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Today's Daf Yomi

November 12, 2021 | 讞壮 讘讻住诇讜 转砖驻状讘

Masechet Rosh Hashanah is dedicated anonymously in honor of Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

This month's shiurim are dedicated by the Hadran Women of Minneapolis in memory of Monica Howell z"l.

This month's shiurim are also dedicated in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel V鈥橬aomi z鈥檒 during the period of shloshim by her husband, children, and grandchildren.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Rosh Hashanah 34

Today鈥檚 daf is sponsored by Rochelle Cheifetz in loving memory of her father Shragai Cohen, Shraga Feivel ben Avraham Ben-Zion Halevi, on the occasion of his 19th yartzeit. 鈥淗e would be both bemused and proud that his daughter is learning daf. You are terribly missed鈥 and also on the occasion of her maternal grandparents, Rav Moshe Mashbaum, Rav Moshe ben Rabbi Yehuda Leib, whose yartzeit is on the 4th of Kislev, and Tzippora Mashbaum, Chaya Tzipora bat Rabbi Yaakov Moshe, whose yartzeit is on the 23rd of Kislev.

According to one opinion, the verses of blowing the shofar on Yom Kippur of the Jubilee year teach us about why we blow a tekia before and after a tru’a. According to another opinion, it is derived from the verses about the trumpets in Bamidbar. Why does each one not hold by the other? From where is it derived that we blow three sets of tekia/tru’a/tekia blasts? Is it all from the Torah or are one or two of them rabbinic? The basis for our custom today of blow 30 blasts with different combinations of tekia/tru’a/shevarim/tekia is brought in the name of Rabbi Avahu as something he instituted in his community to consider all sorts of possibilities of what a tru’a is meant to be. Do the blasts need to be heard one after the other or can there be a break between them? Can one hear them all at the exact same time (meaning from 9 different people blowing simultaneously)? Does one have to hear them all from the same person? Are the shofar blasts and the blessings (malchuyot, zichronot and shofarot) all necessary – can one fill some without the others? Is there a difference in this issue between fast days and Rosh Hashanah? Does shofar have to be sounded with each of the blessings or can they be sounded separately? Is it the same for the community and for an individual? The Gemara establishes that hearing the shofar is more important than saying the blessings. There is a debate in the Mishna between Rabban Gamliel and the rabbis regarding individual prayer – is it necessary or can the chazan pray on behalf of the community? Each questions the others’ opinion – if it is not necessary, then why do individuals pray and if it is not, why does the chazan repeat the amida prayer? Some held that the rabbis agreed in the end with Rabban Gamliel that individuals do not need to pray if the chazan prays for them. But others disagree.

砖讗讬谉 转诇诪讜讚 诇讜诪专 讘讞讚砖 讛砖讘讬注讬 讜诪讛 转诇诪讜讚 诇讜诪专 讘讞讚砖 讛砖讘讬注讬 砖讬讛讜 讻诇 转专讜注讜转 讛讞讚砖 讛砖讘讬注讬 讝讛 讻讝讛

Since there is no need for the verse to state: 鈥淥f the seventh month,鈥 as it already states: 鈥淥n the Day of Atonement,鈥 what is the meaning when the verse states: 鈥淥f the seventh month鈥? This serves to teach that all soundings of the shofar of the seventh month must be similar to one another.

讜诪谞讬谉 诇砖诇砖 砖诇 砖诇砖 砖诇砖 转诇诪讜讚 诇讜诪专 讜讛注讘专转 砖讜驻专 转专讜注讛 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讬讜诐 转专讜注讛 讬讛讬讛 诇讻诐

And from where is it derived that there must be three sets of three blasts each? The verse states: 鈥淭hen you shall make proclamation with the blast of the shofar [shofar terua]鈥(Leviticus 25:9); and another verse states: 鈥淎 solemn rest, a memorial of blasts [terua]鈥 (Leviticus 23:24); and a third verse states: 鈥淚t is a day of sounding [terua] the shofar to you鈥 (Numbers 29:1). Terua is mentioned three times in these verses, and a terua is always preceded and followed by a tekia.

讜诪谞讬谉 诇讬转谉 讗转 讛讗诪讜专 砖诇 讝讛 讘讝讛 讜砖诇 讝讛 讘讝讛 转诇诪讜讚 诇讜诪专 砖讘讬注讬 砖讘讬注讬 诇讙讝讬专讛 砖讜讛

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: 鈥淥f the seventh month鈥 (Leviticus 25:9), and with regard to Yom Kippur the verse likewise states: 鈥淚n the seventh month鈥 (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.

讛讗 讻讬爪讚 砖诇砖 砖讛谉 转砖注 砖讬注讜专 转拽讬注讛 讻转专讜注讛 砖讬注讜专 转专讜注讛 讻砖诇砖讛 砖讘专讬诐

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.

讛讗讬 转谞讗 诪注讬拽专讗 诪讬讬转讬 诇讛 讘讛讬拽讬砖讗 讜讛砖转讗 诪讬讬转讬 诇讛 讘讙讝讬专讛 砖讜讛 讛讻讬 拽讗诪专 讗讬 诇讗讜 讙讝讬专讛 砖讜讛 讛讜讛 诪讬讬转讬谞讗 诇讛 讘讛讬拽讬砖讗 讛砖转讗 讚讗转讬讗 讘讙讝讬专讛 砖讜讛 讛讬拽讬砖讗 诇讗 爪专讬讱

The Gemara analyzes the baraita. This tanna initially derives his halakha from juxtaposition, based on the phrase: 鈥淥f the seventh month,鈥 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 tekiateruatekia sets by verbal analogy from the recurrence of the term 鈥渟eventh.鈥 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.

讜讛讗讬 转谞讗 诪讬讬转讬 诇讛 讘讙讝讬专讛 砖讜讛 诪诪讚讘专 讚转谞讬讗 讜转拽注转诐 转专讜注讛 转拽讬注讛 讘驻谞讬 注爪诪讛 讜转专讜注讛 讘驻谞讬 注爪诪讛 讗转讛 讗讜诪专 转拽讬注讛 讘驻谞讬 注爪诪讛 讜转专讜注讛 讘驻谞讬 注爪诪讛 讗讜 讗讬谞讜 讗诇讗 转拽讬注讛 讜转专讜注讛 讗讞转 讛讬讗 讻砖讛讜讗 讗讜诪专 讜讘讛拽讛讬诇 讗转 讛拽讛诇 转转拽注讜 讜诇讗 转专讬注讜 讛讜讬 讗讜诪专 转拽讬注讛 讘驻谞讬 注爪诪讛 讜转专讜注讛 讘驻谞讬 注爪诪讛

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: 鈥淎nd 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: 鈥淏ut when the assembly is to be gathered together, you shall sound a tekia [titke鈥檜], but you shall not sound a terua [tari鈥檜]鈥 (Numbers 10:7), you must say that a tekia is its own sound and a terua is its own sound.

