Rosh Hashanah 32
וְקַבְעֵיהּ רַבֵּיהּ בִּשְׁמֵיהּ.
and his teacher established it in his name. Consequently, it is counted as one of Rabban Yoḥanan ben Zakkai’s ordinances.
מַתְנִי׳ סֵדֶר בְּרָכוֹת: אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכִיּוֹת עִמָּהֶן, וְאֵינוֹ תּוֹקֵעַ.
MISHNA: 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.
קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ, זִכְרוֹנוֹת וְתוֹקֵעַ, שׁוֹפָרוֹת וְתוֹקֵעַ, וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי.
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.
אָמַר לוֹ רַבִּי עֲקִיבָא: אִם אֵינוֹ תּוֹקֵעַ לְמַלְכִיּוֹת — לָמָה הוּא מַזְכִּיר? אֶלָּא: אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ, זִכְרוֹנוֹת וְתוֹקֵעַ, שׁוֹפָרוֹת וְתוֹקֵעַ, וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים.
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.
גְּמָ׳ אָמַר לוֹ רַבִּי עֲקִיבָא: אִם אֵינוֹ תּוֹקֵעַ לְמַלְכִיּוֹת — לָמָה הוּא מַזְכִּיר? לָמָה הוּא מַזְכִּיר?! רַחֲמָנָא אָמַר אַידְכַּר! אֶלָּא: לָמָה עֶשֶׂר? לֵימָא תֵּשַׁע, דְּהוֹאִיל וְאִשְׁתַּנִּי אִשְׁתַּנִּי!
GEMARA: The mishna taught that Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? The Gemara expresses surprise at this question: Why does he mention it? The Merciful One states that one should mention it. It is a mitzva to recite the blessing of Kingship, regardless of the sounding of the shofar. Rather, this is what Rabbi Akiva meant: Why does one mention ten verses of Kingship, as in the other blessings? Let him recite nine verses or fewer. Since the blessing is different in that it is not followed by shofar blasts, let it also be different with regard to the number of verses it includes.
תָּנוּ רַבָּנַן: מִנַּיִן שֶׁאוֹמְרִים אָבוֹת — שֶׁנֶּאֱמַר: ״הָבוּ לַה׳ בְּנֵי אֵלִים״. וּמִנַּיִן שֶׁאוֹמְרִים גְּבוּרוֹת — שֶׁנֶּאֱמַר: ״הָבוּ לַה׳ כָּבוֹד וָעוֹז״. וּמִנַּיִן שֶׁאוֹמְרִים קְדוּשּׁוֹת — שֶׁנֶּאֱמַר: ״הָבוּ לַה׳ כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַה׳ בְּהַדְרַת קֹדֶשׁ״.
§ The Sages taught in a baraita: From where is it derived that one recites the blessing of the Patriarchs? As it is stated: “Ascribe to the Lord, O you sons of the mighty” (Psalms 29:1), which is interpreted to mean that one should mention before God the greatness of the mighty, i.e., the righteous Patriarchs. And from where is it derived that one recites the blessing of God’s Mighty Deeds? As it is stated: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived that one recites the blessing of the Sanctification of God’s Name? As it is stated: “Ascribe to the Lord the glory due to His name; worship the Lord in the beauty of sanctity” (Psalms 29:2).
וּמִנַּיִן שֶׁאוֹמְרִים מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת — רַבִּי אֱלִיעֶזֶר אוֹמֵר: דִּכְתִיב ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ״. ״שַׁבָּתוֹן״ — זֶה קְדוּשַּׁת הַיּוֹם; ״זִכְרוֹן״ — אֵלּוּ זִכְרוֹנוֹת; ״תְּרוּעָה״ — אֵלּוּ שׁוֹפָרוֹת; ״מִקְרָא קֹדֶשׁ״ — קַדְּשֵׁהוּ בַּעֲשִׂיַּית מְלָאכָה.
And from where is it derived that on Rosh HaShana one recites the blessings of Kingship, Remembrances, and Shofarot? Rabbi Eliezer says: As it is written: “In the seventh month, on the first day of the month, you shall have a solemn rest, a memorial of blasts, a sacred convocation” (Leviticus 23:24). This verse is interpreted as follows: “A solemn rest,” this is referring to the blessing of the Sanctification of the Day; “a memorial,” this is Remembrances; “blasts,” this is Shofarot; “a sacred convocation” this means sanctify it by abstaining from performing prohibited labor.
אָמַר לוֹ רַבִּי עֲקִיבָא: מִפְּנֵי מָה לֹא נֹאמַר ״שַׁבָּתוֹן״ — שְׁבוּת, שֶׁבּוֹ פָּתַח הַכָּתוּב תְּחִילָּה! אֶלָּא: ״שַׁבָּתוֹן״ — קַדְּשֵׁהוּ בַּעֲשִׂיַּית מְלָאכָה; ״זִכְרוֹן״ — אֵלּוּ זִכְרוֹנוֹת; ״תְּרוּעָה״ — אֵלּוּ שׁוֹפָרוֹת; ״מִקְרָא קֹדֶשׁ״ — זוֹ קְדוּשַּׁת הַיּוֹם.
