Jerusalem Talmud Rosh Hashanah Chapter 4

יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת בַּמִּקְדָּשׁ הָיוּ תוֹקְעִין אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ תוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ תוֹקְעִין אֶלָּא בְיַבְנֶה בִּלְבָד. אָ‍מְרוּ לוֹ אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה כול׳. רִבִּי אַבָּא בַּר פַּפָּא אָמַר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲווֹן יְתִיבִין מַקִשֵׁיי. אָ‍מְרִין. תַּנִּינָן. יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת בַּמִּקְדָּשׁ הָיוּ תוֹקְעִין אֲבָל לֹא בַמְּדִינָה. אִין דְּבַר תּוֹרָה הוּא אַף בַּגְבוּלִין יִדְחֶה. אִין לֵית הוּא דְּבַר תּוֹרָה אַף בַּמִּקְדָּשׁ לֹא יִדְחֶה. עָבַר כַּהֲנָא. אָ‍מְרִין. הָא גַבְרָא [רַבָּה] דְנִישְׁאוֹל [לֵיהּ]. אֲתוֹן שְׁאָלוֹן לֵיהּ. אָמַר לוֹן. כָּתוּב אֶחָד אוֹמֵר יוֹם תְּרוּעָה וְכָתוּב אַחֵר אוֹמֵר זִכְרוֹן תְּרוּעָה. הָא כֵיצַד. בְּשָׁעָה שֶׁהוּא חָל בַּחוֹל. יוֹם תְּרוּעָה. בְּשָׁעָה שֶׁהוּא חָל בַּשַּׁבָּת. זִכְרוֹן תְּרוּעָה. מַזְכִּירִין אֲבָל לֹא תוֹקְעִין. רִבִּי זְעוּרָה מְפַקֵּד לַחֲבֵרַיָיא. עוֹלוּן וּשְׁמָעוּן קָלֵיהּ דְּרִבִּי לֵוִי דְרַשׁ. דְּלֵית אֶיפְשַׁר דְּהוּא מַפִּיק פָּ‍רְשָׁתֵיהּ דְּלָא אוּלְפָן. וְעָל וְאָמַר קוֹמֵיהוֹן. כָּתוּב אֶחָד אוֹמֵר יוֹם תְּרוּעָה וְכָתוּב אַחֵר אוֹמֵר זִכְרוֹן תְּרוּעָה. הָא כֵיצַד. בְּשָׁעָה שֶׁהוּא חָל בַּחוֹל. יוֹם תְּרוּעָה. בְּשָׁעָה שֶׁהוּא חָל בַּשַּׁבָּת. זִכְרוֹן תְּרוּעָה. מַזְכִּירִין אֲבָל לֹא תוֹקְעִין. מֵעַתָּה אַף בַּמִּקְדָּשׁ לֹא יִדְחֶה. תַּנָּא. בְּאֶחָד לַחוֹדֶשׁ. מֵעַתָּה אֲפִילוּ בְמָקוֹם שֶׁהֵן יוֹדְעִין שֶׁהוּא בְאֶחָד לַחוֹדֶשׁ יִדְחֶה. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְהִקְרַבְתֶּם. בְּמָקוֹם שֶׁהַקָּרְבָּנוֹת קְרֵיבִין. אָ‍מְרִין חֲבֵרַיָיא קוֹמֵי רִבִּי יוֹנָה. וְהָ‍כְתִיב וְהַ‍עֲבַרְתָּ שׁוֹפַר תְּרוּעַה בַּחוֹדֶשׁ הַשְּׁבִיעִי וגו׳. אֲמַר לוֹן. זוֹ אַתְּ מַעֲבִיר בְּאַרְצְכֶם. הָא אֲחֶרֶת לֹא. אָ‍מְרִין לֵיהּ אוֹ נֹאמַר. זוֹ אַתֶּם מַעֲבִירִין בְּאַרְצְכֶם. הָא אַחֶרֶת בֵּין בָּאָרֶץ בֵּין בַּחוּצָה לָאָרֶץ. אָמַר רִבִּי יוֹנָה. אִילּוּ הֲוָה כְתִיב תַּעֲבִירוּ שׁוֹפָר בְּאַרְצְכֶם הָיִיתִי אוֹמֵר. כָּאן מִיעֵט וּבְמָקוֹם אֲחֵר רִיבָה. אֶלָּא בְּכָ‍ל אַרְצְכֶ‍ם. כָּאן רִיבָה וּבְמָקוֹם אֲחֵר מִיעֵט.

MISHNAH: If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rebbi Eleazar said, Rebbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court. HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important] man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding ; another verse says, a remembrance of sounding . 29:1 , New Year’s Day is called a day of sounding , but in Lev. 23:24 it is remembrance of sounding . . How is that? If it falls on a weekday, a day of sounding . If it falls on a Sabbath, a remembrance of sounding , one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding ; another verse says, a remembrance of sounding . How is that? If it falls on a weekday, a day of sounding . If it falls on a Sabbath, a remembrance of sounding , one mentions it but does not blow. Then also in the Temple it should not push aside outside the Temple on the Sabbath must be purely rabbinic. . It was stated, on the first of the month . 29:1 and Lev. 23:24 this is the definition of the day. . Then also anywhere they know that it is the first of the month it should push aside on a 30 of Elul which is a Sabbath. (This argument is disputed in the Babli 29b ). . Rebbi Simeon ben Yoḥai stated, and you shall sacrifice 23:24 . , at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month 25:9 . The verse continues, on the tenth of the month, on the Day of Atonement,you shall convey a shofar in all your Land . There can be no doubt that on a day of Atonement in a Jubilee year which is a Sabbath the shofar has to be sounded in all the Land of Israel, not just at the Temple. Since it was established in Halakhah 3:5 that the rules of New Year’s Day and Day of Atonement in a Jubilee year are identical, there seems to be no reason not to blow the shofar on a Sabbath outside the Temple. , etc? He said to them, this one you convey in all your Land, therefore not another one 2(5 ): “Why does the verse say, on the tenth of the month, on the Day of Atonement ? Since it says, on the Day of Atonement , would I not know that it is on the tenth of the month ? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh. . They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land , here he extended and at another place he restricted 2(5 ): “Why does the verse say, on the tenth of the month, on the Day of Atonement ? Since it says, on the Day of Atonement , would I not know that it is on the tenth of the month ? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh. .