讜诪谞讬谉 砖驻砖讜讟讛 诇驻谞讬讛 转诇诪讜讚 诇讜诪专 讜转拽注转诐 转专讜注讛 讜诪谞讬谉 砖驻砖讜讟讛 诇讗讞专讬讛 转诇诪讜讚 诇讜诪专 转专讜注讛 讬转拽注讜

And from where is it derived that a terua is preceded by a straight blast, i.e., a tekia? The verse states: 鈥淎nd 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: 鈥淎 terua you shall sound [titke鈥檜]鈥 (Numbers 10:6), i.e., first a terua and then a tekia.

专讘讬 讬砖诪注讗诇 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讗 讗讜诪专 讗讬谞讜 爪专讬讱 讛专讬 讛讜讗 讗讜诪专 讜转拽注转诐 转专讜注讛 砖谞讬转 砖讗讬谉 转诇诪讜讚 诇讜诪专 砖谞讬转 讜诪讛 转诇诪讜讚 诇讜诪专 砖谞讬转 讝讛 讘谞讛 讗讘 砖讻诇 诪拽讜诐 砖谞讗诪专 转专讜注讛 转讛讗 转拽讬注讛 砖谞讬讛 诇讛 讗讬谉 诇讬 讗诇讗 讘诪讚讘专 讘专讗砖 讛砖谞讛 诪谞讬谉 转诇诪讜讚 诇讜诪专 转专讜注讛 转专讜注讛 诇讙讝讬专讛 砖讜讛

Rabbi Yishmael, son of Rabbi Yo岣nan ben Beroka, says: This derivation is not necessary, as the verse states: 鈥淎nd you shall sound [utekatem] a terua a second time鈥 (Numbers 10:6). As there is no need for the verse to state: 鈥淎 second time,鈥 since it is clear from the context that this is the second terua, what is the meaning when the verse states: 鈥淎 second time?鈥 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 鈥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.

讜砖诇砖 转专讜注讜转 谞讗诪专讜 讘专讗砖 讛砖谞讛 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讬讜诐 转专讜注讛 讜讛注讘专转 砖讜驻专 转专讜注讛 讜砖转讬 转拽讬注讜转 诇讻诇 讗讞转 讜讗讞转

And three teruot are stated with regard to Rosh HaShana: 鈥淎 solemn rest, a memorial of blasts [terua]鈥 (Leviticus 23:24); 鈥淚t is a day of sounding the shofar [terua] to you鈥 (Numbers 29:1); 鈥淭hen you shall make proclamation with the blast of the shofar [terua]鈥 (Leviticus 25:9). And there are two tekiot for each and every one of the teruot, one before and one after.

诪爪讬谞讜 诇诪讚讬谉 砖诇砖 转专讜注讜转 讜砖砖 转拽讬注讜转 谞讗诪专讜 讘专讗砖 讛砖谞讛 砖转讬诐 诪讚讘专讬 转讜专讛 讜讗讞转 诪讚讘专讬 住讜驻专讬诐 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讜讛注讘专转 砖讜驻专 转专讜注讛 诪讚讘专讬 转讜专讛 讬讜诐 转专讜注讛 讬讛讬讛 诇讻诐 诇转诇诪讜讚讜 讛讜讗 讘讗

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? 鈥淎 solemn rest, a memorial of blasts [terua]鈥 and 鈥淭hen you shall make proclamation with the blast of the shofar [terua]鈥; these apply by Torah law. However, the verse 鈥淚t is a day of sounding the shofar [terua] to you鈥 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.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗讞转 诪讚讘专讬 转讜专讛 讜砖转讬诐 诪讚讘专讬 住讜驻专讬诐 讜讛注讘专转 砖讜驻专 转专讜注讛 诪讚讘专讬 转讜专讛 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讜讬讜诐 转专讜注讛 讬讛讬讛 诇讻诐 诇转诇诪讜讚讜 讛讜讗 讘讗

Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: One terua applies by Torah law, and two apply by rabbinic law: 鈥淭hen you shall make proclamation with the blast of the shofar [terua]鈥 applies by Torah law. However, the verses: 鈥淎 solemn rest, a memorial of blasts [terua]鈥 and 鈥淚t is a day of sounding the shofar [terua] to you鈥; these two phrases come for their own statement.

诪讗讬 诇转诇诪讜讚讜 讛讜讗 讘讗 诪讬讘注讬 讘讬讜诐 讜诇讗 讘诇讬诇讛

The Gemara asks: What does Rabbi Shmuel bar Na岣ani mean when he says that the verse: 鈥淚t is a day of sounding the shofar [terua] to you,鈥 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: 鈥淎 day of sounding the shofar.鈥

讜讗讬讚讱 讘讬讜诐 讜诇讗 讘诇讬诇讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讘讬讜诐 讛讻驻讜专讬诐

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: 鈥淥n the Day of Atonement鈥 (Leviticus 25:9), which indicates that the shofar must be sounded during the day, not at night.

讗讬 讘讬讜诐 讛讻驻讜专讬诐 讬诇讬祝 谞讙诪讜专 谞诪讬 诪讬谞讬讛 诇驻砖讜讟讛 诇驻谞讬讛 讜驻砖讜讟讛 诇讗讞专讬讛 讜讛注讘专转 转注讘讬专讜 诇讗 诪砖诪注 诇讛讜

The Gemara asks: If that tanna derives this halakha from the phrase: 鈥淥n the Day of Atonement,鈥 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 鈥淭hen you shall make proclamation [veha鈥檃varta]鈥 (Leviticus 25:9) and 鈥淵ou shall make proclamation [ta鈥檃viru]鈥 from the same verse do not indicate a tekia according to him, as they come to teach a different matter.

讗诇讗 诪讗讬 讚专砖讬 讘讛讜 讜讛注讘专转 讻讚专讘 诪转谞讗 讚讗诪专 专讘 诪转谞讗 讜讛注讘专转 讚专讱 讛注讘专转讜 转注讘讬专讜 讚拽讗诪专 专讞诪谞讗 谞注讘专讬讛 讘讬讚

The Gemara asks: Rather, what does he learn from those phrases? The Gemara answers: He expounds: Veha鈥檃varta,鈥 in accordance with the opinion of Rav Mattana, as Rav Mattana said: 鈥Veha鈥檃varta,鈥 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鈥檃viru 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.