Rabbi Akiva said to Rabbi Eliezer: For what reason isn’t it stated instead that the phrase “solemn rest” teaches that one must rest by abstaining from prohibited labor, as this is the term with which the verse opened first. It stands to reason that the verse would begin with the main issue, i.e., that this day is a Festival on which performing labor is prohibited. Rather, the verse should be explained as follows: “A solemn rest,” sanctify it by abstaining from performing prohibited labor; “a memorial,” this is Remembrances; “blasts,” this is Shofarot; “a sacred convocation,” this is the Sanctification of the Day.
מִנַּיִן שֶׁאוֹמְרִים מַלְכִיּוֹת? תַּנְיָא, רַבִּי אוֹמֵר: ״אֲנִי ה׳ אֱלֹהֵיכֶם״, וּ״בַּחֹדֶשׁ הַשְּׁבִיעִי״ — זוֹ מַלְכוּת.
From where is it derived that that one recites the blessing of Kingship? It is taught in a baraita that Rabbi Yehuda HaNasi says: One verse states: “I am the Lord your God” (Leviticus 23:22), which is referring to God’s Kingship over the world; and two verses later it states: “In the seventh month” (Leviticus 23:24). This teaches that God’s Kingship must be mentioned on Rosh HaShana.
רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם״, שֶׁאֵין תַּלְמוּד לוֹמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״, וּמָה תַּלְמוּד לוֹמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״ — זֶה בָּנָה אָב לְכׇל מָקוֹם שֶׁנֶּאֱמַר בּוֹ זִכְרוֹנוֹת — יִהְיוּ מַלְכִיּוֹת עִמָּהֶן.
Rabbi Yosei bar Yehuda says: This is not necessary, as the verse states: “Also in the day of your gladness, and in your appointed seasons, and in your New Moons, you shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; that they may be to you for a remembrance before your God: I am the Lord your God” (Numbers 10:10). As there is no need for the verse to state: “I am the Lord your God,” and therefore what is the meaning when the verse states: “I am the Lord your God”? This is a paradigm that in all places where verses of Remembrances are stated, verses of Kingship should be recited with them.
וְהֵיכָן אוֹמְרָהּ לִקְדוּשַּׁת הַיּוֹם? תַּנְיָא, רַבִּי אוֹמֵר: עִם הַמַּלְכִיּוֹת אוֹמְרָהּ. מָה מָצִינוּ בְּכׇל מָקוֹם בָּרְבִיעִית — אַף כָּאן בָּרְבִיעִית.
§ The Gemara returns to the issue discussed in the mishna: And where does one recite the Sanctification of the Day? It is taught in a baraita that Rabbi Yehuda HaNasi says: One recites it with the blessing of Kingship, in the fourth blessing. He explains: Just as we find in all other places that the Sanctification of the Day is mentioned in the fourth blessing of the Amida prayer, so too here, it is recited in the fourth blessing.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עִם הַזִּכְרוֹנוֹת אוֹמְרָהּ. מַה מָצִינוּ בְּכׇל מָקוֹם בָּאֶמְצַע — אַף כָּאן בָּאֶמְצַע.
Rabban Shimon ben Gamliel says: One recites it together with the blessing of Remembrances, in the fifth blessing. He explains: Just as we find in all other places that the Sanctification of the Day is mentioned in the middle blessing of the Amida prayer, e.g., on Shabbat, when it is the fourth of seven blessings, so too here, it is recited in the middle blessing, which in the case of Rosh HaShana is the fifth blessing, as the Rosh HaShana Amida prayer is comprised of nine blessings.
וּכְשֶׁקִּידְּשׁוּ בֵּית דִּין אֶת הַשָּׁנָה בְּאוּשָׁא, יָרַד רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא לִפְנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, וְעָשָׂה כְּרַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבָּן שִׁמְעוֹן: לֹא הָיוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. לַיּוֹם הַשֵּׁנִי יָרַד רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי וְעָשָׂה כְּרַבִּי עֲקִיבָא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: כָּךְ הָיוּ נוֹהֲגִין בְּיַבְנֶה.