וְעוֹד זֹאת הָ‍יְתָה יְרוּשָׁלִַם יְתֵרָה עַל יַבְנֶה שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבוֹא תּוֹקְעִין בָּהּ. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: וְהֵן שֶׁיְּהוּ כָל הַדְּרָכִים הָאֵילּוּ בָהּ. רוֹאָה וְאֵינָהּ שׁוֹמַעַת. כְּגוֹן יְרוּשָׁלִַם מִלְּמַעֲלָן וְעִיר מִלְּמַטָּן. וְשׁוֹמַעַת וְאֵינָהּ רוֹאָה. הָהָר מַפְסִיק. רוֹאָה וְשׁוֹמַעַת וְאֵינָהּ יְכוֹלָה לָבוֹא. חוּץ לִתְחוּם. רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וְאֵינָהּ יְכוֹלָה לָבוֹא. הַנַּחַל מַפְסִיק. רִבִּי יוֹנָה בָעֵי. הָ‍יְתָה יְכוֹלַה לָבוֹא בְּעֵירוּבִין. הֵיךְ מַה דְאַתְּ אֲמַר בִּירוּשָׁלִַם. שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבוֹא תּוֹקְעִין בָּהּ. וְאָמַר אַף בְּיַבְנֶה כֵן. יְרוּשָׁלִַם דְּבַר תּוֹרָה וְהָעֲיָירוֹת הַסְּמוּכוֹת לָהּ דְּבַר תּוֹרָה. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דְּבַר תּוֹרָה. וְיַבְנֶה מִדִּבְרֵיהֶן וְהָעֲיָירוֹת הַסְּמוּכוֹת לָהּ מִדִּבְרֵיהֶן. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דִּבְרֵיהֶן. וְיֵשׁ תַּקָּנָה אַחַר הַתְקָנָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. יָ‍צְאוּ בֵית דִּין מִמָּקוֹם לְמָקוֹם וְלֹא הָיוּ תוֹקְעִין. רִבִּי יוֹסֵה בְעָא קוֹמֵי רִבִּי סִימוֹן. אֲפִילוּ מִבַּיִת לְבַיִת. אֲפִלוּ מִטְּרִיקְלִין לְקֳיְטוֹן. אָמַר לֵיהּ. בִּירְבִי. עַד כָּאן שָׁמַעְתִּי.

MISHNAH: And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court. HALAKHAH: But only if all conditions are satisfied on a New Year’s day which is a Sabbath. . It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates. Rebbi Jonah asked, if it were able to come by an eruv before the Sabbath, they seem to be excluded not by a condition spelled out in the Mishnah but by the interpretation in the Halakhah of such a condition. Since the question is not practical before the time of the Messiah, the latter will be able to give the answer. ? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah on a Sabbath by an ordinance of Rabban Joḥanan ben Zakkai, but is purely hypothetical, that he had biblical authority to do so had it not been an age-old custom. . Jabneh is by their words, and the close by villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words blowing at the place of the Calendar Court, there also should be authorization for blowing at all places where the decision of the Court to declare the Sabbath as New Year’s Day could be heard on the same day. . Does there exist institution after institution1:1 (Note 79 ), Terumot 9:1 (Note 10 ), Sukkah 3:13 (Note 150 ); Babli Beṣah 3a and 13 other references noted there on the margin of the Wilna Babli. ? Rebbi Simon in the name of Rebbi Joshua ben Levi: If the Court moved from place to place they were not blowing blowing on the Sabbath was possible only when the Court was in session (which implies, not during musaf prayers.) . Rebbi Yose asked before Rebbi Simon, even from house to house, from dining room. to bedroom? He told him: Personality, so far I heard blowing was not continued in the Galilean Calendar Courts (which seems to be the historical fact), the question is irrelevant. .

בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִיטַּל בַּמִּקְדָּשׁ שִׁבְעָה וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִיטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ וְשֶׁיְּהֵא יוֹם הֶנֶף כּוּלּוֹ אָסוּר: כְּתִיב וּשְׂמַחְתֶּם לִפְנֵיִ יְי אֱל‍ֹהֵיכֶם שִׁבְעַת יָמִ‍ים. אִית תַּנָּיֵי תַנֵּי. בְּשִׂמְחַת שְׁלָמִים הַכָּתוּב מְדַבֵּר. אִית תַּנָּיֵי תַנֵּי. בְּשִׂמְחַת הַלּוּלָב הַכָּתוּב מְדַבֵּר. מָאן דְּאָמַר. בְּשִׂמְחַת שְׁלָמִים הַכָּתוּב מְדַבֵּר. בַּיּוֹם הָרִאשׁוֹן דְּבַר תּוֹרָה וּשְׁאָר כָּל הַיָּמִים דְּבַר תּוֹרָה. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דְּבַר תּוֹרָה. מָאן דְּאָמַר. בְּשִׂמְחַת הַלּוּלָב הַכָּתוּב מְדַבֵּר. בַּיּוֹם הָרִאשׁוֹן דְּבַר תּוֹרָה וּשְׁאָר כָּל הַיָּמִים מִדִּבְרֵיהֶן. [וְרַבָּן] יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דִּבְרֵיהֶן. וְיֵשׁ תַּקָּנָה אַחַר תַּקָּנָה. חֲבֵרַיָיא בְעוֹן קוֹמֵי רִבִּי יוֹנָה. כְּמַה דְאַתְּ אֲמַר תַּמָּן. וְהִקְרַבְתֶּם אִשֶּׁה לַ‍יי שִׁבְעַת יָמִים. אֵין שִׁבְעָה בְלֹא שַׁבָּת. וְדִכְוָותָהּ וּשְׂמַחְתֶּם לִפְנֵי יְי אֱל‍ֹהֵיכֶם שִׁבְעַת יָמִ‍ים. אֵין שִׁבְעָה בְלֹא שַׁבָּת. אֲמַר לוֹן. שַׁנְיָיא הִיא. דִּכְתִיב וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָ‍רִאשׁוֹן. חָלַק הָרִאשׁוֹן מֵהֶם. מֵעַתָּה בַמִּקְדָּשׁ יִדָּחֶה. וּבִגְבוּלִין לֹא יִדָּחֶה. אָמַר רִבִּי יוֹנָה. אִילּוּ הֲוָה כְתִיב וּלְקַחְתֶּם לִפְנֵי יְי אֱל‍ֹהֵיכֶם הָיִיתִי אוֹמֵר. כָּאן רִיבָה וּבְמָקוֹם אַחֵר מִיעֵט. אֶלָא וּלְקַחְתֶּם לָכֶם. מִכָּל מָקוֹם. וּשְׂמַחְתֶּם לִפְנֵי יְי אֱל‍ֹהֵיכֶם שִׁבְעַת יָמִ‍ים. בִּירוּשָׁלַ‍ִם.

