Rosh Hashanah 66

בקטן שהגיע לחינוך כאן בקטן שלא הגיע לחינוך:

a child old enough to be trained [in the performance of religious precepts],<span class="x" onmousemove="('comment',' Such a one we may actually help to learn. So Rashi. Tosaf., however, (s.v.) objects that this would involve telling him to break a Rabbinical');">¹</span> in the other of one not yet old enough to be trained. ONE WHO BLOWS MERELY TO PRACTISE DOES NOT THEREBY FULFIL HIS RELIGIOUS OBLIGATION:<span class="x" onmousemove="('comment',' Even if accidentally he produces the proper sounds.');">²</span>

והמתעסק לא יצא: הא תוקע לשיר יצא לימא מסייע ליה לרבא דאמר רבא התוקע לשיר יצא דלמא תוקע לשיר נמי מתעסק קרי ליה:

I infer that one who blows to make musical sounds<span class="x" onmousemove="('comment',' Without religious intention.');">³</span> does thereby fulfil his religious obligation. May we say that this supports Raba, for Raba said that one who blows to make musical sounds fulfils his religious obligation?<span class="x" onmousemove="('comment',' V. supra 28b.');">⁴</span>

והשומע מן המתעסק לא יצא: אבל השומע מן המשמיע לעצמו מאי יצא לימא תיהוי תיובתיה דרבי זירא דאמר ליה רבי זירא לשמעיה איכוון ותקע לי

- Perhaps our authority includes 'making music' also under the head of 'practising'. NOR ONE WHO HEARS THE BLAST MADE BY ANOTHER WHEN PRACTISING. But one who hears the blast from another who is blowing for himself, we are to assume, does fulfil his obligation?

דלמא איידי דתנא רישא מתעסק תנא סיפא נמי מתעסק:

If so, this would be a refutation of R'Zera; for R'Zera said to his attendant, 'Blow with intent to clear me<span class="x" onmousemove="('comment',' From the obligation of blowing the shofar.');">⁵</span> also'!<span class="x" onmousemove="('comment',' This would show that in R. Zera's opinion it was not sufficient to hear another blowing merely for himself.');">⁶</span> - Perhaps our authority having mentioned 'practising' in the first clause used the same expression in the second.<span class="x" onmousemove="('comment',' But he meant to include one blowing for himself');">⁷</span>

<big><strong>מתני׳</strong></big> סדר תקיעות שלש של שלש שלש שיעור תקיעה כשלש תרועות שיעור תרועה כשלש יבבות תקע בראשונה ומשך בשניה כשתים אין בידו אלא אחת

<big><b>MISHNAH: </b></big>THE ORDER OF THE BLASTS CONSISTS OF THREE SETS<span class="x" onmousemove="('comment',' One set for the kingship, one for the remembrance and one for the shofar verses, v. supra 32a.');">⁸</span> OF THREE EACH.<span class="x" onmousemove="('comment',' A teki'ah, teru'ah and teki'ah in each set. For teki'ah and teru'ah v. Glos.');">⁹</span> THE LENGTH OF A TEKI'AH IS EQUAL TO THREE TERU'AHS,<span class="x" onmousemove="('comment',' V. infra in the GEMARA:');">¹⁰</span>

מי שבירך ואחר כך נתמנה לו שופר תוקע ומריע ותוקע שלש פעמים

AND THE LENGTH OF A TERU'AH TO THREE YEBABOTH.<span class="x" onmousemove="('comment',' Lit., 'moanings'. The meaning of this word is discussed in the Gemara infra.');">¹¹</span> IF ONE BLEW THE FIRST TEKI'AH<span class="x" onmousemove="('comment',' Of one set of three.');">¹²</span> [AS USUAL] AND PROLONGED THE SECOND SO AS TO MAKE IT EQUAL TO TWO, IT COUNTS ONLY AS ONE.<span class="x" onmousemove="('comment',' I.e., he cannot count half for one set and half for the next.');">¹³</span>

כשם ששליח צבור חייב כך כל יחיד ויחיד חייב רבן גמליאל אומר שליח צבור מוציא את הרבים ידי חובתן:

IF ONE HAS SAID THE [NINE] BLESSINGS<span class="x" onmousemove="('comment',' Of the Musaf prayer.');">¹⁴</span> AND THEN PROCURES<span class="x" onmousemove="('comment',' Lit., 'there was assigned to him'.');">¹⁵</span> A SHOFAR, HE SOUNDS A TEKI'AH TERU'AH TEKI'AH THREE

<big><strong>גמ׳</strong></big> והתניא שיעור תקיעה כתרועה אמר אביי תנא דידן קא חשיב תקיעה דכולהו בבי ותרועות דכולהו בבי תנא ברא קא חשיב חד בבא ותו לא:

prohibition, and therefore explains that it is the other one whom we may help, and this one we simply do not stop. TIMES.<span class="x" onmousemove="('comment',' For each of the three sets, cf. p. 164, n. 7.');">¹⁶</span> JUST AS THE CONGREGATIONAL READER IS UNDER OBLIGATION, SO EVERY INDIVIDUAL IS UNDER OBLIGATION.<span class="x" onmousemove="('comment',' To say the daily prayers, v. GEMARA:');">¹⁷</span>