§ And the baraita relates that when the court sanctified the year in Usha, Rabbi Yoḥanan ben Beroka descended as the prayer leader in the presence of Rabban Shimon ben Gamliel, and he acted in accordance with the opinion of Rabban Yoḥanan ben Nuri by including the blessing of Kingship in the blessing of the Sanctification of God’s Name. Rabban Shimon said to him: They were not accustomed to act in this manner in Yavne. On the second day, Rabbi Ḥanina, son of Rabbi Yosei HaGelili, descended as the prayer leader, and he acted in accordance with the opinion of Rabbi Akiva by including the blessing of Kingship in the blessing of the Sanctification of the Day. Rabban Shimon ben Gamliel said: This is how they were accustomed to act in Yavne.
לְמֵימְרָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרַבִּי עֲקִיבָא סְבִירָא לֵיהּ? וְהָא אָמַר רַבִּי עֲקִיבָא: מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם אָמַר לְהוּ, וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: קְדוּשַּׁת הַיּוֹם עִם הַזִּכְרוֹנוֹת אָמַר לְהוּ? אָמַר רַבִּי זֵירָא: לוֹמַר שֶׁתּוֹקְעִין לְמַלְכִיּוֹת.
The Gemara asks a question concerning this baraita: Is that to say that Rabban Shimon ben Gamliel holds in accordance with the opinion of Rabbi Akiva? But didn’t Rabbi Akiva say that one recites the blessing of Kingship with the blessing of the Sanctification of the Day, and Rabban Shimon ben Gamliel says that one recites the blessing of the Sanctification of the Day with the blessing of Remembrances? Why then did Rabban Shimon ben Gamliel indicate his agreement with Rabbi Akiva’s practice? Rabbi Zeira said: Rabban Shimon ben Gamliel merely meant to say that he agrees that one sounds the shofar together with the blessing of Kingship, and that this was how they were accustomed to act in Yavne.
לַיּוֹם הַשֵּׁנִי יָרַד רַבִּי חֲנִינָא. מַאי שֵׁנִי? אִילֵּימָא יוֹם טוֹב שֵׁנִי — לְמֵימְרָא דְּעַבְּרוּהּ לֶאֱלוּל?! וְהָאָמַר רַבִּי חֲנִינָא בַּר כָּהֲנָא: מִימוֹת עֶזְרָא וְאֵילָךְ לֹא מָצִינוּ אֱלוּל מְעוּבָּר! אָמַר רַב חִסְדָּא: מַאי שֵׁנִי — לְיוֹם שֵׁנִי, לַשָּׁנָה הַבָּאָה.
The baraita taught that on the second day Rabbi Ḥanina descended as the prayer leader. The Gemara asks: What is the meaning of: The second day? If we say that this is referring to the second day of the Festival day of Rosh HaShana, is that to say that they rendered Elul a full month, so that the thirtieth day of Elul was the first day of Rosh HaShana and the first day of Tishrei was the second day? But didn’t Rabbi Ḥanina bar Kahana say: From the days of Ezra onward we have not found that the month of Elul was ever rendered full. If so, it is difficult to believe that a case of this kind occurred in the time of the tanna’im. Rav Ḥisda said: What is the meaning of: The second day? It means on the second day, the next time it was Rosh HaShana, i.e., on Rosh HaShana of the following year.
מַתְנִי׳ אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אִם אָמַר שָׁלֹשׁ שָׁלֹשׁ מִכּוּלָּן — יָצָא.
MISHNA: 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.
גְּמָ׳ הָנֵי עֲשָׂרָה מַלְכִיּוֹת כְּנֶגֶד מִי? אָמַר רַבִּי: כְּנֶגֶד עֲשָׂרָה הִלּוּלִים שֶׁאָמַר דָּוִד בְּסֵפֶר תְּהִלִּים. הִלּוּלִים טוּבָא הָווּ! הָנָךְ דִּכְתִיב בְּהוּ ״הַלְלוּהוּ בְּתֵקַע שׁוֹפָר״.
GEMARA: The Gemara asks: These ten verses of Kingship, to what do they correspond? Rabbi Yehuda HaNasi said: They correspond to the ten praises that David said in the book of Psalms. The Gemara asks: There are many more praises than that in the book of Psalms. The Gemara answers that he means those in which it is written by them: “Praise Him with the blast of the shofar” (Psalms 150:3). In that chapter the phrase “Praise Him” appears ten times.
רַב יוֹסֵף אָמַר: כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁנֶּאֶמְרוּ לוֹ לְמֹשֶׁה בְּסִינַי. רַבִּי יוֹחָנָן אָמַר: כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם. הֵי נִינְהוּ? ״וַיֹּאמֶר״ —
Rav Yosef said: The ten verses correspond to the Ten Commandments, which were said to Moses at Sinai. Rabbi Yoḥanan said: They correspond to the ten utterances through which the world was created. The Gemara asks: Which are these ten utterances? The Gemara explains: This is referring to the ten times that the phrase “And He said” appears in the story of Creation in the first two chapters of Genesis.