MISHNAH: Chapter 3, Notes 144–145 . Originally the lulav was taken at the Temple for seven {days}and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the lulav be taken in the country for seven {days} as a remembrance of the Temple, and that the day of waving be entirely forbidden. HALAKHAH: 3:13, Notes 146–150 . It is written 23:40 , the verse about the lulav and the 4 kinds. : and you shall enjoy before the Eternal, your God, for seven days . There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the lulav . For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of lulav , the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on the basis of their words. But is there institution after institution? 3:14, Notes 153–159 . The colleagues asked before Rebbi Jonah: Since you are saying there, and you shall offer a gift to the Eternal seven days 23:8 . , there are no seven without a Sabbath, why not similarly and you shall enjoy before the Eternal, your God, for seven days 23:40 , the verse about the lulav and the 4 kinds. , there are no seven without a Sabbath? He answered them, there is a difference, for it is written You shall take for yourselves on the First Day 23:40 . , He separated the first from them. Then it should push aside in the Temple, it should not push aside in the country. Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and elsewhere included. But you shall take for yourselves everywhere, and you shall enjoy before the Eternal, your God, for seven days , in Jerusalem.

בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחוֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתָּהוּ הָעֵדִים מִלָּבוֹא וְקִילְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָן נוֹהֲגִין אוֹתוֹ הַיּוֹם קוֹדֶשׁ וּלְמָחָר קוֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. מִפְּנֵי מַעֲשֶׂה שֶׁאִירָע. פַּעַם אַחַת נָ‍פְלָה הֲבָרָה בָעִיר וּבָאוּ סַרַקִיִּים וּנְטָלוּם וְנִתְקַלְקלוּ הַלְוִיִּם בַשִּׁיר. אָמַר רִבִּי אָחָא בַר פָּפָּא קוֹמֵי רִבִּי זְעוּרָה. חֲבֵרַיָיא בְעוֹן קוֹמֵי רִבִּי שְׁמוּאֵל בַּר נַחְמָן. בְּשֵׁם מָן רִבִּי אָמַר לָהּ. אֲמַר לוֹן. דִּכְוָותְכוֹן דְּאִית לְכוֹן רְבָבִין סַגִּין. בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי אֲמַר לֵיהּ. וְרִבִּי לָא מַיְיתֵי לָהּ טַעֲם דַּהֲלָכָה. דְּתַנֵּי. שִׁירוּ שֶׁלְחֲמִישִׁי הָיוּ אוֹמְרִים. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ. וּבְרֹאשׁ הַשָּׁנָה הָיוּ אוֹמְרִים. הֲסִירוֹתִי מִסֵּבֶל שִׁכְמוֹ. חָל יוֹם טוֹב לִהְיוֹת בַּחֲמִישִׁי. בַּשַׁחֲרִית הָיוּ אוֹמְרִים. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ. וּבַמִּנְחָה הָיוּ אוֹמְרִים. הֲסִירוֹתִי מִסֵּבֶל שִׁכְמוֹ. אִם בָּאוּ מִן הַמִּנְחָה וּלְמַטָּן אוֹמְרִים. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ. לֹא נִמְצְאוּ אוֹמְרִים שִׁיר וְכוֹפְלִין אוֹתוֹ. רִבִּי אָדָא דְקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. כְּבַר עָבַר רוּבּוֹ שֶׁלְיוֹם בִּקְדוּשָּׁה. אָמַר רִבִּי חִיָיה בַּר בָּא. רִבִּי יוֹחָנָן מְפַקֵּד לְאִילֵּין דִּכְנִישָׁא דִכִיפְרָא. סַבֻין מְטוּל ומֵיעוּל עַד דּוּ אִימָמָא וְאַתּוּן מַדְכִּרִין זְמַנּוֹ וְעִיבּוּרוֹ.

MISHNAH: Originally they were accepting testimony about the new moon during the entire day. Once the witnesses tarried to come and the Levites erred in the song. They instituted that one would accept only up to the afternoon prayers; if witnesses came after afternoon prayers one kept the day holy and the next day holy sacrifices could not be brought on that day, and the next day was the day of the holiday sacrifices. . After the Temple was destroyed, Rabban Joḥanan ben Zakkai instituted that one accepted testimony about the new moon during the entire day. HALAKHAH: Rebbi Samuel bar Naḥman said, because of what had happened. Once there was a rumor in the city that Saracens had come and took them, and the Levites spoiled the song. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira that the colleagues asked before Rebbi Samuel bar Naḥman, in whose name does the rabbi say this? He said to them, that is like you who have many teachers! In the name of Rebbi Joshua ben Levi did he say it. But Rebbi La brought the reason for the practice, as it was stated: They were saying the song of Thursday, shout with joy for our mighty God 81:2 . . But on New Year’s Day they were saying, I removed his shoulder from hardship 81:8 . Even though blowing the shofar is mentioned in v. 4 , the holiday song in the Temple started with v. 8, based on the midrash that Joseph was freed from jail on New Year’s Day ( Babli 10b , Midrash Tehillim 81[7]). . If the holiday fell on Thursday, in the morning they did say, shout with joy for our mighty God . In the afternoon they did say, I removed his shoulder from hardship ; if they came after the afternoon prayers, they would say, shout with joy for our mighty God . Would they not say the song twice? Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: Already most of the day did pass in holiness. Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan commanded those of the Kifra synagogue, trade so that you come home when it is still daytime and you should mention its time and its addition.

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה וְעוֹד זוֹ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁאֲפִילּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוַועַד: כֵּיני מַתְנִיתָא. לִמְקוֹם הַוַועַד שֶׁלְחוֹדֶשׁ.

MISHNAH: Rebbi Joshua ben Qorḥa said: In addition, Rabban Joḥanan ben Zakkai instituted that even if the head of the court be anywhere, the witnesses should only go to the seat of the council. HALAKHAH: So is the Mishnah: To the seat of the Calendar Council.

סֵדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם וְכוֹלֵל מַלְכִיּוֹת עִמָּם וְאֵינוֹ תוֹקֵעַ. קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ. זִכְרוֹנוֹת וְתוֹקֵעַ. שׁוֹפָרוֹת וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָיָיה וּבִרְכַּת כֹּהֲנִים דִּבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי. בִּיהוּדָה נָהֲגוּ כְרִבִּי עֲקִיבָה. וּבַגָּלִיל כְרִבִּי יוֹחָנָן בֶּן נוּרִי. עָבַר וְעָשָׂה בִיהוּדָה כְגָלִיל וּבְגָלִיל כִיהוּדָה יָצָא. וּכְשֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְאוּשָׁא בַּיּוֹם הָרִאשׁוֹן עָבַר רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. וְאָמַר כְדִבְרֵי רִבִּי יוֹחָנַן בֶּן נוּרִי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיִינוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. בַּיּוֹם הַשֵּׁינִי עָבַר רִבִּי חֲנִינָה בְּנוֹ שֶׁלְרִבִּי יוֹסֵי הַגָּלִילִי וְאָמַר כְּדִבְרֵי רִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כָּךְ הָיִינוּ נוֹהֲגִין בְּיַבְנֶה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָ‍עְזָר. בְּכָל מָקוֹם עָבַר וְהִזִכִּיר אֲדִּיר הַמְּלוּכָה לֹא יָצָא חוּץ מִן הָאֵל הַקָּדוֹשׁ שֶׁלִרֹאשׁ הַשָּׁנָה וּבִלְבַד בְּמוּסָף. וְאַתְיָיא כְרִבִּי יוֹחָנָן בֶּן נוּרִי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אוֹמֵר קְדוּשַּׁת הַיּוֹם עִם זִכְרוֹנוֹת. וְאַתְיָיא כְרִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מַה מָצָאנוּ בְכָל מָקוֹם אוֹמְרָהּ אֶמְצָעִית. אַף כָּאן אוֹמְרָהּ אֶמְצָעִית. רִבִּי אוֹמֵר. מַה מָצָאנוּ בְכָל מָקוֹם אוֹמְרָהּ רְבִיעִית. אַף כָּאן אוֹמְרָהּ רְבִיעִית. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי זְעוּרָה חָנִין בַּר בָּא בְשֵׁם רַב. צָרִיךְ לוֹמַר. הָאֵל הַקָּדוֹשׁ. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב חוּנָא. צָרִיךְ לוֹמַר. הָאֵל הַקָּדוֹשׁ וּמַרְבֶּה לִסְלוֹחַ. רִבִּי בָּא בְשֵׁם אַבָּא בַּר יִרְמְיָה. בִּתְפִילָּה הוּא אוֹמֵר. אֶלֹהֵי דָוִד וּבוֹנֵה יִרוּשָׁלִַם. בְּנָבִיא הוּא אוֹמֵר. אֶלֹהֵי דָוִד מַצְמִיחַ יְשׁוּעָה. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. אִית תַּנָּיֵי תַנֵּי. פּוֹתֵחַ בְּיוֹם טוֹב וְחוֹתֵם בַּשַּׁבָּת. [וְאִית תַּנָּיֵי תַנֵּי. פּוֹתֵחַ בַּשַּׁבָּת וְחוֹתֵם בְּיוֹם טוֹב.] רִבִּי אוֹמֵר. פּוֹתֵחַ בַּשַּׁבָּת וְחוֹתֵם בַּשַּׁבָּת וְיוֹם טוֹב בֵּנְתַּיִים. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרִבִּי.

MISHNAH: The order of benedictions prayer on New Year’s Day. : One recites “fathers”, “mightiness”, and “Sanctification of the Name” prayers, weekday, Sabbath, and holidays, start with the same three benedictions of praise. The first mentions the merit of the fathers Abraham, Isaac, and Jacob, and ends with “Praise to You, Eternal, Abraham’s shield.” The second benediction mentions the equivalent divine powers of giving rain and resurrecting the dead, ending with “Praise to You, Eternal, Who returns life to the dead.” The third, which exists in a short private and an elaborate public (centered on the Trishagion) forms, ends with “Praise to You, Eternal, the Holy Power.” As the Halakhah explains, this may be changed for New Year’s Day (and, in practice, all through the day of Atonement.) and includes Malkhiot , are explained in Halakhah 3:5, Note 62 . but does not blow, “Sanctification of the Day” for Sabbath and holidays, ending with “Praise to You, Eternal, Who sanctifies …”. and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing prayers. The first one not only is a prayer for the restoration of the Temple service, but also that “the gifts of Israel and their prayers may be received with pleasure.” The Babylonian doxology is “Praise to You, Eternal, Who will return His Presence to Zion”, whereas the Palestinian was “for You alone in fear we worship” ( Sotah 7:6, Note 206 ). The second one gives praise to “the Benevolent One to Whom thanks are due.” The last one started in public service with the Priestly Blessing (which for some reason has disappeared from Ashkenazic service except on holidays) but always includes the prayer for peace following the last word “peace” of the Priestly Blessing. The Babylonian doxology is “Praise to You, Eternal, Who blesses His people Israel with peace”, whereas the Palestinian form was “Maker of peace”, retained in the Ashkenazic ritual for the Days of Repentance. , the words of Rebbi Joḥanan ben Nuri. HALAKHAH: 4:1 Note 57, 10:1 Note 95 . Tosephta 2:11 , Babli 32a . In Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation. “When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere if he acts as reader and says “Mighty in Kingdom” he did not fulfill his obligation except as a substitute for “Holy Power” on New Year’s Day, and only for musaf prayer of the day of Atonement. Cf. the author’s The Scholar’s Haggadah , pp. 385–386. In a Genizah text published by J. Mann (HUCA II(1925) p. 329), the formula is used for the fourth benediction. . This follows Rebbi Joḥanan ben Nuri is part of the “Sanctification of the Name”, and therefore may be mentioned in the final doxology. . 11(4 ), the arguments of Rebbi and Rabban Simeon ben Gamliel are switched. Rabban Simeon ben Gamliel says, one recites the Sanctification of the Day together with Zikhronot ; this follows Rebbi Aqiba with the Sanctification of the Day, his argument is that shofar blowing must accompany each of Malkhiot, Zikhronot , and Shofarot , and this is taken care of in Rabban Simeon’s arrangement. . Rabban Simeon ben Gamliel said, since we find everywhere that one says it in the middle, here also one says it in the middle. Rebbi says, since we find everywhere that one says it as fourth, here also one says it as fourth of Sabbath and holidays (other than the musaf of New Year’s Day) has seven benedictions, the fourth is the middle one. In formulating the Mishnah as it stands, Rebbi implicitly declared that practice has to follow his opinion. . Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power12b . . Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer he says, David’s God and Builder of Jerusalem. For Prophets he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath 1, p. 42) that the text refers only to the text of the “Sanctification of the Day”, and not to the formulation of the final doxology of that benediction, against Rashi ( Yom Ṭov 17a, s. v. ומסיים ). In this interpretation, the fourth benediction starts with the prayer of the holiday, followed by that of the Sabbath, against our rule that the more frequently used text has to be recited first. Therefore one has to restrict the statement to the musaf of New Year’s Day where one argues with the House of Shammai that the more holy text has precedence. . [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.] Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between3:13 , Babli Yom Ṭov 17a ) this is the opinion of the House of Hillel and describes current practice in Liebermann’s interpretation: One first mentions the Sabbath, then the holiday with the holiday prayer, and ends with the Sabbath prayer celebrating the Sabbath as “remembrance of the Creation.” . Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

