Rosh Hashanah 64

<big><strong>גמ׳</strong></big> מלכיות כגון (יחזקאל כ, לא) חי אני נאם ה' [אלהים] אם לא ביד חזקה ובזרוע נטויה ובחמה שפוכה אמלוך עליכם ואע"ג דא"ר נחמן כל כי האי ריתחא לירתח קודשא בריך הוא עלן וליפרוקינן כיון דבריתחא אמור אדכורי ריתחא בריש שתא לא מדכרינן

<big><b>GEMARA: </b></big>[What are] KINGSHIP VERSES [signifying punishment]? - For instance, As I live, saith the Lord God, surely with a mighty hand and with an outstretched arm and with fury poured out will I be king over you,<span class="x" onmousemove="('comment',' Ezek. XX, 33.');">¹</span> and although R'Nahman said, Let the Holy One, blessed be He, be as furious as all this with us so only that He [finally] redeem us, yet since this was spoken in wrath, we do not call wrath to mind at the beginning of the year. REMEMBRANCE VERSES, as for instance, And he remembered that they were flesh<span class="x" onmousemove="('comment',' Ps. LXXVIII, 39.');">²</span>

זכרון כגון (תהלים עח, לט) ויזכור כי בשר המה וגו' שופר כגון (הושע ה, ח) תקעו שופר בגבעה וגו'

etc. SHOFAR VERSES, as for instance, Blow ye the horn in Gibeah<span class="x" onmousemove="('comment',' Hos. V, 8.');">³</span> etc. If, however, he desires to recite kingship, remembrance and shofar verses mentioning the punishment of idolaters, he may do so.' Kingship verses', as for instance, The Lord reigneth, let the peoples tremble,<span class="x" onmousemove="('comment',' Ps. XCIX, 1.');">⁴</span>

אבל אם בא לומר מלכות זכרון ושופר של פורענות של עובדי כוכבים אומר מלכות כגון (תהלים צט, א) ה' מלך ירגזו עמים וכגון (תהלים י, טז) ה' מלך עולם ועד אבדו גוים מארצו זכרון כגון (תהלים קלז, ז) זכור ה' לבני אדום וגו' שופר כגון (זכריה ט, יד) וה' אלהים בשופר יתקע והלך בסערות תימן וכתיב (זכריה ט, טו) ה' צבאות יגן עליהם

or, The Lord is king for ever and ever, the nations are perished out of his land.<span class="x" onmousemove="('comment',' Ps. X, 16.');">⁵</span> 'Remembrance verses', as for instance, Remember, O Lord, against the children of Edom<span class="x" onmousemove="('comment',' Ibid. CXXXVII, 7.');">⁶</span> etc.'

אין מזכירין זכרון של יחיד ואפילו לטובה כגון (תהלים קו, ד) זכרני ה' ברצון עמך וכגון (נחמיה ה, יט) זכרה לי אלהי לטובה

Shofar verses', as for instance, And the Lord God will blow the horn and will go with whirlwinds of the south,<span class="x" onmousemove="('comment',' Zech. IX, 14.');">⁷</span> and the text continues, The Lord of hosts will defend them.<span class="x" onmousemove="('comment',' Ibid. 15.');">⁸</span> [On the other hand] a verse mentioning the remembrance of an individual is not recited, even if it is for good, as for instance, Remember me, O Lord, when thou favourest thy people,<span class="x" onmousemove="('comment',' Ps. CVI, 4.');">⁹</span>

פקדונות הרי הן כזכרונות כגון (בראשית כא, א) וה' פקד את שרה וכגון (שמות ג, טז) פקוד פקדתי אתכם דברי ר' יוסי ר' יהודה אומר אינן כזכרונות

or, Remember unto to me, O my God, for good.<span class="x" onmousemove="('comment',' Neh. V ,19. sep');">¹⁰</span> 'Visitation' is equivalent to 'remembrance', as, for instance, in the verse, And the Lord visited Sarah,<span class="x" onmousemove="('comment',' Gen. XXI, 1. Heb.');">¹¹</span> or, I have surely visited you.<span class="x" onmousemove="('comment',' Ex. III, 16.');">¹²</span>

ולר' יוסי נהי נמי דפקדונות הרי הן כזכרונות וה' פקד את שרה פקדון דיחיד הוא כיון דאתו רבים מינה כרבים דמיא

