One lesser-known element of the Temple offerings was the libation of wine, known as nesachim. These libations, poured onto the altar, accompanied many animal offerings.1 Here we will examine some of the details and explanations of this mitzvah.

Which Sacrifices Require Libations?

Libations were required with all burnt offerings (olah) of cattle or sheep. This included private offerings brought voluntarily, such as a person fulfilling a vow or giving a gift offering. Other specific offerings that fell into this category included the burnt offering of a woman after childbirth (olat yoledet), that of a Nazirite completing their term, and a leper at the end of their purification process (olat metzora).2

Similarly, peace offerings (shelamim), such as private offerings given out of gratitude or celebration and the shelamim of a Nazirite also required libations.

Additionally, a range of communal offerings, such as the daily Tamid sacrifices and the additional Musaf offerings for Shabbat, Rosh Chodesh, and festivals, also included nesachim. These public offerings were specified in the Torah to be accompanied by flour, oil, and wine in fixed amounts.3

But not all offerings were accompanied by libations. Sin offerings (chatat) and guilt offerings (asham)—whether brought by individuals or the community—did not require libations.4 The Sages explained that this was so as not to glorify the sin through an enhanced offering.5 The sole exception was in the case of the leper (metzora): his chatat and asham offerings did include nesachim, because they marked his restoration to society, not just atonement for sin.6

Other types of sacrifices that did not require wine libations included the firstborn animal (bechor), the animal tithe (ma’aser behemah), and the Korban Pesach (Paschal lamb). These were obligatory offerings, and the Torah only requires libations with voluntary offerings. The Torah itself makes this distinction by introducing the libation laws with the words, “When a man offers a burnt offering or a sacrifice … to fulfill a vow or as a freewill offering …”,7 excluding mandatory offerings from this requirement.8

Likewise, bird offerings, which were usually brought by those of lesser means, were not accompanied by wine libations. The Torah specifies that the libation laws apply to offerings brought “from the herd or from the flock,” which excludes birds.9

At What Point In Time Were These Required?

While all agree that the communal offerings that require nesachim were in effect during Israel’s time in the desert, there is some discussion as to when the obligation began for individual offerings. According to Rabbi Yishmael, the mitzvah of nesachim began only after the people entered Israel. Nachmanides comments that the instructions for libations were given as a sign of encouragement after the sin of the Spies: although that generation would die in the wilderness, their children would eventually enter the Land and fulfill this mitzvah. Until then, libations were not required for private offerings.10

On the other hand, Rabbi Akiva maintained that nesachim were already brought in the desert even for private offerings, and the phrase “when you come into the land …” serves a different purpose: to indicate that once in the Land, nesachim would be required even on private altars, which had not been the case previously. According to this view, libations were part of the Temple service from the very beginning.11

What Was the Significance of the Libation?

The reasoning for this mitzvah is the subject of discussion among the Sages. The Talmud12 explores two approaches.

One view sees the wine libation as corresponding to the burning of the sacrificial parts on the altar. Just as the altar “consumes” the flesh of the offering through fire, it “drinks” the wine poured upon it. According to this approach, the libation is part of the altar’s service itself.

A second explanation focuses on the emotional and spiritual state of the person bringing the offering. After the sacrificial blood is sprinkled and the sin is atoned for, the offerer experiences joy and inner peace. The pouring of wine—a symbol of happiness and celebration—expresses that joy. Thus, the wine is a gesture of gratitude and rejoicing, given not for personal pleasure but as a tribute to the Divine presence symbolized by the altar.13

How Was the Wine Poured?

All agree that the pouring of the wine libation was conducted at the southwest corner of the outer altar. The exact location and method of the pouring, however, are subject to significant halachic discussion.

Some authorities hold that the wine was poured directly onto the altar, into special, perforated silver bowls placed at the southwest corner. This view regards the libation as an act of offering similar to burning on the altar—like the first explanation cited above—therefore requiring that the wine come into contact with the surface of the altar.14

In contrast, Maimonides appears to maintain that the libations were poured on the yesod—the base of the altar—rather than the top.15 Only during Sukkot were the wine and water libations poured at the top, side by side (see below). During the rest of the year, the wine was poured lower down, with less ritual emphasis.16 This dovetails with the idea that, throughout the year, libations served primarily as expressions of joy and completion, not as offerings that required the same level of sacrificial contact with the altar, in line with the second explanation above.17

All agree that the wine eventually flowed into the shitin, the underground cavities beneath the altar. It was not poured over the fire, and once it reached the shitin, the mitzvah was considered complete.

There is also some discussion about how the Kohen poured the wine. Some say that the pouring had to be done from a height, with the Kohen raising his hand and pouring so that the wine would fall with force, spreading as it fell.18 This interpretation connects with the root meaning of the word “nisuch,” implying a flowing, spreading pour.19 Others, however, maintain that there was no requirement to pour from a height and that the Kohen could simply pour the wine in the usual manner.20

The Water Libation

During Sukkot, water was poured alongside the wine. Each morning of the festival, a Kohen would draw water from the Shiloach spring in a golden flask and pour it onto the altar alongside the wine libation. This ceremony is not mentioned explicitly in the Torah, but is preserved orally, as a law given to Moses at Sinai.21

The water libation was accompanied by intense joy, culminating in the nightly celebration known as Simchat Beit HaShoeivah, literally “the Rejoicing of the House of the Water Drawing.” The Mishnah testifies: “Whoever did not see the Simchat Beit HaShoeivah never saw joy in his life.” This celebration involved music, dancing, and the lighting of great torches in the Temple courtyard.22 The Talmud describes the ecstatic joy of the occasion, linking it to a deeper spiritual idea: the drawing of divine inspiration:

Why was it called the Beit HaShoeivah (House of the Drawing)? Because from there they would draw ruach ha-kodesh (Divine inspiration) … Yonah ben Amitai was one of the pilgrims who came up to Jerusalem, and he entered the celebration of the Simchat Beit HaShoeivah, and the Divine spirit rested upon him."23

What the Water Libation Represents

Highlighting the unique role of the water libation, the Rebbe draws a lesson in our Divine service from the exuberant joy that accompanied its pouring. Although wine is traditionally associated with happiness and features prominently in the Torah’s offerings, it was the humble, tasteless water—symbolizing simplicity and total surrender—that stirred the greatest celebration.

Wine represents serving G‑d through understanding and emotional connection, while water represents accepting G‑d’s will without requiring understanding. Although intellectual service is satisfying, it is limited. True, boundless joy comes when we serve G‑d with total devotion, driven by a soul-deep “thirst” that transcends the mind.

Sukkot follows Rosh Hashanah and Yom Kippur, when we reaffirm G‑d’s kingship and awaken a more profound desire to connect. The unbounded joy of Sukkot and Simchat Beit HaShoeivah reflects the depth of that connection.

Both the wine and water libations were ideally brought during the day. However, if the wine was offered at night, it was invalid. In contrast, the water libation, though also meant for daytime, remained valid after the fact if brought at night. Even in times of spiritual “night,” when understanding fades, the simple existential commitment symbolized by water endures.

Both approaches — water and wine — are essential. A commitment to G‑d that transcends understanding is essential, but not complete on its own. For our relationship with G‑d to be whole, it must be fully internalized, reaching every part of us, including our intellect.24