אָמַר לוֹ רִבִּי עֲקִיבָה אִם אֵינוֹ תוֹקֵעַ לַמַּלְכִיּוֹת לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם וְכוֹלֵל מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ. זִכְרוֹנוֹת וְתוֹקֵעַ. שׁוֹפָרוֹת וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָיָיה וּבִרְכַּת כֹּהֲנִים: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת מֵעֲשָׂרָה זִכְרוֹנוֹת מֵעֲשָׂרָה שׁוֹפָרוֹת. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר אִם אָ‍מְרָן שָׁלשׁ שָׁלשׁ יָצָא. אֵין מַזְכִּירִין מַלְכוּת זִכָּרוֹן שׁוֹפָר שֶׁל פּוּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רִבִּי יוֹסֵי אוֹמֵר אִם הִשְׁלִים בַּתּוֹרָה יָצָא: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת. כְּנֶגֶד עֲשָׂרָה קִילוּסִין שֶׁאָמַר דָּוִד. הַ‍לְלוּיָהּ הַ‍לְלוּ אֵל בְּקָדְשׁוֹ הַ‍לְלוּהוּ בִּרְקִיעַ עוּזּוֹ כול׳ עַד כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַ‍לְלוּיָ‍הּ. מֵעֲשָׂרָה זִכְרוֹנוֹת כְּנֶגֶד עֲשָׂרָה וִידּוּיִים שֶׁאָמַר יְשַׁעְיָה. רַ‍חֲצוּ הִזַּכּוּ הָסִירוּ וגו׳ לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט וגו׳. מַה כְתִיב בַּתְרֵיהּ לְכוּ נָא וְנִוָּ‍כְחָה יֹאמַר יְי וגו׳. מֵעֲשָׂרָה שׁוֹפָרוֹת כְּנֶגֶד שִׁבְעָה כְבָשִׂים פָּר וָאַיִל וְשָׂעִיר. אֱלוֹהוֹת עוֹלִין לוֹ לְשֵׁם מַלְכִיּוֹת. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינָן עוֹלִין לוֹ. אֱלוֹהוֹת וּמַלְכִיּוֹת עוֹלִין לוֹ מִשֵּׁם שְׁנַיִם. דִּבְרֵי רִבִּי יוֹסֵי. רִבִּי יְהוּדָה אוֹמֵר. אֵינָן עוֹלִין. זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּינוּ זַמֵּ‍רוּ. עוֹלִין לוֹ מִשֵּׁם שְׁנַיִם. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן עוֹלִין. רִבִּי זְעוּרָה בָעֵי. בֵּיהּ וּבְדְבַתְרֵיהּ פְּלִיגִין אוֹ בֵיהּ לְגַרְמֵיהּ פְּלִיגִין. מִן מַה דְתַנֵּי. הַכֹּל מוֹדִין בְּמָלַךְ אֱלֹהִים עַל גּוֹיִם שֶׁהוּא אֶחָד. הָדָא אָ‍מְרָה. בֵּיהּ וּבְדְבַתְרֵיהּ פְּלִיגִין. שְׂאוּ שְׁעָרִים רָ‍אשֵׁיכֶם וָהִנָּ‍שְׂאוּ פִּתְחֵי עוֹלָם וגו׳ וּשְׂאוּ שְׁעָרִים רָ‍אשֵׁיכֶם וּשְׂאוּ פִּיתְחֵי עוֹלָם. הָרִאשׁוֹן מִשֵּׁם אֶחָד וְהַשֵּׁינִי מִשֵּׁם שְׁנָיִם. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. הָרִאשׁוֹן מִשֵּׁם שְׁנָיִם וְהַשֵּׁינִי מִשֵּׁם שְׁלֹשָׁה. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר אִם אָ‍מְרָן שָׁלשׁ יָצָא. הֲוִינָן סָ‍בְרִין מֵימַר. שָׁלֹשׁ מִכָּל אֶחָד וְאֶחָד. אַשְׁכַּחַת תַּנֵּי. אֲפִילוּ שָָׁלֹשׁ מִכּוּלָּן יָצָא. אֵין מַזְכִּירִין זִכָּרוֹן וּמַלְכוּת וְשׁוֹפָר שֶׁלְּפּוּרְעָנוּת. זִכָּרוֹן דִּכְתִיב אוֹתָם זָכַר יְי וגו׳. מַלְכוּת דִּכְתִיב חַי אָנִי נְאֻם יי אֱלֹהִים אִם ל‌ֹא בְּיָד חֲזָקָה וגו׳. שׁוֹפָר דִּכְתִיב כִּי קוֹל שׁוֹפָר שׁוֹמַעַת נַפְשִׁי תְּרוּעַת מִלְחָמָ‍ה. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. מַה. לְשֶׁעָבַר. הָא כַתְּחִילָּה לֹא. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. רִבִּי יוֹסֵה אוֹמֵר. צָרִיךְ לְהַשְׁלִים בַּתּוֹרָה.

