:8,9 and Mishnah Succos 5:6. With reference to what we have learnt, '''Every day they walked round the altar once, and on that day they went round seven times"', your father, citing R. Eleazar, stated: "[This was done] with the lulav (BT Sukkah 43b Soncino translation). This statement was challenged by contemporary sages, who held that the altar was encircled while holding willow-branches, and not the "four species" (ibid.); See also 1. L. Rubenstein:The History of Sukkot in the Second Temple and Rabbinic Periods, Atlanta, 1995, p. 109, who writes: "Most likely the circumambulations were performed with willows - the description says nothing of the lulav but we should not advance solid historical claims where the traditions are silent". M Sukkah 4: 5, The statement by R. Johanan b. Baroka (M Sukkah 4: 6) regarding the beating of palm fronds should be seen as complementing this tradition (Rubenstein, above, n. 7, p. liS). Jonatan Adler, ,The Temple Willow-Branch Ritual Depicted on Bar Kokhba Denarii, Israel Numismatic Journal, 16 (2007-2008), pp. 129-133 Afred Ederssheom also concurs with the ritual s of this ceremony. Alfred Edersheim, The Mishnah indicates that, to prepare for the Sabbath restriction of carrying, they gathered the branches the day before and placed on the altar. The Yerul. Gemara 23b stated Motza was free from taxes. (The, itself, means exempt from taxes.) These branches were 11 amos high (c. 400 ft.) and placed near the altar. The altar was 9-amos. The Yersul. Talmud, in Succah 24a describes the ritual. The priests, even those with blemishes, performed the Arava ceremony in the Temple, which required them to circle the altar one time for the first six days of Succos and 7-times on the 7-nth day of Succos, in remembrance of the Joshua's encirclement of Jericho. (Only priests were allowed into the ante-chamber area.) Because the priests had to enter the Antechamber adjacent to the altar area, the Rabbi's ruled that for the Arava ceremony, R. Yehuda indicated that priests with blemishes were allowed because such a regulation was Rabbinic in nature and could be changed by the Rabbi's. An interesting note is that the Pharisee maintained that priests could enter the Temple cited in the Tractates, Parah, Kipuurim and Succos. The Sadducees opposed this holding. Yersul. Succah 27a. It should be also noted that, although most trees in ancient Egypt were not considered holy, the willow tree was the primordial tree on which the sun rested in the shape of a bird at the beginning of the world. The Metternich Stela makes a connection between the tr-tree, apparently the willow, and the benu bird. Detailed information about Hossana Marco Barrientos can be read at main website.

