Arakhin 19
אמר ליה
and last year we made the two full, put the three full against the three defective, and it will come to Its proper place.<span class="x" onmousemove="('comment',' Rabbi also held that eight full months are the limit, hence his astonishment when the new moon of Tishri came at the proper time in spite of the additional incomplete months. Last year the two normally defective months (Heshwan and Iyyar) were made full and the intercalated month was full. If the three defective ones of this year are placed against the three full ones of last year a normal situation is achieved, hence the new moon of Tishri appeared at the moment when it was fixed.');"><sup>1</sup></span>
<big><strong>מתני׳</strong></big> אין פוחתין מעשרים ואחת תקיעות במקדש ולא מוסיפין על ארבעים ושמנה
THEY BLEW NEVER LESS THAN TWENTY-ONE BLASTS IN THE SANCTUARY AND NEVER MORE THAN FORTY-EIGHT.<span class="x" onmousemove="('comment',' V. Suk. 53b.');"><sup>2</sup></span>
אין פוחתין משני נבלים ולא מוסיפין על ששה
THEY PLAYED NEVER ON LESS THAN TWO HARPS,<span class="x" onmousemove="('comment',' Lit., 'a kind of hose', nabla in Greek, which according to Josephus had twelve strings and was played with the hand.');"><sup>3</sup></span>
ובשנים עשר יום בשנה החליל מכה לפני המזבח
ON TWELVE DAYS IN THE YEAR WAS THE FLUTE [HALIL] PLAYED BEFORE THE ALTAR:<span class="x" onmousemove="('comment',' On these days all the thanksgiving Psalms (Hallel. Ps. CXIII-CXVIII) were sung. The meaning here is doubtful: either, 'on these days the flute was played before the altar, whereas on other days it was played together with all other instruments on the Dukhan by the Levites', or on these vfn days alone the flute was played, on other days other instruments only. The technical term 'beat' () applies to the flute, because tunes are evoked thereon by beating with the fingers on the holes.');"><sup>4</sup></span>
ולא היה מכה באבוב של נחשת אלא באבוב של קנה מפני שקולו ערב
AT THE KILLING OF THE SECOND PASSOVER-SACRIFICE,<span class="x" onmousemove="('comment',' On Iyyar the fourteenth, when the Passover-sacrifice of those who on Nisan the fourteenth were on a journey afar off, or in an unclean state, was offered up. V. Num. IX, 9ff.');"><sup>6</sup></span>
ולא היה מחלק אלא באבוב יחידי מפני שהוא מחליק יפה
ON THE FIRST FESTIVAL DAY OF PASSOVER, ON THE FESTIVAL DAY OF THE FEAST OF WEEKS, AND ON THE EIGHT DAYS OF THE FEAST [OF TABERNACLES].<span class="x" onmousemove="('comment',' The playing of the flute on these days was part of the official music in the Sanctuary, prescribed during the process of offering up the sacrifices, and overriding both Sabbath and Holy Days. But the playing of the flute at the Water Festival (Suk. 50a) overrode neither, and was permissible on a week-day only.');"><sup>7</sup></span>
רבי יוסי אומר
OF BRONZE BUT ON A REED PIPE, BECAUSE ITS TUNE IS SWEETER'NOR WAS ANY BUT A PIPE SOLO USED FOR CLOSING<span class="x" onmousemove="('comment',' Either, 'to smoothe', then in the causative, to close a tune softly; or, 'to separate', to close one before the other starts; or, the overture, before the song commences.');"><sup>9</sup></span>
במאי קמיפלגי
FROM WHICH PRIESTS WOULD MARRY [WOMEN].<span class="x" onmousemove="('comment',' Not slaves but youths of noble families, with whom the proud priestly families were willing to intermarry. The practical difference arising from this dispute has something to do with a man's claim to descent and desire to marry into a priestly family. If none but the youths of such excellent families were admitted to such service, participation in the latter would be sufficient evidence of noble descent and would eo ipso be sufficient ground for admission into such family. According to R. Meir even servants were admitted to such service, hence former participation therein is no evidence of noble descent, and no self-sufficient ground for admission into a priestly family.');"><sup>12</sup></span>
רבי יהודה סבר
R'HANINA B. ANTIGONOS SAID: THEY WERE LEVltes.<span class="x" onmousemove="('comment',' Legally also non-Levites were admissible. Actually, however, only Levites were admitted, whence the fact of ones participation was sufficient proof of levitical descent,');"><sup>13</sup></span>
כתיב
What principle are they disputing? - R'Judah says: Teki'ah, teru'ah, teki'ah<span class="x" onmousemove="('comment',' Teki'ah: one long sound; teru'ah; a rapid succession of three notes each, a broken tune. The value (length) of a teki'ah is equal to a teru'ah. V. R.H. ');"><sup>15</sup></span>
(במדבר י, ו) תרועה יתקעו (לכם) ש"מ
whereas the Sages hold: Teki'ah is a separate sound, so is teru'ah, and so the [second] teki'ah.<span class="x" onmousemove="('comment',' And consequently are to be separated from each other by a small pause.');"><sup>17</sup></span>
ההוא לפשוטה לפניה ופשוטה לאחריה הוא דאתא
from this it is evident that teki'ah teru'ah and teki'ah are one sound.<span class="x" onmousemove="('comment',' The Hebrew verb used to denote 'blow' in both instances is derived from the same root as teki'ah.');"><sup>20</sup></span>
ורבנן מ"ט
And the Sages? - That merely indicates that the teru'ah sound is to be both preceded and followed by a teki'ah sound.<span class="x" onmousemove="('comment',' The proof is derived from the fact that teru'ah in these passages is preceded and followed by the root word of 'teki'ah', interpreted here as indicative of the form the blast took.');"><sup>21</sup></span>
(במדבר י, ז) ובהקהיל את הקהל תתקעו ולא תריעו ואי ס"ד תקיעה תרועה ותקיעה חדא היא אמר רחמנא עביד פלגא דמצוה
Now, if one should assume that teki'ah, teru'ah, and teki'ah are together only one sound would the Divine Law have said: perform but one half of the command! And R'Judah? - This is no more than a signal.<span class="x" onmousemove="('comment',' It is not a proper sound of teki'ah, but a mere signal of assembly.');"><sup>23</sup></span>
אין בין תקיעה לתרועה ולא כלום כמאן
You might have said: It may be in accord even with the Rabbis, and it is taught thus only to exclude the view of R'Johanan who said that if one heard nine sounds even in the course of nine hours during the day, he had fulfilled his duty,<span class="x" onmousemove="('comment',' That of hearing the sound of the shofar, v. R.H. 34b.');"><sup>24</sup></span>
ואימא הכי נמי
For R'Johanan said in the name of R'Simeon B'Jehozadak: There are eighteen days on which an individual completes the Hallel: the eight days of the Feast [of Tabernacles], the eight days of Hanukkah, the first Festival day of Passover and the Festival day of the Feast of Weeks.
שנים עשר יום בשנה מכה בחליל וכו':
[one praying individually completes the Hallel] on twenty-one days: the nine days of the Feast [of Tabernacles], the eight days of Hanukkah, the two Festival days of Passover, and the two Festival days of the Feast of Weeks.