״וַיֹּאמֶר״ דִּבְרֵאשִׁית תִּשְׁעָה הָווּ! ״בְּרֵאשִׁית״ נָמֵי מַאֲמָר הוּא, דִּכְתִיב: ״בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ״.
The Gemara asks: Does it refer to the repetition of the phrase: “And He said” in Genesis? There are only nine such phrases, not ten. The Gemara answers that the phrase “In the beginning” is also considered an utterance, as it is written: “By the word of the Lord were the heavens made” (Psalms 33:6), which indicates that all of creation came into existence through a single utterance, after which all matter was formed into separate and distinct entities by means of the other nine utterances.
רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אִם אָמַר שָׁלֹשׁ שָׁלֹשׁ מִכּוּלָּן — יָצָא. אִיבַּעְיָא לְהוּ, הֵיכִי קָתָנֵי: שָׁלֹשׁ מִן הַתּוֹרָה, שָׁלֹשׁ מִן הַנְּבִיאִים, וְשָׁלֹשׁ מִן הַכְּתוּבִים — דְּהָווּ תֵּשַׁע, וְאִיכָּא בֵּינַיְיהוּ חֲדָא, אוֹ דִלְמָא: אֶחָד מִן הַתּוֹרָה, וְאֶחָד מִן הַנְּבִיאִים, וְאֶחָד מִן הַכְּתוּבִים — דְּהָוְיָין לְהוּ שָׁלֹשׁ, וְאִיכָּא בֵּינַיְיהוּ טוּבָא?
§ The mishna taught that Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. A dilemma was raised before the Sages: What is he teaching here? Does Rabbi Yoḥanan ben Nuri mean that one must recite three verses from the Torah, three from the Prophets, and three from the Writings, which are nine in total, and if so the practical difference between the opinions of Rabbi Yoḥanan ben Nuri and the first tanna is only one verse? Or perhaps he means that one must recite one verse from the Torah and one from the Prophets and one from the Writings, which are three altogether, and the practical difference between them is a large number of verses, i.e., seven.
תָּא שְׁמַע, דְּתַנְיָא: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת, וְאִם אָמַר שֶׁבַע מִכּוּלָּן — יָצָא, כְּנֶגֶד שִׁבְעָה רְקִיעִים.
The Gemara clarifies this matter: Come and hear a proof, as it is taught in a baraita: One does not recite fewer than ten verses of Kingship, or fewer than ten verses of Remembrances, or fewer than ten verses of Shofarot. And if one recited seven from each of them, he has fulfilled his obligation, as they correspond to the seven firmaments in heaven.
רַבִּי יוֹחָנָן בֶּן נוּרִי אָמַר: הַפּוֹחֵת — לֹא יִפְחוֹת מִשֶּׁבַע, וְאִם אָמַר שָׁלֹשׁ מִכּוּלָּן — יָצָא, כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרִי לַהּ: כְּנֶגֶד כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. אָמַר רַב הוּנָא אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יוֹחָנָן בֶּן נוּרִי.
Rabbi Yoḥanan ben Nuri said: One who recites fewer than the requisite ten should not recite fewer than seven, but if he recited three from each of them he has fulfilled his obligation, as they correspond to the Torah, the Prophets, and the Writings. And some say: They correspond to the priests, the Levites, and the Israelites. This indicates that Rabbi Yoḥanan ben Nuri means a total of three verses for each blessing. Rav Huna said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri.
מַתְנִי׳ אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פּוּרְעָנוּת. מַתְחִיל בַּתּוֹרָה, וּמַשְׁלִים בַּנָּבִיא, רַבִּי יוֹסֵי אוֹמֵר: אִם הִשְׁלִים בַּתּוֹרָה — יָצָא.
MISHNA: 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.
גְּמָ׳ מַלְכִיּוֹת, כְּגוֹן: ״חַי אָנִי נְאֻם ה׳ [אֱלֹהִים] אִם לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם״, וְאַף עַל גַּב דְּאָמַר רַב נַחְמָן: כֹּל כִּי הַאי רִיתְחָא לִירְתַּח קוּדְשָׁא בְּרִיךְ הוּא עֲלַן וְלִיפְרוֹקִינַן, כֵּיוָן דִּבְרִיתְחָא אֲמוּר — אַדְכּוֹרֵי רִיתְחָא בְּרֵישׁ שַׁתָּא לָא מַדְכְּרִינַן.
GEMARA: The Gemara cites examples of verses that may not be used in Rosh HaShana prayers because they deal with punishment. With regard to verses of Kingship, for example: “As I live, says the Lord God, surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be King over you” (Ezekiel 20:33). And although Rav Naḥman said about this verse: With regard to any anger like this, let the Holy One, blessed be He, express that anger upon us and let Him redeem us, if that is the process necessary for redemption, since the verse was said with anger it is not included, as one does not mention anger on Rosh HaShana.
