Rosh Hashanah 67

שאין ת"ל בחדש השביעי ומה ת"ל בחדש השביעי שיהו כל תרועות החדש השביעי זה כזה

when there is no real occasion for the expression, "in the seventh month". Why then does it say, "in the seventh month"? To indicate that all the teru'ahs of the seventh month should be of the same character.

ומנין לשלש של שלש שלש ת"ל והעברת שופר תרועה שבתון זכרון תרועה יום תרועה יהיה לכם

How do we know that there must be three sets of three each? Because it says, Thou shalt make proclamation with the shofar of teru'ah,<span class="x" onmousemove="('comment',' Lev. XXV, 9, referring to the Jubilee. E.V. 'blast of the horn',');">¹</span> and again, a solemn rest, a memorial of teru'ah,<span class="x" onmousemove="('comment',' Ibid. XXIII, 24.');">²</span>

ומנין ליתן את האמור של זה בזה ושל זה בזה ת"ל שביעי שביעי לגזירה שוה

and again, a day of teru'ah it shall be to you.<span class="x" onmousemove="('comment',' Num. XXIX, 1.');">³</span> And how do we know that we can utilize what is said in connection with one for purposes of the other and vice versa?<span class="x" onmousemove="('comment',' Two of the verses quoted occur in connection with the New Year and one in connection with the Jubilee. What right have we then to assume from this that there should be three teru'ahs on each?');">⁴</span> The word "seventh" occurs twice<span class="x" onmousemove="('comment',' In the seventh month (Lev. XXIII, 24) in connection with New Year, and in the seventh month (Lev. XXV, 9) in connection with the Jubilee.');">⁵</span>

הא כיצד שלש שהן תשע שיעור תקיעה כתרועה שיעור תרועה כשלשה שברים

to provide a gezerah shawah.<span class="x" onmousemove="('comment',' V. Glos.');">⁶</span> How then is it carried out? There are three [sets] which are nine [blasts].

האי תנא מעיקרא מייתי לה בהיקישא והשתא מייתי לה בגזירה שוה הכי קאמר אי לאו גזירה שוה הוה מייתינא לה בהיקישא השתא דאתיא גזירה שוה היקישא לא צריך

The length of the teki'ah is equal to that of the teru'ah. The length of the teru'ah is equal to three shebarim'. This Tanna first derives his inference from an analogy<span class="x" onmousemove="('comment',' On the basis of the superfluous 'in the seventh month'.');">⁷</span>

והאי תנא מייתי לה בג"ש ממדבר דתניא (במדבר י, ה) ותקעתם תרועה תקיעה בפני עצמה ותרועה בפני עצמה אתה אומר תקיעה בפני עצמה ותרועה בפני עצמה או אינו אלא תקיעה ותרועה אחת היא כשהוא אומר (במדבר י, ז) ובהקהיל את הקהל תתקעו ולא תריעו הוי אומר תקיעה בפני עצמה ותרועה בפני עצמה

and now he derives it from a gezerah shawah!<span class="x" onmousemove="('comment',' Heb. hekkesh. Having laid down from analogy the principle that all the teru'ahs of the seventh month must be of the same character, why does he require a gezerah shawah to show that there must be three both on New Year and on the Jubilee?');">⁸</span> - He reasons thus: 'If there were no gezerah shawah, I would derive the inference from analogy; now, however, that there is a gezerah shawah, I do not require the analogy'. The following Tanna derives the same lesson from a gezerah shawah [with the blowing of the horn ordained] in the wilderness, as it has been taught: And ye shall blow a teru'ah:<span class="x" onmousemove="('comment',' Num. X, 5. E.V. 'And when ye blow an alarm'. o,ge,u');">⁹</span>

ומנין שפשוטה לפניה ת"ל (במדבר י, ה) ותקעתם תרועה ומנין שפשוטה לאחריה ת"ל (במדבר י, ו) תרועה יתקעו

this indicates that there shal be a separate teki'ah<span class="x" onmousemove="('comment',' The word being taken to signify the blowing of a teki'ah. o,ge,u');">¹⁰</span> and a separate teru'ah. You say, there shall be a separate teki'ah and a separate teru'ah! But can it not be interpreted differently, namely, that the teki'ah and teru'ah are all one?<span class="x" onmousemove="('comment',' I.e., made in one blast. And the word means simply 'and you shall blow'.');">¹¹</span>

ר' ישמעאל בנו של ר' יוחנן בן ברוקא אומר אינו צריך הרי הוא אומר ותקעתם תרועה שנית שאין ת"ל שנית ומה ת"ל שנית זה בנה אב שכל מקום שנאמר תרועה תהא תקיעה שניה לה אין לי אלא במדבר בר"ה מנין ת"ל תרועה תרועה לגזירה שוה

When you come to the text, But when the assembly is to be gathered together ye shall blow a teki'ah but not a teru'ah,<span class="x" onmousemove="('comment',' Ibid. 7' E.V. 'ye shall blow but ye shall not sound an alarm'.');">¹²</span> you must conclude that teki'ah and teru'ah are separate. And how do we know that a plain blast is to precede it [the teru'ah]?