MISHNAH: Rebbi Aqiba said to him, if he does not blow for Malkhiot , why does he recite? But one recites “fathers”, “mightiness”, and “Sanctification of the Name”, includes Malkhiot with “Sanctification of the Day” and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing. One does not reduce to less than ten verses of Kingdom, ten verses of Remembrance, ten verses of Shofar . Rebbi Joḥanan ben Nuri says, if he said three of each he fulfilled his obligation. One does not mention verses of Kingdom, Remembrance, or Shofar of calamity. One starts with Torah and ends with Prophets; Rebbi Yose says, if he finished with Torah he fulfilled his obligation. HALAKHAH: “One does not reduce to less than ten verses of Kingdom,” corresponding to the ten praises which David formulated, Hallelujah, praise God in his Sanctuary, praise Him in His mighty heaven , etc., up to every soul praise Jah, hallelujah 150 . Babli 32a . . Ten verses of Remembrance, corresponding to the ten confessions formulated by Isaiah, wash, cleanse, remove , etc., learn to do good, seek justice , etc. What is written after this? Come and let us argue, says the Eternal , 1:16–18 . etc. Ten verses of Shofar , corresponding to the seven sheep, one ox, one ram, and one goat sacrifices of the day. . “Powers” are counted as verses of kingdom, the words of Rebbi Jehudah; Rebbi Yose says, they do not count is “power”. This fits a description of the executive power of a king, appropriate for a prayer celebrating the Eternal as King of the universe. On the other hand, the word routinely means “God”, not specifically adapted to the intended meaning. . “Powers” and “kingdoms” are counted as two, the words of Rebbi Yose; Rebbi Jehudah says, they do not. Sing to God, sing; sing to our King, sing 47:7 . Since R. Yose does not accept the invocation of “God” as a celebration of Kingdom, he has only one reference. , are counted as two, the words of Rebbi Jehudah; Rebbi Yose says, they are not. Rebbi Ze`ira asked, do they disagree about it and the sequel, or do they disagree about this text itself, is a separate statement or not. ? Since it was stated, everybody agrees about God is King over nations 47:9 : God is King over nations, God sits on His holy throne . There is only one mention of Kingdom. Babli 32b . that it is one, this implies that they disagree about it and the sequel. Lift, o gates, your heads, and be raised, eternal doors; etc., Lift, o gates, your heads, and rise, eternal doors , etc. The first is counted as one and the second as two, the words of Rebbi Jehudah; Rebbi Yose said, the first as two and the second as three 24:7–10 . Here again, vv. 7–8 are considered one unit, vv. 9–10 the other. In v. 8 , R. Jehudah considers who is the King of Glory as question, not an assertion of God’s kingship. R. Yose counts the number of mentions of “King” which are 2 in vv. 7–8 , 3 in vv. 9–10. Babli 32b . . “Rebbi Joḥanan ben Nuri says, if he said three he fulfilled his obligation.” We wanted to say, three of each kind. It was found stated, even with three of all of them he fulfilled his obligation, 3 for Zikhronot , 3 for Shofarot , with a total of 9 verses for all three sections together. The second version is accepted. Babli 32a . . “One does not mention verses of Remembrance, or Kingdom, or Shofar of calamity.” Remembrance as it is written, those the Eternal remembered . 44:21 . etc. Kingdom as it is written, by My Life, says the Master, the Eternal, if not with a Strong Hand ,. 20:33 . Babli 32b . etc. Shofar as it is written, for my soul hears the sound of shofar, the shout of war . 4:19 . . “One starts with Torah and ends with Prophets.” What, in the past? Therefore not from the start? Rebbi Joḥanan said, so is the Mishnah: It is necessary that one finish with a verse from the Torah.

הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה הַשֵּׁנִי מַתְקִיעַ וּבִשְׁעַת הַהַלֵּל הָרִאשׁוֹן מַקְרֶא אֶת הַהַלֵּל: רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. פַּעַם אַחַת תָּ‍קְעוּ בָרִאשׁוֹנָה וְהָיוּ הַשּׂוֹנְאִים סְבוּרִין [שֶׁמָּא] עֲלֵיהֶן הֵם הוֹלְכִין וְעָ‍מְדוּ עֲלֵיהֶן וְהֲרָגוּם. מִיגּוֹ דְּאִינּוּן חֲמֵי לוֹן קָ‍רְאֵיי שְׁמַע וּמַצְלִיִין וְקוֹרְאִין בְּאוֹרַיְתָא וּמַצְלֵיי וְתָ‍קְעִין. אִינּוּן אָ‍מְרִין. בְּנִימוֹסוֹן אִינּוּן עֲסִיקִין. וְאָמַר אַף בְּהַלֵּל כֵּן. לֵית כָּל עַמָּא תַּמָּן. וְאָמַר אַף בִּתְקִיעָה כֵּן. לֵית כָּל עַמָּא תַּמָּן. אָמַר רִבִּי יוֹנָה. כְּתִיב וְאוֹתִי יוֹם יוֹם יִדְרוֹשׁוּן. זוֹ תְקִיעָה וַעֲרָבָה. רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי בְשֵׁם רִבִּי אֲלֶכְסַנְדְּרִי שָׁמַע לָהּ מִן הָדָא. שִׁמְעָה יְי צֶדֶק זוֹ קִרְיַת שְׁמַע. הַקְשִׁיבָה רִינָּתִי זוֹ רִינּוּן תּוֹרָה. הַ‍אֲזִינָה תְפִילָּתִי זוֹ תְפִילָּה. בְּלֹא שִׂפְתֵי מִרְמָ‍ה זוֹ מוּסָף. מַה כְתִיב בַּתְרֵיהּ. מִלְּפָנֶיךָ מִשְׁפָּטִי יֵצֵא. אָמַר רִבִּי אָחָא בַּר פָּפָּא קוֹמֵי רִבִּי זְעוּרָה. שַׁנְיָיא הִיא. שֶׁמִּצְוַת הַיּוֹם בְּמוּסָף. אָמַר רִבִּי תַחְלִיפָא קַיסָרִיָיא. קִרְיָיא אָמַר כֵּן. יוֹם תְּרוּעָה וַעֲשִׂיתֶם. רִבִּי לָ‍עְזָר בֵּירִבִּי יוֹסֵה בְשֵׁם רִבִּי יוֹסֵי בַּר קַצַּרְתָּא. בְּכָל הַקָּרְבָּנוֹת כָּתוּב וְהִקְרַבְתֶּם וְכָאן כָּתוּב וַ‍עֲשִׂיתֶם. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. מִכֵּיוָן שֶׁנִּכְנַסְתֶּם לְדִין לְפָנַיי בְּרֹאשׁ הַשָּׁנָה וִיצָאתֶם בְּשָׁלוֹם מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ נִבְרָאתֶם בְּרִיָיה חֲדָשָׁה. רִבִּי מְשַׁרְשִׁיָּא בְשֵׁם רִבִּי אִידִי. בְּכָל הַקָּרְבָּנוֹת כָּתוּב חֵטְא וּבַעֲצֶרֶת אֵין כָּתוּב חֵטְא. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. מִכֵּיוָן שֶׁקִּיבַּלְתֶּם עֲלֵיכֶם עוֹל תוֹרָה מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ לֹא חָטָאתֶם מִימֵיכֶם.