讜讗讬讚讱 讚专讘 诪转谞讗 诪讚砖谞讬 讘讚讬讘讜专讬讛

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 鈥ta鈥檃viru鈥 instead of titke鈥檜, the more common expression for sounding the shofar.

转注讘讬专讜 讘讬讚 诇讗 诪爪讬转 讗诪专转 讚讙诪专 注讘专讛 注讘专讛 诪诪砖讛 讻转讬讘 讛讻讗 讜讛注讘专转 砖讜驻专 转专讜注讛 讜讻转讬讘 讛转诐 讜讬爪讜 诪砖讛 讜讬注讘讬专讜 拽讜诇 讘诪讞谞讛 诪讛 诇讛诇谉 讘拽讜诇 讗祝 讻讗谉 讘拽讜诇

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: 鈥淭hen you shall make proclamation [veha鈥檃varta] with the blast of the shofar,鈥 and it is written elsewhere: 鈥淎nd Moses commanded, and they caused to be proclaimed [vaya鈥檃viru] throughout the camp鈥 (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.

讜诇讛讗讬 转谞讗 讚诪讬讬转讬 诇讛 诪诪讚讘专 讗讬 诪讛 诇讛诇谉 讞爪讜爪专讜转 讗祝 讻讗谉 讞爪讜爪专讜转

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.

转诇诪讜讚 诇讜诪专 转拽注讜 讘讞讚砖 砖讜驻专 讘讻住讛 诇讬讜诐 讞讙谞讜 讗讬 讝讛讜 讞讙 砖讛讞讚砖 诪转讻住讛 讘讜 讛讜讬 讗讜诪专 讝讛 专讗砖 讛砖谞讛 讜拽讗诪专 专讞诪谞讗 砖讜驻专

Therefore, the verse states: 鈥淪ound the shofar at the New Moon, at the full moon [keseh] for our feast day鈥 (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: 鈥淪ound the shofar at the New Moon,鈥 which indicates that on Rosh HaShana one sounds a shofar and nothing else.

讗转拽讬谉 专讘讬 讗讘讛讜 讘拽住专讬 转拽讬注讛 砖诇砖讛 砖讘专讬诐 转专讜注讛 转拽讬注讛 诪讛 谞驻砖讱 讗讬 讬诇讜诇讬 讬诇讬诇 诇注讘讬讚 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讜讗讬 讙谞讜讞讬 讙谞讞 诇注讘讬讚 转拽讬注讛 砖诇砖讛 砖讘专讬诐 讜转拽讬注讛

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 tekiateruatekia 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?

诪住驻拽讗 诇讬讛 讗讬 讙谞讜讞讬 讙谞讞 讗讬 讬诇讜诇讬 讬诇讬诇 诪转拽讬祝 诇讛 专讘 注讜讬专讗 讜讚诇诪讗 讬诇讜诇讬 讛讜讛 讜拽讗 诪驻住讬拽 砖诇砖讛 砖讘专讬诐 讘讬谉 转专讜注讛 诇转拽讬注讛 讚讛讚专 注讘讬讚 转拽讬注讛 转专讜注讛 讜转拽讬注讛 诪转拽讬祝 诇讛 专讘讬谞讗 讜讚诇诪讗 讙谞讜讞讬 讛讜讛 讜拽讗 诪驻住拽讗 转专讜注讛 讘讬谉 砖讘专讬诐 诇转拽讬注讛 讚讛讚专 注讘讬讚 转拽讬注讛 砖讘专诐 转拽讬注讛

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 tekiateruatekia 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 tekiashevarimtekia set, to cover this possibility as well.

讗诇讗 专讘讬 讗讘讛讜 诪讗讬 讗转拽讬谉 讗讬 讙谞讜讞讬 讙谞讞 讛讗 注讘讚讬讛 讗讬 讬诇讜诇讬 讬诇讬诇 讛讗 注讘讚讬讛 诪住驻拽讗 诇讬讛 讚诇诪讗 讙谞讞 讜讬诇讬诇

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 tekiashevarimteruatekia 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.

讗讬 讛讻讬 诇讬注讘讚 谞诪讬 讗讬驻讻讗 转拽讬注讛 转专讜注讛 砖诇砖讛 砖讘专讬诐 讜转拽讬注讛 讚诇诪讗 讬诇讬诇 讜讙谞讞 住转诪讗 讚诪讬诇转讗 讻讬 诪转专注 讘讗讬谞讬砖 诪讬诇转讗 讘专讬砖讗 讙谞讞 讜讛讚专 讬诇讬诇

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.

转拽注 讘专讗砖讜谞讛 讜诪砖讱 讘砖谞讬讛 讻砖转讬诐 讗诪专 专讘讬 讬讜讞谞谉 砖诪注

搂 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 Yo岣nan said: If one heard

转砖注 转拽讬注讜转 讘转砖注 砖注讜转 讘讬讜诐 讬爪讗

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.

转谞讬讗 谞诪讬 讛讻讬 砖诪注 转砖注 转拽讬注讜转 讘转砖注 砖注讜转 讘讬讜诐 讬爪讗 诪转砖注讛 讘谞讬 讗讚诐 讻讗讞讚 诇讗 讬爪讗 转拽讬注讛 诪讝讛 讜转专讜注讛 诪讝讛 讬爪讗 讜讗驻讬诇讜 讘住讬专讜讙讬谉 讜讗驻讬诇讜 讻诇 讛讬讜诐 讻讜诇讜

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.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 讘讛诇诇 讜讘诪讙讬诇讛 讗诐 砖讛讛 讻讚讬 诇讙诪讜专 讗转 讻讜诇讛 讞讜讝专 诇专讗砖 诇讗 拽砖讬讗 讛讗 讚讬讚讬讛 讛讗 讚专讘讬讛

The Gemara asks: And did Rabbi Yo岣nan actually say this? Didn鈥檛 Rabbi Yo岣nan 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鈥檚 opinion. It is Rabbi Shimon ben Yehotzadak who holds that one may not pause in the middle of sounding the shofar.