זִכָּרוֹן — כְּגוֹן: ״וַיִּזְכּוֹר כִּי בָשָׂר הֵמָּה וְגוֹ׳״ שׁוֹפָר — כְּגוֹן: ״תִּקְעוּ שׁוֹפָר בַּגִּבְעָה וְגוֹ׳״.
Similarly, verses of remembrance that speak of a punishment may not be used in Rosh HaShana prayers, for example: “So He remembered that they were but flesh, a wind that passes away, and does not come again” (Psalms 78:39). Nor verses of shofar, which refer to calamity, for example: “Sound the shofar in Giva, and the trumpet in Rama; sound an alarm at Beit Aven, behind you, O Benjamin” (Hosea 5:8).
אֲבָל אִם בָּא לוֹמַר מַלְכוּת זִכָּרוֹן וְשׁוֹפָר שֶׁל פּוּרְעָנוּת שֶׁל נׇכְרִים, אוֹמֵר. מַלְכוּת — כְּגוֹן: ״ה׳ מָלָךְ יִרְגְּזוּ עַמִּים, וּכְגוֹן: ״ה׳ מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ״. זִכָּרוֹן — כְּגוֹן: ״זְכוֹר ה׳ לִבְנֵי אֱדוֹם וְגוֹ׳״. שׁוֹפָר — כְּגוֹן: ״וַה׳ אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן״, וּכְתִיב: ״ה׳ צְבָאוֹת יָגֵן עֲלֵיהֶם״.
The Gemara qualifies the mishna’s ruling. However, if one comes to recite verses of Kingship, remembrance, and shofar with a theme of the punishment of gentiles, one may recite them. The Gemara offers examples of these verses: With regard to the verses of Kingship, for example: “The Lord reigns, let the peoples tremble” (Psalms 99:1), and, for example: “The Lord is King for ever and ever; the nations are perished out of His land” (Psalms 10:16). With regard to remembrance, for example: “Remember, O Lord, against the children of Edom the day of Jerusalem, who said: Raze it, raze it, to its very foundation” (Psalms 137:7). With regard to the verses of shofar, for example: “And the Lord God will sound the shofar, and will go with whirlwinds of the south” (Zechariah 9:14), and it is written: “The Lord of hosts will defend them” (Zechariah 9:15), i.e., God will defend the Jewish people against their enemies.
אֵין מַזְכִּירִין זִכָּרוֹן שֶׁל יָחִיד, וַאֲפִילּוּ לְטוֹבָה, כְּגוֹן: ״זׇכְרֵנִי ה׳ בִּרְצוֹן עַמֶּךָ״, וּכְגוֹן: ״זׇכְרָה לִּי אֱלֹהַי לְטוֹבָה״.
The Gemara states: One does not recite a verse dealing with the remembrance of an individual, even if it is for good, for example: “Remember me, O Lord, when You show favor to Your people” (Psalms 106:4), and, for example: “Remember me, my God, for good” (Nehemiah 5:19).
פִּקְדוֹנוֹת — הֲרֵי הֵן כְּזִכְרוֹנוֹת, כְּגוֹן: ״וַה׳ פָּקַד אֶת שָׂרָה״, וּכְגוֹן: ״פָּקוֹד פָּקַדְתִּי אֶתְכֶם״, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָן כְּזִכְרוֹנוֹת.
Verses that mention God’s revisitings [pikdonot] are equivalent to verses of remembrances [zikhronot], and therefore they may be counted in the ten verses. For example: “And the Lord revisited [pakad] Sarah” (Genesis 21:1), and, for example: “I have surely revisited [pakadeti] you” (Exodus 3:16). This is the statement of Rabbi Yosei. Rabbi Yehuda says: They are not equivalent to verses of remembrances.
וּלְרַבִּי יוֹסֵי נְהִי נָמֵי דְּפִקְדוֹנוֹת הֲרֵי הֵן כְּזִכְרוֹנוֹת, ״וַה׳ פָּקַד אֶת שָׂרָה״ — פִּקָּדוֹן דְּיָחִיד הוּא! כֵּיוָן דְּאָתוּ רַבִּים מִינַּהּ — כְּרַבִּים דָּמְיָא.
The Gemara asks: And according to the opinion of Rabbi Yosei, although verses that speak of God revisiting man are equivalent to verses of remembrances, he cites the following verse as an example: “And the Lord revisited Sarah,” which is a revisiting of an individual. Despite the fact that it was stated above that a remembrance must refer to the collective, since many descendants came from her, as Sarah is the mother of the Jewish people, she is considered like many. Therefore, this verse is effectively dealing with the remembrance of the entire Jewish people.
