Rosh Hashanah 59

ועם בית דין מאי ועם ב"ד בפני בית דין לאפוקי שלא בפני בית דין דלא

[The shofar on Sabbath is blown only] with the Beth din. What is meant by 'with the Beth din'? - In the presence of the Beth din, [and he means] to except [from the permission] any blowing [on Sabbath] not in the presence of the Beth din.

מתיב רבא ועוד זאת היתה ירושלים יתירה על יבנה וכו' מאי ועוד זאת אילימא כדקתני זאת מיבעי ליה אלא דבירושלים תוקעין יחידין וביבנה אין תוקעין יחידין

Raba raised the following objection against this view: JERUSALEM HAD THIS FURTHER SUPERIORITY OVER JABNEH etc. What does THIS FURTHER imply? Shall I say that [the text] is to be taken as it stands?<span class="x" onmousemove="('comment',' I.e., that there is no omission to be supplied.');">¹</span>

וביבנה אין תוקעין יחידין והא כי אתא רב יצחק בר יוסף אמר כי מסיים שליחא דציבורא תקיעה ביבנה לא שמע איניש קל אוניה מקל תקועיא [דיחידאי]

Then it should have said THIS simply!<span class="x" onmousemove="('comment',' Because no superiority has so far been mentioned.');">²</span> Again, should it imply that in Jerusalem private individuals used to blow and in Jabneh private individuals did not blow, [I would ask,] but did not private individuals blow in Jabneh?

אלא לאו דבירושלים תוקעין בין בזמן ב"ד ובין שלא בזמן ב"ד וביבנה בזמן ב"ד אין שלא בזמן ב"ד לא הא בזמן ב"ד מיהא תוקעין ואפילו שלא בפני ב"ד

When R'Isaac B'Joseph came, did he not report that when the congregational reader had finished blowing in Jabneh, a man could not hear his own voice<span class="x" onmousemove="('comment',' Lit., 'ears'. [MS.M.: voice in his ears'.]');">³</span> for the noise of the blowing [of individuals]?<span class="x" onmousemove="('comment',' In the text the words 'of individuals' are in brackets.');">⁴</span>

לא דאילו בירושלים תוקעין בין בפני ב"ד בין שלא בפני בית דין וביבנה בפני ב"ד אין שלא בפני ב"ד לא

What then must be said is that in Jerusalem the shofar was blown whether during the hours when the Beth din sat<span class="x" onmousemove="('comment',' I.e.,till six hours (midday) - Rashi.');">⁵</span> or the hours when they did not sit, but in Jabneh it was blown during the hours when they sat but not when they did not sit.

איכא דמתני להא דרב הונא אהא דכתיב (ויקרא כה, ט) ביום הכפורים תעבירו שופר בכל ארצכם מלמד שכל יחיד ויחיד חייב לתקוע אמר רב הונא ועם בית דין מאי ועם ב"ד בזמן ב"ד לאפוקי שלא בזמן בית דין דלא

You admit then that during the hours when the Beth din sat at any rate they blew away from the Beth din?<span class="x" onmousemove="('comment',' Which refutes R. Huna's statement that in Jabneh the permission to blow on Sabbath was only in the presence of the Beth dill.');">⁶</span> - No; [what it implies<span class="x" onmousemove="('comment',' As to the superiority of Jerusalem.');">⁷</span>

מתיב רבא תקיעת ראש השנה ויובל דוחה את השבת בגבולין איש וביתו מאי איש וביתו אילימא איש ואשתו איתתא מי מיחייבא והא מצות עשה שהזמן גרמא היא וכל מצות עשה שהזמן גרמא נשים פטורות

is that] in Jerusalem they blew whether in the presence of the Beth din or not in their presence, but in Jabneh they did blow in the presence of the Beth din, but otherwise not. Some attach R'Huna's dictum to [the exposition of] the text, On the day of Atonement ye shall cause a shofar to pass through all your land,<span class="x" onmousemove="('comment',' Lev. XXV, 9.');">⁸</span>

אלא לאו איש בביתו ואפילו שלא בזמן ב"ד לא לעולם בזמן ב"ד

[thus]: This teaches that every individual is under obligation to blow. R'Huna said: It must be with the Beth din.

מתיב רב ששת שוה היובל לראש השנה לתקיעה ולברכות אלא שביובל תוקעין בין בב"ד שקידשו בו את החדש ובין בב"ד שלא קידשו בו את החדש וכל יחיד ויחיד חייב לתקוע ובר"ה לא היו תוקעין אלא בב"ד שקידשו בו את החדש ואין כל יחיד ויחיד חייב לתקוע

What is meant by 'with the Beth din'? At the time when the Beth din sits,<span class="x" onmousemove="('comment',' And not, as above, in the presence of the Beth din, this being excluded by through all your land including places where there is no Beth din.');">⁹</span>

