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Save "Swimming in the Talmud ~ Rosh Hashanah
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Swimming in the Talmud ~ Rosh Hashanah
A holiday with few details

(כג) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (כד) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃ (כה) כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַה'׃ {ס}

(23) ה' spoke to Moses, saying: (24) Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion, remembered with loud blasts. (25) You shall not work at your occupations; and you shall bring an offering by fire to ה'.

(א) וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם׃ (ב) וַעֲשִׂיתֶ֨ם עֹלָ֜ה לְרֵ֤יחַ נִיחֹ֙חַ֙ לַֽה' פַּ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד אַ֣יִל אֶחָ֑ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃ (ג) וּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלֹשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֔ר שְׁנֵ֥י עֶשְׂרֹנִ֖ים לָאָֽיִל׃ (ד) וְעִשָּׂר֣וֹן אֶחָ֔ד לַכֶּ֖בֶשׂ הָאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים׃

(1) In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations, it will be for you a day for loud blasts. (2) You shall present a burnt offering of pleasing odor to ה': one bull of the herd, one ram, and seven yearling lambs, without blemish. (3) The meal offering with them—choice flour with oil mixed in—shall be: three-tenths of a measure for a bull, two-tenths for a ram, (4) and one-tenth for each of the seven lambs.

~ What is this holiday called in the Torah?

~ How do you celebrate it, according to the text?

~ Why do you celebrate it, according to the text?

~ What are the things that the text assumes you know?

~ Note that these are all the verses in the Torah about this holiday.

A quick comparison with Pesach in the Torah
(א) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹ֔ן בְּאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ (ב) הַחֹ֧דֶשׁ הַזֶּ֛ה לָכֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָכֶ֔ם לְחׇדְשֵׁ֖י הַשָּׁנָֽה׃
(1) ה' said to Moses and Aaron in the land of Egypt: (2) This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you.
(יד) וְהָיָה֩ הַיּ֨וֹם הַזֶּ֤ה לָכֶם֙ לְזִכָּר֔וֹן וְחַגֹּתֶ֥ם אֹת֖וֹ חַ֣ג לַֽה' לְדֹרֹ֣תֵיכֶ֔ם חֻקַּ֥ת עוֹלָ֖ם תְּחׇגֻּֽהוּ׃ (טו) שִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ אַ֚ךְ בַּיּ֣וֹם הָרִאשׁ֔וֹן תַּשְׁבִּ֥יתוּ שְּׂאֹ֖ר מִבָּתֵּיכֶ֑ם כִּ֣י ׀ כׇּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מִיִּשְׂרָאֵ֔ל מִיּ֥וֹם הָרִאשֹׁ֖ן עַד־י֥וֹם הַשְּׁבִעִֽי׃ (טז) וּבַיּ֤וֹם הָרִאשׁוֹן֙ מִקְרָא־קֹ֔דֶשׁ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י מִקְרָא־קֹ֖דֶשׁ יִהְיֶ֣ה לָכֶ֑ם כׇּל־מְלָאכָה֙ לֹא־יֵעָשֶׂ֣ה בָהֶ֔ם אַ֚ךְ אֲשֶׁ֣ר יֵאָכֵ֣ל לְכׇל־נֶ֔פֶשׁ ה֥וּא לְבַדּ֖וֹ יֵעָשֶׂ֥ה לָכֶֽם׃ (יז) וּשְׁמַרְתֶּם֮ אֶת־הַמַּצּוֹת֒ כִּ֗י בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה הוֹצֵ֥אתִי אֶת־צִבְאוֹתֵיכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם וּשְׁמַרְתֶּ֞ם אֶת־הַיּ֥וֹם הַזֶּ֛ה לְדֹרֹתֵיכֶ֖ם חֻקַּ֥ת עוֹלָֽם׃ (יח) בָּרִאשֹׁ֡ן בְּאַרְבָּעָה֩ עָשָׂ֨ר י֤וֹם לַחֹ֙דֶשׁ֙ בָּעֶ֔רֶב תֹּאכְל֖וּ מַצֹּ֑ת עַ֠ד י֣וֹם הָאֶחָ֧ד וְעֶשְׂרִ֛ים לַחֹ֖דֶשׁ בָּעָֽרֶב׃ (יט) שִׁבְעַ֣ת יָמִ֔ים שְׂאֹ֕ר לֹ֥א יִמָּצֵ֖א בְּבָתֵּיכֶ֑ם כִּ֣י ׀ כׇּל־אֹכֵ֣ל מַחְמֶ֗צֶת וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔ל בַּגֵּ֖ר וּבְאֶזְרַ֥ח הָאָֽרֶץ׃ (כ) כׇּל־מַחְמֶ֖צֶת לֹ֣א תֹאכֵ֑לוּ בְּכֹל֙ מוֹשְׁבֹ֣תֵיכֶ֔ם תֹּאכְל֖וּ מַצּֽוֹת׃ {פ}
(14) This day shall be to you one of remembrance: you shall celebrate it as a festival to ה' throughout the ages; you shall celebrate it as an institution for all time. (15) Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel. (16) You shall celebrate a sacred occasion on the first day, and a sacred occasion on the seventh day; no work at all shall be done on them; only what every person is to eat, that alone may be prepared for you. (17) You shall observe the [Feast of] Unleavened Bread, for on this very day I brought your ranks out of the land of Egypt; you shall observe this day throughout the ages as an institution for all time. (18) In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. (19) No leaven shall be found in your houses for seven days. For whoever eats what is leavened, that person—whether a stranger or a citizen of the country—shall be cut off from the community of Israel. (20) You shall eat nothing leavened; in all your settlements you shall eat unleavened bread.
(יד) שָׁלֹ֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה׃ (טו) אֶת־חַ֣ג הַמַּצּוֹת֮ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃ (טז) וְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאׇסְפְּךָ֥ אֶֽת־מַעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה׃
(14) Three times a year you shall hold a festival for Me: (15) You shall observe the Feast of Unleavened Bread—eating unleavened bread for seven days as I have commanded you—at the set time in the month*in the month See note at 13.4. of Abib, for in it you went forth from Egypt; and none shall appear before Me empty-handed; (16) and the Feast of the Harvest, of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering at the end of the year, when you gather in the results of your work from the field.
(טז) וּבַחֹ֣דֶשׁ הָרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר י֖וֹם לַחֹ֑דֶשׁ פֶּ֖סַח לַה'׃ (יז) וּבַחֲמִשָּׁ֨ה עָשָׂ֥ר י֛וֹם לַחֹ֥דֶשׁ הַזֶּ֖ה חָ֑ג שִׁבְעַ֣ת יָמִ֔ים מַצּ֖וֹת יֵאָכֵֽל׃ (יח) בַּיּ֥וֹם הָרִאשׁ֖וֹן מִקְרָא־קֹ֑דֶשׁ כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ (יט) וְהִקְרַבְתֶּ֨ם אִשֶּׁ֤ה עֹלָה֙ לַֽה' פָּרִ֧ים בְּנֵי־בָקָ֛ר שְׁנַ֖יִם וְאַ֣יִל אֶחָ֑ד וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִהְי֥וּ לָכֶֽם׃
(16) In the first month, on the fourteenth day of the month, there shall be a passover sacrifice to ה', (17) and on the fifteenth day of that month a festival. Unleavened bread shall be eaten for seven days. (18) The first day shall be a sacred occasion: you shall not work at your occupations. (19) You shall present an offering by fire, a burnt offering, to ה': two bulls of the herd, one ram, and seven yearling lambs—see that they are*see that they are Lit. “they shall be to you.” without blemish.

~ Note how Pesach is more defined than what will eventually be called Rosh Hashanah. And note that these are definitely not all the verses that mention Pesach in the Torah.

Shofar and shofar sounds in Psalms (Psalms are very hard to date, possibly 600 BCE to 500 BCE)

(ו) עָלָ֣ה אֱ֭לֹקִים בִּתְרוּעָ֑ה ה' בְּק֣וֹל שׁוֹפָֽר׃ (ז) זַמְּר֣וּ אֱלֹקִ֣ים זַמֵּ֑רוּ זַמְּר֖וּ לְמַלְכֵּ֣נוּ זַמֵּֽרוּ׃ (ח) כִּ֤י מֶ֖לֶךְ כׇּל־הָאָ֥רֶץ אֱלֹקִ֗ים זַמְּר֥וּ מַשְׂכִּֽיל׃

(6) God ascends midst acclamation; the LORD, to the blasts of the horn. (7) Sing, O sing to God; sing, O sing to our king; (8) for God is king over all the earth; sing a maskil.

(א) לַמְנַצֵּ֬חַ ׀ עַֽל־הַגִּתִּ֬ית לְאָסָֽף׃ (ב) הַ֭רְנִינוּ לֵאלֹקִ֣ים עוּזֵּ֑נוּ הָ֝רִ֗יעוּ לֵאלֹקֵ֥י יַעֲקֹֽב׃ (ג) שְֽׂאוּ־זִ֭מְרָה וּתְנוּ־תֹ֑ף כִּנּ֖וֹר נָעִ֣ים עִם־נָֽבֶל׃ (ד) תִּקְע֣וּ בַחֹ֣דֶשׁ שׁוֹפָ֑ר בַּ֝כֵּ֗סֶה לְי֣וֹם חַגֵּֽנוּ׃

(1) For the leader; on the gittith. Of Asaph. (2) Sing joyously to God, our strength; raise a shout for the God of Jacob. (3) Take up the song, sound the timbrel, the melodious lyre and harp. (4) Blow the horn on the month of shofar, on the full moon for our feast day.

(א) לְ֭כוּ נְרַנְּנָ֣ה לַה' נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃ (ב) נְקַדְּמָ֣ה פָנָ֣יו בְּתוֹדָ֑ה בִּ֝זְמִר֗וֹת נָרִ֥יעַֽ לֽוֹ׃

(1) Come, let us sing joyously to the LORD,
raise a shout for our rock and deliverer;
(2) let us come into His presence with praise;
let us raise a shout for Him in song!

(ד) הָרִ֣יעוּ לַ֭ה' כׇּל־הָאָ֑רֶץ פִּצְח֖וּ וְרַנְּנ֣וּ וְזַמֵּֽרוּ׃ (ה) זַמְּר֣וּ לַה' בְּכִנּ֑וֹר בְּ֝כִנּ֗וֹר וְק֣וֹל זִמְרָֽה׃ (ו) בַּ֭חֲצֹ֣צְרוֹת וְק֣וֹל שׁוֹפָ֑ר הָ֝רִ֗יעוּ לִפְנֵ֤י ׀ הַמֶּ֬לֶךְ ה'׃ (ז) יִרְעַ֣ם הַ֭יָּם וּמְלֹא֑וֹ תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃

(4) Raise a shout to the LORD, all the earth,
break into joyous songs of praise!
(5) Sing praise to the LORD with the lyre,
with the lyre and melodious song.
(6) With trumpets and the blast of the horn
raise a shout before the LORD, the King.
(7) Let the sea and all within it thunder,
the world and its inhabitants;

(א) מִזְמ֥וֹר לְתוֹדָ֑ה הָרִ֥יעוּ לַ֝ה' כׇּל־הָאָֽרֶץ׃

(1) A psalm aTraditionally “for the thanksgiving offering.”for praise.-a

Raise a shout for the LORD, all the earth;

(א) הַ֥לְלוּ־יָ֨הּ ׀ הַֽלְלוּ־אֵ֥ל בְּקׇדְשׁ֑וֹ הַֽ֝לְל֗וּהוּ בִּרְקִ֥יעַ עֻזּֽוֹ׃ (ב) הַלְל֥וּהוּ בִגְבוּרֹתָ֑יו הַ֝לְל֗וּהוּ כְּרֹ֣ב גֻּדְלֽוֹ׃ (ג) הַ֭לְלוּהוּ בְּתֵ֣קַע שׁוֹפָ֑ר הַ֝לְל֗וּהוּ בְּנֵ֣בֶל וְכִנּֽוֹר׃ (ד) הַ֭לְלוּהוּ בְּתֹ֣ף וּמָח֑וֹל הַֽ֝לְל֗וּהוּ בְּמִנִּ֥ים וְעֻגָֽב׃