MISHNAH: Of those who stand before the Ark on New Year’s Day the second one prayers. leads the shofar blowing, but at the time of Ḥallel 113–118 , recited on the three holidays of pilgrimage. the first one reads the Hallel . HALAKHAH: Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Because of what had happened blowing on New Year’s Day is in musaf for historical reasons. It is asserted that since one should try to fulfill biblical commandments as quickly as possible, originally the nine-part Amidah and the blowing of the shofar were part of the early morning service. Also in the Babli 32b , R. Joḥanan asserts that the times were switched because of intervention of the Roman government. It is to be noted that the Babylonian way of combining early blowing with the musaf service prescribed by the Mishnah by blowing immediately after the Torah reading (or, as in the Yemenite ritual, immediately after sunrise) and then a second (or third) time for musaf is totally unknown to Yerushalmi sources. . Once they blew early and the haters thought that maybe they want to go against us historically was a trumpet to be used to give military signals. , they attacked them and killed them. Since they are seeing that they read the shema` , and pray, and read in the Torah, and pray while blowing, they are saying, they are occupied with their secret rites. Should one not say the same for Hallel ? Not all people are there draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat 16, Note 59 ), the service also could be mistaken as start of an insurrection. . Then should one not say the same for blowing, not all people are there? Rebbi Jonah said, it is written, day, day they will seek 58:2 , read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles. , that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: 17:2 . Eternal, listen to sincerity , this is the reading of the shema` . Take note of my song, this is the song of Torah. Listen to my prayer , this is prayer. Disregard swindling lips , this is musaf . What is written afterwards? From before You may my judgment come 17:3 . This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation. . Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf sacrifice. . Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make . 29:1–2 . . Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer , but here is written, you shall make is the only one characterized as doing , not offering . This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar .. . The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created. Rebbi Mesharshia in the name of Rebbi Idi: For all sacrifices it is written “sin”, but on Pentecost it is not written “sin.” The Holy One, praise to Him, said to them, since you accepted the yoke of the Torah on you, I consider it as if you never sinned.

שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל וְלֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם וְאֵין חוֹתְכִין אוֹתוֹ לֹא בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת וְלֹא בַדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִיתֵּן לְתוֹכוֹ יַיִן אוֹ מַיִם יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמוֹדוּ. וְהַמִּתְעַסֵּק לֹא יָצָא וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק לֹא יָצָא: כֵּינִי מַתְנִיתָא. אָסוּר מִשּׁוּם שְׁבוּת וּבְלֹא תַעֲשֶׂה. אָמַר רִבִּי לָ‍עְזָר. מַתְנִיתָא בְגָדוֹל בְּיוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. וְתַנֵּי כֵן. מִתְלַמְּדִין מִלִּתְקוֹעַ בַּשַּׁבָּת. אֵין מְעַכְּבִין אֶת הַתִּינּוֹקוֹת מִלִּתְקוֹעַ בְּיוֹם טוֹב.

MISHNAH: For the shofar of New Year’s Day on Sabbath or holiday does not violate any biblical prohibition, neither biblical nor rabbinic holiday prohibitions may be violated in preparing the shofar . one neither crosses the Sabbath boundary to a place or by a person to go to a place where he may hear the blowing. , nor does one dig out from a heap, the debris is muqṣeh and may not be moved. , nor does one climb on a tree, nor ride on an animal. , nor swim in the water, nor cut it in any way. , whether it be rabbinically or biblically forbidden. But if one wants to put wine or water into it easier to blow. , he may do so. One does not prevent children from blowing but teaches them until they have learned. The teacher does not fulfill his obligation, nor did one who heard from a teacher fulfill his obligation. HALAKHAH: So is the Mishnah: What is forbidden rabbinically and biblically. Rebbi Eleazar said, the Mishnah originally extended to blowing on a Sabbath at a place where the shofar was blown in the Calendar Court. Even there a grown-up could not blow except the one appointed by the court. is about an older one on New Year’s day which falls on a Sabbath. And it was stated so: One teaches not to blow on a Sabbath was blown in the Calendar Court. ; one does not prevent children from blowing on the holiday.

