Rosh Hashanah 53

ופיו מצופה זהב: והתניא ציפהו זהב במקום הנחת פיו פסול שלא במקום הנחת פיו כשר אמר אביי כי תנן נמי מתניתין שלא במקום הנחת פה תנן:

AND ITS MOUTH WAS OVERLAID WITH GOLD. But has it not been taught: 'If it was overlaid with gold at the place where the mouth is applied, it is not valid;<span class="x" onmousemove="('comment',' Because the blast has to be made with a shofar, and not with gold.');">¹</span> if not at the place where the mouth is applied, it is valid'? - Abaye replied: When this state ment is made in our Mishnah, it also refers to the place where the mouth is not applied.

ושתי חצוצרות מן הצדדים: ותרי קלי מי משתמעי והתניא זכור ושמור בדיבור אחד נאמרו מה שאין הפה יכולה לדבר ואין האוזן יכולה לשמוע לכך מאריך בשופר

THERE WERE TWO TRUMPETS, ONE ON EACH SIDE OF IT. But can two distinct sounds be caught at once?<span class="x" onmousemove="('comment',' As much as to say, if the shofar and the trumpets are blown together, the sound of the shofar will not be distinguished.');">²</span> Has it not been taught:<span class="x" onmousemove="('comment',' B.B. 64a.');">³</span>

למימרא דכי שמע סוף תקיעה בלא תחילת תקיעה יצא וממילא תחילת תקיעה בלא סוף תקיעה יצא

'"Remember" and "observe" were spoken in a single utterance,<span class="x" onmousemove="('comment',' In the version of the Ten Commandments in Ex. XX, the fourth commandment commences with the words Remember the Sabbath day, whereas in Deut. V it commences with 'Observe'; and the Rabbis explain the discrepancy in this way.');">⁴</span> a thing which transcends the capacity of the [human] mouth to utter and of the [human] ear to hear'? - It was for this reason that the blast of the shofar was prolonged. This implies that if one heard the end of the blast without the beginning he has performed his duty;<span class="x" onmousemove="('comment',' Seeing that in this case he hears distinctly only the end of the shofar blast, after the trumpets have ceased.');">⁵</span>

ת"ש תקע בראשונה ומשך בשניה כשתים אין בידו אלא אחת אמאי תיסלק ליה בתרתי פסוקי תקיעתא מהדדי לא פסקינן

and from this it would follow that if he heard the beginning of the blast without the end he has equally performed his duty. Come now and hear [a refutation of this idea]: 'If he blew teki'ah at the beginning [of the service] and prolonged the second so as to make it equal to two, this only counts as one'.<span class="x" onmousemove="('comment',' This is a quotation from the Mishnah on 33b, where an explanation will be found in the notes.');">⁶</span> Why should this be?

ת"ש התוקע לתוך הבור או לתוך הדות או לתוך הפיטס אם קול שופר שמע יצא ואם קול הברה שמע לא יצא אמאי ליפוק בתחילת תקיעה מקמי דליערבב קלא

Why should not it [the second blast] be counted as divided into two?<span class="x" onmousemove="('comment',' So that the beginning would count as the end of the first series of teki'ah teru'ah teki'ah, and the end of it would count as the beginning of the second series.');">⁷</span> - We do not divide a teki'ah into two. Come and hear [another objection]: If one blew into a pit or a cistern or a barrel, if the sound of the shof came out [pure], he has performed his duty, but if an echo came out [with it], he has not performed his duty.<span class="x" onmousemove="('comment',' V. infra 28a.');">⁸</span>

אלא תרתי קלי מחד גברא לא משתמעי מתרי גברי משתמעי

Why should this be? Cannot he have performed his duty [by hearing] the beginning of the blast, before the sound is confused [with the echo]? - The truth is that two utterances proceeding from one man cannot be distinguished, but proceeding from two men they can be distinguished.<span class="x" onmousemove="('comment',' And so the shofar and the trumpets can be distinguished here.');">⁹</span> But if they proceed from two men can they be distinguished?