(1) Hallelujah.
Praise God in His sanctuary;
praise Him in the sky, His stronghold.
(2) Praise Him for His mighty acts;
praise Him foraOr “as befits.” His exceeding greatness.
(3) Praise Him with blasts of the horn;
praise Him with harp and lyre.
(4) Praise Him with timbrel and dance;
praise Him with lute and pipe.
At the reconstruction of the Temple (516 BCE)
(עב) וַיֵּשְׁב֣וּ הַכֹּהֲנִ֣ים וְהַלְוִיִּ֡ם וְהַשּׁוֹעֲרִים֩ וְהַמְשֹׁרְרִ֨ים וּמִן־הָעָ֧ם וְהַנְּתִינִ֛ים וְכׇל־יִשְׂרָאֵ֖ל בְּעָרֵיהֶ֑ם {ס} וַיִּגַּע֙ הַחֹ֣דֶשׁ הַשְּׁבִיעִ֔י וּבְנֵ֥י יִשְׂרָאֵ֖ל בְּעָרֵיהֶֽם׃ (א) וַיֵּאָסְפ֤וּ כׇל־הָעָם֙ כְּאִ֣ישׁ אֶחָ֔ד אֶל־הָ֣רְח֔וֹב אֲשֶׁ֖ר לִפְנֵ֣י שַֽׁעַר־הַמָּ֑יִם וַיֹּֽאמְרוּ֙ לְעֶזְרָ֣א הַסֹּפֵ֔ר לְהָבִ֗יא אֶת־סֵ֙פֶר֙ תּוֹרַ֣ת מֹשֶׁ֔ה אֲשֶׁר־צִוָּ֥ה ה' אֶת־יִשְׂרָאֵֽל׃ (ב) וַיָּבִ֣יא עֶזְרָ֣א הַ֠כֹּהֵ֠ן אֶֽת־הַתּוֹרָ֞ה לִפְנֵ֤י הַקָּהָל֙ מֵאִ֣ישׁ וְעַד־אִשָּׁ֔ה וְכֹ֖ל מֵבִ֣ין לִשְׁמֹ֑עַ בְּי֥וֹם אֶחָ֖ד לַחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃ (ג) וַיִּקְרָא־בוֹ֩ לִפְנֵ֨י הָרְח֜וֹב אֲשֶׁ֣ר ׀ לִפְנֵ֣י שַֽׁעַר־הַמַּ֗יִם מִן־הָאוֹר֙ עַד־מַחֲצִ֣ית הַיּ֔וֹם נֶ֛גֶד הָאֲנָשִׁ֥ים וְהַנָּשִׁ֖ים וְהַמְּבִינִ֑ים וְאׇזְנֵ֥י כׇל־הָעָ֖ם אֶל־סֵ֥פֶר הַתּוֹרָֽה׃

(72) The priests, the Levites, the gatekeepers, the singers, some of the people, the temple servants, and all Israel took up residence in their towns. When the seventh month arrived—the Israelites being [settled] in their towns— (1) the entire people assembled as one man in the square before the Water Gate, and they asked Ezra the scribe to bring the scroll of the Teaching of Moses with which the LORD had charged Israel. (2) On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation, men and women and all who could listen with understanding. (3) He read from it, facing the square before the Water Gate, from the first light until midday, to the men and the women and those who could understand; the ears of all the people were given to the scroll of the Teaching.

(ח) וַֽיִּקְרְא֥וּ בַסֵּ֛פֶר בְּתוֹרַ֥ת הָאֱלֹקִ֖ים מְפֹרָ֑שׁ וְשׂ֣וֹם שֶׂ֔כֶל וַיָּבִ֖ינוּ בַּמִּקְרָֽא׃ {פ}
(ט) וַיֹּ֣אמֶר נְחֶמְיָ֣ה ה֣וּא הַתִּרְשָׁ֡תָא וְעֶזְרָ֣א הַכֹּהֵ֣ן ׀ הַסֹּפֵ֡ר וְהַלְוִיִּם֩ הַמְּבִינִ֨ים אֶת־הָעָ֜ם לְכׇל־הָעָ֗ם הַיּ֤וֹם קָדֹֽשׁ־הוּא֙ לַה' אֱלֹקֵיכֶ֔ם אַל־תִּֽתְאַבְּל֖וּ וְאַל־תִּבְכּ֑וּ כִּ֤י בוֹכִים֙ כׇּל־הָעָ֔ם כְּשׇׁמְעָ֖ם אֶת־דִּבְרֵ֥י הַתּוֹרָֽה׃ (י) וַיֹּ֣אמֶר לָהֶ֡ם לְכוּ֩ אִכְל֨וּ מַשְׁמַנִּ֜ים וּשְׁת֣וּ מַֽמְתַקִּ֗ים וְשִׁלְח֤וּ מָנוֹת֙ לְאֵ֣ין נָכ֣וֹן ל֔וֹ כִּֽי־קָד֥וֹשׁ הַיּ֖וֹם לַאֲדֹנֵ֑ינוּ וְאַל־תֵּ֣עָצֵ֔בוּ כִּֽי־חֶדְוַ֥ת ה' הִ֥יא מָֽעֻזְּכֶֽם׃ (יא) וְהַלְוִיִּ֞ם מַחְשִׁ֤ים לְכׇל־הָעָם֙ לֵאמֹ֣ר הַ֔סּוּ כִּ֥י הַיּ֖וֹם קָדֹ֑שׁ וְאַל־תֵּעָצֵֽבוּ׃ (יב) וַיֵּלְכ֨וּ כׇל־הָעָ֜ם לֶאֱכֹ֤ל וְלִשְׁתּוֹת֙ וּלְשַׁלַּ֣ח מָנ֔וֹת וְלַעֲשׂ֖וֹת שִׂמְחָ֣ה גְדוֹלָ֑ה כִּ֤י הֵבִ֙ינוּ֙ בַּדְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָהֶֽם׃ {פ}
(יג) וּבַיּ֣וֹם הַשֵּׁנִ֡י נֶאֶסְפוּ֩ רָאשֵׁ֨י הָאָב֜וֹת לְכׇל־הָעָ֗ם הַכֹּֽהֲנִים֙ וְהַלְוִיִּ֔ם אֶל־עֶזְרָ֖א הַסֹּפֵ֑ר וּלְהַשְׂכִּ֖יל אֶל־דִּבְרֵ֥י הַתּוֹרָֽה׃ (יד) וַֽיִּמְצְא֖וּ כָּת֣וּב בַּתּוֹרָ֑ה אֲשֶׁ֨ר צִוָּ֤ה ה' בְּיַד־מֹשֶׁ֔ה אֲשֶׁר֩ יֵשְׁב֨וּ בְנֵֽי־יִשְׂרָאֵ֧ל בַּסֻּכּ֛וֹת בֶּחָ֖ג בַּחֹ֥דֶשׁ הַשְּׁבִיעִֽי׃ (טו) וַאֲשֶׁ֣ר יַשְׁמִ֗יעוּ וְיַעֲבִ֨ירוּ ק֥וֹל בְּכׇל־עָרֵיהֶם֮ וּבִירוּשָׁלַ֣͏ִם לֵאמֹר֒ צְא֣וּ הָהָ֗ר וְהָבִ֙יאוּ֙ עֲלֵי־זַ֙יִת֙ וַעֲלֵי־עֵ֣ץ שֶׁ֔מֶן וַעֲלֵ֤י הֲדַס֙ וַעֲלֵ֣י תְמָרִ֔ים וַעֲלֵ֖י עֵ֣ץ עָבֹ֑ת לַעֲשֹׂ֥ת סֻכֹּ֖ת כַּכָּתֽוּב׃ {ס} (טז) וַיֵּצְא֣וּ הָעָם֮ וַיָּבִ֒יאוּ֒ וַיַּעֲשׂוּ֩ לָהֶ֨ם סֻכּ֜וֹת אִ֤ישׁ עַל־גַּגּוֹ֙ וּבְחַצְרֹ֣תֵיהֶ֔ם וּבְחַצְר֖וֹת בֵּ֣ית הָאֱלֹקִ֑ים וּבִרְחוֹב֙ שַׁ֣עַר הַמַּ֔יִם וּבִרְח֖וֹב שַׁ֥עַר אֶפְרָֽיִם׃ {ס} (יז) וַיַּֽעֲשׂ֣וּ כׇֽל־הַ֠קָּהָ֠ל הַשָּׁבִ֨ים מִן־הַשְּׁבִ֥י ׀ סֻכּוֹת֮ וַיֵּשְׁב֣וּ בַסֻּכּוֹת֒ כִּ֣י לֹֽא־עָשׂ֡וּ מִימֵי֩ יֵשׁ֨וּעַ בִּן־נ֥וּן כֵּן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֖ד הַיּ֣וֹם הַה֑וּא וַתְּהִ֥י שִׂמְחָ֖ה גְּדוֹלָ֥ה מְאֹֽד׃ (יח) וַ֠יִּקְרָ֠א בְּסֵ֨פֶר תּוֹרַ֤ת הָאֱלֹקִים֙ י֣וֹם ׀ בְּי֔וֹם מִן־הַיּוֹם֙ הָֽרִאשׁ֔וֹן עַ֖ד הַיּ֣וֹם הָאַחֲר֑וֹן וַיַּֽעֲשׂוּ־חָג֙ שִׁבְעַ֣ת יָמִ֔ים וּבַיּ֧וֹם הַשְּׁמִינִ֛י עֲצֶ֖רֶת כַּמִּשְׁפָּֽט׃ {פ}

(8) [Several men are named] read from the scroll of the Teaching of God, translating it and giving the sense; so they understood the reading. (9) Nehemiah the Tirshatha, Ezra the priest and scribe, and the Levites who were explaining to the people said to all the people, “This day is holy to the LORD your God: you must not mourn or weep,” for all the people were weeping as they listened to the words of the Teaching. (10) He further said to them, “Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord. Do not be sad, for your rejoicing in the LORD is the source of your strength.” (11) The Levites were quieting the people, saying, “Hush, for the day is holy; do not be sad.” (12) Then all the people went to eat and drink and send portions and make great merriment, for they understood the things they were told. (13) On the second day, the heads of the clans of all the people and the priests and Levites gathered to Ezra the scribe to study the words of the Teaching. (14) They found written in the Teaching that the LORD had commanded Moses that the Israelites must dwell in booths during the festival of the seventh month, (15) and that they must announce and proclaim throughout all their towns and Jerusalem as follows, “Go out to the mountains and bring leafy branches of olive trees, pineaMeaning of Heb. uncertain. trees, myrtles, palms and [other] leafy-a trees to make booths, as it is written.” (16) So the people went out and brought them, and made themselves booths on their roofs, in their courtyards, in the courtyards of the House of God, in the square of the Water Gate and in the square of the Ephraim Gate. (17) The whole community that returned from the captivity made booths and dwelt in the booths—the Israelites had not done so from the days of JoshuabHeb. Jeshua. son of Nun to that day—and there was very great rejoicing. (18) He read from the scroll of the Teaching of God each day, from the first to the last day. They celebrated the festival seven days, and there was a solemn gathering on the eighth, as prescribed.

~ What is evidently missing from this account in Nehemiah?

~ What happens with Yom Kippur and Sukkot?

(א) וּבְיוֹם֩ עֶשְׂרִ֨ים וְאַרְבָּעָ֜ה לַחֹ֣דֶשׁ הַזֶּ֗ה נֶאֶסְפ֤וּ בְנֵֽי־יִשְׂרָאֵל֙ בְּצ֣וֹם וּבְשַׂקִּ֔ים וַאֲדָמָ֖ה עֲלֵיהֶֽם׃ (ב) וַיִּבָּֽדְלוּ֙ זֶ֣רַע יִשְׂרָאֵ֔ל מִכֹּ֖ל בְּנֵ֣י נֵכָ֑ר וַיַּעַמְד֗וּ וַיִּתְוַדּוּ֙ עַל־חַטֹּ֣אתֵיהֶ֔ם וַעֲוֺנ֖וֹת אֲבֹתֵיהֶֽם׃ (ג) וַיָּק֙וּמוּ֙ עַל־עׇמְדָ֔ם וַֽיִּקְרְא֗וּ בְּסֵ֨פֶר תּוֹרַ֧ת ה' אֱלֹהֵיהֶ֖ם רְבִעִ֣ית הַיּ֑וֹם וּרְבִעִית֙ מִתְוַדִּ֣ים וּמִֽשְׁתַּחֲוִ֔ים לַה' אֱלֹהֵיהֶֽם׃ {פ}
(1) On the twenty-fourth day of this month, the Israelites assembled, fasting, in sackcloth, and with earth upon them. (2) Those of the stock of Israel separated themselves from all foreigners, and stood and confessed their sins and the iniquities of their fathers. (3) Standing in their places, they read from the scroll of the Teaching of the LORD their God for one-fourth of the day, and for another fourth they confessed and prostrated themselves before the LORD their God.
Mishnah (compilation 200 CE)

(א) אַרְבָּעָה רָאשֵׁי שָׁנִים הֵם. בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת, לַנְּטִיעָה וְלַיְרָקוֹת. בְּאֶחָד בִּשְׁבָט, רֹאשׁ הַשָּׁנָה לָאִילָן, כְּדִבְרֵי בֵית שַׁמַּאי. בֵּית הִלֵּל אוֹמְרִים, בַּחֲמִשָּׁה עָשָׂר בּוֹ:

(ב) בְּאַרְבָּעָה פְרָקִים הָעוֹלָם נִדּוֹן, בְּפֶסַח עַל הַתְּבוּאָה, בַּעֲצֶרֶת עַל פֵּרוֹת הָאִילָן, בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, שֶׁנֶּאֱמַר (תהלים לג) הַיּוֹצֵר יַחַד לִבָּם, הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם. וּבֶחָג נִדּוֹנִין עַל הַמָּיִם:

(1) They are four days in the year that serve as the New Year, each for a different purpose: On the first of Nisan is the New Year for kings; it is from this date that the years of a king’s rule are counted. And the first of Nisan is also the New Year for the order of the Festivals, as it determines which is considered the first Festival of the year and which the last. On the first of Elul is the New Year for animal tithes; all the animals born prior to that date belong to the previous tithe year and are tithed as a single unit, whereas those born after that date belong to the next tithe year. Rabbi Elazar and Rabbi Shimon say: The New Year for animal tithes is on the first of Tishrei. On the first of Tishrei is the New Year for counting years, as will be explained in the Gemara; for calculating Sabbatical Years and Jubilee Years, i.e., from the first of Tishrei there is a biblical prohibition to work the land during these years; for planting, for determining the years of orla, the three-year period from when a tree has been planted during which time its fruit is forbidden; and for tithing vegetables, as vegetables picked prior to that date cannot be tithed together with vegetables picked after that date. On the first of Shevat is the New Year for the tree; the fruit of a tree that was formed prior to that date belong to the previous tithe year and cannot be tithed together with fruit that was formed after that date; this ruling is in accordance with the statement of Beit Shammai. But Beit Hillel say: The New Year for trees is on the fifteenth of Shevat.