ושלש תרועות נאמרו בר"ה (ויקרא כג, כד) שבתון זכרון תרועה (במדבר כט, א) יום תרועה (ויקרא כה, ט) והעברת שופר תרועה ושתי תקיעות לכל אחת ואחת

Because it says, And ye shall blow a teru'ah.' And how do we know that a plain blast follows it? Because it says, a teru'ah shall they blow.<span class="x" onmousemove="('comment',' Ibid. 6.');">¹³</span>

מצינו למדין שלש תרועות ושש תקיעות נאמרו בר"ה שתים מדברי תורה ואחת מדברי סופרים שבתון זכרון תרועה והעברת שופר תרועה מדברי תורה יום תרועה יהיה לכם לתלמודו הוא בא

R'Ishmael the son of R'Johanan B'Beroka said: This<span class="x" onmousemove="('comment',' I.e., to resort to so forced an exposition.');">¹⁴</span> is not necessary. For the text says, And ye shall blow a teru'ah a second time.<span class="x" onmousemove="('comment',' Ibid. 6.');">¹⁵</span>

רבי שמואל בר נחמני אמר רבי יונתן אחת מד"ת ושתים מדברי סופרים והעברת שופר תרועה מד"ת שבתון זכרון תרועה ויום תרועה יהיה לכם לתלמודו הוא בא

Here the words a second time' are unnecessary.<span class="x" onmousemove="('comment',' Because one blowing of an alarm has already been mentioned in v. 5'');">¹⁶</span> Why then are the words 'a second time' inserted? This furnishes a general rule<span class="x" onmousemove="('comment',' Lit., 'builds a father'.');">¹⁷</span>

מאי לתלמודו הוא בא מיבעי ביום ולא בלילה

that wherever teru'ah is mentioned a teki'ah should follow it.<span class="x" onmousemove="('comment',' And we translate, 'and ye shall blow a teki'ah' as second to the teru'ah'.');">¹⁸</span> So far I know this only of the wilderness.<span class="x" onmousemove="('comment',' I.e., of the assembling of the people in the wilderness.');">¹⁹</span> On what ground can I apply it to New Year also?

ואידך ביום ולא בלילה מנא ליה נפקא ליה מביום הכפורים

Because we find teru'ah [in one place] and teru'ah [in another place]<span class="x" onmousemove="('comment',' Viz., in connection both with the wilderness and the New Year.');">²⁰</span> to provide a gezerah shawah. Three teru'ahs are mentioned in connection with New Year - 'a solemn rest, a memorial proclaimed with teru'ah'; 'a day of teru'ah', and 'thou shalt make proclamation with the shofar of teru'ah'.

אי (ביום) הכפורים יליף נגמור נמי מיניה לפשוטה לפניה ופשוטה לאחריה והעברת תעבירו לא משמע להו

Each teru'ah is accompanied with two teki'ahs. We thus learn that three teru'ahs and six teki'ahs were prescribed for New Year. Two of these are ordained by the Torah and one by the Soferim:<span class="x" onmousemove="('comment',' V. Glos.');">²¹</span>

אלא מאי דרשי בהו והעברת כדרב מתנא דאמר רב מתנא והעברת דרך העברתו תעבירו דקאמר רחמנא נעבריה ביד

[The teru'ahs mentioned in] 'a solemn rest, a memorial of teru'ah,' and in 'thou shalt make proclamation with the shofar of teru'ah' are ordinances of the Torah; the text 'a day of teru'ah it shall b to you' is required for its own lesson.<span class="x" onmousemove="('comment',' I.e., to provide a gezerah shawah; and the third teru'ah is an ordinance of the Soferim.');">²²</span> R'Samuel B'Nahmani said in the name of R'Jonathan: One is ordained by the Torah and two by the Soferim: [That mentioned in] 'and thou shalt make proclamation with the shofar of teru'ah' is ordained by the Torah. [The texts] 'a solemn rest, a memorial of teru'ah' and, 'a day teru'ah it shall be to you', are required for their own lessons.

ואידך דרב מתנא מדשני בדיבוריה

What is meant by saying that 'it [the latter] i required for its own lesson'?<span class="x" onmousemove="('comment',' The gezerah shawah being provided by the other text.');">²³</span> - It is required to show that [the blowing must be] in the daytime and not at night. Whence does the other authority derive the rule that the blowing must be by day and not by night? - He derives it from the expression On the Day of Atonement.<span class="x" onmousemove="('comment',' Lev. XXV, 9.');">²⁴</span>

תעבירו ביד לא מצית אמרת דגמר עברה עברה ממשה כתיב הכא והעברת שופר תרועה וכתיב התם (שמות לו, ו) ויצו משה ויעבירו קול במחנה מה להלן בקול אף כאן בקול