讜讚讬讚讬讛 诇讗 讜讛讗 专讘讬 讗讘讛讜 讛讜讛 砖拽讬诇 讜讗讝讬诇 讘转专讬讛 讚专讘讬 讬讜讞谞谉 讜讛讜讛 拽专讬 拽专讬讗转 砖诪注 讻讬 诪讟讗 诇诪讘讜讗讜转 诪讟讜谞驻讜转 讗讬砖转讬拽 讘转专 讚讞诇讬祝 讗诪专 诇讬讛 诪讛讜 诇讙诪讜专 讗诪专 诇讜 讗诐 砖讛讬转 讻讚讬 诇讙诪讜专 讗转 讻讜诇讛 讞讝讜专 诇专讗砖

The Gemara asks: And is this not also his own opinion as well? Wasn鈥檛 Rabbi Abbahu once walking after Rabbi Yo岣nan, 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 Yo岣nan: What is the halakha with regard to completing Shema from where I left off? Rabbi Yo岣nan 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 Yo岣nan himself holds that if one takes an extended break, he must start again from the beginning.

讛讻讬 拽讗诪专 诇讬讛 诇讚讬讚讬 诇讗 住讘讬专讗 诇讬 诇讚讬讚讱 讚住讘讬专讗 诇讱 讗诐 砖讛讬转 讻讚讬 诇讙诪讜专 讗转 讻讜诇讛 讞讝讜专 诇专讗砖

The Gemara answers: This is no proof, as it is possible that this is what Rabbi Yo岣nan 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.

转谞讜 专讘谞谉 转拽讬注讜转 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜 讘专讻讜转 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜 转拽讬注讜转 讜讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 诪注讻讘讜转

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.

诪讗讬 讟注诪讗 讗诪专 专讘讛 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪专讜 诇驻谞讬 讘专讗砖 讛砖谞讛 诪诇讻讬讜转 讝讻专讜谞讜转 讜砖讜驻专讜转 诪诇讻讬讜转 讻讚讬 砖转诪诇讬讻讜谞讬 注诇讬讻诐 讝讻专讜谞讜转 讻讚讬 砖讬讘讗 诇驻谞讬 讝讻专讜谞讬讻诐 诇讟讜讘讛 讜讘诪讛 讘砖讜驻专

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.

诪讬 砖讘讬专讱 讜讗讞专 讻讱 谞转诪谞讛 诇讜 砖讜驻专 转讜拽注 讜诪专讬注 讜转讜拽注 讟注诪讗 讚诇讗 讛讜讛 诇讬讛 砖讜驻专 诪注讬拽专讗 讛讗 讛讜讛 诇讬讛 砖讜驻专 诪注讬拽专讗 讻讬 砖诪注 诇讛讜 讗住讚专 讘专讻讜转 砖诪注 诇讛讜

搂 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.

专讘 驻驻讗 讘专 砖诪讜讗诇 拽诐 诇爪诇讜讬讬 讗诪专 诇讬讛 诇砖诪注讬讛 讻讬 谞讛讬专谞讗 诇讱 转拽注 诇讬 讗诪专 诇讬讛 专讘讗 讛诇讗 讗诪专讜 讗诇讗 讘讞讘专 注讬专

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 [岣ver ir], not when it is sounded for an individual.

转谞讬讗 谞诪讬 讛讻讬 讻砖讛讜讗 砖讜诪注谉 砖讜诪注谉 注诇 讛住讚专 讜注诇 住讚专 讘专讻讜转 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讞讘专 注讬专 讗讘诇 砖诇讗 讘讞讘专 注讬专 砖讜诪注谉 注诇 讛住讚专 讜砖诇讗 注诇 住讚专 讘专讻讜转 讜讬讞讬讚 砖诇讗 转拽注 讞讘讬专讜 转讜拽注 诇讜 讜讬讞讬讚 砖诇讗 讘讬专讱 讗讬谉 讞讘讬专讜 诪讘专讱 注诇讬讜

This is also taught in a baraita: When one hears the shofar blasts, he must hear them in order, i.e., a tekiateruatekia set, and upon the order of the blessings. In what case is this statement said? Where there is a quorum of ten [岣ver ir]. However, where there is not a 岣ver 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.

讜诪爪讜讛 讘转讜拽注讬谉 讬讜转专 诪谉 讛诪讘专讻讬谉 讻讬爪讚 砖转讬 注讬讬专讜转 讘讗讞转 转讜拽注讬谉 讜讘讗讞转 诪讘专讻讬谉 讛讜诇讻讬谉 诇诪拽讜诐 砖转讜拽注讬谉 讜讗讬谉 讛讜诇讻讬谉 诇诪拽讜诐 砖诪讘专讻讬谉

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.

驻砖讬讟讗 讛讗 讚讗讜专讬讬转讗 讛讗 讚专讘谞谉 诇讗 爪专讬讻讗 讚讗祝 注诇 讙讘 讚讛讗 讜讚讗讬 讜讛讗 住驻拽

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.

讻砖诐 砖砖诇讬讞 爪讘讜专 讞讬讬讘 讻讱 讻诇 讬讞讬讚 讜讬讞讬讚 讜讻讜壮 转谞讬讗 讗诪专讜 诇讜 诇专讘谉 讙诪诇讬讗诇 诇讚讘专讬讱 诇诪讛 爪讘讜专 诪转驻诇诇讬谉 讗诪专 诇讛诐 讻讚讬 诇讛住讚讬专 砖诇讬讞 爪讘讜专 转驻诇转讜

搂 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.

讗诪专 诇讛诐 专讘谉 讙诪诇讬讗诇 诇讚讘专讬讻诐 诇诪讛 砖诇讬讞 爪讘讜专 讬讜专讚 诇驻谞讬 讛转讬讘讛 讗诪专讜 诇讜 讻讚讬 诇讛讜爪讬讗 讗转 砖讗讬谞讜 讘拽讬 讗诪专 诇讛诐 讻砖诐 砖诪讜爪讬讗 讗转 砖讗讬谞讜 讘拽讬 讻讱 诪讜爪讬讗 讗转 讛讘拽讬

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.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪讜讚讬诐 讞讻诪讬诐 诇专讘谉 讙诪诇讬讗诇 讜专讘 讗诪专 注讚讬讬谉 讛讬讗 诪讞诇讜拽转 砖诪注讛 专讘讬 讞讬讬讗 讘专讬讛 讚专讘讛 讘专 谞讞诪谞讬 讗讝诇 讗诪专讛 诇砖诪注转讗 拽诪讬讛 讚专讘 讚讬诪讬 讘专 讞讬谞谞讗 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘 注讚讬讬谉 讛讬讗 诪讞诇讜拽转 讗诪专 诇讬讛 专讘讛 讘专 讘专 讞谞讛 谞诪讬 讛讻讬 拽讗诪专 讻讬 讗诪专 专讘讬 讬讜讞谞谉 诇讛讗 砖诪注转讗 讗驻诇讬讙 注诇讬讛 专讬砖 诇拽讬砖 讜讗诪专 注讚讬讬谉 讛讬讗 诪讞诇讜拽转

With regard to this baraita, Rabba bar bar 岣na said that Rabbi Yo岣nan 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 岣yya, son of Rabba bar Na岣ani, heard this and went and stated this halakha before Rav Dimi bar 岣nnana. He said to him that this is what Rav said: It is still a dispute. Rav Dimi bar 岣nnana said to him: This is what Rabba bar bar 岣na also said: When Rabbi Yo岣nan 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.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘讬 讞谞讛 爪讬驻讜专讗讛 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻转讗 讻专讘谉 讙诪诇讬讗诇 讛诇讻转讗 诪讻诇诇 讚驻诇讬讙讬

The Gemara asks: And did Rabbi Yo岣nan actually say this? Didn鈥檛 Rabbi 岣na from the city of Tzippori say that Rabbi Yo岣nan 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 Yo岣nan maintains that the Sages do not accept this opinion.