(2) At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.

~ What is the purpose of Rosh Hashanah in the Mishnah?

~ How well do we "know" this holiday by 200 CE?

~ Note that the idea of judgment appears in four festivals: Pesach, Shavuot, Sukkot - and Rosh Hashanah. It is this fact - judgment - that will enable the rabbis to say you can break Shabbat to establish their months. It is a case of pikuach nefesh: summer (fruit in trees), end of spring (grain), rainy season (Sukkot) and history (Rosh Hashanah). It is not the individual's physical existence, but the community's. And showing up for judgment in the appointed time of the trial is fundamental to be judged favorably.

Structure of Mishnah Rosh Hashanah

Chapter 1

1-2 - placing Rosh Hashanah in context

3-9 - sighting of the new moons, rules regarding testifying, fires to announce, breaking Shabbat for two specific months (Nisan and Tishrei), public support for the witness travels

Chapter 2

1- witness travels but is not recognized, and "what was initially done" regarding disruptions

2-5 - disruptions in the process of announcement, and what initially was done

6-8 - procedures for examination of witnesses

9 - dispute between Rabban Gamliel and Rabbi Yehoshua

Chapter 3

1 - back to procedures of sanctifying the month

2-6 - Shofar and its kashrut, differences between Rosh Hashanah and other times we blow

7,8 - having awareness of the shofar and focusing one's heart, excursus on Moshe, his hands and the nachash hanechoshet (pole with the copper snake)

Chapter 4

1 - Rosh Hashanah, shofar and Shabbat

2, 3 - Jerusalem and Yavneh

4 - changes in the sanctification after Jerusalem falls

5, 6 - ten verses of malchuyot, zichronot and shofarot, and where do they fall in the Amidah

7 - restrictions on playing the shofar

8 - order of blasts

~ Note that the Mishnah is not worried solely with Rosh Hashanah, even though that is the name of the tractate.

(ב) כָּל הַשּׁוֹפָרוֹת כְּשֵׁרִין חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא כָל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר (יהושע ו), בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל:

(2) The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the shofar. All shofarot are fit for blowing except for the horn of a cow, because it is a horn [keren] and not a shofar. Rabbi Yosei said: But aren’t all shofarot called horn, as it is stated: “And it shall come to pass, that when they sound a long blast with the horn [keren] of a ram [yovel]” (Joshua 6:5), and a ram’s horn is a shofar fit for sounding on Rosh HaShana?

(ג) שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה שֶׁל יָעֵל, פָּשׁוּט, וּפִיו מְצֻפֶּה זָהָב, וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. שׁוֹפָר מַאֲרִיךְ וַחֲצוֹצְרוֹת מְקַצְּרוֹת, שֶׁמִּצְוַת הַיּוֹם בַּשּׁוֹפָר:

(3) The shofar that was used on Rosh HaShana in the Temple was made from the straight horn of an ibex, and its mouth, the mouthpiece into which one blows, was plated with gold. And there were two trumpets, one on each of the two sides of the person sounding the shofar. The shofar would sound a long blast, whereas the trumpets would sound a short blast, because the mitzva of the day is with the shofar.

~ How does the mishnah open the discussion of the shofar? What seems to be the worry?

~ Mishnah 3:3 makes a particular point. What is it?

(ה) סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים:

(5) The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri. Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.

~ The mishnah expects you to know the structure of the Amidah, as well as its changes for a holiday.

~ What seems to be the basic dispute in the mishnah itself?

~ Please take a look at a machzor. Where do we find the verses and the shofar sounds?

(ו) אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכוּיוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אִם אָמַר שָׁלשׁ שָׁלשׁ מִכֻּלָּן, יָצָא. אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פֻּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רַבִּי יוֹסֵי אוֹמֵר, אִם הִשְׁלִים בַּתּוֹרָה, יָצָא:

(6) One does not recite fewer than ten verses in the blessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. One does not mention verses of Remembrance, Kingship, and Shofar that have a theme of punishment. When reciting the ten verses, one begins with verses from the Torah and concludes with verses from the Prophets. Rabbi Yosei says: If he concluded with a verse from the Torah, he has fulfilled his obligation.

~ What are the general guidelines for these verses? Why?

~ Why do you think there is no list of chapter and verse?

(ז) הָעוֹבֵר לִפְנֵי הַתֵּבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, רִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל:

(7) With regard to one who is passing before the ark, as prayer leader, on the festival of Rosh HaShana, it is the second prayer leader, i.e., the one who leads the additional prayer, who sounds the shofar on behalf of the congregation. And on a day when the hallel is recited, the first prayer leader, i.e., the one who leads the morning prayer, recites the hallel on behalf of the congregation.

~ What does this mishnah clarify regarding Rosh Hashanah?

~ What does this mishnah clarify regarding Halel?

~ Do we say Halel on Rosh Hashanah? Why?

(ח) שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה, אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל, לֹא עוֹלִין בְּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן, יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק, לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק, לֹא יָצָא:

(8) With regard to the shofar of Rosh HaShana, one may not pass the Shabbat limit for it, i.e., to go and hear it, nor may one clear a pile of rubble to uncover a buried shofar. One may not climb a tree, nor may one ride on an animal, nor may one swim in water, in order to find a shofar to sound. And one may not cut the shofar to prepare it for use, neither with an object that is prohibited due to a rabbinic decree nor with an object that may not be used due to a prohibition by Torah law. However, if one wishes to place water or wine into the shofar on Rosh HaShana so that it emits a clear sound, he may place it, as this does not constitute a prohibited labor. One need not prevent children from sounding the shofar on Rosh HaShana, despite the fact that they are not obligated in mitzvot. Rather, one occupies himself with them, encouraging and instructing them, until they learn how to sound it properly. The mishna adds: One who acts unawares and sounds the shofar without any intention to perform the mitzva has not fulfilled his obligation. And, similarly, one who hears the shofar blasts from one who acts unawares has not fulfilled his obligation.

~ What are the things this mishnah seems to worry about?

~ Why do you think the question of awareness is so important?

(ט) סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן:

(9) The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the first tekia of the initial series of tekia, terua, tekia, and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only one tekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times. Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many.

~ This is the last mishnah of the tractate. Is this what you expect as the last?

~ What does the last bit, with the dispute between the general voice of the mishnah and Rabban Gamliel tell you about Rosh Hashanah? What does it tell you about prayer in general?

