Rosh Hashanah 63

וקבעיה רביה בשמיה:

and his teacher would make it a definite rule in his name. <big><b>MISHNAH: </b></big>THE ORDER OF BLESSINGS [IN THE MUSAF 'AMIDAH<span class="x" onmousemove="('comment',' On New Year, v. P.B. pp. 245-254; on Musaf and 'Amidah, v. Glos.');">¹</span> IS AS FOLLOWS]: [THE READER SAYS THE BLESSING OF] THE PATRIARCHS,<span class="x" onmousemove="('comment',' The one ending, 'Blessed art thou, O Lord, shield of Abraham'.');">²</span>

<big><strong>מתני׳</strong></big> סדר ברכות אומר אבות וגבורות וקדושת השם וכולל מלכיות עמהן ואינו תוקע

[THAT OF] MIGHTINESS<span class="x" onmousemove="('comment',' Lit., 'mightinesses': the one ending 'Blessed art thou, O Lord, who revivest the dead'.');">³</span> AND THAT OF THE SANCTIFICATION OF THE NAME<span class="x" onmousemove="('comment',' The one ending, 'the holy king'. These are the first three benedictions of every 'Amidah. V. P.B. pp. 44-45.');">⁴</span> AND INCLUDES THE KINGSHIP-VERSES<span class="x" onmousemove="('comment',' Ten verses, v. infra.');">⁵</span>

קדושת היום ותוקע זכרונות ותוקע שופרות ותוקע ואומר עבודה והודאה וברכת כהנים דברי ר' יוחנן בן נורי

WITH THEM AND DOES NOT BLOW THE SHOFAR'HE THEN SAYS THE SANCTIFICATION OF THE DAY<span class="x" onmousemove="('comment',' The passage ending, 'Blessed art thou, O Lord, who dost sanctify Israel and the day of memorial'.');">⁶</span> AND BLOWS, THE REMEMBRANCE-VERSES<span class="x" onmousemove="('comment',' Ten verses, v. infra.');">⁵</span> AND BLOWS, AND THE SHOFAR-VERSES<span class="x" onmousemove="('comment',' Ten verses, v. infra.');">⁵</span>

אמר לו ר"ע אם אינו תוקע למלכיות למה הוא מזכיר אלא אומר אבות וגבורות וקדושת השם וכולל מלכיות עם קדושת היום ותוקע זכרונות ותוקע שופרות ותוקע ואומר עבודה והודאה וברכת כהנים:

AND BLOWS; AND HE THEN SAYS THE BLESSING OF THE TEMPLE SERVlce<span class="x" onmousemove="('comment',' The passage ending, 'Blessed art thou . . who restorest thy divine presence to Zion'.');">⁷</span> AND THE ONE OF THANKSGIVING<span class="x" onmousemove="('comment',' The one ending, 'Blessed art thou . . to thee it is fitting to give thanks'.');">⁸</span> AND THE BLESSING OF THE PRIESTS.<span class="x" onmousemove="('comment',' Which precede the last benediction of every 'Amidah, v. P.B. p. 53.');">⁹</span>

<big><strong>גמ׳</strong></big> אמר לו ר"ע אם אינו תוקע למלכיות למה הוא מזכיר למה הוא מזכיר רחמנא אמר אידכר אלא למה עשר לימא תשע דהואיל ואשתני אשתני

THIS IS THE VIEW OF R'JOHANAN B. NURI. SAID R'AKIBA TO HIM: IF HE DOES NOT BLOW THE SHOFAR FOR THE KINGSHIP-VERSES, WHY SHOULD HE SAY THEM? NO; [THE RULE IS AS FOLLOWS].

תנו רבנן מנין שאומרים אבות שנאמר (תהלים כט, א) הבו לה' בני אלים ומנין שאומרים גבורות שנאמר הבו לה' כבוד ועוז ומנין שאומרים קדושות שנאמר הבו לה' כבוד שמו השתחוו לה' בהדרת קדש

HE SAYS [THE BLESSING OF] THE PATRIARCHS AND OF THE RESURRECTION AND OF THE SANCTIFICATION OF THE NAME, AND SAYS THE KINGSHIP-VERSES ALONG WITH THE SANCTIFICATION OF THE DAY AND BLOWS THE SHOFAR, THEN HE SAYS THE REMEMBRANCE-VERSES AND BLOWS, AND THE SHOFAR-VERSES AND BLOWS. THEN HE SAYS THE TEMPLE SERVICE BLESSING AND THE THANKSGIVING AND THE BLESSING OF THE PRIEST. <big><b>GEMARA: </b></big>SAID R'AKIBA TO HIM, IF HE DOES NOT BLOW THE SHOFAR FOR THE KINGSHIP-VERSES, WHY DOES HE SAY THEM?

