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THE JEWISH ENCYCLOPEDIA

verses 29a

and

According to the analysis of

34a.

Benzinger(inStadc's"Zeitschrift," 1889, pp. 65-89), the chapter is made up of three dis-

Analysis of Lev. xvi.

tinct strata: (1) verses 1-4,

6, 12, 13,

assumed in the times subsequent to Ezra. Litubgy, Sin.

it

Bibliography

ordaining a more elaborate ceremonial. 10. Lev. xxv. 9J is probably a gloss (the surrounding text mainly belongs to H). No mention is made of the Day of Atonement in the older codes, J, E, and D (Ex. xxiii. 14-17 xxiv. 18, 22 et seg. Deut. xvi. 1-17). (2),

With (3) goes Ex. xxx.





See also

Mishnah, Talmud, and Asheri



Mai-

and nai2>p Tur and Shul;



'Hebr.

ArchO-

ologie, 1894, ii. 183-194 ; Driver, Leviticus, English translation and notes, in S. B. 0. T. Jastrow, in American Journal of Thenltigy, 1898, i. 312 et seq.; B. Wechsler, Zur Geschichte der Vers/ihnungsfeier, in Geiger's Jild. Zeit. 1863, pp. 113135; S. Adler, in Stade's Zeitscltrift, ii. 178 et seg., 373.

sion) of

than



mwy, -niyji nnoif,

han Aruh,Orali Hayyim, %i 603-634 Nowack,

(omitting several glosses), dealing with the manner (no matter what the occa-



Yoina



monides, jn-v

34*

Aaron's entering the Holy of Holies; (2) verses 29J-34a, a law very much like that of Lev. xxiii. 26 et seg., prescribing the annual observance of a day of fasting and rest, on which the sanctuary and the people are to be purified, presumably by such simple rites of atonement as those carried out on the occasion of the dedication of the tabernacle (Lev. ix. the Day of Atonement is thus au annual occasion of rededication) (3) verses 5, 7-10, 14-28, of later date

Atonement, Day of Attar, Ibn

J-

JR-

M.

ATTAH HORE'TA The

L.

M.

(riKin HJIN) (Deut. iv. 35):

of a series of versicles, seventeen in numchanted on the Rejoicing of the Law in the Northern ritual, before the scrolls are taken from the first

ber,

Ark for the "hakkafot" or processional circuits. The chant resembles a Gregorian psalm-tone in structure, and falls in the first ecclesiastical mode (D to D on the natural notes). But the intonation, meditation, and ending of the Hebrew chant diverge from the rules of the plain-song, and show that it is simply another utilization of that antique and peculiarly Oriental cadence around the fifth degree of the minor

ATTAH HORE'TA

I ¥ At

-

tab.

The beginnings of ical

da

hore'ta la

-

the institution

view be sought for in Ezekiel.

3S ttt

r

(#>*

Ki Adonai hu ha-elo - him,

'at

may

in the crit-

In addition to the

and Tabernacles, the prophet ordains two days in the the Inyear on which the sanctuary may be stitution. cleansed, by the sprinkling of a bullock's blood, from all impurities occasioned through inadvertence the first day of the first month, and the first day of the seventh (so read withLXX; Ezek. xlv. 18-20); that is, with the beginning of both the civil (in the spring) and the ecfestivals of Passover

History of



clesiastical year (in autumn). It appears (from Lev. xxv. 9; Ezek. xl. 1) that the new-year was then made to begin with the tenth day of the month. In the Pentateuchal legislation the second alone of Ezekiel's Days of Atonement is kept; it is at the same time transferred to the tenth day of the month, while

the

first

day

is

made

days changing scribed

New- Year's Day, the two From the simple rites pre-

into

places.

by the prophet of the Exile

to the elaborate

ceremonial of the latest strata in P, there is, however, a lengthy process. Stated days of fasting, mentioned for the first time by Zechariah (vii. 1-5), clearly refer to the anniversaries of national calamities (the murder of Gedaliah took place in the seventh month Jer. xli. 1). No other regular day of fasting was known to the prophet; otherwise he would have mentioned it when he reiterated the indifference of the old prophets to outward ceremonial. Even when Ezra comes to Palestine in the year 444, a day of fasting is observed, not on the tenth but on the twenty-fourth of the seventh month, and by no means according to the ceremonial of Lev. xvi. (Neh. ix. 1). The law of Ezra may have contained the simpler prescription of Lev. xxiii. 26 et seg. and the corresponding stratum in chapter xvi. the day was certainly not considered then of the importance that

,



II.— 19

en

'od

1

mil - l'ba

-

do.

which is closely associated with the Feast of Tabernacles; and it appears also in the melody sung by the cantor while waving the palm-branch (Lulab) during the Hallel on the first days (see Music, Synagogal), and in the melody for the Rain-Prayer (Geshem) introducing the Musap of the eighth day (Shemini 'Azebet). By some Polish cantors this characteristic cadence is fu»ther freely employed in the services of the Days of Penitence. scale

a.

F. L. C.

ATTAI

Son of the Egyptian Jarha, to whom Sheshan the Jerahmeelite gave his daughter to wife

1

.

Chron. ii. 35, 36). Gadite chieftain who joined the forces of David at Ziklag (I Chron. xii. 11). 3. son of Rehoboam, and Maachah, the daughter of Absalom (II Chron. xi. 20). j. je. G. B. L. (I

2.

A A

ATTAR, IBN A family name among the Seph:

ardic Jews.

In Arabic the word "attar" means

" apothecary " or " spice-dealer " but it is found Hebraized, and applied in its original sense as an epithet, as early as 1150 (Harkavy, "Meassef Niddahim," p. 83; compare also Zunz, "Z. G." p. 521; SWIK^D "ItOJf occurs in Neubauer, "Cat. Bodl. Hebr. MSS." No. 2142, 32, "Raba Attare"). From the fourteenth century (see No. 11, below) the prefix " ibn " is employed with " Attar, " although " Attar " alone coexists as the name of a possibly different family The Attars were especially numerous in northern Africa; and among the Sephardim in

Amsterdam,

Italy,

and Palestine

to-da}r the

name

is

represented by such forms as "Abenatar," "AbeaIn Hebrew the name usually tar," and "Benattar." takes the form noj? pK, also -iNBN'QK (Halberstamm, "Cat. Hebr. Handschriften," p. 80, line 2),