סֵדֶר תְּקִיעוֹת שָׁלשׁ שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּדֵי שָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּדֵי שָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָיה כִשְׁתַּיִם אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלֹש פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָיב כָּךְ כָּל יָחִיד וְיָחִיד חַיָיב. רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: אֲמָרָן בִּנְפִיחָה אַחַת. אַשְׁכַּחָת תַּנֵּי. אֲמָרָן בִּנְפִיחָה אַחַת יָצָא. וְהָא תַנִּינָן. סֵדֶר תְּקִיעוֹת שָׁלשׁ שֶׁלְשָׁלשׁ (שָׁלשׁ). שֶׁלֹּא יִפְחוֹת. רִבִּי זְעוּרָה רִבִּי אַבָּא בַּר עִילַאי בְשֵׁם רַב. צָרִיךְ לְהָרִיעַ מִתּוֹךְ פְּשׁוּטָה. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב חוּנָא. אֵינוֹ צָרִיךְ לְהָרִיעַ מִתּוֹךְ פְּשׁוּטָה. אֵי זוֹ הִיא הֲרָעָה. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. אָהֵן טְ[רִימוֹטָ]ה. וְחוֹרָנָה אָמַר. תְּלַת דַּקִּיקָן. רִבִּי חֲנַנְיָה חֲשַׁשׁ לְהָדָא דְרִבִּי מָנָא וּלְהָדָא דִידָן. וְהֵיי דָא אָ‍מְרָה דָא. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָיה כִשְׁתַּיִים. אֵין בְּיָדוֹ אֶלָּא אַחַת. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי זְעוּרָה. אֲפִילוּ אַחַת אֵין בְיָדוֹ. לָמָּה. רֹאשָׁהּ גַּבֵּי סוֹפָהּ מִצְטָרֵף וְסוֹפָהּ גַּבֵּי רֹאשָׁהּ מִצְטָרֵף. לֹא רֹאשָׁהּ אִית לָהּ סוֹף וְלֹא סוֹפָא אִית לָהּ רֹאשׁ. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָ‍רְכִין. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל הַתּוֹקֵעַ. אִית תַּנָּיֵי תַנֵּי. אֶצֶל הַמְבָרֵךְ. מָאן דְּאָמַר הוֹלֵךְ לוֹ אֶצֶל הַתּוֹקֵעַ. כְּשֶׁאֵין בַּיּוֹם כְּדֵי לִתְקוֹעַ. מָאן דְּאָמַר הוֹלֵךְ לוֹ אֶצֶל הַמְבָרֵךְ. בְּשֶׁיֵּשׁ בַּיּוֹם כְּדֵי לִתְקוֹעַ. נִישְׁמְעִינָהּ מִן הָדָא דְאָמַר רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָ‍רְכִין. הוֹלֵךְ לוֹ אֶצֶל תּוֹקֵעַ וְאֵינוֹ הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ. וְהֵיידָא אָ‍מְרָה דָא. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָ‍רְכִין. הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ וְאֵינוֹ הוֹלֵךְ לוֹ אֶצֶל תּוֹקֵעַ. לָמָּה. שֶׁהַכֹּל יוֹדְעִין לִתְקוֹעַ וְאֵין הַכֹּל יוֹדְעִין לְבָרֵךְ. דָּבָר אַחֵר. אָדָם מוֹצִיא יְדֵי חֲבֵירוֹ בִתְקִיעָה. אֵין אָדָם מוֹצִיא יְדֵי חֲבֵירוֹ בִבְרָכָה. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת לֹא כְמִי שֶׁאֵין בַּיּוֹם כְּדֵי לִתְקוֹעַ. וְאַתְּ אָמַר. הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ. הָדָא אָ‍מְרָה. פְּלִיגִין. רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלוּחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. רִבִּי חוּנָה רַבָּה דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן גַּמְלִיאֵל בְּאֵילֵּין תְּקִיעָתָה. רִבִּי זְעוּרָה וְרַב חִסְדָּא הֲווּן יְתִיבִין תַּמָּן בִּתְקִיעָתָא. מִן דְּצָלוֹן אֶת צְלוּתָא. קָם רַב חִסְדָּא בָעֵי מַצְלִיָיה. אֲמַר לֵיהּ רִבִּי זְעִירָא. לָא כְבָר צְלִינָן. אֲמַר לֵיהּ. מַצְלִינָא וַחֲזַר וּמַצְלִי. דְּנַחְתּוֹן מַעֲרָבַיָיא וְאָ‍מְרוּן תַּמָּן בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן גַּמְלִיאֵל בְּאֵילֵּין תְּקִיעָתָא. וַאֲנָא דְלָא כַוְונִית. אִילּוּ כַוְונִית נְפַק יְדֵי חוֹבָתִי. אָמַר רִבִּי זְעוּרָה. וְיֵאוּת. כָּל תַּנָּיָיא תַנֵּיי לָהּ בְּשֵׁם רַבָּן גַּמְלִיאֵל. וְרִבִּי הוֹשַׁעְיָה תַנֵּי לָהּ בְּשֵׁם חֲכָמִים. רִבִּי אָדָא דְקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. והוּא שֶׁיְּהֵא שָׁם מֵרֹאשׁ הַתְּפִילָּה. אָמַר רִבִּי תַּנְחוּם בֵּרִבִּי יִרְמְיָה. מַתְנִיתָא אָ‍מְרָה כֵן. סֵדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם.

MISHNAH: The order of shofar blowing is three times three each, and Shofarot one has to blow a straight tone, a modulated one, followed by a straight tone, the obligation is the combination of the three, Note 111 . . The measure of a straight sound is that of three modulated sounds. The measure of a modulated sound are three whimpers. If he blew straight for the first set and continued a double length for the second he has only one in his hand. If somebody prayed without a shofar . and later has access to a shofar , he blows straight, modulated, and straight three times. A private person is obligated of the day. just as the public reader is obligated; Rabban Gamliel says, the public reader absolves the public from their obligation. HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he do not less. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling] 6:1, Note 4 . The original text, erased by the corrector, was the word preserved in the Genizah text, טרפוסה, Arabic טִרפסא “to put on a multitude of garments”, here meaning “producing plenty of different notes.” . But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours And where is this said? “If he blew straight for the first set and continued at double length for the second he has only one in his hand.” Rebbi Abba bar Zamina in the name of Rebbi Ze`ira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning 4:1 Note 57, 10:1 Note 95 . Tosephta 2:11 , Babli 32a . . At one place one blows, at one place one says musaf . There are Tannaim who state, he goes to the one who blows; there are Tannaim who state, to the one who says musaf . He who said, he goes to the one who blows, if there is no time left to blow; he who said, he goes to the one who says musaf , if there is time left to blow should have precedence over the rabbinic obligation of any kind of prayer. But since it is easy to find people who blow the shofar but few who know the 9 benedictions of New Year’s Day, and in addition according to Rabban Gamliel only listening to the public reader absolves the public from its obligation. In the morning one has to go to the prayers but in the afternoon after prayers one goes to the person who blows. . Let us hear from the following, what Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi: At one place one blows, at one place one says musaf , he goes to the one who blows and does not go to the one who says musaf and he has to decide to make an eruv either to the place with a known blower or a place with an organized synagogue and a known public reader, one has to choose to fulfill the biblical obligation of shofar rather than the rabbinic 9 benedictions. Babli 34b . . And who said the following? On a New Year’s Day which falls on a Sabbath, at one place one blows, at one place one says musaf , he goes to the one who says musaf and does not go to the one who blows, restricted to the Calendar Court. . Why? Because everybody knows how to blow blower even if there is no official one. but not everybody known how to say musaf of the day. . Another explanation: A person frees another from his obligation in blowing; a person does not free another from his obligation in prayer should have precedence over the rabbinic obligation of any kind of prayer. But since it is easy to find people who blow the shofar but few who know the 9 benedictions of New Year’s Day, and in addition according to Rabban Gamliel only listening to the public reader absolves the public from its obligation. In the morning one has to go to the prayers but in the afternoon after prayers one goes to the person who blows. . And is a New Year’s Day which falls on a Sabbath not a day where there is no time left to blow? And you are saying, he goes to the one who says musaf ? This implies that they disagree. “Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing of New Year’s Day (and in the Babli 35a also for prayers of the Day of Atonement containing the recital of the High Priest’s service of the day.) . Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions prayer on New Year’s Day. : One recites “fathers”, “mightiness”, and “Sanctification of the name. is blown is quoted in the Mishnah with three sections for which no blowing is ordained, it is clear that these are indispensable parts of the obligation. ”