Masechet Rosh Hashana 聽is dedicated anonymously in honor of聽Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

This month's shiurim are dedicated by聽the Hadran Women of Minneapolis in memory of Monica Howell z"l.

And in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel V鈥橬aomi z鈥檒 during the period of shloshim by her husband, children and grandchildren.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Rosh Hashanah 34

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Rosh Hashanah 34

砖讗讬谉 转诇诪讜讚 诇讜诪专 讘讞讚砖 讛砖讘讬注讬 讜诪讛 转诇诪讜讚 诇讜诪专 讘讞讚砖 讛砖讘讬注讬 砖讬讛讜 讻诇 转专讜注讜转 讛讞讚砖 讛砖讘讬注讬 讝讛 讻讝讛

Since there is no need for the verse to state: 鈥淥f the seventh month,鈥 as it already states: 鈥淥n the Day of Atonement,鈥 what is the meaning when the verse states: 鈥淥f the seventh month鈥? This serves to teach that all soundings of the shofar of the seventh month must be similar to one another.

讜诪谞讬谉 诇砖诇砖 砖诇 砖诇砖 砖诇砖 转诇诪讜讚 诇讜诪专 讜讛注讘专转 砖讜驻专 转专讜注讛 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讬讜诐 转专讜注讛 讬讛讬讛 诇讻诐

And from where is it derived that there must be three sets of three blasts each? The verse states: 鈥淭hen you shall make proclamation with the blast of the shofar [shofar terua]鈥(Leviticus 25:9); and another verse states: 鈥淎 solemn rest, a memorial of blasts [terua]鈥 (Leviticus 23:24); and a third verse states: 鈥淚t is a day of sounding [terua] the shofar to you鈥 (Numbers 29:1). Terua is mentioned three times in these verses, and a terua is always preceded and followed by a tekia.

讜诪谞讬谉 诇讬转谉 讗转 讛讗诪讜专 砖诇 讝讛 讘讝讛 讜砖诇 讝讛 讘讝讛 转诇诪讜讚 诇讜诪专 砖讘讬注讬 砖讘讬注讬 诇讙讝讬专讛 砖讜讛

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: 鈥淥f the seventh month鈥 (Leviticus 25:9), and with regard to Yom Kippur the verse likewise states: 鈥淚n the seventh month鈥 (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.

讛讗 讻讬爪讚 砖诇砖 砖讛谉 转砖注 砖讬注讜专 转拽讬注讛 讻转专讜注讛 砖讬注讜专 转专讜注讛 讻砖诇砖讛 砖讘专讬诐

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.

讛讗讬 转谞讗 诪注讬拽专讗 诪讬讬转讬 诇讛 讘讛讬拽讬砖讗 讜讛砖转讗 诪讬讬转讬 诇讛 讘讙讝讬专讛 砖讜讛 讛讻讬 拽讗诪专 讗讬 诇讗讜 讙讝讬专讛 砖讜讛 讛讜讛 诪讬讬转讬谞讗 诇讛 讘讛讬拽讬砖讗 讛砖转讗 讚讗转讬讗 讘讙讝讬专讛 砖讜讛 讛讬拽讬砖讗 诇讗 爪专讬讱

The Gemara analyzes the baraita. This tanna initially derives his halakha from juxtaposition, based on the phrase: 鈥淥f the seventh month,鈥 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 tekiateruatekia sets by verbal analogy from the recurrence of the term 鈥渟eventh.鈥 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.

讜讛讗讬 转谞讗 诪讬讬转讬 诇讛 讘讙讝讬专讛 砖讜讛 诪诪讚讘专 讚转谞讬讗 讜转拽注转诐 转专讜注讛 转拽讬注讛 讘驻谞讬 注爪诪讛 讜转专讜注讛 讘驻谞讬 注爪诪讛 讗转讛 讗讜诪专 转拽讬注讛 讘驻谞讬 注爪诪讛 讜转专讜注讛 讘驻谞讬 注爪诪讛 讗讜 讗讬谞讜 讗诇讗 转拽讬注讛 讜转专讜注讛 讗讞转 讛讬讗 讻砖讛讜讗 讗讜诪专 讜讘讛拽讛讬诇 讗转 讛拽讛诇 转转拽注讜 讜诇讗 转专讬注讜 讛讜讬 讗讜诪专 转拽讬注讛 讘驻谞讬 注爪诪讛 讜转专讜注讛 讘驻谞讬 注爪诪讛

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: 鈥淎nd 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: 鈥淏ut when the assembly is to be gathered together, you shall sound a tekia [titke鈥檜], but you shall not sound a terua [tari鈥檜]鈥 (Numbers 10:7), you must say that a tekia is its own sound and a terua is its own sound.

讜诪谞讬谉 砖驻砖讜讟讛 诇驻谞讬讛 转诇诪讜讚 诇讜诪专 讜转拽注转诐 转专讜注讛 讜诪谞讬谉 砖驻砖讜讟讛 诇讗讞专讬讛 转诇诪讜讚 诇讜诪专 转专讜注讛 讬转拽注讜

And from where is it derived that a terua is preceded by a straight blast, i.e., a tekia? The verse states: 鈥淎nd 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: 鈥淎 terua you shall sound [titke鈥檜]鈥 (Numbers 10:6), i.e., first a terua and then a tekia.