מאי אין כל יחיד ויחיד חייב לתקוע אילימא דביובל תוקעין יחידין ובראש השנה אין תוקעין יחידין והא כי אתא רב יצחק בר יוסף אמר כי הוה מסיים שליחא דציבורא תקיעתא ביבנה לא שמע איניש קל אוניה מקל תקועיא [דיחידאי]

to exclude [from the permission] the time when the Beth din does not sit. Raba raised the following objection: The blowing of the shofar on New Year and Jubilee overrides Sabbath in the country<span class="x" onmousemove="('comment',' Lit., 'the borders', i.e., outside the Sanctuary.');">¹⁰</span>

אלא לאו [דאילו] ביובל תוקעין בין בזמן ב"ד בין שלא בזמן ב"ד ובר"ה בזמן ב"ד אין שלא בזמן ב"ד לא קתני מיהת ביובל בין בזמן ב"ד בין שלא בזמן ב"ד

[for] a man and his house. What is meant by 'a man and his house'?

לא לעולם בזמן בית דין והכי קתני ביובל בזמן ב"ד תוקעין בין בפני בית דין בין שלא בפני ב"ד בר"ה תוקעין בזמן ב"ד ובפני ב"ד איתמר נמי א"ר חייא בר גמדא א"ר יוסי בן שאול אמר רבי אין תוקעין אלא כל זמן שבית דין יושבין

Shall I say it means a man and his wife? Has then a woman to perform this duty, seeing that it is a duty for which there is a specific time,<span class="x" onmousemove="('comment',' Lit., 'which time causes (its observance) '.');">¹¹</span>

בעי ר' זירא ננערו לעמוד ולא עמדו מהו ב"ד יושבין בעינן והא איכא או דלמא זמן ב"ד בעינן וליכא תיקו:

and women are not liable to perform any duties for which there is a specific time? What it therefore must mean is, every man in this house', and even [I presume] during the hours when the Beth din does not sit? - No; it means in fact during the hours when the Beth din does sit.

ועוד זאת היתה ירושלים יתירה על יבנה וכו': רואה פרט ליושבת בנחל

R'Shesheth raised the following objection [against this view]: 'The Jubilee is on the same footing as New Year for blowing the shofar and for blessings, only on the Jubilee they blew [on Sabbath] alike in a Beth din in which the New Moon had been sanctified and in a Beth din in which the New Moon had not been sanctified, and every individual was under obligation to blow, whereas on New Year they blew only in a Beth din in which the New Moon had been sanctified and private individuals were not under obligation to blow'. What is meant by 'private individuals were not under obligation to blow'?

שומעת פרט ליושבת בראש ההר קרובה פרט ליושבת חוץ לתחום ויכולה לבוא פרט למפסיק לה נהרא:

Shall I say that on the Jubilee individuals used to blow a shofar and on New Year individuals did not blow? [This cannot be], because when R'Isaac B'Joseph came he said that when the congregational reader in Jabneh finished blowing a man could not hear his own voice for the noise [of the blowings] of individuals.

<big><strong>מתני׳</strong></big> בראשונה היה הלולב ניטל במקדש שבעה ובמדינה יום אחד משחרב בית המקדש התקין רבן יוחנן בן זכאי שיהא לולב ניטל במדינה שבעה זכר למקדש ושיהא

It must mean then that on the Jubilee they blow both during the hours when the Beth din sits and also when the Beth din does not sit, but on New Year they blow when the Beth din sits but not when the Beth din does not sit. Now it states here at any rate that on the Jubilee [it is blown] whether when the Beth din is sitting or when it is not sitting?<span class="x" onmousemove="('comment',' Which is contrary to the opinion of R. Huna as explained above.');">¹²</span>

יום הנף כולו אסור:

- No; what indeed is meant is, when the Beth din sits, and the statement should be understood thus: On the Jubilee [it is blown] during the hours when the Beth din sits whether in the presence of the Beth din or not in the presence of the Beth din; but on New Year it is blown only when the Beth din sits and in the presence of the Beth din. It has also been stated [elsewhere]: R'Hiyya B'Gamda said in the name of R'Jose B'Saul, who had it from Rabbi: The shofar is blown only during the hours that the Beth din sits.

<big><strong>גמ׳</strong></big> ומנלן דעבדינן זכר למקדש דאמר קרא (ירמיהו ל, יז) כי אעלה ארוכה לך וממכותיך ארפאך נאם ה' כי נדחה קראו לך ציון היא דורש אין לה מכלל דבעיא דרישה:

R'Zera inquired: If they have made ready<span class="x" onmousemove="('comment',' Lit., 'shaken themselves'.');">¹³</span> to rise, what is the rule?

ושיהא יום הנף כולו אסור: מ"ט מהרה יבנה בית המקדש ויאמרו אשתקד מי לא אכלנו בהאיר מזרח עכשיו נמי ניכול

Is it necessary that the Beth din should be still seated, and this condition is fulfilled, or is it necessary that it should be during the sitting the Beth din, and this condition is not fulfilled? - This question is left undecided. JERUSALEM HAD THIS FURTHER SUPERIORITY OVER JABNEH etc. FROM WHICH IT COULD BE SEEN: this excludes one situated in a valley.