מַתְנִי׳ כׇּל הַשּׁוֹפָרוֹת כְּשֵׁרִים, חוּץ מִשֶּׁל פָּרָה — מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי: וַהֲלֹא כׇּל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר: ״בִּמְשׁוֹךְ בְּקֶרֶן הַיּוֹבֵל״. גְּמָ׳ שַׁפִּיר קָאָמַר רַבִּי יוֹסֵי וְרַבָּנַן: כׇּל הַשּׁוֹפָרוֹת אִקְּרוֹ שׁוֹפָר וְאִקְּרוֹ קֶרֶן. דְּפָרָה — קֶרֶן אִקְּרִי, שׁוֹפָר לָא אִקְּרִי, דִּכְתִיב: ״בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו״. וְרַבִּי יוֹסֵי אָמַר לָךְ: דְּפָרָה נָמֵי אִקְּרִי שׁוֹפָר, דִּכְתִיב: ״וְתִיטַב לַה׳ מִשּׁוֹר פָּר״, אִם שׁוֹר — לָמָּה פָּר, וְאִם פָּר — לָמָּה שׁוֹר? אֶלָּא: מַאי ״שׁוֹר פָּר״ — מִשּׁוֹפָר. וְרַבָּנַן? כִּדְרַב מַתְנָה. דְּאָמַר רַב מַתְנָה: מַאי ״שׁוֹר פָּר״ — שֶׁהוּא גָּדוֹל כְּפַר. עוּלָּא אָמַר: הַיְינוּ טַעְמָא דְּרַבָּנַן, כִּדְרַב חִסְדָּא. דְּאָמַר רַב חִסְדָּא: מִפְּנֵי מָה אֵין כֹּהֵן גָּדוֹל נִכְנָס בְּבִגְדֵי זָהָב לִפְנַי וְלִפְנִים לַעֲבוֹד עֲבוֹדָה — לְפִי שֶׁאֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר. וְלָא? וְהָא אִיכָּא דָּם פַּר! הוֹאִיל וְאִשְׁתַּנִּי — אִשְׁתַּנִּי. וְהָא אִיכָּא אָרוֹן וְכַפּוֹרֶת וּכְרוּב! חוֹטֵא בַּל יַקְרִיב קָאָמְרִינַן. וְהָא אִיכָּא כַּף וּמַחְתָּה! חוֹטֵא בַּל יִתְנָאֶה קָא אָמְרִינַן. וְהָא אִיכָּא בִּגְדֵי זָהָב מִבַּחוּץ! מִבִּפְנִים קָא אָמְרִינַן. שׁוֹפָר נָמֵי מִבַּחוּץ הוּא! כֵּיוָן דִּלְזִכָּרוֹן הוּא — כְּבִפְנִים דָּמֵי. וְהָא תַּנָּא ״מִפְּנֵי שֶׁהוּא קֶרֶן״ קָאָמַר! חֲדָא וְעוֹד קָאָמַר: חֲדָא — דְּאֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר, וְעוֹד — מִפְּנֵי שֶׁהוּא קֶרֶן. וְרַבִּי יוֹסֵי? אָמַר לָךְ: דְּקָא אָמְרַתְּ אֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר — הָנֵי מִילֵּי מִבִּפְנִים, וְהַאי שׁוֹפָר מִבַּחוּץ הוּא. וּדְקָא אָמְרַתְּ מִפְּנֵי שֶׁהוּא קֶרֶן — כׇּל הַשּׁוֹפָרוֹת נָמֵי אִקְּרוֹ קֶרֶן. אַבָּיֵי אֲמַר, הַיְינוּ טַעְמַיְיהוּ דְּרַבָּנַן: שׁוֹפָר אָמַר רַחֲמָנָא, וְלֹא שְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת. וְהָא דְּפָרָה, כֵּיוָן דְּקָאֵי גִּילְדֵי גִּילְדֵי — מִיתְחֲזֵי כִּשְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת. וְהָא תַּנָּא ״מִפְּנֵי שֶׁהוּא קֶרֶן״ קָאָמַר! חֲדָא וְעוֹד קָאָמַר: חֲדָא — דְּשׁוֹפָר אֶחָד אָמַר רַחֲמָנָא, וְלֹא שְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת. וְעוֹד — מִפְּנֵי שֶׁהוּא קֶרֶן. וְרַבִּי יוֹסֵי אָמַר לָךְ: דְּקָאָמְרַתְּ ״שׁוֹפָר אֶחָד אָמַר רַחֲמָנָא, וְלֹא שְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת״ — כֵּיוָן דִּמְחַבְּרִי אַהֲדָדֵי, חַד הוּא. וּדְקָאָמְרַתְּ ״מִפְּנֵי שֶׁהוּא קֶרֶן״ — כׇּל הַשּׁוֹפָרוֹת נָמֵי אִקְּרוֹ קֶרֶן.
MISHNA: The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the shofar. All shofarot are fit for blowing except for the horn of a cow, because it is a horn [keren] and not a shofar. Rabbi Yosei said: But aren’t all shofarot called horn, as it is stated: “And it shall come to pass, that when they sound a long blast with the horn [keren] of a ram [yovel]” (Joshua 6:5), and a ram’s horn is a shofar fit for sounding on Rosh HaShana? GEMARA: Rabbi Yosei is saying well, i.e., presents a convincing argument. Why do the Rabbis not accept it? The Gemara explains that the Rabbis counter Rabbi Yosei’s argument as follows: Indeed, all other shofarot are called shofar and they are also called keren, but that of a cow is called keren, but it is not called shofar, as it is written: “His firstborn bull, grandeur is his, and his horns [karnav] are the horns of [karnei] a wild ox” (Deuteronomy 33:17). It is therefore clear that the horns of a bull are called keren, and nowhere are they called shofar. And how would Rabbi Yosei counter this argument? He could have said to you: The horns of a cow are also called shofar, as it is written: “And it shall please the Lord better than an ox bull [shor par] that has horns and hoofs” (Psalms 69:32). The wording of the verse is strange: If it is an ox [shor], why is it also called a bull [par], and if it is a bull [par], why is it called an ox [shor]? Rather, what is the meaning of shor par? These two words must be read as if they were one single word: Than a shofar. According to this reading, even the horn of a cow is called a shofar. And how do the Rabbis explain the difficulty in this verse? They explain it as it was explained by Rav Mattana, as Rav Mattana said: What is the meaning of shor par? An ox [shor] that is as large as a bull [par], as the animal is called a shor from birth, but is called a par only from the age of three. Ulla said: This is the reasoning of the Rabbis, who say that the horn of a cow is unfit for sounding on Rosh HaShana. They say this in accordance with the opinion of Rav Ḥisda, as Rav Ḥisda said: For what reason does the High Priest not enter the innermost sanctum, the Holy of Holies, with his golden garments to perform the service there on Yom Kippur? It is because a prosecutor [kateigor] cannot become an advocate [sanneigor]. Since the Jewish people committed the sin of worshipping the Golden Calf, the High Priest may not enter the Holy of Holies to atone for the Jewish people wearing golden garments, as they would bring that sin to mind. The Gemara asks: But do we not use a cow in the Holy of Holies? But there is the blood of the bull that is brought there to be sprinkled on Yom Kippur, despite the fact that the Jewish people sinned with a calf. The Gemara answers: Since it has changed, i.e., it is not the bull itself, but only its blood, then it has changed, i.e., so it does not bring the sin of the Golden Calf to mind. The Gemara raises another difficulty: But there is the Ark, the Ark cover, and the cherub, all of which are plated with gold. If this is problematic, why are they in the Holy of Holies? The Gemara explains: What we are saying is that a sinner seeking atonement should not bring something made of gold into the Holy of Holies, as it would bring the sin of the Golden Calf to mind. The Gemara asks further: But there is the spoon and coal pan that are brought into the Holy of Holies, and they are made of gold. The Gemara answers: What we are saying is that a sinner seeking atonement should not adorn himself with ornaments of gold. The Gemara raises yet another question: But there are the golden garments the High Priest wears outside the Holy of Holies. The Gemara answers: What we are saying is that a sinner should not adorn himself with gold inside the Holy of Holies, but outside there is no concern. The Gemara continues this line of questioning: If so, the shofar is also outside, since it is not brought into the Holy of Holies. The Gemara answers: Since the shofar is sounded in order to evoke God’s remembrance, it is considered as if it were sounded inside the Holy of Holies. The Gemara asks: Is this indeed the reason that the Rabbis disqualify the use of a cow’s horn? But the tanna taught: The horn of a cow cannot be used because it is a keren. The Gemara answers: The tanna stated one reason and also another reason: One reason is that a prosecutor cannot become an advocate, and another is because it is called a keren and not a shofar. The Gemara asks: And how would Rabbi Yosei counter these arguments? The Gemara explains: He could have said to you: That which you said, that a prosecutor cannot become an advocate, is indeed true, but this applies only inside the Holy of Holies, and the shofar is sounded outside. And with regard to that which you said, because it is a keren, all shofarot are also called keren. Abaye said: This is the reasoning of the Rabbis: The Merciful One says to sound a single shofar, and not two or three shofarot together, but this horn of a cow, since it is comprised of layers, looks like two or three shofarot. The Gemara asks: But the tanna taught: The horn of a cow cannot be used because it is a keren. Since the Rabbis’ reasoning appears clearly in the mishna, how can the reasoning provided by Abaye be correct? The Gemara replies: The tanna stated one reason and also another reason. One reason is that the Merciful One says to sound a single shofar, and not two or three shofarot together, and another is because it is a keren. And Rabbi Yosei could have said to you: That which you said, that the Merciful One says in the Torah to sound a single shofar, and not two or three shofarot, is not a difficulty. Since the layers of the cow’s horn are connected to each other, it is considered a single shofar. And with regard to that which you said: Because it is a keren, all shofarot are also called keren.
מַאי מַשְׁמַע דְּהַאי יוֹבֵלָא לִישָּׁנָא דְּדִכְרָא הוּא? דְּתַנְיָא, אָמַר רַבִּי עֲקִיבָא: כְּשֶׁהָלַכְתִּי לַעֲרַבְיָא, הָיוּ קוֹרִין לְדִכְרָא ״יוֹבֵלָא״. וְאָמַר רַבִּי עֲקִיבָא: כְּשֶׁהָלַכְתִּי לְגַלְיָא, הָיוּ קוֹרִין לְנִדָּה גַּלְמוּדָה. מַאי גַּלְמוּדָה — גְּמוּלָה דָּא מִבַּעְלָהּ. וְאָמַר רַבִּי עֲקִיבָא: כְּשֶׁהָלַכְתִּי לְאַפְרִיקִי, הָיוּ קוֹרִין לְמָעָה קְשִׂיטָה. לְמַאי נָפְקָא מִינַּהּ? לְפָרוֹשֵׁי ״מֵאָה קְשִׂיטָה״ דְּאוֹרָיְיתָא, מְאָה דַּנְקֵי. אָמַר רַבִּי: כְּשֶׁהָלַכְתִּי לִכְרַכֵּי הַיָּם, הָיוּ קוֹרִין לִמְכִירָה כִּירָה. לְמַאי נָפְקָא מִינַּהּ? לְפָרוֹשֵׁי ״אֲשֶׁר כָּרִיתִי לִי״: אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כְּשֶׁהָלַכְתִּי לִתְחוּם קַן נִשְׁרַיָּיא, הָיוּ קוֹרִין לַכַּלָּה נִינְפִי, וְלַתַּרְנְגוֹל שֶׂכְוִי. לַכַּלָּה נִינְפִי — מַאי קְרָא: ״יְפֵה נוֹף מְשׂוֹשׂ כׇּל הָאָרֶץ״. וְלַתַּרְנְגוֹל שֶׂכְוִי — אָמַר רַב יְהוּדָה אָמַר רַב, וְאִיבָּעֵית אֵימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי קְרָא — ״מִי שָׁת בַּטּוּחוֹת חׇכְמָה אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה״. ״מִי שָׁת בַּטּוּחוֹת חׇכְמָה״ — אֵלּוּ כְּלָיוֹת, ״אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה״ — זֶה תַּרְנְגוֹל. לֵוִי אִיקְּלַע לְהָהוּא אַתְרָא. אֲתָא גַּבְרָא לְקַמֵּיהּ, אֲמַר לֵיהּ: קַבְעַן פְּלָנְיָא. לָא הֲוָה יָדַע מַאי קָאָמַר לֵיהּ. אֲתָא שְׁאֵיל בֵּי מִדְרְשָׁא, אֲמַר לֵיהּ: גַּזְלַן אֲמַר לָךְ, דִּכְתִיב: ״הֲיִקְבַּע אָדָם אֱלֹקִים וְגוֹ׳״. אֲמַר לֵיהּ רָבָא מִבַּרְנִישׁ לְרַב אָשֵׁי: אִי הֲוַאי הָתָם, הֲוָה אָמֵינָא לֵיהּ: הֵיכִי קַבְעָךְ? בְּמַאי קַבְעָךְ? וְאַמַּאי קַבְעָךְ? וּמִמֵּילָא הֲוָה יָדְעִינָא. וְאִיהוּ סָבַר: מִילְּתָא דְאִיסּוּרָא קָאָמַר לֵיהּ. לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״סֵירוּגִין״. שַׁמְעוּהָ לְאַמְּתָא דְבֵי רַבִּי דַּחֲזָתִנְהוּ רַבָּנַן דַּהֲווֹ עָיְילִי פִּסְקֵי פִּסְקֵי, אֲמַרָה לְהוּ: עַד מָתַי אַתֶּם נִכְנָסִין סֵירוּגִין סֵירוּגִין. לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״חֲלוֹגְלוֹגוֹת״. יוֹמָא חַד שַׁמְעוּהָ לְאַמְּתָא דְבֵי רַבִּי דַּחֲזָית לְהָהוּא גַּבְרָא דְּקָא מְבַדַּר פַּרְפְּחִינֵיהּ, אֲמַרָה לֵיהּ: עַד מָתַי אַתָּה מְפַזֵּר חֲלוֹגְלוֹגְךָ. לָא הֲווֹ יָדְעִי רַבָּנַן מַאי: ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״. יוֹמָא חַד שַׁמְעוּהָ לְאַמְּתָא דְבֵי רַבִּי דַּהֲווֹת אָמְרָה לְהָהוּא גַּבְרָא דַּהֲוָה קָא מְהַפֵּךְ בְּשַׂעְרֵיהּ, אָמְרָה לֵיהּ: עַד מָתַי אַתָּה מְסַלְסֵל בִּשְׂעָרְךָ. לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד״. יוֹמָא חַד שַׁמְעוּהָ לְאַמְּתָא דְבֵי רַבִּי דַּהֲווֹת אָמְרָה לַחֲבֶירְתַּהּ: שְׁקוּלִי טָאטִיתָא וְטַאטִי בֵּיתָא. לָא הֲווֹ יָדְעִי רַבָּנַן מַאי ״הַשְׁלֵךְ עַל ה׳ יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ״. אָמַר רַבָּה בַּר בַּר חָנָה: יוֹמָא חַד הֲוָה אָזְלִינָא בַּהֲדֵי הָהוּא טַיָּיעָא, הֲוָה דָּרֵינָא טוּנָא וַאֲמַר לִי: שְׁקוֹל יַהְבָּיךְ וּשְׁדִי אַגַּמְלַאי.
§ It is taught in the mishna that Rabbi Yosei proves from a verse that a the horn of a ram [yovel] is called a keren. The Gemara asks: From where may it be inferred that this term yovel denotes the horn of a ram? The Gemara answers: As it is taught in a baraita: Rabbi Akiva said: When I went to Arabia, I heard that they called a ram yovla, and from this we can infer the meaning of the term yovel in the related language of Hebrew. The Gemara records a series of similar statements: And Rabbi Akiva said: When I went to Galia, I heard that they called a menstruating woman galmuda, and this clarifies the meaning of that word in Scripture. It should be understood as follows: What does galmuda mean? She is separated [gemula da] from her husband, as all physical contact between a menstruating woman and her husband is forbidden. And Rabbi Akiva said: When I went to Africa, I heard that they called a ma’a, which is a certain coin, kesita. The Gemara asks: What is the practical significance of this? The Gemara answers: To explain that the words in the Torah relating to Jacob’s purchase of his field near Shechem: “And he bought the parcel of ground where he had spread his tent, from the sons of Hamor for a hundred kesita (Genesis 33:19), denote a hundred dankei, i.e., a hundred ma’a. Similarly, Rabbi Yehuda HaNasi said: When I went to the sea towns, I heard that they called a sale kira. And the Gemara asks: What is the practical significance of this? The Gemara answers: To explain the verse relating to Jacob’s burial plot: “In my grave which I purchased [kariti] for myself, there shall you bury me” (Genesis 50:5). Rabbi Shimon ben Lakish said: When I went to the district of Kan Nishrayya, I heard that they called a bride ninfi and a rooster sekhvi. The Gemara explains how this information serves to clarify the meanings of biblical verses: A bride is called ninfi; what is the verse that uses a similar term? “Beautiful view [nof], the joy of the whole earth, Mount Zion” (Psalms 48:3), which therefore means beautiful like a bride. And a rooster is called sekhvi; Rav Yehuda said that Rav said: And if you wish, you can say that Rabbi Yehoshua ben Levi said this: What is the verse that employs this term? “Who has put wisdom in the inward parts? Or who has given understanding to the sekhvi (Job 38:36), which should be understood as follows: “Who has put wisdom in the inward parts”: These are the kidneys that are hidden in the body; “or who has given understanding to the sekhvi”: This is a rooster, who knows to crow at fixed times during the night. Incidental to the discussion of the meanings of certain words in foreign countries, it was related that Levi once happened to come to a certain place, where a man came before him to complain about what had been done to him. This man said to him: So-and-so keva’a from me. Levi did not understand what that man was saying to him, as he did not know the meaning of the word kava. So he went and asked in the study hall. They said to him: That man said to you: He robbed me, as it is written: “Will a man rob [hayikba] God?” (Malachi 3:8). Rava from a place called Barnish said to Rav Ashi: Had I been there in Levi’s place I would have tried to uncover the meaning of the word in a different way, for I would have said to him: How did he keva’a you? With what did he keva’a you? And why did he keva’a you? And from his answers I would have understood on my own what was being said. The Gemara comments: And Levi, who did not do this, thought that the man was talking about a matter of prohibition and not a monetary matter, and so asking the man these questions would not have helped, as they are relevant only to monetary matters. The Gemara continues its discussion of unusual words: The Sages did not know the meaning of the word seirugin, which is found in a mishna. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house say to the Sages whom she saw entering the house not all at once, but intermittently: How long shall you enter seirugin seirugin? and from this they understood that the word seirugin means: At intervals. It is similarly recounted that the Sages did not know the meaning of the word ḥaloglogot, which is mentioned in various mishnayot and baraitot. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house say to a certain man whom she saw scattering his purslane plants: How long shall you scatter your ḥaloglogot? So they understood that ḥaloglogot means purslane. The Sages also did not know the meaning of the word salseleha in the verse: Salseleha and it will exalt you” (Proverbs 4:8). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house say to a certain man who was curling his hair: How long shall you mesalsel your hair? And from this they understood that the verse means: Turn wisdom about, and it will exalt you. It is further related that the Sages did not know the meaning of the words in the verse: “And sweep it [vetetetiha] with the broom [matatei] of destruction” (Isaiah 14:23). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to her workmate: Take a broom [tateita] and sweep [ta’ati] the house,” and they understood the meaning of these words. The Sages also did not know the meaning of the word yehavkha in the verse: “Cast your load [yehavkha] upon the Lord and He will sustain you” (Psalms 55:23). Rabba bar bar Ḥana said: One day I was traveling with a certain Arab [Tayya’a], and I was carrying a load, and he said to me: Take your yehav and cast it on my camel, and from this I understood that yehav means a load.