专讘讬 讬砖诪注讗诇 讘谞讜 砖诇 专讘讬 讬讜讞谞谉 讘谉 讘专讜拽讗 讗讜诪专 讗讬谞讜 爪专讬讱 讛专讬 讛讜讗 讗讜诪专 讜转拽注转诐 转专讜注讛 砖谞讬转 砖讗讬谉 转诇诪讜讚 诇讜诪专 砖谞讬转 讜诪讛 转诇诪讜讚 诇讜诪专 砖谞讬转 讝讛 讘谞讛 讗讘 砖讻诇 诪拽讜诐 砖谞讗诪专 转专讜注讛 转讛讗 转拽讬注讛 砖谞讬讛 诇讛 讗讬谉 诇讬 讗诇讗 讘诪讚讘专 讘专讗砖 讛砖谞讛 诪谞讬谉 转诇诪讜讚 诇讜诪专 转专讜注讛 转专讜注讛 诇讙讝讬专讛 砖讜讛

Rabbi Yishmael, son of Rabbi Yo岣nan ben Beroka, says: This derivation is not necessary, as the verse states: 鈥淎nd you shall sound [utekatem] a terua a second time鈥 (Numbers 10:6). As there is no need for the verse to state: 鈥淎 second time,鈥 since it is clear from the context that this is the second terua, what is the meaning when the verse states: 鈥淎 second time?鈥 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 鈥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.

讜砖诇砖 转专讜注讜转 谞讗诪专讜 讘专讗砖 讛砖谞讛 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讬讜诐 转专讜注讛 讜讛注讘专转 砖讜驻专 转专讜注讛 讜砖转讬 转拽讬注讜转 诇讻诇 讗讞转 讜讗讞转

And three teruot are stated with regard to Rosh HaShana: 鈥淎 solemn rest, a memorial of blasts [terua]鈥 (Leviticus 23:24); 鈥淚t is a day of sounding the shofar [terua] to you鈥 (Numbers 29:1); 鈥淭hen you shall make proclamation with the blast of the shofar [terua]鈥 (Leviticus 25:9). And there are two tekiot for each and every one of the teruot, one before and one after.

诪爪讬谞讜 诇诪讚讬谉 砖诇砖 转专讜注讜转 讜砖砖 转拽讬注讜转 谞讗诪专讜 讘专讗砖 讛砖谞讛 砖转讬诐 诪讚讘专讬 转讜专讛 讜讗讞转 诪讚讘专讬 住讜驻专讬诐 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讜讛注讘专转 砖讜驻专 转专讜注讛 诪讚讘专讬 转讜专讛 讬讜诐 转专讜注讛 讬讛讬讛 诇讻诐 诇转诇诪讜讚讜 讛讜讗 讘讗

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? 鈥淎 solemn rest, a memorial of blasts [terua]鈥 and 鈥淭hen you shall make proclamation with the blast of the shofar [terua]鈥; these apply by Torah law. However, the verse 鈥淚t is a day of sounding the shofar [terua] to you鈥 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.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 讗讞转 诪讚讘专讬 转讜专讛 讜砖转讬诐 诪讚讘专讬 住讜驻专讬诐 讜讛注讘专转 砖讜驻专 转专讜注讛 诪讚讘专讬 转讜专讛 砖讘转讜谉 讝讻专讜谉 转专讜注讛 讜讬讜诐 转专讜注讛 讬讛讬讛 诇讻诐 诇转诇诪讜讚讜 讛讜讗 讘讗

Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: One terua applies by Torah law, and two apply by rabbinic law: 鈥淭hen you shall make proclamation with the blast of the shofar [terua]鈥 applies by Torah law. However, the verses: 鈥淎 solemn rest, a memorial of blasts [terua]鈥 and 鈥淚t is a day of sounding the shofar [terua] to you鈥; these two phrases come for their own statement.

诪讗讬 诇转诇诪讜讚讜 讛讜讗 讘讗 诪讬讘注讬 讘讬讜诐 讜诇讗 讘诇讬诇讛

The Gemara asks: What does Rabbi Shmuel bar Na岣ani mean when he says that the verse: 鈥淚t is a day of sounding the shofar [terua] to you,鈥 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: 鈥淎 day of sounding the shofar.鈥

讜讗讬讚讱 讘讬讜诐 讜诇讗 讘诇讬诇讛 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讘讬讜诐 讛讻驻讜专讬诐

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: 鈥淥n the Day of Atonement鈥 (Leviticus 25:9), which indicates that the shofar must be sounded during the day, not at night.

讗讬 讘讬讜诐 讛讻驻讜专讬诐 讬诇讬祝 谞讙诪讜专 谞诪讬 诪讬谞讬讛 诇驻砖讜讟讛 诇驻谞讬讛 讜驻砖讜讟讛 诇讗讞专讬讛 讜讛注讘专转 转注讘讬专讜 诇讗 诪砖诪注 诇讛讜

The Gemara asks: If that tanna derives this halakha from the phrase: 鈥淥n the Day of Atonement,鈥 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 鈥淭hen you shall make proclamation [veha鈥檃varta]鈥 (Leviticus 25:9) and 鈥淵ou shall make proclamation [ta鈥檃viru]鈥 from the same verse do not indicate a tekia according to him, as they come to teach a different matter.

讗诇讗 诪讗讬 讚专砖讬 讘讛讜 讜讛注讘专转 讻讚专讘 诪转谞讗 讚讗诪专 专讘 诪转谞讗 讜讛注讘专转 讚专讱 讛注讘专转讜 转注讘讬专讜 讚拽讗诪专 专讞诪谞讗 谞注讘专讬讛 讘讬讚

The Gemara asks: Rather, what does he learn from those phrases? The Gemara answers: He expounds: Veha鈥檃varta,鈥 in accordance with the opinion of Rav Mattana, as Rav Mattana said: 鈥Veha鈥檃varta,鈥 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鈥檃viru 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.

讜讗讬讚讱 讚专讘 诪转谞讗 诪讚砖谞讬 讘讚讬讘讜专讬讛

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 鈥ta鈥檃viru鈥 instead of titke鈥檜, the more common expression for sounding the shofar.

转注讘讬专讜 讘讬讚 诇讗 诪爪讬转 讗诪专转 讚讙诪专 注讘专讛 注讘专讛 诪诪砖讛 讻转讬讘 讛讻讗 讜讛注讘专转 砖讜驻专 转专讜注讛 讜讻转讬讘 讛转诐 讜讬爪讜 诪砖讛 讜讬注讘讬专讜 拽讜诇 讘诪讞谞讛 诪讛 诇讛诇谉 讘拽讜诇 讗祝 讻讗谉 讘拽讜诇

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: 鈥淭hen you shall make proclamation [veha鈥檃varta] with the blast of the shofar,鈥 and it is written elsewhere: 鈥淎nd Moses commanded, and they caused to be proclaimed [vaya鈥檃viru] throughout the camp鈥 (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.