ומתרי גברי מי משתמעי והא תניא בתורה אחד קורא ואחד מתרגם ובלבד שלא (יהו שנים קורין) ושנים מתרגמין

Have we not learnt: 'In the recital of the Torah [in synagogue] one may read and another translate;<span class="x" onmousemove="('comment',' It was usual in ancient times to read after each verse of the Torah the authorized Aramaic translation (targum) of it.');">¹⁰</span> what is not allowed is that<span class="x" onmousemove="('comment',' Lit., 'only one should not'.');">¹¹</span> one should read<span class="x" onmousemove="('comment',' So in Meg. loc. cit. Our texts have here 'two should read and two translate'.');">¹²</span>

הא לא דמיא אלא לסיפא בהלל ובמגילה אפילו עשרה קורין אלמא כיון דחביב יהיב דעתיה הכא נמי כיון דחביב יהיב דעתיה ושמע

and two translate'.<span class="x" onmousemove="('comment',' Meg. 21b.');">¹³</span> - The fact is that our case resembles that mentioned in the next clause [of this quotation]: 'In the recital of Hallel and the Megillah<span class="x" onmousemove="('comment',' The book of Esther.');">¹⁴</span> even ten may read'.<span class="x" onmousemove="('comment',' V. loc. cit. for notes.');">¹⁵</span>

אלא למה מאריך בשופר לידע שמצות היום בשופר:

This shows that since an interest is taken in these,<span class="x" onmousemove="('comment',' Lit., 'endeared'. I.e., a greater interest than in the Torah, since they come more rarely.');">¹⁶</span> the hearer pays close attention. So here, since an interest is taken, he pays close attention and hears [the two sounds].

ובתעניות בשל זכרים כפופין ופיו מצופה כסף: מאי שנא התם דזהב ומ"ש הכא דכסף איבעית אימא כל כינופיא דכסף הוא דכתיב (במדבר י, ב) עשה לך שתי חצוצרות כסף ואיבעית אימא התורה חסה על ממונן של ישראל

Why then is the blast of the shofar prolonged? - So that people should know that the proper ceremony of the day is with the shofar. ON FAST DAYS THEY USED CURVED SHOFARS OF RAMS' HORNS THE MOUTHS OF WHICH WERE OVERLAID WITH SILVER'Why in the other case should gold have been used and here silver? - If you like I can reply that for all public gatherings silver is used, as it is written, Make thee two trumpets of silver,<span class="x" onmousemove="('comment',' Num. X, 2. V. supra.');">¹⁷</span> or if you like I can say that the Torah wished to spare Israel unnecessary expense.<span class="x" onmousemove="('comment',' Lit., 'had mercy on the money of Israel'.');">¹⁸</span>

התם נמי נעביד דכסף אפילו הכי כבוד יו"ט עדיף

[If that is so] we should use silver in the other case also? - Even so, this consideration is outweighed by that of paying respect to the holyday. R'Papa B'Samuel was minded to follow the instructions of the Mishnah,<span class="x" onmousemove="('comment',' I.e., to use both shofar and trumpets.');">¹⁹</span> but Raba said to him, These instructions were laid down only for the Sanctuary.

רב פפא בר שמואל סבר למיעבד עובדא כמתניתין אמר ליה רבא לא אמרו אלא במקדש תניא נמי הכי במה דברים אמורים במקדש אבל בגבולין מקום שיש חצוצרות אין שופר מקום שיש שופר אין חצוצרות

It has been taught to the same effect: Where do these rules apply? To the Sanctuary; but in the provinces, where the trumpets are in place<span class="x" onmousemove="('comment',' I.e., on fast days.');">²⁰</span> there is no shofar, and where the shofar is in place<span class="x" onmousemove="('comment',' I.e., on New Year and Jubilees.');">²¹</span>

וכן הנהיג רבי חלפתא בציפורי ורבי חנניא בן תרדיון בסיכני וכשבא דבר אצל חכמים אמרו לא היו נוהגין כן אלא בשערי מזרח ובהר הבית בלבד

there are no trumpets. R'Halafta adopted the same custom in Zepphoris and R'Hananiah B'Teradion in Sikni,<span class="x" onmousemove="('comment',' perhaps Sogana in Galilee mentioned in Josephus, Vita, 51.');">²²</span> and when this was reported to the Sages they said: This was not the practice save only in the gates of the East and the Mount of the Temple.<span class="x" onmousemove="('comment',' I.e., the gates of the East on the Temple Mount. According to some, however, the 'gates of the East' were in the Women's Court (v. Rashi) .');">²³</span>