ולא ידעי דאשתקד לא הוה עומר האיר מזרח התיר השתא דאיכא עומר עומר מתיר

OR HEARD: this excludes one situated on the top of a mountain. OR NEAR: this excludes one situated beyond the Sabbath limit.<span class="x" onmousemove="('comment',' I.e., more than two thousand cubits from the wall of Jerusalem.');">¹⁴</span>

דמיבני אימת אילימא דאיבני בשיתסר הרי האיר מזרח התיר

OR FROM WHICH IT WAS ACCESSIBLE: this excludes one separated from it by a river. <big><b>MISHNAH: </b></big>ORIGINALLY THE LULAB WAS SHAKEN<span class="x" onmousemove="('comment',' Lit., 'taken', 'lifted up'. On lulab v. Glos.');">¹⁵</span>

אלא דאיבני בחמיסר מחצות היום ולהלן לשתרי דהא תנן הרחוקין מותרין מחצות היום ולהלן לפי שאין ב"ד מתעצלים בו

IN THE SANCTUARY DURING SEVEN DAYS AND IN THE COUNTRY ONLY ONE DAY.<span class="x" onmousemove="('comment',' V Suk. 41a.');">¹⁶</span> WHEN THE TEMPLE WAS DESTROYED RABBAN JOHANNAN B. ZACCAI ORDAINED THAT THE LULAB SHOULD BE SHAKEN IN THE COUNTRY SEVEN DAYS, IN REMEMBRANCE OF THE SANCTUARY.

לא נצרכא דאיבני בחמיסר סמוך לשקיעת החמה אי נמי דאיבני בליליא

[HE] ALSO [ORDAINED] THAT DURING THE WHOLE OF THE DAY OF THE WAVING [OF THE 'OMER]<span class="x" onmousemove="('comment',' I.e., the sixteenth of Nisan; v. Glos. s.V.');">¹⁷</span>

(אמר) רב נחמן בר יצחק רבן יוחנן בן זכאי

THE NEW CORN SHOULD BE FORBIDDEN. <big><b>GEMARA: </b></big>What is our warrant for doing things in remembrance of the Temple? - Because the Scripture says, For I will restore health unto thee and I will heal thee of thy wound, saith the Lord, because they have called thee an outcast, 'she is Zion, there is none that inquireth after her'.<span class="x" onmousemove="('comment',' Jer. XXX, 17.');">¹⁸</span> From this we gather that she ought to be inquired after. THAT THE WHOLE OF THE DAY OF WAVING THE 'OMER THE NEW CORN SHOULD BE FORBIDDEN. What is the reason? - The Temple, [let us hope], will speedily be rebuilt, and [the Jews] will [then] say, 'Last year did we not eat [the new corn] from daybreak?<span class="x" onmousemove="('comment',' The text says, Ye shall not eat bread . . until this selfsame day, until ye have brought the offering (of the 'omer) . - Lev. XXIII, 14. The Rabbis learn from this (Men. 68) , that when the 'omer is brought the new corn may be eaten as soon as it is brought, and when it is not brought the new corn may be eaten from daybreak on the sixteenth of Nisan.');">¹⁹</span> Now too let us eat', they not knowing that last year when there was no [waving of the] 'omer it was daybreak which rendered the new corn permissible, but now that there is the 'omer it is the 'omer which renders it permissible. When [are we supposing] it will be built? Shall I say it will be built on the sixteenth [of Nisan]? Then daybreak [of the sixteenth] will render the new corn permissible.<span class="x" onmousemove="('comment',' The Temple not yet having been built.');">²⁰</span> Shall I say then that it will be built on the fifteenth?<span class="x" onmousemove="('comment',' [I.e.,it will have been built by the fifteenth so that there would be time to make all the preparation necessary for the offering of the 'omer v. Rashi Suk. 41a.]');">²¹</span> Then let [the new corn] become Permissible from midday [on the sixteenth], since we have learnt: 'Those who are at a distance [from the Temple] are allowed to eat [the new corn] from midday, because the Beth din do not procrastinate [with the 'omer]'!<span class="x" onmousemove="('comment',' And it may be safely assumed that they have brought it by midday.');">²²</span> -The rule is necessary in case the Temple will be built on the fifteenth shortly before sunset,<span class="x" onmousemove="('comment',' [The law that the building of the Temple does not override the Sabbath (v. Sheb. 15b) does not apply to the future Temple which will be ht wrought by the hands of Heaven (Rashi) . MS.M. (v. also Tosaf. Suk. ');">²³</span> or also in case it will be built by night.<span class="x" onmousemove="('comment',' And in such a case there will not be time to bring the 'omer by midday, and if the Jews should eat the new corn then they will transgress.');">²⁴</span> R'Nahman B'Isaac [however] said: Rabban Johanan B'Zaccai