״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד. מִי זֶה מֶלֶךְ הַכָּבוֹד ה׳ עִזּוּז וְגִבּוֹר ה׳ גִּבּוֹר מִלְחָמָה. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד ה׳ צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה״. רִאשׁוֹנָה — שְׁתַּיִם, שְׁנִיָּה — שָׁלֹשׁ, דִּבְרֵי רַבִּי יוֹסֵי.
The Gemara discusses several verses from Psalms. “Lift up your heads, O you gates, and be lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle” (Psalms 24:7–8). The psalm continues: “Lift up your heads, O you gates, and lift them up, you everlasting doors; that the King of glory may come in. Who then is the King of glory? The Lord of hosts, He is the King of glory, Selah” (Psalms 24:9–10). The first section is counted as two verses of Kingship, as the term king is mentioned twice, while the second section is counted as three verses of Kingship; this is the statement of Rabbi Yosei.
רַבִּי יְהוּדָה אוֹמֵר: רִאשׁוֹנָה — אַחַת, שְׁנִיָּה — שְׁתַּיִם.
Rabbi Yehuda says: The first section is counted as only one verse of Kingship, as the question: “Who is the King of glory,” is not considered a verse of Kingship. By the same reasoning, the second section is counted as only two verses of Kingship.
״זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ. כִּי מֶלֶךְ כׇּל הָאָרֶץ אֱלֹהִים״ — שְׁתַּיִם, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אַחַת. וְשָׁוִין בְּ״מָלַךְ אֱלֹהִים עַל גּוֹיִם אֱלֹהִים יָשַׁב עַל כִּסֵּא קׇדְשׁוֹ״, שֶׁהִיא אַחַת.
Similarly, the Gemara discusses the following verses: “Sing praises to God, sing praises, sing praises to our King, sing praises. For God is the King of all the earth; sing praises in a skillful song” (Psalms 47:7–8). These are counted as two verses of Kingship; this is the statement of Rabbi Yosei. Rabbi Yehuda says: They count as only one verse of Kingship, as the phrase: “Sing praises to our King,” is referring to God as the King of the Jewish people, not the King of the entire world. And they both agree with regard to the verse: “God reigns over the nations, God sits upon His sacred throne” (Psalms 47:9), that it is considered as only one verse of Kingship, as the phrase: “Sits upon His sacred throne,” is not referring to God explicitly as King.
זִכְרוֹן שֶׁיֵּשׁ בּוֹ תְּרוּעָה — כְּגוֹן: ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ״ — אוֹמְרָהּ עִם הַזִּכְרוֹנוֹת וְאוֹמְרָהּ עִם הַשּׁוֹפָרוֹת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹמְרָהּ אֶלָּא עִם הַזִּכְרוֹנוֹת בִּלְבָד.
With regard to a verse of remembrance that also has a mention of sounding the shofar, for example: “A solemn rest, a memorial of blasts, a sacred convocation” (Leviticus 23:24), one may recite it with the verses of remembrances, and one may also recite it with the verses of shofarot; this is the statement of Rabbi Yosei. Rabbi Yehuda says: One may recite it only with the verses of remembrances alone, as it does not explicitly mention a shofar.
מַלְכוּת שֶׁיֵּשׁ עִמּוֹ תְּרוּעָה — כְּגוֹן: ״ה׳ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ״ — אוֹמְרָהּ עִם הַמַּלְכִיּוֹת וְאוֹמְרָהּ עִם הַשּׁוֹפָרוֹת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹמְרָהּ אֶלָּא עִם הַמַּלְכִיּוֹת בִּלְבָד.
With regard to a verse of Kingship that also has a mention of sounding the shofar, for example: “The Lord his God is with him, and the sounding of a king is among them” (Numbers 23:21), one may recite it with the verses of Kingship and one may also recite it with the verses of shofarot; This is the statement of Rabbi Yosei. Rabbi Yehuda says: One may recite it only with the verses of Kingship.
תְּרוּעָה שֶׁאֵין עִמָּהּ לֹא כְּלוּם — כְּגוֹן: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״ — אוֹמְרָהּ עִם הַשּׁוֹפָרוֹת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹמְרָהּ כׇּל עִיקָּר.
With regard to a verse that mentions sounding the shofar that has nothing else with it, i.e., no mention of remembrances, Kingship, or an actual shofar, for example: “It is a day of sounding the shofar to you” (Numbers 29:1), one may recite it with the verses of shofarot; this is the statement of Rabbi Yosei. Rabbi Yehuda says: One may not recite it at all, as it contains no explicit mention of a shofar.
מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בְּנָבִיא, רַבִּי יוֹסֵי אוֹמֵר: אִם הִשְׁלִים בַּתּוֹרָה — יָצָא. ״אִם הִשְׁלִים״, דִּיעֲבַד — אִין, לְכַתְּחִילָּה — לָא. וְהָתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: הַמַּשְׁלִים בַּתּוֹרָה — הֲרֵי זֶה מְשׁוּבָּח! אֵימָא: ״מַשְׁלִים״.