~ This is the Talmud on the mishnah 3:2

~ What is the "end game"? What do you know now about shofarot that you didn't before?

~ What questions do you still have regarding shofarot?

~ What other things you learned in a by the way form?

דיני שופר של ראש השנה ובו כג סעיפים:
שופר של ראש השנה מצותו בשל איל וכפוף ובדיעבד כל השופרו' כשרים בין פשוטים בין כפופים ומצוה בכפופים יותר מבפשוטים ושל פרה פסול בכל גוונא וכן קרני רוב החיו' שהם עצם אחד ואין להם מבפנים זכרות פסולים (וכן שופר מבהמה טמאה פסול) (ר"ן פ"ד דר"ה):

The Shofar of Rosh Hashana should be from a ram, bent; yet after the fact all shofars are kosher, whether straight or bent. However the mitzva is better fulfilled with a bent one rather than a straight one; the shofar of a cow may not be used; similarly the horns of most wild animals, as they are a bone and have no hollow inside, may not be used. (Ra"n Chapter 3 Rosh Hashana).

מַתְנִי׳ סֵדֶר תְּקִיעוֹת: שָׁלֹשׁ שֶׁל שָׁלֹשׁ שָׁלֹשׁ. שִׁיעוּר תְּקִיעָה כְּשָׁלֹשׁ תְּרוּעוֹת, שִׁיעוּר תְּרוּעָה כְּשָׁלֹשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָּה כִּשְׁתַּיִם — אֵין בְּיָדוֹ אֶלָּא אַחַת. מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר — תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלֹשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּיב, כָּךְ כׇּל יָחִיד וְיָחִיד חַיָּיב. רַבָּן גַּמְלִיאֵל אוֹמֵר: שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. גְּמָ׳ וְהָתַנְיָא: שִׁיעוּר תְּקִיעָה כִּתְרוּעָה! אָמַר אַבָּיֵי: תַּנָּא דִּידַן קָא חָשֵׁיב תְּקִיעָה דְּכוּלְּהוּ בָּבֵי וּתְרוּעוֹת דְּכוּלְּהוּ בָּבֵי. תַּנָּא בָּרָא קָא חָשֵׁיב חַד בָּבָא וְתוּ לָא. שִׁיעוּר תְּרוּעָה כִּשְׁלֹשׁ יְבָבוֹת. וְהָתַנְיָא: שִׁיעוּר תְּרוּעָה כִּשְׁלֹשָׁה שְׁבָרִים! אָמַר אַבָּיֵי: בְּהָא וַדַּאי פְּלִיגִי, דִּכְתִיב: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״, וּמְתַרְגְּמִינַן: ״יוֹם יַבָּבָא יְהֵא לְכוֹן״. וּכְתִיב בְּאִימֵּיהּ דְּסִיסְרָא: ״בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא״. מָר סָבַר גַּנּוֹחֵי גַּנַּח. וּמָר סָבַר יַלּוֹלֵי יַלֵּיל.
MISHNA: The order of the blasts is three sets of three blasts each, which are: Tekia, terua, and tekia. The length of a tekia is equal to the length of three teruot, and the length of a terua is equal to the length of three whimpers. If one sounded the first tekia of the initial series of tekia, terua, tekia, and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, he has in his hand the fulfillment of only one tekia, and he must begin the second set with a new tekia. With regard to one who recited the blessings of the additional prayer, and only afterward a shofar became available to him, he sounds a tekia, sounds a terua, and sounds a tekia, an order he repeats three times. Just as the prayer leader is obligated in the prayer of Rosh HaShana, so too, each and every individual is obligated in these prayers. Rabban Gamliel disagrees and says: Individuals are not obligated, as the prayer leader fulfills the obligation on behalf of the many. GEMARA: The Gemara raises a difficulty. Although the mishna taught that the length of a tekia is equal to the length of three teruot, isn’t it taught in a baraita that the length of a single tekia is equal to the length of an entire terua, which is comprised of several shorter sounds? Abaye said: There is no difficulty. The tanna of our mishna counts the tekia of all the sets of blasts and the teruot of all the sets. He means that the length of the three tekiot is equal to the length of the three teruot. Conversely, the tanna of the baraita counts the first tekia of only one set, and no more, and therefore he simply states that the length of one tekia is equal to the length of one terua. § The mishna continues. The length of a terua is equal to the length of three whimpers. The Gemara asks: Isn’t it taught in a baraita that the length of a terua is equal to the length of three shevarim, i.e., broken blasts, which presumably are longer than whimpers? Abaye said: In this matter, the tanna’im certainly disagree. Although the first baraita can be reconciled with the mishna, this second baraita clearly reflects a dispute. As it is written: “It is a day of sounding [terua] the shofar to you” (Numbers 29:1), and we translate this verse in Aramaic as: It is a day of yevava to you. And to define a yevava, the Gemara quotes a verse that is written about the mother of Sisera: “Through the window she looked forth and wailed [vateyabev], the mother of Sisera” (Judges 5:28). One Sage, the tanna of the baraita, holds that this means moanings, broken sighs, as in the blasts called shevarim. And one Sage, the tanna of the mishna, holds that it means whimpers, as in the short blasts called teruot.

~ This is the beginning of the discussion regarding the nature of the blasts.

~ What do you see as conclusive? What are questions still open?