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    The Talmud indicates that Baavli Talmud cites that city to be Kalonia. Because it was tax-exept, the trees were ownerless; thus, there was no taint of theft involved. See Meiri Bavli 45a. They went down to there, and collected young willow branches, and then came and set them upright along the sides of the altar, with their tops bent over the top of the altar, after which the trumpets made a long blast, a quavering note, and a prolonged blast". These trumpets were sounded by Kohanim (Priests) See Num. 10:8,9 and Mishnah Succos 5:6. With reference to what we have learnt, '''Every day they walked round the altar once, and on that day they went round seven times"', your father, citing R. Eleazar, stated: "[This was done] with the lulav (BT Sukkah 43b Soncino translation). This statement was challenged by contemporary sages, who held that the altar was encircled while holding willow-branches, and not the "four species" (ibid.); See also 1. L. Rubenstein:The History of Sukkot in the Second Temple and Rabbinic Periods, Atlanta, 1995, p. 109, who writes: "Most likely the circumambulations were performed with willows - the description says nothing of the lulav but we should not advance solid historical claims where the traditions are silent". M Sukkah 4: 5, The statement by R. Johanan b. Baroka (M Sukkah 4: 6) regarding the beating of palm fronds should be seen as complementing this tradition (Rubenstein, above, n. 7, p. liS). Jonatan Adler, ,The Temple Willow-Branch Ritual Depicted on Bar Kokhba Denarii, Israel Numismatic Journal, 16 (2007-2008), pp. 129-133 Afred Ederssheom also concurs with the ritual s of this ceremony. Alfred Edersheim, The Mishnah indicates that, to prepare for the Sabbath restriction of carrying, they gathered the branches the day before and placed on the altar. The Yerul. Gemara 23b stated Motza was free from taxes. (The, itself, means exempt from taxes.) These branches were 11 amos high (c. 400 ft.) and placed near the altar. The altar was 9-amos. The Yersul. Talmud, in Succah 24a describes the ritual. The priests, even those with blemishes, performed the Arava ceremony in the Temple, which required them to circle the altar one time for the first six days of Succos and 7-times on the 7-nth day of Succos, in remembrance of the Joshua's encirclement of Jericho. (Only priests were allowed into the ante-chamber area.) Because the priests had to enter the Antechamber adjacent to the altar area, the Rabbi's ruled that for the Arava ceremony, R. Yehuda indicated that priests with blemishes were allowed because such a regulation was Rabbinic in nature and could be changed by the Rabbi's. An interesting note is that the Pharisee maintained that priests could enter the Temple cited in the Tractates, Parah, Kipuurim and Succos. The Sadducees opposed this holding. Yersul. Succah 27a. It should be also noted that, although most trees in ancient Egypt were not considered holy, the willow tree was the primordial tree on which the sun rested in the shape of a bird at the beginning of the world. The Metternich Stela makes a connection between the tr-tree, apparently the willow, and the benu bird. Detailed information about Hossana Marco Barrientos can be read at main website.

    Copyright:

    Attribution Non-Commercial (BY-NC)
    Als PDF, TXT herunterladen oder online auf Scribd lesen
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    22 Ansichten2 Seiten

    Hosanna Marco Barrientos

    Hochgeladen von

    death4silver
    The Talmud indicates that Baavli Talmud cites that city to be Kalonia. Because it was tax-exept, the trees were ownerless; thus, there was no taint of theft involved. See Meiri Bavli 45a. They went down to there, and collected young willow branches, and then came and set them upright along the sides of the altar, with their tops bent over the top of the altar, after which the trumpets made a long blast, a quavering note, and a prolonged blast". These trumpets were sounded by Kohanim (Priests) See Num. 10:8,9 and Mishnah Succos 5:6. With reference to what we have learnt, '''Every day they walked round the altar once, and on that day they went round seven times"', your father, citing R. Eleazar, stated: "[This was done] with the lulav (BT Sukkah 43b Soncino translation). This statement was challenged by contemporary sages, who held that the altar was encircled while holding willow-branches, and not the "four species" (ibid.); See also 1. L. Rubenstein:The History of Sukkot in the Second Temple and Rabbinic Periods, Atlanta, 1995, p. 109, who writes: "Most likely the circumambulations were performed with willows - the description says nothing of the lulav but we should not advance solid historical claims where the traditions are silent". M Sukkah 4: 5, The statement by R. Johanan b. Baroka (M Sukkah 4: 6) regarding the beating of palm fronds should be seen as complementing this tradition (Rubenstein, above, n. 7, p. liS). Jonatan Adler, ,The Temple Willow-Branch Ritual Depicted on Bar Kokhba Denarii, Israel Numismatic Journal, 16 (2007-2008), pp. 129-133 Afred Ederssheom also concurs with the ritual s of this ceremony. Alfred Edersheim, The Mishnah indicates that, to prepare for the Sabbath restriction of carrying, they gathered the branches the day before and placed on the altar. The Yerul. Gemara 23b stated Motza was free from taxes. (The, itself, means exempt from taxes.) These branches were 11 amos high (c. 400 ft.) and placed near the altar. The altar was 9-amos. The Yersul. Talmud, in Succah 24a describes the ritual. The priests, even those with blemishes, performed the Arava ceremony in the Temple, which required them to circle the altar one time for the first six days of Succos and 7-times on the 7-nth day of Succos, in remembrance of the Joshua's encirclement of Jericho. (Only priests were allowed into the ante-chamber area.) Because the priests had to enter the Antechamber adjacent to the altar area, the Rabbi's ruled that for the Arava ceremony, R. Yehuda indicated that priests with blemishes were allowed because such a regulation was Rabbinic in nature and could be changed by the Rabbi's. An interesting note is that the Pharisee maintained that priests could enter the Temple cited in the Tractates, Parah, Kipuurim and Succos. The Sadducees opposed this holding. Yersul. Succah 27a. It should be also noted that, although most trees in ancient Egypt were not considered holy, the willow tree was the primordial tree on which the sun rested in the shape of a bird at the beginning of the world. The Metternich Stela makes a connection between the tr-tree, apparently the willow, and the benu bird. Detailed information about Hossana Marco Barrientos can be read at main website.