ומנין שאומרים מלכיות זכרונות ושופרות ר"א אומר דכתיב (ויקרא כג, כד) שבתון זכרון תרועה מקרא קדש שבתון זה קדושת היום זכרון אלו זכרונות תרועה אלו שופרות מקרא קדש קדשהו בעשיית מלאכה

[He asks], Why does he say them! But the All-Merciful enjoined that they should be said!<span class="x" onmousemove="('comment',' As explained infra.');">¹⁰</span> - What he really means is, why say ten verses? Why not only nine,<span class="x" onmousemove="('comment',' I.e., three each from the Torah, the Prophets and the Writings.');">¹¹</span>

אמר לו רבי עקיבא מפני מה לא נאמר שבתון שבות שבו פתח הכתוב תחילה אלא שבתון קדשהו בעשיית מלאכה זכרון אלו זכרונות תרועה אלו שופרות מקרא קדש זו קדושת היום

because if there is a difference [in one particular]<span class="x" onmousemove="('comment',' Viz., in the blowing of the shofar.');">¹²</span> so there may as well be a difference [in another]?<span class="x" onmousemove="('comment',' So as to have nine verses instead of ten.');">¹³</span> Our Rabbis taught: Whence do we learn in the Scripture that we are to say [the blessing of] the Patriarchs?

מנין שאומרים מלכיות תניא רבי אומר (ויקרא כג, כב) אני ה' אלהיכם ובחדש השביעי זו מלכות

Because it says, Ascribe unto the Lord, O ye sons of might.<span class="x" onmousemove="('comment',' Ps. XXIX, 1. By 'the sons of might' the Patriarchs are understood.');">¹⁴</span> And whence do we learn that we say the blessing of mightiness? Because it says, Ascribe unto the Lord glory and strength.<span class="x" onmousemove="('comment',' Ibid.');">¹⁵</span>

רבי יוסי בר יהודה אומר אינו צריך הרי הוא אומר (במדבר י, י) והיו לכם לזכרון לפני אלהיכם שאין תלמוד לומר אני ה' אלהיכם ומה תלמוד לומר אני ה' אלהיכם זה בנה אב לכל מקום שנאמר בו זכרונות יהיו מלכיות עמהן

And whence that we say sanctifications? Because it says, Ascribe unto the Lord the glory of his name, worship the Lord in the beauty of holiness.<span class="x" onmousemove="('comment',' Ibid. 2.');">¹⁶</span> Whence do we learn that we are to say kingship, remembrance and shofar<span class="x" onmousemove="('comment',' Heb. Malkeyoth, Zikronoth, Shoferoth.');">¹⁷</span>

והיכן אומרה לקדושת היום תניא רבי אומר עם המלכיות אומרה מה מצינו בכל מקום ברביעית אף כאן ברביעית

[verses]? R'Eliezer says: Because it is written, a solemn rest, a memorial proclaimed with the blast of trumpets, a holy convocation.<span class="x" onmousemove="('comment',' Lev. XXIII, 24.');">¹⁸</span> 'A solemn rest'; this indicates the sanctification of the day.'

רשב"ג אומר עם הזכרונות אומרה מה מצינו בכל מקום באמצע אף כאן באמצע

A memorial': this indicates remembrance verses.' Proclaimed with the blast of horns': this indicates shofar verses.' A holy convocation': sanctify it by [abstaining from] the doing of work.

וכשקידשו ב"ד את השנה באושא ירד ר' יוחנן בן ברוקא לפני רשב"ג ועשה כר' יוחנן בן נורי אמר לו רבן שמעון לא היו נוהגין כן ביבנה ליום השני ירד רבי חנינא בנו של רבי יוסי הגלילי ועשה כר"ע אמר רשב"ג כך היו נוהגין ביבנה

Said R'Akiba to him: Why should we not interpret 'a solemn rest' to apply to the abstention from work, seeing that the text placed this first?<span class="x" onmousemove="('comment',' And abstention from work is the first mark of the day.');">¹⁹</span> No; [we should interpret thus]: 'A solemn rest': sanctify it by [abstaining from] the doing of work - 'A memorial': this indicates the remembrance verses.' Proclaimed with the blowing of horns': this indicates shofar-verses.'