שיעור תרועה כג' יבבות: והתניא שיעור תרועה כשלשה שברים

RABBAN GAMALIEL, HOWEVER, SAID THAT THE CONGREGATIONAL READER CLEARS THE WHOLE CONGREGATION OF THEIR OBLIGATION. <big><b>GEMARA: </b></big>[THE LENGTH OF THE TEKI'AH IS EQUAL TO THREE TERU'AHS]. But it has been taught that the length of a teki'ah is equal to a teru'ah? - Abaye replied: Our Tanna reckons the teki'ahs of all the sets and the teru'ahs of all the sets,<span class="x" onmousemove="('comment',' And we should translate: 'the length of a teki'ah is the same as that of (each of) the three teru'ahs'.');">¹⁸</span>

אמר אביי בהא ודאי פליגי דכתיב (במדבר כט, א) יום תרועה יהיה לכם ומתרגמינן יום יבבא יהא לכון וכתיב באימיה דסיסרא (שופטים ה, כח) בעד החלון נשקפה ותיבב אם סיסרא מר סבר גנוחי גנח ומר סבר ילולי יליל

whereas the external Tanna<span class="x" onmousemove="('comment',' The Tanna of the Baraitha or 'external' MISHNAH:');">¹⁹</span> was reckoning one set and no more.<span class="x" onmousemove="('comment',' And he meant just the same thing.');">²⁰</span> THE LENGTH OF THE TERU'AH IS EQUAL TO THE LENGTH OF THREE YEBABOTH.

תנו רבנן מנין שבשופר ת"ל (ויקרא כה, ט) והעברת שופר תרועה

But it has been taught, 'The length of the teru'ah is equal to three shebarim'?<span class="x" onmousemove="('comment',' Lit., 'breakings'. These are somewhat longer than yebaboth.');">²¹</span> - Abaye said: Here there is really a difference of opinion. It is written, It shall be a day of teru'ah unto you,<span class="x" onmousemove="('comment',' Num. XXIX, 1.');">²²</span>

אין לי אלא ביובל בראש השנה מנין תלמוד לומר בחדש השביעי שאין תלמוד לומר בחדש השביעי ומה תלמוד לומר בחדש השביעי שיהיו כל תרועות של חדש שביעי זה כזה

and we translate [in Aramaic], a day of yebaba, and it is written of the mother of Sisera, Through the window she looked forth,<span class="x" onmousemove="('comment',' Jud. V, 28. E.V. 'and peered'.');">²³</span> [wa-teyabab]. One authority thought that this means drawing a long sigh,<span class="x" onmousemove="('comment',' The one who held that a teru'ah is equal to three shebarim.');">²⁴</span>

ומנין שפשוטה לפניה ת"ל והעברת שופר תרועה ומנין שפשוטה לאחריה ת"ל תעבירו שופר

and the other that it means uttering short piercing cries. Our Rabbis taught: 'Whence do we know [that the blowing on New Year must be] with a shofar? Because it says, Thou, shalt make proclamation, with a shofar of teru'ah.<span class="x" onmousemove="('comment',' Lev. XXV, 9, referring to the Jubilee. E.V. 'blast of the horn'.');">²⁵</span>

ואין לי אלא ביובל בראש השנה מנין ת"ל בחדש השביעי

I know this so far only of the Jubilee; how do I know it of New Year? The text says significantly, In the seventh month,<span class="x" onmousemove="('comment',' Ibid.');">²⁶</span> when there is no real occasion for the expression, in the seventh month.<span class="x" onmousemove="('comment',' Because it says immediately after, 'on the day of atonement'.');">²⁷</span> Why then does it say, in the seventh month? To show that all the teru'ahs of the seventh month should be of the same character. How do we know that there must be a plain blast<span class="x" onmousemove="('comment',' I.e., a teki'ah.');">²⁸</span> before it? Because it says, Thou, shalt make proclamation with a shofar of teru'ah.<span class="x" onmousemove="('comment',' Which is taken to mean 'shofar (i.e., teki'ah) and teru'ah'.');">²⁹</span> How do we know that there must be a plain blast<span class="x" onmousemove="('comment',' I.e., a teki'ah.');">³⁰</span> after it? Because it says, Ye shall make proclamation with the shofar.<span class="x" onmousemove="('comment',' Lev. XXV, 9. The repetition of the word shofar points to another teki'ah.');">³¹</span> I know this only of the Jubilee; how do I learn it of New Year also? It says significantly, in the seventh month<span class="x" onmousemove="('comment',' Ibid.');">³²</span>