§ The mishna taught: 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. The Gemara notes that Rabbi Yosei’s formulation: If he concluded, indicates that after the fact, yes, he has fulfilled his obligation; ab initio, no, he has not fulfilled his obligation to recite the necessary verses. The Gemara asks: But isn’t it taught in a baraita that Rabbi Yosei says: One who concludes the series of verses with a verse from the Torah is praiseworthy? The Gemara answers: Say that the text of the mishna must be modified so that it reads: Rabbi Yosei says: He concludes with a verse from the Torah, i.e., one should do so ab initio.
וְהָא ״אִם הִשְׁלִים״ קָתָנֵי, דִּיעֲבַד — אִין, לְכַתְּחִילָּה — לָא! הָכִי קָאָמַר: מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בְּנָבִיא. רַבִּי יוֹסֵי אוֹמֵר: מַשְׁלִים בַּתּוֹרָה, וְאִם הִשְׁלִים בְּנָבִיא — יָצָא. תַּנְיָא נָמֵי הָכִי, אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי: ווֹתִיקִין הָיוּ מַשְׁלִימִין אוֹתָהּ בַּתּוֹרָה.
The Gemara raises a difficulty. Doesn’t the mishna teach: If he concluded? This indicates that after the fact, yes, one has fulfilled his obligation; ab initio, no, he has not fulfilled his obligation. The Gemara answers that this is what the mishna is saying: One begins with verses from the Torah and concludes with a single verse from the Prophets. Rabbi Yosei says: One concludes with a single verse from the Torah, and if he concluded with a single verse from the Prophets he has fulfilled his obligation. This is also taught in a baraita. Rabbi Elazar, son of Rabbi Yosei, said: Pious individuals [vatikin], who were scrupulous in their performance of mitzvot, would conclude the series with a single verse from the Torah. Presumably, Rabbi Elazar followed the opinion of his father, Rabbi Yosei.
בִּשְׁלָמָא זִכְרוֹנוֹת וְשׁוֹפָרוֹת אִיכָּא טוּבָא, אֶלָּא מַלְכִיּוֹת — תְּלָת הוּא דְּהָוְיָין: ״ה׳ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ״, ״וַיְהִי בִּישׁוּרוּן מֶלֶךְ״, ״ה׳ יִמְלוֹךְ לְעוֹלָם וָעֶד״, וַאֲנַן בָּעֵינַן עֶשֶׂר, וְלֵיכָּא!
The Gemara asks: Granted, it is possible to conclude Remembrances and Shofarot with a verse from the Torah, as there are many such verses. However, with regard to Kingship, there are only three: “The Lord his God is with him, and the sounding of a king is among them” (Numbers 23:21); “And he was king in Jeshurun” (Deuteronomy 33:5); and: “The Lord shall reign for ever and ever” (Exodus 15:18). And we require ten verses, and according to Rabbi Yosei there are not enough, as he maintains that one should recite four verses from the Torah, the first three and the concluding one.
אָמַר רַב הוּנָא, תָּא שְׁמַע: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ — מַלְכוּת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מַלְכוּת.
Rav Huna said: Come and hear a solution from that which was taught in the Tosefta (2:11): The verse: “Hear, O Israel, the Lord our God, the Lord is one” (Deuteronomy 6:4), is a verse of Kingship; this is the statement of Rabbi Yosei. Rabbi Yehuda says: It is not a verse of Kingship.
״וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹהִים אֵין עוֹד״ — מַלְכוּת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מַלְכוּת. ״אַתָּה הׇרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ״ — מַלְכוּת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מַלְכוּת.
“Know this day, and lay it to your heart, that the Lord, He is God in heaven above, and upon the earth beneath; there is none else” (Deuteronomy 4:39), is a verse of Kingship; this is the statement of Rabbi Yosei. Rabbi Yehuda says: It is not a verse of Kingship. “To you it was shown, that you might know that the Lord, He is God; there is none else beside Him” (Deuteronomy 4:35), is a verse of Kingship; this is the statement of Rabbi Yosei. Rabbi Yehuda says: It is not a verse of Kingship. This shows that according to the opinion of Rabbi Yosei there are sufficient verses of Kingship in the Torah to recite three at the beginning and one at the end.
מַתְנִי׳ הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, הָרִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל.
MISHNA: 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.
גְּמָ׳ מַאי שְׁנָא שֵׁנִי מַתְקִיעַ — מִשּׁוּם דִּ״בְרוֹב עָם הַדְרַת מֶלֶךְ״, אִי הָכִי הַלֵּל נָמֵי — נֵימָא בַּשֵּׁנִי מִשּׁוּם דִּ״בְרוֹב עָם הַדְרַת מֶלֶךְ״!