למימרא דרבי שמעון בן גמליאל כר' עקיבא ס"ל והא אמר ר"ע מלכיות עם קדושת היום אמר להו ורשב"ג אומר קדושת היום עם הזכרונות אמר להו א"ר זירא לומר שתוקעין למלכיות

A holy convocation': this indicates the sanctification of the day. Whence [then] do we learn that we say kingship-verses? - It has been taught: Rabbi says, I am the Lord your God,<span class="x" onmousemove="('comment',' Lev. XXIII, 22.');">²⁰</span> [and immediately afterwards], In the seventh month,<span class="x" onmousemove="('comment',' Ibid. 24.');">²¹</span>

ליום השני ירד רבי חנינא מאי שני אילימא יו"ט שני למימרא דעברוה לאלול והאמר רבי חנינא בר כהנא מימות עזרא ואילך לא מצינו אלול מעובר אמר רב חסדא מאי שני ליום שני לשנה הבאה:

this [juxtaposition]<span class="x" onmousemove="('comment',' The intervening words, And the Lord spoke unto Moses saying, Speak unto the children of Israel saying, are not counted.');">²²</span> indicates kingship-verses. R'Jose B'Judah said: There is no need [of such an interpretation].

<big><strong>מתני׳</strong></big> אין פוחתין מעשרה מלכיות מעשרה זכרונות מעשרה שופרות ר' יוחנן בן נורי אומר אם אמר ג' ג' מכולן יצא:

For Scripture says, And they [the trumpets] shall be to you for a memorial before your God.<span class="x" onmousemove="('comment',' Num. X, 10.');">²³</span> This makes superfluous [the succeeding words], I am the Lord your God. What then is the point of the words, I am the Lord your God'?

<big><strong>גמ׳</strong></big> הני עשרה מלכיות כנגד מי אמר (רבי) כנגד עשרה הלולים שאמר דוד בספר תהלים הלולים טובא הוו הנך דכתיב בהו (תהלים קנ, ג) הללוהו בתקע שופר

This creates a general pattern<span class="x" onmousemove="('comment',' Lit., 'this builds a father'.');">²⁴</span> for all places where we say remembrance verses, [to show] that kingship verses should accompany them. Where is the blessing of the sanctification of the day to be said? - It has been taught: Rabbi says, It shou be said with the kingship verses.

רב יוסף אמר כנגד עשרת הדברות שנאמרו לו למשה בסיני ר' יוחנן אמר כנגד עשרה מאמרות שבהן נברא העולם הי נינהו ויאמר

For just as on every other occasion<span class="x" onmousemove="('comment',' I.e., in the 'Amidah of the other festivals.');">²⁵</span> we find that it comes fourth [in the order of blessings], so here it should come fourth. Rabban Simeon B'Gamaliel says: It should be said with the remembrance verses.

(ויאמר) דבראשית ט' הוו בראשית נמי מאמר הוא דכתיב (תהלים לג, ו) בדבר ה' שמים נעשו:

Just as we find that on all other occasions it is said in the middle,<span class="x" onmousemove="('comment',' I.e., it is the fourth out of seven blessings that constitute the 'Amidah of the festivals except the one in question.');">²⁶</span> so here it should be in the middle.<span class="x" onmousemove="('comment',' I.e., it should be the fifth, as the New Year Musaf 'Amidah has nine blessings.');">²⁷</span> When the Beth din sanctified the New Moon in Usha, R'Johanan B'Beroka went down [before the ark]<span class="x" onmousemove="('comment',' To act as reader.');">²⁸</span>

ר' יוחנן בן נורי אומר אם אמר שלש שלש מכולן יצא: איבעיא להו היכי קתני שלש מן התורה שלש מן הנביאים ושלש מן הכתובים דהוו תשע ואיכא בינייהו חדא או דלמא אחד מן התורה ואחד מן הנביאים ואחד מן הכתובים דהויין להו שלש ואיכא בינייהו טובא

in the presence of Rabban Simeon B'Gamaliel, and read as prescribed by R'Johanan B'Nuri.<span class="x" onmousemove="('comment',' I.e., he joined the kingship verses with the third blessing and did not blow the shofar after them. V. MISHNAH:');">²⁹</span> Rabban Simeon said to him: That was not the way they used to do in Jabneh.<span class="x" onmousemove="('comment',' In the days of his father Rabban Gamaliel, when the seat of the Sanhedrin was in Jabneh.');">³⁰</span> On the second day, R'Hanina the son of R'Jose the Galilean went down and read as prescribed by R'Akiba.<span class="x" onmousemove="('comment',' I. e., he joined the kingship verses with the sanctification of the day and blew the shofar after them. V. MISHNAH:');">³¹</span>

ת"ש דתניא אין פוחתין מעשרה מלכיות מעשרה זכרונות מעשרה שופרות ואם אמר שבע מכולן יצא כנגד שבעה רקיעים

Rabban Simeon B'Gamaliel said: So they used to do in Jabneh. This would seem to show that R'Simeon B'Gamaliel was of the same opinion as R'Akiba. But [how can this be seeing that] R'Akiba said that the kingship verses are to be joined with the sanctification of the day, whereas R'Simeon B'Gamaliel said that the sanctification of the day is to be joined with the remembrance verses? - R'Zera replied: What it indicates is that [in R'Simeon's opinion] the shofar is blown with the kingship verses.'