תָּנוּ רַבָּנַן: מִנַּיִן שֶׁבְּשׁוֹפָר? תַּלְמוּד לוֹמַר: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״. אֵין לִי אֶלָּא בַּיּוֹבֵל, בְּרֹאשׁ הַשָּׁנָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״בַּחֹדֶשׁ הַשְּׁבִיעִי״, שֶׁאֵין תַּלְמוּד לוֹמַר ״בַּחֹדֶשׁ הַשְּׁבִיעִי״, וּמָה תַּלְמוּד לוֹמַר ״בַּחֹדֶשׁ הַשְּׁבִיעִי״ — שֶׁיִּהְיוּ כׇּל תְּרוּעוֹת שֶׁל חֹדֶשׁ שְׁבִיעִי זֶה כָּזֶה. וּמִנַּיִן שֶׁפְּשׁוּטָה לְפָנֶיהָ — תַּלְמוּד לוֹמַר: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״. וּמִנַּיִן שֶׁפְּשׁוּטָה לְאַחֲרֶיהָ — תַּלְמוּד לוֹמַר: ״תַּעֲבִירוּ שׁוֹפָר״. וְאֵין לִי אֶלָּא בַּיּוֹבֵל, בְּרֹאשׁ הַשָּׁנָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״בַּחֹדֶשׁ הַשְּׁבִיעִי״. שֶׁאֵין תַּלְמוּד לוֹמַר ״בַּחֹדֶשׁ הַשְּׁבִיעִי״, וּמָה תַּלְמוּד לוֹמַר ״בַּחֹדֶשׁ הַשְּׁבִיעִי״ — שֶׁיְּהוּ כׇּל תְּרוּעוֹת הַחֹדֶשׁ הַשְּׁבִיעִי זֶה כָּזֶה. וּמִנַּיִן לְשָׁלֹשׁ שֶׁל שָׁלֹשׁ שָׁלֹשׁ — תַּלְמוּד לוֹמַר: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״. וּמִנַּיִן לִיתֵּן אֶת הָאָמוּר שֶׁל זֶה בָּזֶה וְשֶׁל זֶה בָּזֶה — תַּלְמוּד לוֹמַר: ״שְׁבִיעִי״ ״שְׁבִיעִי״ לִגְזֵירָה שָׁוָה. הָא כֵּיצַד? שָׁלֹשׁ שֶׁהֵן תֵּשַׁע. שִׁיעוּר תְּקִיעָה כִּתְרוּעָה, שִׁיעוּר תְּרוּעָה כִּשְׁלֹשָׁה שְׁבָרִים. הַאי תַּנָּא, מֵעִיקָּרָא מַיְיתֵי לַהּ בְּהֶיקֵּישָׁא, וְהַשְׁתָּא מַיְיתֵי לַהּ בִּגְזֵירָה שָׁוָה? הָכִי קָאָמַר: אִי לָאו גְּזֵירָה שָׁוָה, הֲוָה מַיְיתִינָא לַהּ בְּהֶיקֵּישָׁא. הַשְׁתָּא דְּאָתְיָא בִּגְזֵירָה שָׁוָה — הֶיקֵּישָׁא לָא צְרִיךְ. וְהַאי תַּנָּא מַיְיתֵי לַהּ בִּגְזֵירָה שָׁוָה מִמִּדְבָּר, דְּתַנְיָא: ״וּתְקַעְתֶּם תְּרוּעָה״ — תְּקִיעָה בִּפְנֵי עַצְמָהּ וּתְרוּעָה בִּפְנֵי עַצְמָהּ. אַתָּה אוֹמֵר תְּקִיעָה בִּפְנֵי עַצְמָהּ וּתְרוּעָה בִּפְנֵי עַצְמָהּ, אוֹ אֵינוֹ אֶלָּא תְּקִיעָה וּתְרוּעָה אַחַת הִיא — כְּשֶׁהוּא אוֹמֵר: ״וּבְהַקְהִיל אֶת הַקָּהָל תִּתְקְעוּ וְלֹא תָרִיעוּ״, הֱוֵי אוֹמֵר: תְּקִיעָה בִּפְנֵי עַצְמָהּ וּתְרוּעָה בִּפְנֵי עַצְמָהּ. וּמִנַּיִן שֶׁפְּשׁוּטָה לְפָנֶיהָ — תַּלְמוּד לוֹמַר: ״וּתְקַעְתֶּם תְּרוּעָה״. וּמִנַּיִן שֶׁפְּשׁוּטָה לְאַחֲרֶיהָ — תַּלְמוּד לוֹמַר: ״תְּרוּעָה יִתְקְעוּ״. רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וּתְקַעְתֶּם תְּרוּעָה שֵׁנִית״, שֶׁאֵין תַּלְמוּד לוֹמַר ״שֵׁנִית״, וּמָה תַּלְמוּד לוֹמַר ״שֵׁנִית״ — זֶה בָּנָה אָב, שֶׁכׇּל מָקוֹם שֶׁנֶּאֱמַר ״תְּרוּעָה״ — תְּהֵא תְּקִיעָה שְׁנִיָּה לָהּ. אֵין לִי אֶלָּא בַּמִּדְבָּר, בְּרֹאשׁ הַשָּׁנָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״תְּרוּעָה״ ״תְּרוּעָה״ לִגְזֵירָה שָׁוָה. וְשָׁלֹשׁ תְּרוּעוֹת נֶאֶמְרוּ בְּרֹאשׁ הַשָּׁנָה: ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, ״יוֹם תְּרוּעָה״, ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, וּשְׁתֵּי תְּקִיעוֹת לְכׇל אַחַת וְאַחַת. מָצִינוּ לְמֵדִין: שָׁלֹשׁ תְּרוּעוֹת וְשֵׁשׁ תְּקִיעוֹת נֶאֶמְרוּ בְּרֹאשׁ הַשָּׁנָה, שְׁתַּיִם מִדִּבְרֵי תוֹרָה, וְאַחַת מִדִּבְרֵי סוֹפְרִים. ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״ — מִדִּבְרֵי תוֹרָה. ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״ — לְתַלְמוּדוֹ הוּא בָּא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: אַחַת מִדִּבְרֵי תוֹרָה, וּשְׁתַּיִם מִדִּבְרֵי סוֹפְרִים. ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״ — מִדִּבְרֵי תוֹרָה. ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, וְ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״ — לְתַלְמוּדוֹ הוּא בָּא. מַאי לְתַלְמוּדוֹ הוּא בָּא? מִיבְּעֵי: בַּיּוֹם וְלֹא בַּלַּיְלָה. וְאִידַּךְ, בַּיּוֹם וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״בְּיוֹם הַכִּפּוּרִים״. אִי ״בְּיוֹם הַכִּפּוּרִים״ יָלֵיף, נִגְמוֹר נָמֵי מִינֵּיהּ לִפְשׁוּטָה לְפָנֶיהָ וּפְשׁוּטָה לְאַחֲרֶיהָ! ״וְהַעֲבַרְתָּ״ ״תַּעֲבִירוּ״ לָא מַשְׁמַע לְהוּ. אֶלָּא מַאי דָּרְשִׁי בְּהוּ? ״וְהַעֲבַרְתָּ״ כִּדְרַב מַתְנָא. דְּאָמַר רַב מַתְנָא: ״וְהַעֲבַרְתָּ״ — דֶּרֶךְ הַעֲבָרָתוֹ, ״תַּעֲבִירוּ״ — דְּקָאָמַר רַחֲמָנָא נְעַבְּרֵיהּ בְּיָד. וְאִידַּךְ? דְּרַב מַתְנָא — מִדְּשַׁנִּי בְּדִיבּוּרֵיהּ. ״תַּעֲבִירוּ״ בְּיָד — לָא מָצֵית אָמְרַתְּ, דְּגָמַר ״עֲבָרָה״ ״עֲבָרָה״ מִמֹּשֶׁה. כְּתִיב הָכָא: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, וּכְתִיב הָתָם: ״וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה״, מָה לְהַלָּן בְּקוֹל — אַף כָּאן בְּקוֹל. וּלְהַאי תַּנָּא דְּמַיְיתֵי לַהּ מִמִּדְבָּר, אִי מָה לְהַלָּן חֲצוֹצְרוֹת, אַף כָּאן חֲצוֹצְרוֹת? תַּלְמוּד לוֹמַר: ״תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ״, אֵי זֶהוּ חַג שֶׁהַחֹדֶשׁ מִתְכַּסֶּה בּוֹ? הֱוֵי אוֹמֵר זֶה רֹאשׁ הַשָּׁנָה, וְקָאָמַר רַחֲמָנָא: ״שׁוֹפָר״. אַתְקֵין רַבִּי אֲבָהוּ בְּקֵסָרִי: תְּקִיעָה, שְׁלֹשָׁה שְׁבָרִים, תְּרוּעָה, תְּקִיעָה. מָה נַפְשָׁךְ? אִי יַלּוֹלֵי יַלֵּיל — לֶעְבֵּיד תְּקִיעָה תְּרוּעָה וּתְקִיעָה, וְאִי גַּנּוֹחֵי גַּנַּח — לֶעְבֵּיד תְּקִיעָה שְׁלֹשָׁה שְׁבָרִים וּתְקִיעָה! מְסַפְּקָא לֵיהּ אִי גַּנּוֹחֵי גַּנַּח אִי יַלּוֹלֵי יַלֵּיל. מַתְקֵיף לַהּ רַב עַוִּירָא: וְדִלְמָא יַלּוֹלֵי הֲוָה, וְקָא מַפְסֵיק שְׁלֹשָׁה שְׁבָרִים בֵּין תְּרוּעָה לִתְקִיעָה! דַּהֲדַר עָבֵיד תְּקִיעָה תְּרוּעָה וּתְקִיעָה. מַתְקֵיף לַהּ רָבִינָא: וְדִלְמָא גַּנּוֹחֵי הֲוָה, וְקָא מַפְסְקָא תְּרוּעָה בֵּין שְׁבָרִים לִתְקִיעָה! דַּהֲדַר עָבֵיד תְּקִיעָה שְׁבָרִים תְּקִיעָה. אֶלָּא רַבִּי אֲבָהוּ מַאי אַתְקֵין? אִי גַּנּוֹחֵי גַּנַּח — הָא עַבְדֵיהּ, אִי יַלּוֹלֵי יַלֵּיל — הָא עַבְדֵיהּ! מְסַפְּקָא לֵיהּ דִּלְמָא גַּנַּח וְיַלֵּיל. אִי הָכִי, לֶיעְבַּד נָמֵי אִיפְּכָא: תְּקִיעָה, תְּרוּעָה, שְׁלֹשָׁה שְׁבָרִים, וּתְקִיעָה — דִּלְמָא יַלֵּיל וְגַנַּח! סְתָמָא דְמִילְּתָא, כִּי מִתְּרַע בְּאִינִישׁ מִילְּתָא — בְּרֵישָׁא גָּנַח וַהֲדַר יָלֵיל. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָּה כִּשְׁתַּיִם. אָמַר רַבִּי יוֹחָנָן: שָׁמַע תֵּשַׁע תְּקִיעוֹת בְּתֵשַׁע שָׁעוֹת בַּיּוֹם — יָצָא. תַּנְיָא נָמֵי הָכִי: שָׁמַע תֵּשַׁע תְּקִיעוֹת בְּתֵשַׁע שָׁעוֹת בַּיּוֹם — יָצָא. מִתִּשְׁעָה בְּנֵי אָדָם כְּאֶחָד — לֹא יָצָא. תְּקִיעָה מִזֶּה וּתְרוּעָה מִזֶּה — יָצָא. וַאֲפִילּוּ בְּסֵירוּגִין, וַאֲפִילּוּ כׇּל הַיּוֹם כּוּלּוֹ. וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: בְּהַלֵּל וּבִמְגִילָּה, אִם שָׁהָה כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חוֹזֵר לָרֹאשׁ! לָא קַשְׁיָא: הָא דִידֵיהּ, הָא דְרַבֵּיהּ. וְדִידֵיהּ לָא? וְהָא רַבִּי אֲבָהוּ הֲוָה שָׁקֵיל וְאָזֵיל בָּתְרֵיהּ דְּרַבִּי יוֹחָנָן וַהֲוָה קָרֵי קְרִיאַת שְׁמַע, כִּי מְטָא לִמְבוֹאוֹת מְטוּנָּפוֹת, אִישְׁתִּיק, בָּתַר דַּחֲלֵיף אֲמַר לֵיהּ: מַהוּ לִגְמוֹר? אָמַר לוֹ: אִם שָׁהִיתָ כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חֲזוֹר לָרֹאשׁ. הָכִי קָאָמַר לֵיהּ: לְדִידִי — לָא סְבִירָא לִי, לְדִידָךְ, דִּסְבִירָא לָךְ: אִם שָׁהִיתָ כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חֲזוֹר לָרֹאשׁ. תָּנוּ רַבָּנַן: תְּקִיעוֹת — אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ. בְּרָכוֹת — אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ. תְּקִיעוֹת וּבְרָכוֹת שֶׁל רֹאשׁ הַשָּׁנָה וְשֶׁל יוֹם הַכִּפּוּרִים — מְעַכְּבוֹת. מַאי טַעְמָא? אָמַר רַבָּה: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִמְרוּ לְפָנַי בְּרֹאשׁ הַשָּׁנָה מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת, מַלְכִיּוֹת — כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם, זִכְרוֹנוֹת — כְּדֵי שֶׁיָּבֹא לְפָנַי זִכְרוֹנֵיכֶם לְטוֹבָה, וּבַמֶּה — בְּשׁוֹפָר. מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר — תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ. טַעְמָא דְּלָא הֲוָה לֵיהּ שׁוֹפָר מֵעִיקָּרָא, הָא הֲוָה לֵיהּ שׁוֹפָר מֵעִיקָּרָא, כִּי שָׁמַע לְהוּ — אַסֵּדֶר בְּרָכוֹת שָׁמַע לְהוּ. רַב פָּפָּא בַּר שְׁמוּאֵל קָם לְצַלּוֹיֵי, אֲמַר לֵיהּ לְשַׁמָּעֵיהּ: כִּי נָהַירְנָא לָךְ תְּקַע לִי. אֲמַר לֵיהּ רָבָא: לֹא אָמְרוּ אֶלָּא בְּחֶבֶר עִיר. תַּנְיָא נָמֵי הָכִי: כְּשֶׁהוּא שׁוֹמְעָן — שׁוֹמְעָן עַל הַסֵּדֶר, וְעַל סֵדֶר בְּרָכוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים — בְּחֶבֶר עִיר, אֲבָל שֶׁלֹּא בְּחֶבֶר עִיר — שׁוֹמְעָן עַל הַסֵּדֶר וְשֶׁלֹּא עַל סֵדֶר בְּרָכוֹת. וְיָחִיד שֶׁלֹּא תָּקַע — חֲבֵירוֹ תּוֹקֵעַ לוֹ, וְיָחִיד שֶׁלֹּא בֵּירַךְ — אֵין חֲבֵירוֹ מְבָרֵךְ עָלָיו. וּמִצְוָה בְּתוֹקְעִין יוֹתֵר מִן הַמְבָרְכִין. כֵּיצַד? שְׁתֵּי עֲיָירוֹת, בְּאַחַת תּוֹקְעִין, וּבְאַחַת מְבָרְכִין — הוֹלְכִין לִמְקוֹם שֶׁתּוֹקְעִין, וְאֵין הוֹלְכִין לִמְקוֹם שֶׁמְּבָרְכִין. פְּשִׁיטָא — הָא דְּאוֹרָיְיתָא, הָא דְּרַבָּנַן! לָא צְרִיכָא, דְּאַף עַל גַּב דְּהָא וַדַּאי וְהָא סָפֵק.
§ The Sages taught in a baraita: From where is it derived that the soundings of Rosh HaShana must be performed with a shofar? The verse states: “Then you shall make proclamation with the blast of the shofar on the tenth day of the seventh month; on the Day of Atonement you shall make proclamation with the shofar throughout all your land” (Leviticus 25:9). From this I have derived the halakha only with regard to Yom Kippur of the Jubilee Year. From where do I derive that the soundings of Rosh HaShana must also be with a shofar? The verse states: “Of the seventh month.” Since there is no need for the verse to state: “Of the seventh month,” as it already states: “On the Day of Atonement,” what is the meaning when the verse states: “Of the seventh month”? This comes to teach that all the obligatory soundings of the seventh month must be similar to one another. This verse states: “The blast [terua] of the shofar,” indicating that one must sound a terua. The Gemara asks: And from where is it derived that the terua sound is preceded by a straight blast, i.e., a tekia? The verse states: “Then you shall make proclamation with the blast of the shofar [shofar terua]” (Leviticus 25:9), indicating that the terua must be preceded by the basic sound of a shofar, i.e., by the straight blast of a tekia. And from where is it derived that the terua sound is followed by a straight blast? The same verse states again: “You shall make proclamation with the shofar,” which indicates that there must be another tekia after the terua. The baraita continues. From this I have derived the halakha only that these tekia blasts before and after the terua must be sounded on Yom Kippur of the Jubilee Year. From where do I derive that they must be sounded on Rosh HaShana as well? The verse states: “Of the seventh month.” Since there is no need for the verse to state: “Of the seventh month,” as it already states: “On the Day of Atonement,” what is the meaning when the verse states: “Of the seventh month”? This serves to teach that all soundings of the shofar of the seventh month must be similar to one another. And from where is it derived that there must be three sets of three blasts each? The verse states: “Then you shall make proclamation with the blast of the shofar [shofar terua]”(Leviticus 25:9); and another verse states: “A solemn rest, a memorial of blasts [terua]” (Leviticus 23:24); and a third verse states: “It is a day of sounding [terua] the shofar to you” (Numbers 29:1). Terua is mentioned three times in these verses, and a terua is always preceded and followed by a tekia. Since one of these verses deals with Yom Kippur of the Jubilee Year, while two of them deal with Rosh HaShana, the Gemara asks: From where is it derived to apply what is said about that verse to this one, and what is said about this verse to that one? With regard to Rosh HaShana, the verse states: “Of the seventh month” (Leviticus 25:9), and with regard to Yom Kippur the verse likewise states: “In the seventh month” (Leviticus 23:24). It is derived by verbal analogy that any shofar blasts sounded on one of these days must also be sounded on the other. Consequently, on each day one must sound three sets of tekia-terua-tekia. How so? How does one actually perform the sounding of the shofar? One sounds three sets of three blasts each, which altogether are nine separate blasts. The length of a tekia is equal to the length of a terua, and the length of a terua is equal to the length of three shevarim. The Gemara analyzes the baraita. This tanna initially derives his halakha from juxtaposition, based on the phrase: “Of the seventh month,” which teaches that every sounding of the shofar in the seventh month must be alike. And now he derives this halakha that one sounds three tekia-terua-tekia sets by verbal analogy from the recurrence of the term “seventh.” How can the tanna change his method of derivation in the very same baraita? The Gemara explains that this is what the tanna is saying: If there were no verbal analogy, I would have derived this halakha by juxtaposition. Now that it is derived through a verbal analogy, the juxtaposition is not necessary. The Gemara comments: And the following tanna derives this halakha by verbal analogy from the sounding of the shofar in the wilderness, as it is taught in a baraita that the verse: “And you shall sound [utekatem] a terua (Numbers 10:5), indicates that a tekia is its own sound and a terua is its own sound. Do you say that a tekia is its own sound and a terua is its own sound? Or perhaps is it only that a tekia and a terua are one and the same, i.e., the two terms are synonymous? When it says: “But when the assembly is to be gathered together, you shall sound a tekia [titke’u], but you shall not sound a terua [tari’u]” (Numbers 10:7), you must say that a tekia is its own sound and a terua is its own sound. And from where is it derived that a terua is preceded by a straight blast, i.e., a tekia? The verse states: “And you shall sound [utekatem] a terua (Numbers 10:5), which indicates that one must first sound a tekia and then a terua. And from where is it derived that a terua is followed by a straight blast? The verse states: “A terua you shall sound [titke’u]” (Numbers 10:6), i.e., first a terua and then a tekia. Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says: This derivation is not necessary, as the verse states: “And you shall sound [utekatem] a terua a second time” (Numbers 10:6). As there is no need for the verse to state: “A second time,” since it is clear from the context that this is the second terua, what is the meaning when the verse states: “A second time?” This is a paradigm of the principle that in all places where it is stated terua, a tekia should be second to it. I have derived this halakha only in the wilderness. From where do I derive that the same applies to Rosh HaShana? The verse states “terua with regard to the wilderness, and the verse states terua with regard to Rosh HaShana. This comes to teach by verbal analogy that the halakha of one applies to the other. And three teruot are stated with regard to Rosh HaShana: “A solemn rest, a memorial of blasts [terua]” (Leviticus 23:24); “It is a day of sounding the shofar [terua] to you” (Numbers 29:1); “Then you shall make proclamation with the blast of the shofar [terua]” (Leviticus 25:9). And there are two tekiot for each and every one of the teruot, one before and one after. Consequently, we are found to have learned that three teruot and six tekiot are stated with regard to Rosh HaShana. Two of the teruot are required by the statement of the Torah and one by the statement of the Sages, i.e., based on the verses but not derived directly from them. How so? “A solemn rest, a memorial of blasts [terua]” and “Then you shall make proclamation with the blast of the shofar [terua]”; these apply by Torah law. However, the verse “It is a day of sounding the shofar [terua] to you” comes for its own statement, i.e., for the verbal analogy, which teaches that the halakhot of the wilderness apply to Rosh HaShana as well. Consequently, the third terua is merely alluded to in that verse and its obligation applies by rabbinic law. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: One terua applies by Torah law, and two apply by rabbinic law: “Then you shall make proclamation with the blast of the shofar [terua]” applies by Torah law. However, the verses: “A solemn rest, a memorial of blasts [terua]” and “It is a day of sounding the shofar [terua] to you”; these two phrases come for their own statement. The Gemara asks: What does Rabbi Shmuel bar Naḥmani mean when he says that the verse: “It is a day of sounding the shofar [terua] to you,” comes for its own statement? What other halakha is derived from this verse? The Gemara explains: It is required to teach that the shofar must be sounded during the day and not at night, as indicated by the phrase: “A day of sounding the shofar.” The Gemara asks: And the other tanna, who does not derive this halakha from this verse, from where does he learn that the shofar must be sounded during the day and not at night? The Gemara answers: He derives it from that which is stated with regard to the Jubilee Year: “On the Day of Atonement” (Leviticus 25:9), which indicates that the shofar must be sounded during the day, not at night. The Gemara asks: If that tanna derives this halakha from the phrase: “On the Day of Atonement,” let us also derive from it that one must sound a straight blast of a tekia before each terua and a straight one after it. Since he derives one halakha from the verses that deal with Yom Kippur of the Jubilee Year, why not derive this halakha from there as well? In that case, he would not need to derive it from the verses that deal with the wilderness. The Gemara answers: The phrases “Then you shall make proclamation [veha’avarta]” (Leviticus 25:9) and “You shall make proclamation [ta’aviru]” from the same verse do not indicate a tekia according to him, as they come to teach a different matter. The Gemara asks: Rather, what does he learn from those phrases? The Gemara answers: He expounds: Veha’avarta,” in accordance with the opinion of Rav Mattana, as Rav Mattana said: “Veha’avarta,” which literally means: And you shall carry, indicates that the shofar must be shaped in the same way that the animal carries it on its head while alive, i.e., the natural narrow end must be maintained. One should not widen that side and narrow the naturally wide end. And the word ta’aviru teaches that the Merciful One states it so that one should not mistakenly explain as follows: Let us merely carry the shofar by hand throughout the land rather than sounding it. The Gemara asks: And from where does the other tanna derive these halakhot, as he used this verse to learn that the terua must be preceded by a tekia. The Gemara answers: He derives the halakha of Rav Mattana from the fact that the verse changed its normal language. It employs the term “ta’aviru” instead of titke’u, the more common expression for sounding the shofar. As for the concern that one might think the verse means: You shall merely carry the shofar by hand and not sound it, you cannot in any event say that, as that tanna derives by verbal analogy between the root avara used here and the same root avara that is found with regard to Moses. It is written here: “Then you shall make proclamation [veha’avarta] with the blast of the shofar,” and it is written elsewhere: “And Moses commanded, and they caused to be proclaimed [vaya’aviru] throughout the camp” (Exodus 36:6). Just as there, with regard to Moses, they proclaimed with a sound, so too here, the proclamation must be with a sound. The Gemara asks: And according to the opinion of this tanna, who derives the halakha that each terua of Rosh HaShana must be preceded by a tekia from the sounding of the shofar in the wilderness at the time of the gathering of the assembly, one can argue as follows: If so, just as there, in the wilderness, there was sounding of trumpets, so too, here, on Rosh HaShana, there must be sounding of trumpets. Therefore, the verse states: “Sound the shofar at the New Moon, at the full moon [keseh] for our feast day” (Psalms 81:4). Which is the Festival on which the month, i.e., the moon, is covered [mitkaseh]? You must say that this is Rosh HaShana, the only Festival that coincides with the new moon, which cannot be seen. And the Merciful One states: “Sound the shofar at the New Moon,” which indicates that on Rosh HaShana one sounds a shofar and nothing else. § Rabbi Abbahu instituted in Caesarea the following order of sounding of the shofar: First a tekia, a simple uninterrupted sound; next three shevarim, broken sounds; followed by a terua, a series of short blasts; and, finally, another tekia. The Gemara asks: Whichever way you look at it, this is difficult. If, according to the opinion of Rabbi Abbahu, the sound the Torah calls a terua is a whimpering, i.e., short, consecutive sounds, one should perform a tekia-terua-tekia set. And if he holds that a terua is moaning, i.e., longer, broken sounds, he should sound a set as follows: Tekia, followed by three shevarim, and then another tekia. Why include both a terua and a shevarim? The Gemara answers: Rabbi Abbahu was uncertain whether a terua means moaning or whimpering, and he therefore instituted that both types of sound should be included, to ensure that one fulfills his obligation. Rav Avira strongly objects to this: But perhaps a terua is whimpering, and the addition of three shevarim interrupts between the terua and the initial tekia, which disqualifies the entire set. The Gemara answers: That is why one then performs a tekia-terua-tekia set, to account for this possibility. Ravina strongly objects to this: But perhaps a terua is moaning, and the terua interrupts between the shevarim and the final tekia, once again disqualifying the entire set. The Gemara likewise answers: That is why one then performs a tekia-shevarim-tekia set, to cover this possibility as well. The Gemara asks: But if in any case one must perform the two sets of blasts, for what purpose did Rabbi Abbahu institute that one should perform a tekia-shevarim-terua-tekia set? If a terua is moaning, one already did it; if it is whimpering, one already did this, too. The Gemara answers: Rabbi Abbahu was uncertain, and he thought that perhaps a terua consists of moaning followed by whimpering. Consequently, all three sets are necessary. The Gemara asks: If so, let one perform the opposite set as well: Tekia, terua, three shevarim, tekia, as perhaps a terua consists of whimpering and then moaning. The Gemara answers: The normal way of things is that when a person experiences a bad event, he first moans and then whimpers, but not the reverse. § The mishna taught: If one sounded the first tekia and then extended the second tekia of that series to the length of two tekiot, so that it should count as both the second tekia of the first set and the first tekia of the second set, it is considered as only one tekia, and one must begin the second set with a new tekia. Rabbi Yoḥanan said: If one heard the requisite nine shofar blasts at nine different times of the day, he has fulfilled his obligation, as the blasts need not be heard in immediate succession. This is also taught in a baraita: If one heard nine shofar blasts at nine different times of the day, he has fulfilled his obligation. If one heard the blasts from nine different people simultaneously, he has not fulfilled his obligation. If one heard a tekia from this one and afterward he heard a terua from this other one, he has fulfilled his obligation, as one does not have to hear all the blasts from the same individual. And this is true even if one heard the blasts from the different individuals at intervals, and even if it took the course of the entire day. The Gemara asks: And did Rabbi Yoḥanan actually say this? Didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon ben Yehotzadak: During the reading of hallel or the Megilla of Esther, if one paused long enough to complete all of it, he must return to the beginning, as it must be read in one session? Why is the halakha different in the case of the shofar? The Gemara answers: This is not difficult, as this ruling with regard to the shofar is his own opinion, and that case of hallel and the Megilla is his teacher’s opinion. It is Rabbi Shimon ben Yehotzadak who holds that one may not pause in the middle of sounding the shofar. The Gemara asks: And is this not also his own opinion as well? Wasn’t Rabbi Abbahu once walking after Rabbi Yoḥanan, and Rabbi Abbahu was reciting Shema as he walked? When he reached alleyways that were filthy with human excrement, where it is prohibited to utter words of Torah, he fell silent and stopped reciting Shema. After he passed through, Rabbi Abbahu said to Rabbi Yoḥanan: What is the halakha with regard to completing Shema from where I left off? Rabbi Yoḥanan said to him: If you remained in the alleyway for an interval sufficient to complete the entire Shema, return to the beginning and start again. This shows that Rabbi Yoḥanan himself holds that if one takes an extended break, he must start again from the beginning. The Gemara answers: This is no proof, as it is possible that this is what Rabbi Yoḥanan said: I myself do not hold that one must start again after a long pause; however, according to you, as you hold that a delay is a problem, the halakha is that if you paused for an interval sufficient to complete the entire Shema, you must return to the beginning. § The Sages taught in a baraita: The various trumpet blasts on a fast day do not invalidate one another, i.e., if one was omitted, this does not invalidate the other blasts. Similarly, the additional blessings that are inserted into the Amida prayer on a fast day do not invalidate one another. However, the shofar blasts and additional blessings of Rosh HaShana and of Yom Kippur do invalidate one another. The Gemara asks: What is the reason that all the blasts and blessings are indispensable on Rosh HaShana? Rabba said that the Holy One, Blessed be He, said: Recite before Me on Rosh HaShana Kingship, Remembrances, and Shofarot. Kingship, so that you will crown Me as King over you; Remembrances, so that your remembrance will rise before Me for good. And with what? With the shofar. Since these blessings constitute a single unit, one who did not recite them all has not fulfilled his obligation. § The mishna taught: In the case of one who recited the blessings of the additional prayer and only afterward a shofar became available to him, he sounds a tekia, sounds a terua and sounds a tekia; this is a set that he repeats three times. The Gemara explains: The reason that he may do this is that he did not have a shofar at the outset. This indicates that if he had a shofar at the outset, when he hears the blasts he must hear them by the order of the blessings, i.e., one set must be sounded after each