This is the view of R'Jose; R'Judah, however, says that 'visitation' not equivalent to 'remembrance'. Now on R'Jose's view, even granting that 'visitation' is equivalent to 'remembrance', the text, 'And the Lord visited Sarah' refers to the visitation of an individual,<span class="x" onmousemove="('comment',' Which has just been declared inadmissible.');">¹³</span> [does it not]? - Since a multitude issued from her,<span class="x" onmousemove="('comment',' Through this visitation.');">¹⁴</span>

(תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבוא מלך הכבוד מי (הוא) זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד מי הוא זה מלך הכבוד ה' צבאות הוא מלך הכבוד סלה ראשונה שתים שניה שלש דברי ר' יוסי

it is as good as a multitude. [In the text], Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the king of glory may come in. Who is the king of glory?

ר' יהודה אומר ראשונה אחת שניה שתים

The Lord strong and mighty, the Lord mighty in battle, Lift up your heads, O ye gates, yea, lift them up, ye everlasting doors, that the king of glory may come in. Who is the king of glory? The Lord of hosts, he is the king of glory,<span class="x" onmousemove="('comment',' Ps. XXIV, 7-10.');">¹⁵</span>

(תהלים מז, ז) זמרו אלהים זמרו זמרו למלכנו זמרו כי מלך כל הארץ אלהים שתים דברי ר' יוסי ר' יהודה אומר אחת ושוין (תהלים מז, ט) במלך אלהים על גוים אלהים ישב על כסא קדשו שהיא אחת

the first [apostrophe] contains two mentions [of God's kingship]<span class="x" onmousemove="('comment',' I.e., the expression 'the king of glory'.');">¹⁶</span> and the second three. So R'Jose; R'Judah, however, says that the first contains one and the second two.<span class="x" onmousemove="('comment',' R. Judah does not reckon the question 'who is the king of glory'.');">¹⁷</span>

זכרון שיש בו תרועה כגון (ויקרא כג, כד) שבתון זכרון תרועה מקרא קדש אומרה עם הזכרונות ואומרה עם השופרות דברי ר' יוסי ר' יהודה אומר אינו אומרה אלא עם הזכרונות [בלבד]

[In the text], Sing praises to God, sing praises; sing praises unto our king, sing praises. F God is the king of all the earth,<span class="x" onmousemove="('comment',' Ps. XLVII, 7, 8.');">¹⁸</span> there are two mentions [of God's kingship]; so R'Jose.

מלכות שיש עמו תרועה כגון (במדבר כג, כא) ה' אלהיו עמו ותרועת מלך בו אומרה עם המלכיות ואומרה עם השופרות דברי ר' יוסי רבי יהודה אומר אינו אומרה אלא עם המלכיות בלבד

R'Judah, however, says there is only one.<span class="x" onmousemove="('comment',' R. Judah does not reckon 'Our King', as this does not declare God king over the whole world.');">¹⁹</span> They agree, however, that in the verse, God reigneth over the nations, God sitteth upon his holy throne,<span class="x" onmousemove="('comment',' Ibid. 9.');">²⁰</span> there is only one.

תרועה שאין עמה לא כלום כגון (במדבר כט, א) יום תרועה יהיה לכם אומרה עם השופרות דברי רבי יוסי רבי יהודה אומר אינו אומרה כל עיקר:

A remembrance verse which also mentions blowing [teru'ah], as for instance, a memorial proclaimed with the blast of horns, a holy convocation may be recited either with the remembrance verses or with the shofar verses; so R'Jose. R'Judah, however, says that it may be recited only with the remembrance verses.<span class="x" onmousemove="('comment',' Because the mention of teru'ah is not equivalent to the mention of shofar.');">²¹</span> A kingship verse which also contains mention of blowing, as, for instance, The Lord his God is with him and the shouting [teru'ath] for the king is among them,<span class="x" onmousemove="('comment',' Num. XXIII, 21.');">²²</span>

מתחיל בתורה ומשלים בנביא רבי יוסי אומר אם השלים בתורה יצא: אם השלים דיעבד אין לכתחילה לא והתניא ר' יוסי אומר המשלים בתורה ה"ז משובח אימא משלים

may be recited either with the kingship verses or with the shofar verses; so R'Jose. R'Judah, however, says that it may be recited only with the kingship verses.<span class="x" onmousemove="('comment',' V. n. 1.');">²³</span> A verse mentioning simply blowing of the trumpet, as for instance, it is a day of blowing the horn [teru'ah] unto you,<span class="x" onmousemove="('comment',' Num. XXIX, 1.');">²⁴</span>