רבי יוחנן בן נורי אמר הפוחת לא יפחות משבע ואם אמר שלש מכולן יצא כנגד תורה נביאים וכתובים ואמרי לה כנגד כהנים לוים וישראלים אמר רב הונא אמר שמואל הלכה כר' יוחנן בן נורי:

On the second day R'Hanina went down'. What is meant by second'? Shall I say, the second day of the holyday, which would imply that Elul had been prolonged?<span class="x" onmousemove="('comment',' So that the thirtieth day was kept as New Moon out of doubt, but the new month was not sanctified till the thirty-first.');">³²</span>

<big><strong>מתני׳</strong></big> אין מזכירין (זכרון מלכות ושופר) של פורענות מתחיל בתורה ומשלים בנביא ר' יוסי אומר אם השלים בתורה יצא:

[But this cannot be] seeing that R'Hanina B'Kahana has said that from the time of Ezra there has been no case known of Elul being prolonged? R'Hisda replied: What is meant by 'second'? It means the same holyday in the next year. <big><b>MISHNAH: </b></big>THERE SHOULD BE RECITED NOT LESS THAN TEN KINGSHIP VERSES, TEN REMEMBRANCE VERSES, AND TEN SHOFAR VERSES. R'JOHANAN B. NURI SAID: IF THE READER SAYS THREE FROM EACH SET<span class="x" onmousemove="('comment',' The meaning of this is discussed infra in the GEMARA:');">³³</span> HE HAS FULFILLED HIS OBLIGATION. <big><b>GEMARA: </b></big>To what do these ten kingship verses correspond? - R'Levi said, To the ten praises that David uttered in the book of Psalms. But there are a large number of praises there? - It means, those among which occurs, Praise him with the blowing of the shofar.<span class="x" onmousemove="('comment',' Ps. CL, 3.');">³⁴</span> R'Joseph said: To the ten commandments that were spoken to Moses on Sinai.<span class="x" onmousemove="('comment',' Because these were prefaced by the blowing of the shofar.');">³⁵</span> R'Johanan said: To the ten Utterances by means of which the world was created.<span class="x" onmousemove="('comment',' New Year being the anniversary of the creation.');">³⁶</span> Which are they? The phrase 'and he said' occurs in the account of the creation only nine times? - The words 'in the beginning' are also an utterance, as it is written, By the word of the Lord the heavens were made.<span class="x" onmousemove="('comment',' Ps. XXXIII, 6. Hence the first verse of Genesis is equivalent to 'In the beginning God said, Let there be heaven and earth'.');">³⁷</span> R'JOHANAN B. NURI SAID: IF HE SAYS THREE OF EACH SET HE HAS FULFILLED HIS OBLIGATION. The question was raised: How is this to be understood? Three from the Pentateuch, three from, the Prophets and three from the Writings, which would make nine [for each set], so that there is a difference of one between the two authorities, or is it one from the Pentateuch, one from the Prophets and one from the Writings,<span class="x" onmousemove="('comment',' And we translate in the Mishnah, 'three in all', i.e., in each set of the kingship, remembrance and shofar verses.');">³⁸</span> making three for each set, so that they differ considerably? - Come and hear, since it has been taught: 'There must be recited not less than ten kingship verses, ten remembrance verses, and ten shofar verses, but one who said seven of all of them has fulfilled his obligation, these corresponding to seven firmaments. R'Johanan B'Nuri said: The lowest number one should say is seven,<span class="x" onmousemove="('comment',' Obviously this means seven altogether in each set.');">³⁹</span> but if he said [even] three of them he has fulfilled his obligation, these corresponding to the Torah, the Prophets and the Writings, or, as others report, to Priests, Levites, and lay Israelites'. R'Huna said in the name of Samuel: Th halachah is as laid down by R'Johanan B'Nuri. <big><b>MISHNAH: </b></big>NO MENTION IS MADE OF KINGSHIP, REMEMBRANCE AND SHOFAR VERSES THAT SIGNIFY PUNISHMENT. IT IS PROPER TO BEGIN WITH THE TORAH<span class="x" onmousemove="('comment',' Pentateuch.');">⁴⁰</span> AND CONCLUDE WITH THE PROPHETS. R'JOSE SAID: IF ONE CONCLUDES WITH THE TORAH HE HAS FULFILLED HIS OBLIGATION.