讜诇讛讗讬 转谞讗 讚诪讬讬转讬 诇讛 诪诪讚讘专 讗讬 诪讛 诇讛诇谉 讞爪讜爪专讜转 讗祝 讻讗谉 讞爪讜爪专讜转

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.

转诇诪讜讚 诇讜诪专 转拽注讜 讘讞讚砖 砖讜驻专 讘讻住讛 诇讬讜诐 讞讙谞讜 讗讬 讝讛讜 讞讙 砖讛讞讚砖 诪转讻住讛 讘讜 讛讜讬 讗讜诪专 讝讛 专讗砖 讛砖谞讛 讜拽讗诪专 专讞诪谞讗 砖讜驻专

Therefore, the verse states: 鈥淪ound the shofar at the New Moon, at the full moon [keseh] for our feast day鈥 (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: 鈥淪ound the shofar at the New Moon,鈥 which indicates that on Rosh HaShana one sounds a shofar and nothing else.

讗转拽讬谉 专讘讬 讗讘讛讜 讘拽住专讬 转拽讬注讛 砖诇砖讛 砖讘专讬诐 转专讜注讛 转拽讬注讛 诪讛 谞驻砖讱 讗讬 讬诇讜诇讬 讬诇讬诇 诇注讘讬讚 转拽讬注讛 转专讜注讛 讜转拽讬注讛 讜讗讬 讙谞讜讞讬 讙谞讞 诇注讘讬讚 转拽讬注讛 砖诇砖讛 砖讘专讬诐 讜转拽讬注讛

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 tekiateruatekia 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?

诪住驻拽讗 诇讬讛 讗讬 讙谞讜讞讬 讙谞讞 讗讬 讬诇讜诇讬 讬诇讬诇 诪转拽讬祝 诇讛 专讘 注讜讬专讗 讜讚诇诪讗 讬诇讜诇讬 讛讜讛 讜拽讗 诪驻住讬拽 砖诇砖讛 砖讘专讬诐 讘讬谉 转专讜注讛 诇转拽讬注讛 讚讛讚专 注讘讬讚 转拽讬注讛 转专讜注讛 讜转拽讬注讛 诪转拽讬祝 诇讛 专讘讬谞讗 讜讚诇诪讗 讙谞讜讞讬 讛讜讛 讜拽讗 诪驻住拽讗 转专讜注讛 讘讬谉 砖讘专讬诐 诇转拽讬注讛 讚讛讚专 注讘讬讚 转拽讬注讛 砖讘专诐 转拽讬注讛

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 tekiateruatekia 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 tekiashevarimtekia set, to cover this possibility as well.

讗诇讗 专讘讬 讗讘讛讜 诪讗讬 讗转拽讬谉 讗讬 讙谞讜讞讬 讙谞讞 讛讗 注讘讚讬讛 讗讬 讬诇讜诇讬 讬诇讬诇 讛讗 注讘讚讬讛 诪住驻拽讗 诇讬讛 讚诇诪讗 讙谞讞 讜讬诇讬诇

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 tekiashevarimteruatekia 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.

讗讬 讛讻讬 诇讬注讘讚 谞诪讬 讗讬驻讻讗 转拽讬注讛 转专讜注讛 砖诇砖讛 砖讘专讬诐 讜转拽讬注讛 讚诇诪讗 讬诇讬诇 讜讙谞讞 住转诪讗 讚诪讬诇转讗 讻讬 诪转专注 讘讗讬谞讬砖 诪讬诇转讗 讘专讬砖讗 讙谞讞 讜讛讚专 讬诇讬诇

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.

转拽注 讘专讗砖讜谞讛 讜诪砖讱 讘砖谞讬讛 讻砖转讬诐 讗诪专 专讘讬 讬讜讞谞谉 砖诪注

搂 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 Yo岣nan said: If one heard

转砖注 转拽讬注讜转 讘转砖注 砖注讜转 讘讬讜诐 讬爪讗

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.

转谞讬讗 谞诪讬 讛讻讬 砖诪注 转砖注 转拽讬注讜转 讘转砖注 砖注讜转 讘讬讜诐 讬爪讗 诪转砖注讛 讘谞讬 讗讚诐 讻讗讞讚 诇讗 讬爪讗 转拽讬注讛 诪讝讛 讜转专讜注讛 诪讝讛 讬爪讗 讜讗驻讬诇讜 讘住讬专讜讙讬谉 讜讗驻讬诇讜 讻诇 讛讬讜诐 讻讜诇讜

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.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 讘讛诇诇 讜讘诪讙讬诇讛 讗诐 砖讛讛 讻讚讬 诇讙诪讜专 讗转 讻讜诇讛 讞讜讝专 诇专讗砖 诇讗 拽砖讬讗 讛讗 讚讬讚讬讛 讛讗 讚专讘讬讛

The Gemara asks: And did Rabbi Yo岣nan actually say this? Didn鈥檛 Rabbi Yo岣nan 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鈥檚 opinion. It is Rabbi Shimon ben Yehotzadak who holds that one may not pause in the middle of sounding the shofar.

讜讚讬讚讬讛 诇讗 讜讛讗 专讘讬 讗讘讛讜 讛讜讛 砖拽讬诇 讜讗讝讬诇 讘转专讬讛 讚专讘讬 讬讜讞谞谉 讜讛讜讛 拽专讬 拽专讬讗转 砖诪注 讻讬 诪讟讗 诇诪讘讜讗讜转 诪讟讜谞驻讜转 讗讬砖转讬拽 讘转专 讚讞诇讬祝 讗诪专 诇讬讛 诪讛讜 诇讙诪讜专 讗诪专 诇讜 讗诐 砖讛讬转 讻讚讬 诇讙诪讜专 讗转 讻讜诇讛 讞讝讜专 诇专讗砖

The Gemara asks: And is this not also his own opinion as well? Wasn鈥檛 Rabbi Abbahu once walking after Rabbi Yo岣nan, 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 Yo岣nan: What is the halakha with regard to completing Shema from where I left off? Rabbi Yo岣nan 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 Yo岣nan himself holds that if one takes an extended break, he must start again from the beginning.

讛讻讬 拽讗诪专 诇讬讛 诇讚讬讚讬 诇讗 住讘讬专讗 诇讬 诇讚讬讚讱 讚住讘讬专讗 诇讱 讗诐 砖讛讬转 讻讚讬 诇讙诪讜专 讗转 讻讜诇讛 讞讝讜专 诇专讗砖

The Gemara answers: This is no proof, as it is possible that this is what Rabbi Yo岣nan 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.