והא אם השלים קתני דיעבד אין לכתחילה לא הכי קאמר מתחיל בתורה ומשלים בנביא ר' יוסי אומר משלים בתורה ואם השלים בנביא יצא תניא נמי הכי אמר רבי אלעזר ברבי יוסי וותיקין היו משלימין אותה בתורה

may be recited with the shofar verses; so R'Jose. R'Judah, however, says that it may not be recited at all.<span class="x" onmousemove="('comment',' V. n. 1.');">²⁵</span> IT IS PROPER TO BEGIN WITH THE TORAH AND CONCLUDE WITH THE PROPHETS.

בשלמא זכרונות ושופרות איכא טובא אלא מלכיות תלת הוא דהויין (במדבר כג, כא) ה' אלהיו עמו ותרועת מלך בו (דברים לג, ה) ויהי בישורון מלך (שמות טו, יח) ה' ימלוך לעולם ועד ואנן בעינן עשר וליכא

R'JOSE SAID: IF ONE CONCLUDES WITH THE TORAH HE HAS FULFILLED HIS OBLIGATION.' IF ONE CONCLUDES' [HE HAS FULFILLED]: that is to say, the deed having been done; but he should not do so in the first instance. [Is this correct] seeing that it has been taught: R'Jose says, He who concludes with the Torah verses, he is to be commended'? - Read, 'He concludes'.

אמר רב הונא ת"ש (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד מלכות דברי ר' יוסי ר' יהודה אומר אינה מלכות

But it states [distinctly], IF HE CONCLUDES [etc.], [which implies that] what is done is done, but in the first instance it should not be done? - What is meant is this: 'It is proper to commence with the Torah and conclude with the Prophets. R'Jose said: It is proper to conclude with the Torah, but if one concluded with the Prophets, he has fulfilled his obligation'. It has been taught to the same effect: R'Eleazar B'R'Jose said: The wethikin,<span class="x" onmousemove="('comment',' Lit., 'ancients': a name given to certain men of exceptional piety in the days of the Second Temple. [These are identified by some with the Essenes, v. J.E. V. p. 226. Others regard them as a community of priests who held a service in common; v. Blau, REJ, XXXI, pp. 184ff.]');">²⁶</span>

(דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים אין עוד מלכות דברי ר' יוסי ר' יהודה אומר אינה מלכות (דברים ד, לה) אתה הראת לדעת כי ה' הוא האלהים אין עוד מלבדו מלכות דברי ר' יוסי ר' יהודה אומר אינה מלכות:

used to conclude with the Torah'. We can understand this being done with the remembrance and shofar verses, because there are numbers of them [in the Pentateuch], but of kingship verses there are only three, viz. , The Lord his God is with him and the shouting for the King is among them,<span class="x" onmousemove="('comment',' Num. XXIII, 21.');">²⁷</span> And he was king in Jeshurun,<span class="x" onmousemove="('comment',' Deut. XXXIII, 5.');">²⁸</span>

<big><strong>מתני׳</strong></big> העובר לפני התיבה ביו"ט של ר"ה השני מתקיע ובשעת ההלל הראשון מקרא את ההלל:

and The Lord shall reign for ever and ever,<span class="x" onmousemove="('comment',' Ex. XV, 18.');">²⁹</span> and we require ten verses [in all]<span class="x" onmousemove="('comment',' V. supra 32a.');">³⁰</span> and [in this way] we cannot find them?<span class="x" onmousemove="('comment',' As the Torah verses come last, they should be four out of the ten');">³¹</span>

<big><strong>גמ׳</strong></big> מאי שנא שני מתקיע משום (משלי יד, כח) דברוב עם הדרת מלך אי הכי הלל נמי נימא בשני משום דברוב עם הדרת מלך

- R'Huna replied: Come and hear. Hear, O Israel, the Lord our God the Lord is one;<span class="x" onmousemove="('comment',' Deut. VI, 4.');">³²</span> this is a kingship verse according to R'Jose, though R'Judah says it is not a kingship verse.