    Copyright:

    Attribution Non-Commercial (BY-NC)
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    Hosanna Marco Barrientos

    This ceremony eventually was transformed by the Rabbi's into Hoshana Rabba on the same day of Succos. Water Libation Ceremony The Water Libation Ceremony was performed each day of Succos. The rationale teaches the Jewish people to bring water before Him on Succot, petitioning for adequate rains, paramount to the success of an agricultural society. (Succah Bavli 37; and RH 16a). Another interpretation from the Midrash (book of ethical stories and interpretations) is that the lower waters were sad when God separated the waters to upper and lower. Their distress was noted by God that the lower waters would be elevated during this season. (Rabbaynu Bachya to Lev 1:13) The Water Libation ceremony was an elaborate ritual emitting great joy, in fulfilling of Is. 12:3: "You shall draw water with joy from the wellsprings of salvation." The Rabbi's in Yerush. Succah 31b (Palestinian) give a social history of the role of the shofar in the Holy Temple, with particular emphasis on Succot. Further, the Rabbis agreed that the Water Libation Ceremony is Scriptural) See Bavli Zevachim 110b) Aravot Ceremony The Mishnah (Sukkah 4:5) indicates that the custom was to circle the altar one time on each day of Succos and seven times on the seventh day (similar to Joshua's circling of Jericho). So too we circle the Bimah one Hoshana each day of Succos and seven Hosannas on the Seventh day. Jonatan Adler discusses this ceremony as he describes ancient coins which depicted this ceremony. The depiction shows the golden flasgon used to gather the water from the well of Sheloah; a willow branch "What was the rite of the willow-branch? There was a place below Jerusalem called Motza. The Talmud indicates that Baavli Talmud cites that city to be Kalonia. Because it was taxexept, the trees were ownerless; thus, there was no taint of theft involved. See Meiri Bavli 45a. They went down to there, and collected young willow branches, and then came and set them upright along the sides of the altar, with their tops bent over the top of the altar, after which the trumpets made a long blast, a quavering note, and a prolonged blast". These trumpets were sounded by Kohanim (Priests) See Num. 10:8,9 and Mishnah Succos 5:6.

    With reference to what we have learnt, '''Every day they walked round the altar once, and on that day they went round seven times"', your father, citing R. Eleazar, stated: "[This was done] with the lulav (BT Sukkah 43b Soncino translation). This statement was challenged by contemporary sages, who held that the altar was encircled while holding willow-branches, and not the "four species" (ibid.); See also 1. L. Rubenstein:The History of Sukkot in the Second Temple and Rabbinic Periods, Atlanta, 1995, p. 109, who writes: "Most likely the circumambulations were performed with willows - the description says nothing of the lulav but we should not advance solid historical claims where the traditions are silent". M Sukkah 4: 5, The statement by R. Johanan b. Baroka (M Sukkah 4: 6) regarding the beating of palm fronds should be seen as complementing this tradition (Rubenstein, above, n. 7, p. liS). Thorough information on Hossana Marco Barrientos can be read at main website.

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