转谞讜 专讘谞谉 转拽讬注讜转 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜 讘专讻讜转 讗讬谉 诪注讻讘讜转 讝讜 讗转 讝讜 转拽讬注讜转 讜讘专讻讜转 砖诇 专讗砖 讛砖谞讛 讜砖诇 讬讜诐 讛讻驻讜专讬诐 诪注讻讘讜转

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.

诪讗讬 讟注诪讗 讗诪专 专讘讛 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪专讜 诇驻谞讬 讘专讗砖 讛砖谞讛 诪诇讻讬讜转 讝讻专讜谞讜转 讜砖讜驻专讜转 诪诇讻讬讜转 讻讚讬 砖转诪诇讬讻讜谞讬 注诇讬讻诐 讝讻专讜谞讜转 讻讚讬 砖讬讘讗 诇驻谞讬 讝讻专讜谞讬讻诐 诇讟讜讘讛 讜讘诪讛 讘砖讜驻专

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.

诪讬 砖讘讬专讱 讜讗讞专 讻讱 谞转诪谞讛 诇讜 砖讜驻专 转讜拽注 讜诪专讬注 讜转讜拽注 讟注诪讗 讚诇讗 讛讜讛 诇讬讛 砖讜驻专 诪注讬拽专讗 讛讗 讛讜讛 诇讬讛 砖讜驻专 诪注讬拽专讗 讻讬 砖诪注 诇讛讜 讗住讚专 讘专讻讜转 砖诪注 诇讛讜

搂 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.

专讘 驻驻讗 讘专 砖诪讜讗诇 拽诐 诇爪诇讜讬讬 讗诪专 诇讬讛 诇砖诪注讬讛 讻讬 谞讛讬专谞讗 诇讱 转拽注 诇讬 讗诪专 诇讬讛 专讘讗 讛诇讗 讗诪专讜 讗诇讗 讘讞讘专 注讬专

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 [岣ver ir], not when it is sounded for an individual.

转谞讬讗 谞诪讬 讛讻讬 讻砖讛讜讗 砖讜诪注谉 砖讜诪注谉 注诇 讛住讚专 讜注诇 住讚专 讘专讻讜转 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讞讘专 注讬专 讗讘诇 砖诇讗 讘讞讘专 注讬专 砖讜诪注谉 注诇 讛住讚专 讜砖诇讗 注诇 住讚专 讘专讻讜转 讜讬讞讬讚 砖诇讗 转拽注 讞讘讬专讜 转讜拽注 诇讜 讜讬讞讬讚 砖诇讗 讘讬专讱 讗讬谉 讞讘讬专讜 诪讘专讱 注诇讬讜

This is also taught in a baraita: When one hears the shofar blasts, he must hear them in order, i.e., a tekiateruatekia set, and upon the order of the blessings. In what case is this statement said? Where there is a quorum of ten [岣ver ir]. However, where there is not a 岣ver 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.

讜诪爪讜讛 讘转讜拽注讬谉 讬讜转专 诪谉 讛诪讘专讻讬谉 讻讬爪讚 砖转讬 注讬讬专讜转 讘讗讞转 转讜拽注讬谉 讜讘讗讞转 诪讘专讻讬谉 讛讜诇讻讬谉 诇诪拽讜诐 砖转讜拽注讬谉 讜讗讬谉 讛讜诇讻讬谉 诇诪拽讜诐 砖诪讘专讻讬谉

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.

驻砖讬讟讗 讛讗 讚讗讜专讬讬转讗 讛讗 讚专讘谞谉 诇讗 爪专讬讻讗 讚讗祝 注诇 讙讘 讚讛讗 讜讚讗讬 讜讛讗 住驻拽

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.

讻砖诐 砖砖诇讬讞 爪讘讜专 讞讬讬讘 讻讱 讻诇 讬讞讬讚 讜讬讞讬讚 讜讻讜壮 转谞讬讗 讗诪专讜 诇讜 诇专讘谉 讙诪诇讬讗诇 诇讚讘专讬讱 诇诪讛 爪讘讜专 诪转驻诇诇讬谉 讗诪专 诇讛诐 讻讚讬 诇讛住讚讬专 砖诇讬讞 爪讘讜专 转驻诇转讜

搂 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.

讗诪专 诇讛诐 专讘谉 讙诪诇讬讗诇 诇讚讘专讬讻诐 诇诪讛 砖诇讬讞 爪讘讜专 讬讜专讚 诇驻谞讬 讛转讬讘讛 讗诪专讜 诇讜 讻讚讬 诇讛讜爪讬讗 讗转 砖讗讬谞讜 讘拽讬 讗诪专 诇讛诐 讻砖诐 砖诪讜爪讬讗 讗转 砖讗讬谞讜 讘拽讬 讻讱 诪讜爪讬讗 讗转 讛讘拽讬

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.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪讜讚讬诐 讞讻诪讬诐 诇专讘谉 讙诪诇讬讗诇 讜专讘 讗诪专 注讚讬讬谉 讛讬讗 诪讞诇讜拽转 砖诪注讛 专讘讬 讞讬讬讗 讘专讬讛 讚专讘讛 讘专 谞讞诪谞讬 讗讝诇 讗诪专讛 诇砖诪注转讗 拽诪讬讛 讚专讘 讚讬诪讬 讘专 讞讬谞谞讗 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘 注讚讬讬谉 讛讬讗 诪讞诇讜拽转 讗诪专 诇讬讛 专讘讛 讘专 讘专 讞谞讛 谞诪讬 讛讻讬 拽讗诪专 讻讬 讗诪专 专讘讬 讬讜讞谞谉 诇讛讗 砖诪注转讗 讗驻诇讬讙 注诇讬讛 专讬砖 诇拽讬砖 讜讗诪专 注讚讬讬谉 讛讬讗 诪讞诇讜拽转

With regard to this baraita, Rabba bar bar 岣na said that Rabbi Yo岣nan 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 岣yya, son of Rabba bar Na岣ani, heard this and went and stated this halakha before Rav Dimi bar 岣nnana. He said to him that this is what Rav said: It is still a dispute. Rav Dimi bar 岣nnana said to him: This is what Rabba bar bar 岣na also said: When Rabbi Yo岣nan 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.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘讬 讞谞讛 爪讬驻讜专讗讛 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻转讗 讻专讘谉 讙诪诇讬讗诇 讛诇讻转讗 诪讻诇诇 讚驻诇讬讙讬

The Gemara asks: And did Rabbi Yo岣nan actually say this? Didn鈥檛 Rabbi 岣na from the city of Tzippori say that Rabbi Yo岣nan 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 Yo岣nan maintains that the Sages do not accept this opinion.

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