אלא מאי שנא הלל דבראשון משום דזריזין מקדימין למצות תקיעה נמי נעביד בראשון משום דזריזין מקדימין למצות

And thou shalt know on that day and lay it to thy heart that the Lord he is God, there is none else,<span class="x" onmousemove="('comment',' Ibid. IV, 39.');">³³</span> is a kingship verse according to R'Jose, though R'Judah says it is not a kingship verse, Unto thee it was shown, that thou mightest know that the Lord he is God, there is none else beside him<span class="x" onmousemove="('comment',' Ibid. 35.');">³⁴</span> is a kingship verse according to R'Jose, though R'Judah says it is not a kingship verse.

אמר רבי יוחנן בשעת גזרת המלכות שנו:

<big><b>MISHNAH: </b></big>OF THOSE WHO PASS BEFORE THE ARK<span class="x" onmousemove="('comment',' Lit., 'he who passes etc.'. I.e., who read the service before the congregation. These were said to 'pass' or, more correctly, to 'go down before the Ark', because they stood in front of the Ark on a level lower than the Ark itself and the rest of the congregation.');">³⁵</span> ON THE HOLYDAY OF NEW YEAR, THE SECOND<span class="x" onmousemove="('comment',' I.e., the one who reads the Musaf service (v. Glos.) . ghe,n');">³⁶</span> BLOWS<span class="x" onmousemove="('comment',' Hai Gaon takes it literally, 'he causes to blow', 'he orders the blowing'. I.e., he recites the prayers introductory to the blowing, v. supra 32a, but the blowing itself is performed by another to avoid confusing the reader; cf. Ber. 34a.]');">³⁷</span>

מדקאמר בשעת הלל מכלל דבראש השנה ליכא הלל מ"ט אמר רבי אבהו אמרו מלאכי השרת לפני הקב"ה רבש"ע מפני מה אין ישראל אומרים שירה לפניך בר"ה וביום הכפורים אמר להם אפשר מלך יושב על כסא דין וספרי חיים וספרי מתים פתוחין לפניו וישראל אומרים שירה:

THE SHOFAR'ON DAYS WHEN HALLEL IS SAID,<span class="x" onmousemove="('comment',' Lit., 'at the time of Hallel': e.g., on the festivals.');">³⁸</span> THE FIRST<span class="x" onmousemove="('comment',' I.e., the one who reads the shaharith service (v. Glos) .');">³⁹</span> READS ALOUD THE HALLEL.<span class="x" onmousemove="('comment',' V. Glos.');">⁴⁰</span>

<big><strong>מתני׳</strong></big> שופר של ר"ה אין מעבירין עליו את התחום ואין מפקחין עליו את הגל לא עולין באילן ולא רוכבין ע"ג בהמה ולא שטין על פני המים ואין חותכין אותו בין בדבר שהוא משום שבות ובין בדבר שהוא משום לא תעשה אבל אם רצה ליתן לתוכו מים או יין יתן

<big><b>GEMARA: </b></big>What special reason is there for the second to blow? [You must say], because of the maxim, In the multitude of people is the king's glory.<span class="x" onmousemove="('comment',' Prov. XIV, 28. The larger the congregation, the greater the honour paid to God. The implication is that there will be more persons present at the later than at the earlier service.');">⁴¹</span> But if that is so, Hallel should also be recited by the second because 'in the multitude of people is the king's glory'?

אין מעכבין את התנוקות מלתקוע אבל מתעסקין עמהן עד שילמדו והמתעסק לא יצא והשומע מן המתעסק לא יצא:

Should you say, however, that there is a special reason why Hallel is said by the first, because the zealous come early for the performance of religious duties, then let the blowing of the shofar be performed by the first because the zealous come early for the performance of religious duties! - R'Johanan replied: They made this rule at a time when the Government had forbidden [the blowing of the shofar].<span class="x" onmousemove="('comment',' And the blowing was less likely to be noticed if it was postponed to the second half of the service. Once made the rule was not altered even when the reason for it had disappeared, v. supra p. 61, n. 5.');">⁴²</span> Since it says, ON DAYS WHEN HALLEL IS SAID, we infer that on New Year Hallel is not said. What is the reason? - R'Abbahu replied: The ministering angels said in the Presence of the Holy One, blessed be He: Sovereign of the Universe, why should Israel not chant hymns of praise before Thee on New Year and the Day of Atonement?