special blessing. The Gemara relates: Rav Pappa bar Shmuel once rose to pray on Rosh HaShana. He said to his attendant: When I signal to you that I have finished each of the blessings, sound the shofar for me. Rava said to him: They said that the shofar must be sounded after each blessing only where there is a quorum of ten [ḥever ir], not when it is sounded for an individual. This is also taught in a baraita: When one hears the shofar blasts, he must hear them in order, i.e., a tekia-terua-tekia set, and upon the order of the blessings. In what case is this statement said? Where there is a quorum of ten [ḥever ir]. However, where there is not a ḥever ir, one must hear them in order, but he need not hear them upon the order of the blessings. And in the case of an individual who has not sounded the shofar, another may sound it for him. But with regard to an individual who has not recited the blessings, another may not recite the blessings for him. And if one has to choose between hearing the shofar and reciting the blessings, the mitzva to be among those who sound the shofar is more important than the mitzva to be among those who recite the blessings. How so? If there are two towns, in one there are those who know how to sound the shofar, and in the other there are individuals who know how to recite the blessings, one should go to the place where they sound the shofar, and one does not go to the place where they know how to recite the blessings. The Gemara asks: This halakha is obvious. Sounding the shofar is a mitzva by Torah law, whereas the additional prayer applies by rabbinic law. A mitzva that applies by Torah law is clearly more important. The Gemara answers: No; this seemingly superfluous ruling is necessary to teach that although in this town it is certain that the additional prayer will be recited and in this other town it is uncertain whether or not the shofar will be sounded, one should still go to the place where they know how to sound the shofar rather than the location where they know how to recite the blessings.
כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּיב, כָּךְ כׇּל יָחִיד וְיָחִיד וְכוּ׳. תַּנְיָא, אָמְרוּ לוֹ לְרַבָּן גַּמְלִיאֵל: לִדְבָרֶיךָ, לָמָּה צִבּוּר מִתְפַּלְּלִין! אָמַר לָהֶם: כְּדֵי לְהַסְדִּיר שְׁלִיחַ צִבּוּר תְּפִלָּתוֹ, אָמַר לָהֶם רַבָּן גַּמְלִיאֵל: לְדִבְרֵיכֶם, לָמָּה שְׁלִיחַ צִבּוּר יוֹרֵד לִפְנֵי הַתֵּיבָה? אָמְרוּ לוֹ: כְּדֵי לְהוֹצִיא אֶת שֶׁאֵינוֹ בָּקִי. אָמַר לָהֶם: כְּשֵׁם שֶׁמּוֹצִיא אֶת שֶׁאֵינוֹ בָּקִי, כָּךְ מוֹצִיא אֶת הַבָּקִי. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל. וְרַב אֲמַר: עֲדַיִין הִיא מַחְלוֹקֶת. שַׁמְעַהּ רַבִּי חִיָּיא בְּרֵיהּ דְּרַבָּה בַּר נַחְמָנִי, אֲזַל, אַמְרַהּ לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב דִּימִי בַּר חִינָּנָא. אֲמַר לֵיהּ, הָכִי אָמַר רַב: עֲדַיִין הִיא מַחְלוֹקֶת. אֲמַר לֵיהּ: רַבָּה בַּר בַּר חָנָה נָמֵי הָכִי קָאָמַר. כִּי אֲמַר רַבִּי יוֹחָנָן לְהָא שְׁמַעְתָּא, אִפְּלִיג עֲלֵיהּ רֵישׁ לָקִישׁ וַאֲמַר: עֲדַיִין הִיא מַחְלוֹקֶת. וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי חָנָה צִיפּוֹרָאָה אָמַר רַבִּי יוֹחָנָן: הִלְכְתָא כְּרַבָּן גַּמְלִיאֵל, הִלְכְתָא מִכְּלָל דִּפְלִיגִי! כִּי סְלֵיק רַבִּי אַבָּא מִיַּמֵּי, פֵּירְשַׁהּ: מוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל בִּבְרָכוֹת שֶׁל רֹאשׁ הַשָּׁנָה וְשֶׁל יוֹם הַכִּפּוּרִים, וַהֲלָכָה מִכְּלָל דִּפְלִיגִי בִּבְרָכוֹת דְּכׇל הַשָּׁנָה. אִינִי?! וְהָאָמַר רַבִּי חָנָה צִיפּוֹרָאָה אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל בִּבְרָכוֹת שֶׁל רֹאשׁ הַשָּׁנָה וְשֶׁל יוֹם הַכִּפּוּרִים! אֶלָּא אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאן מוֹדִים — רַבִּי מֵאִיר, וַהֲלָכָה מִכְּלָל דִּפְלִיגִי — רַבָּנַן. דְּתַנְיָא: בְּרָכוֹת שֶׁל רֹאשׁ הַשָּׁנָה וְשֶׁל יוֹם הַכִּפּוּרִים — שְׁלִיחַ צִבּוּר מוֹצִיא הָרַבִּים יְדֵי חוֹבָתָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּיב — כָּךְ כָּל יָחִיד וְיָחִיד חַיָּיב. מַאי שְׁנָא הָנֵי? אִילֵּימָא מִשּׁוּם דִּנְפִישִׁי קְרָאֵי — וְהָאָמַר רַב חֲנַנְאֵל אָמַר רַב: כֵּיוָן שֶׁאָמַר ״וּבְתוֹרָתְךָ כָּתוּב לֵאמֹר״ שׁוּב אֵינוֹ צָרִיךְ! אֶלָּא מִשּׁוּם דְּאָוְושִׁי בְּרָכוֹת. גּוּפָא, אָמַר רַב חֲנַנְאֵל אָמַר רַב: כֵּיוָן שֶׁאָמַר ״וּבְתוֹרָתְךָ כָּתוּב לֵאמֹר״ — שׁוּב אֵינוֹ צָרִיךְ. סְבוּר מִינַּהּ: הָנֵי מִילֵּי בְּיָחִיד, אֲבָל בְּצִבּוּר לָא. אִתְּמַר, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֶחָד יָחִיד אֶחָד צִבּוּר, כֵּיוָן שֶׁאָמַר ״וּבְתוֹרָתְךָ כָּתוּב לֵאמֹר״ — שׁוּב אֵינוֹ צָרִיךְ. אָמַר רַבִּי אֶלְעָזָר: לְעוֹלָם יַסְדִּיר אָדָם תְּפִלָּתוֹ, וְאַחַר כָּךְ יִתְפַּלֵּל. אָמַר רַבִּי אַבָּא: מִסְתַּבְּרָא מִילְּתֵיהּ דְּרַבִּי אֶלְעָזָר בִּבְרָכוֹת שֶׁל רֹאשׁ הַשָּׁנָה וְשֶׁל יוֹם הַכִּפּוּרִים וְשֶׁל פְּרָקִים, אֲבָל דְּכׇל הַשָּׁנָה — לָא. אִינִי?! וְהָא רַב יְהוּדָה מְסַדַּר צְלוֹתֵיהּ וּמְצַלֵּי! שָׁאנֵי רַב יְהוּדָה, כֵּיוָן דְּמִתְּלָתִין יוֹמִין לִתְלָתִין יוֹמִין הֲוָה מְצַלֵּי, כִּפְרָקִים דָּמֵי. אָמַר רַב אַחָא בַּר עַוִּירָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: פּוֹטֵר הָיָה רַבָּן גַּמְלִיאֵל אֲפִילּוּ עַם שֶׁבַּשָּׂדוֹת. וְלָא מִיבַּעְיָא הָנֵי דְּקָיְימִי הָכָא?! אַדְּרַבָּה: הָנֵי אֲנִיסִי, הָנֵי לָא אֲנִיסִי, דְּתָנֵי אַבָּא בְּרֵיהּ דְּרַב בִּנְיָמִין בַּר חִיָּיא: עַם שֶׁאֲחוֹרֵי כֹּהֲנִים — אֵינָן בִּכְלַל בְּרָכָה.
§ The mishna states: Just as the prayer leader is obligated in the prayers of Rosh HaShana, so too, every individual is obligated in these prayers. Rabban Gamliel says: The prayer leader fulfills the obligation on behalf of the many. It is taught in a baraita that the Rabbis said to Rabban Gamliel: According to your statement, why does the congregation recite the silent Amida prayer beforehand? He said to them: In order that the prayer leader should have time to prepare and arrange his prayer. Rabban Gamliel said to the Rabbis: According to your statement, that the prayer leader does not fulfill the obligation on behalf of the many, why does the prayer leader descend before the ark and recite the Amida prayer? They said to him: He does so to fulfill the obligation of one who is not an expert in prayer. Rabban Gamliel said to them: Just as he can fulfill the obligation of one who is not an expert in prayer, so too, he can fulfill the obligation of the expert. With regard to this baraita, Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Ultimately, the Rabbis concede to the opinion of Rabban Gamliel. But Rav said: It is still a dispute that remains unresolved. The Gemara relates that Rabbi Ḥiyya, son of Rabba bar Naḥmani, heard this and went and stated this halakha before Rav Dimi bar Ḥinnana. He said to him that this is what Rav said: It is still a dispute. Rav Dimi bar Ḥinnana said to him: This is what Rabba bar bar Ḥana also said: When Rabbi Yoḥanan said this halakha, that the Rabbis concede to the opinion of Rabban Gamliel, Reish Lakish disagreed with him and said: It is still a dispute. The Gemara asks: And did Rabbi Yoḥanan actually say this? Didn’t Rabbi Ḥana from the city of Tzippori say that Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabban Gamliel? From the fact that he said: The halakha, one can conclude by inference that the Rabbis still disagree. The very fact that he issued a ruling in favor of Rabban Gamliel shows that Rabbi Yoḥanan maintains that the Sages do not accept this opinion. The Gemara answers: When Rabbi Abba returned from his travels at sea, he explained the matter as follows: The Sages concede to the opinion of Rabban Gamliel with regard to the blessings of Rosh HaShana and of Yom Kippur, that in these cases the prayer leader fulfills the obligation on behalf of the many. And Rabbi Yoḥanan’s statement that the halakha is in accordance with Rabban Gamliel, which, by inference, indicates that the tanna’im still disagree, is referring to the blessings of the entire year. The Gemara raises a difficulty. Is that so? Didn’t Rabbi Ḥana from the city of Tzippori say that Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Rabban Gamliel with regard to the blessings of Rosh HaShana and of Yom Kippur? Apparently, he holds that the tanna’im remain in dispute even with regard to these blessings. Rather, Rabbi Yoḥanan’s statements must be attributed to different Sages, as Rav Naḥman bar Yitzḥak said: Who concedes to the opinion of Rabban Gamliel? Rabbi Meir. And with regard to Rabbi Yoḥanan’s ruling that the halakha is in accordance with Rabban Gamliel, which, by inference, indicates that the tanna’im still disagree, this is referring to the Rabbis, who disagree with Rabbi Meir. The Gemara explains: As it is taught in a baraita: With regard to the blessings of Rosh HaShana and of Yom Kippur, the prayer leader fulfills the obligation on behalf of the many. This is the statement of Rabbi Meir. And the Rabbis say: Just as the prayer leader is obligated in these prayers, so too, every individual is obligated to recite them on his own. Clearly, Rabbi Meir agrees with Rabban Gamliel with regard to the blessings of Rosh HaShana and Yom Kippur, while the Rabbis dispute this ruling. The Gemara asks: What is different about these blessings of Rosh HaShana and Yom Kippur, that Rabbi Meir concedes to the opinion of Rabban Gamliel only with regard to them, but not about the blessings recited the rest of the year? If we say that it is due to the many verses that are included in these blessings, this is difficult. Didn’t Rav Ḥananel say that Rav said: Once one has recited the line of the prayer: And in Your Torah it is written, saying, it is no longer necessary to recite the verses themselves. Rather, it is because there are many blessings, and as the blessings are long, not everyone is capable of learning them by heart. The Gemara discusses the matter itself. Rav Ḥananel said that Rav said: Once one has recited the line of the prayer: And in Your Torah it is written, saying, it is no longer necessary to recite the verses themselves. The Gemara clarifies the scope of this ruling: Some understood from this that it applies only to an individual; however, with regard to a congregation, no, this is not the case. Nevertheless, it is stated that Rabbi Yehoshua ben Levi said: Both with regard to an individual and a congregation, once one has recited: And in Your Torah it is written, saying, it is no longer necessary to recite the verses. § Rabbi Elazar said: A person should always arrange his prayer in his mind and only then pray. Rabbi Abba said: Rabbi Elazar’s statement is reasonable with regard to the blessings of Rosh HaShana and Yom Kippur and in the case of prayers that are recited only intermittently. However, with regard to blessings recited all year, no, this practice is not necessary. The Gemara asks: Is that so? Didn’t Rav Yehuda first arrange his prayer in his mind and only then pray, even on an ordinary day? The Gemara answers: Rav Yehuda was different, since he would pray only once every thirty days. During the rest of the month he would not engage in prayer, as he was busy with Torah study. Therefore, for him even regular weekdays prayers were like prayers recited intermittently. Rav Aḥa bar Avira said that Rabbi Shimon Ḥasida said: Rabban Gamliel would allow the prayer leader to exempt even the people who were in the fields and away from the synagogue. The Gemara challenges: This statement implies that the prayer leader exempts even the people in the fields, and needless to say, he exempts those who are here in the city but did not attend the prayer service in the synagogue. The Gemara questions this conclusion: On the contrary, the opposite is more reasonable: Those in the fields did not come to the synagogue due to circumstances beyond their control, and therefore they should be allowed to fulfill their obligation through the prayer leader. By contrast, those in the city were not prevented from coming to the synagogue due to circumstances beyond their control. Consequently, they should not fulfill their obligation through the prayer leader. As Abba, son of Rav Binyamin bar Ḥiyya, taught in a baraita: Those people standing in the synagogue behind the priests during the Priestly Blessing, who are not positioned in front of them, face-to-face, are not included in the blessing. They are expected to make the minimal effort to stand in front of the priests. However, those in the fields are included in the Priestly Blessing.
סדר הראוי לתקיעת שופר ובו ט' סעיפים:
כמה תקיעות חייב אדם לשמוע בראש השנה תשע לפי שנאמר תרועה ביובל ובר"ה ג"פ וכל תרועה פשוטה לפניה ופשוטה לאחריה ומפי השמועה למדו שכל תרועות של חודש השביעי אחד הן בין בר"ה בין ביוה"כ של יובל תשע תקיעות תוקעין בכל אחד משניהם תר"ת תר"ת תר"ת:
The Proper Order of the Shofar Blasts and in it 9 paragraphs 1. How many Tekiahs is one obligated to hear on Rosh HaShana? Nine. (This is) because it says "Teruah" by Yovel and Rosh HaShana three times. And every Teruah has a straight (blast) before it and a straight (blast) after it. And from tradition (the Sages) learned that all Teruahs of the seventh month, whether on Rosh HaShana or Yom HaKippurim of Yovel, (are) nine Tekiahs. We blow on each of them TR"T, TR"T TR"T.
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