GEMARA: The Gemara asks: What is different about the second prayer leader, that he sounds the shofar during the additional prayer? Is it due to the principle that: “The splendor of the King is in the multitude of the people” (Proverbs 14:28)? In other words, is the shofar sounded during the additional prayer because all of the congregants will have arrived by then? If so, with regard to hallel too, let us say that it should be read by the second prayer leader, due to the principle that “The splendor of the King is in the multitude of the people.”
אֶלָּא: מַאי שְׁנָא הַלֵּל דְּבָרִאשׁוֹן — מִשּׁוּם דִּזְרִיזִין מַקְדִּימִין לְמִצְוֹת, תְּקִיעָה נָמֵי נַעֲבֵיד בָּרִאשׁוֹן, מִשּׁוּם דִּזְרִיזִין מַקְדִּימִין לְמִצְוֹת!
Rather, what is different about hallel that it is recited by the first prayer leader? It is due to the principle that the vigilant are early in the performance of mitzvot. This is also difficult. With regard to the sounding of the shofar, too, let us perform it by means of the first prayer leader, due to the principle that the vigilant are early in the performance of mitzvot.
אָמַר רַבִּי יוֹחָנָן: בִּשְׁעַת הַשְּׁמָד שָׁנוּ.
Rabbi Yoḥanan said: They taught the halakha that the shofar is sounded during the additional prayer in a time of religious persecution. The gentile authorities prohibited sounding the shofar and appointed guards during the morning to ensure that the Jews comply. Therefore, the Sages delayed the sounding of the shofar until after the guards had left. A similar decree was not imposed against the recitation of hallel, and therefore it was recited during the morning prayer, at the earliest possible time.
מִדְּקָאָמַר ״בִּשְׁעַת הַלֵּל״, מִכְּלַל דִּבְרֹאשׁ הַשָּׁנָה לֵיכָּא הַלֵּל. מַאי טַעְמָא? אָמַר רַבִּי אֲבָהוּ: אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה אֵין יִשְׂרָאֵל אוֹמְרִים שִׁירָה לְפָנֶיךָ בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים? אָמַר לָהֶם: אֶפְשָׁר מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא דִין, וְסִפְרֵי חַיִּים וְסִפְרֵי מֵתִים פְּתוּחִין לְפָנָיו — וְיִשְׂרָאֵל אוֹמְרִים שִׁירָה?!
§ The Gemara comments: From the fact that the mishna states: When hallel is recited, one can conclude by inference that on Rosh HaShana there is no recitation of hallel. What is the reason that hallel is omitted on Rosh HaShana? Rabbi Abbahu said: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what reason don’t the Jewish people recite songs of praise, i.e., hallel, before You on Rosh HaShana and on Yom Kippur? He said to them: Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people are reciting joyous songs of praise? Rosh HaShana and Yom Kippur are somber days of judgment whose mood is incompatible with the recitation of hallel.
מַתְנִי׳ שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל. לֹא עוֹלִין בָּאִילָן, 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 לִיתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן — יִתֵּן.
MISHNA: 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.
אֵין מְעַכְּבִין אֶת הַתִּנוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק — לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק — לֹא יָצָא.
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.
גְּמָ׳ מַאי טַעְמָא? שׁוֹפָר עֲשֵׂה הוּא, וְיוֹם טוֹב עֲשֵׂה וְלֹא תַעֲשֶׂה — וְאֵין עֲשֵׂה דּוֹחֶה אֶת לֹא תַעֲשֶׂה וַעֲשֵׂה.
GEMARA: The Gemara asks: There is a principle that a positive mitzva overrides a negative mitzva. With this in mind, what is the reason that one may not perform a prohibited labor on Rosh HaShana to fulfill the positive mitzva of sounding the shofar? The Gemara answers: Sounding the shofar is a positive mitzva, but performing prohibited labor on a Festival violates both the positive mitzva to rest and the prohibition against performing prohibited labor, and a positive mitzva does not override both a prohibition and a positive mitzva.
לֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִין עַל גַּבֵּי בְּהֵמָה וְכוּ׳. הַשְׁתָּא דְּרַבָּנַן אָמְרַתְּ לָא, דְּאוֹרָיְיתָא מִיבַּעְיָא?! זוֹ וְאֵין צָרִיךְ לוֹמַר זוֹ קָתָנֵי.
§ The mishna taught: 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 to find a shofar to sound. The Gemara questions the order of these prohibitions: Now that you have said that to sound the shofar one may not perform an action that is prohibited by rabbinic law, i.e., passing the Shabbat limit or clearing a pile of rubble, is it necessary to say that one may not perform an action that could lead to an act prohibited by Torah law, i.e., climbing a tree or riding an animal? The Gemara answers: The mishna teaches employing the style: This, and it is unnecessary to say that. It begins with the more novel case before moving on to the more straightforward one.