<big><strong>גמ׳</strong></big> מ"ט שופר עשה הוא ויו"ט עשה ולא תעשה ואין עשה דוחה את לא תעשה ועשה:

He replied to them: Is it possible that the King should be sitting on the throne of justice with the books of life and death open before Him, and Israel should chant hymns of praise? <big><b>MISHNAH: </b></big>[FOR THE SAKE OF] THE SHOFAR OF NEW YEAR IT IS NOT ALLOWED TO DISREGARD THE DISTANCE LIMIT<span class="x" onmousemove="('comment',' Lit., 'to pass the limit'. I.e., to travel more than the permitted two thousand cubits in order to hear the shofar blown.');">⁴³</span> NOR TO REMOVE DEBRIS NOR TO CLIMB A TREE NOR TO RIDE ON AN ANIMAL NOR TO SWIM ON THE WATER'IT MUST NOT BE SHAPED<span class="x" onmousemove="('comment',' Lit., 'cut'.');">⁴⁴</span>

לא עולין באילן ולא רוכבין על גבי בהמה כו': השתא דרבנן אמרת לא דאורייתא מיבעיא זו ואין צריך לומר זו קתני:

EITHER WITH AN IMPLEMENT THE USE OF WHICH IS FORBIDDEN ON ACCOUNT OF SHEBUTH<span class="x" onmousemove="('comment',' I.e., merely to make a distinction between Sabbath (or holydays) and weekdays, and not because any 'work' in the strict legal sense is involved. For shebuth, v. Glos.');">⁴⁵</span> OR WITH ONE THE USE OF WHICH IS FORBIDDEN BY EXPRESS PROHIBITION.<span class="x" onmousemove="('comment',' Found in or based on the Pentateuch.');">⁴⁶</span> IF ONE, HOWEVER, DESIRES TO POUR WINE OR WATER INTO IT HE MAY DO SO.<span class="x" onmousemove="('comment',' And we do not say that he is carrying out repairs, which is forbidden on the Sabbath or holydays.');">⁴⁷</span> CHILDREN NEED NOT BE STOPPED FROM BLOWING; ON THE CONTRARY, THEY MAY BE HELPED<span class="x" onmousemove="('comment',' Lit., 'we occupy ourselves with them'.');">⁴⁸</span> TILL THEY LEARN HOW TO BLOW. ONE WHO BLOWS MERELY TO PRACTISE<span class="x" onmousemove="('comment',' Lit., 'one who occupies himself'.');">⁴⁹</span> DOES NOT THEREBY FULFIL HIS RELIGIOUS OBLIGATION, NOR DOES ONE WHO HEARS THE BLAST MADE BY ANOTHER WHEN PRACTISING. <big><b>GEMARA: </b></big>What is the reason [why these things may not be done]? - The blowing of the shofar is [based on] a positive precept,<span class="x" onmousemove="('comment',' Num. XXIX, 1. It shall be a day of blowing the horn unto you.');">⁵⁰</span> whereas the observance of the holyday is [based both on] a positive<span class="x" onmousemove="('comment',' Lev. XXIII, 24: In the seventh month . . shall be a solemn rest unto you.');">⁵¹</span> and a negative precept,<span class="x" onmousemove="('comment',' Ibid. 25: Ye shall do no manner of servile work.');">⁵²</span> and a positive precept cannot override both a positive and a negative precept. NOR TO CLIMB A TREE NOR TO RIDE ON AN ANIMAL etc, Seeing that you have not allowed even Rabbinical [prohibitions to be broken],<span class="x" onmousemove="('comment',' The prohibitions to exceed the Sabbath limit and to remove debris are purely Rabbinical, without basis in the Pentateuch. (Rashi) .');">⁵³</span> need you mention Pentateuchal ones?<span class="x" onmousemove="('comment',' Riding and climbing are forbidden because they might lead to the cutting or plucking of a branch, which is forbidden by the Pentateuch. The argument is very forced, and Rashi is inclined to regard the whole sentence as spurious. [R. Hananel takes the prohibitions regarding the Sabbath limit and removing the debris to be the Biblical prohibitions referred to.]');">⁵⁴</span> - The Mishnah adopts the style of 'A, and needless to say B'.