אמר רבא ואיתימא רבי יהושע בן לוי מאי קראה דכתיב (תהלים צח, ו) בחצוצרות וקול שופר הריעו לפני המלך ה' לפני המלך ה' הוא דבעינן חצוצרות וקול שופר אבל בעלמא לא:

Said Raba - or it may be R'Joshua B'Levi: What is the Scriptural warrant for this? - Because it is written, With trumpets and the sound of the shofar shout ye before the king, the Lord:<span class="x" onmousemove="('comment',' Ps. XCVIII, 6.');">²⁴</span> before the king, the Lord,<span class="x" onmousemove="('comment',' I.e., in the Temple.');">²⁵</span> we require trumpets and the sound of the shofar, but elsewhere not.

שוה היובל לר"ה לתקיעה ולברכות כו': א"ר שמואל בר יצחק כמאן מצלינן האידנא זה היום תחלת מעשיך זכרון ליום ראשון כמאן כרבי אליעזר דאמר בתשרי נברא העולם

THE JUBILEE IS ON A PAR WITH THE NEW YEAR FOR BLOWING THE HORN AND FOR BLESSINGS. R'Samuel B'Isaac asked: What authority do we follow in saying nowadays [on New Year] the prayer, 'This day is the beginning of thy works, the commemoration of the first day'?<span class="x" onmousemove="('comment',' In the Musaf 'Amidah for New Year, v. P.B., p. 250.');">²⁶</span> What authority?

מתיב רב עינא שוה יובל לר"ה לתקיעה ולברכות והא איכא זה היום תחלת מעשיך זכרון ליום ראשון דבר"ה איתא וביובל ליתא כי קתני אשארא

R'Eliezer, who said that the world was created in Tishri. R''Ena raised an objection [against this view]: [It is stated], THE JUBILEE IS ON A PAR WITH THE NEW YEAR FOR BLOWING THE TRUMPET AND FOR BLESSINGS. [Now how can this be on your view] seeing that there is [the prayer], 'This day is the beginning of thy works, the commemoration of the first day'?<span class="x" onmousemove="('comment',' Which cannot be said on the Day of Atonement of the Jubilee.');">²⁷</span>

רב שישא בריה דרב אידי מתני הכי א"ר שמואל בר יצחק הא דתנן שוה היובל לר"ה לתקיעה ולברכות כמאן דלא כרבי אליעזר דאי רבי אליעזר כיון דאמר בתשרי נברא העולם הא איכא זה היום תחלת מעשיך זכרון ליום ראשון דבר"ה איתא וביובל ליתא כי קתני אשארא:

- The statement of the Mishnah refers to the other [features]. R'Shisha the son of R'Idi reported the discussion thus. R'Samuel B'Isaac said: This statement of our Mishnah, THE JUBILEE IS ON A PAR WITH THE NEW YEAR FOR BLOWING THE HORN AND FOR BLESSINGS.

<big><strong>מתני׳</strong></big> שופר שנסדק ודבקו פסול דיבק שברי שופרות פסול

- which authority does it follow? Not that of R'Eliezer. For if you were to say it follows R'Eliezer, seeing that he holds that the world was created in Tishri, what would you make of "This day is the commencement of thy works, the commemoration of the first day", which is said on New Year and is not said on the Jubilee? - [The answer is that] the Mishnah speaks only of the other [features]'. <big><b>MISHNAH: </b></big>A SHOFAR WHICH HAS BEEN SPLIT AND STUCK TOGETHER IS NOT VALID.<span class="x" onmousemove="('comment',' Because it is like two shofars.');">²⁸</span> IF FRAGMENTS OF SHOFARS ARE STUCK TOGETHER [TO MAKE ONE], IT IS NOT VALID.