But if he learns it from 'On the Day of Atonement', let him also learn from this text the rule that there is to be a plain blast before the teru'ah and plain blast after it?<span class="x" onmousemove="('comment',' . From the texts, 'and thou shalt make proclamation','and ye shall make proclamation', as supra ');">²⁵</span> - He does not accept the implication of the expressions 'and thou shalt proclaim', 'ye shall proclaim'. How then does he expound these words? - [He expounds] 'and thou shalt proclaim' in the same way as R'Mattenah; for R'Mattenah said: 'And thou shalt proclaim': this means, in the usual manner of proclamation.<span class="x" onmousemove="('comment',' I.e., the shofar must not be held the wrong way up, v. supra 27b.');">²⁶</span>

ולהאי תנא דמייתי לה ממדבר אי מה להלן חצוצרות אף כאן חצוצרות

The words 'Ye shall proclaim' mentioned by the All-Merciful indicate that the shofar should be taken in the hand,<span class="x" onmousemove="('comment',' And not blown. ,rcgvu');">²⁷</span> and the other, [what says he to this? ] - The lesson of R'Mattenah you can learn from the fact that the text uses an unusual expression,<span class="x" onmousemove="('comment',' The word lit., 'and ye shall cause to pass' instead of 'you shall blow'.');">²⁸</span> but that the word means 'taking in the hand' you could not maintain, for one can compare the expression 'passing' here with the expression 'passing' used in connection with Moses.<span class="x" onmousemove="('comment',' [This is apparently the meaning of this difficult passage].');">²⁹</span>

ת"ל (תהלים פא, ד) תקעו בחדש שופר בכסה ליום חגנו אי זהו חג שהחדש מתכסה בו הוי אומר זה ר"ה וקאמר רחמנא שופר

It is written here, And ye shall cause to pass a shofar of teru'ah, and it i written elsewhere, And Moses commanded, and they caused a voice to pass.<span class="x" onmousemove="('comment',' Ex. XXXVI, 6.');">³⁰</span> Just as there the passing was of a sound, so here it is of a sound. And to the Tanna who derives the rule [regarding the teki'ah] from [the blowing commanded] in the wilderness, [it may be objected that] just as there trumpets were to be used, so here [on New Year] trumpets should be used? - Therefore it is written, Blow ye the shofar at the New Moon, at the concealment for the day of our festival.<span class="x" onmousemove="('comment',' Ps. LXXXI, 4. E.V. 'at the full moon for our feast day, v. .supra 8a.');">³¹</span>

אתקין רבי אבהו בקסרי תקיעה שלשה שברים תרועה תקיעה מה נפשך אי ילולי יליל לעביד תקיעה תרועה ותקיעה ואי גנוחי גנח לעביד תקיעה שלשה שברים ותקיעה

Which is the festival on which the moon is concealed? You must say that this is New Year; and the All-Merciful prescribed the shofar [to be used on it]. R'Abbahu prescribed in Caesarea that there should be a teki'ah, three shebarim, a teru'ah and a teki'ah.

מספקא ליה אי גנוחי גנח אי ילולי יליל מתקיף לה רב עוירא ודלמא ילולי הוה וקא מפסיק שלשה שברים בין תרועה לתקיעה דהדר עביד תקיעה תרועה ותקיעה מתקיף לה רבינא ודלמא גנוחי הוה וקא מפסקא תרועה בין שברים לתקיעה דהדר עביד תש"ת

How can this be justified?<span class="x" onmousemove="('comment',' Lit., 'what is your desire?', a formula for posing a dilemma.');">³²</span> If [the sound of teru'ah] is a kind of wailing, then there should be teki'ah, teri'ah<span class="x" onmousemove="('comment',' I.e., what is elsewhere called yebaba.');">³³</span> and teki'ah, and if it is a kind of groaning, there should be teki'ah, three shebarim, and teki'ah? - He was in doubt whether it was a kind of wailing or a kind of groaning.<span class="x" onmousemove="('comment',' And had both sounds blown.');">³⁴</span>

אלא רבי אבהו מאי אתקין אי גנוחי גנח הא עבדיה אי ילולי יליל הא עבדיה מספקא ליה דלמא גנח ויליל

R''Awira strongly demurred against this procedure, saying, Perhaps it is a kind of wailing, and the three shebarim make an interruption between the teru'ah and the [first] teki'ah? - We assume that he afterwards blows teki'ah, teru'ah, teki'ah. Rabina strongly demurred against this, saying, Perhaps it is a kind of sighing and the teru'ah makes an interruption between the shebarim and the [second] teki'ah? - We suppose that he afterwards blows teki'ah, shebarim, teki'ah. What then is the point of R'Abbahu's regulation?<span class="x" onmousemove="('comment',' If he repeats both teki'ah, teru'ah, teki'ah, and teki'ah, shebarim, teru'ah.');">³⁵</span>

אי הכי ליעבד נמי איפכא תקיעה תרועה שלשה שברים ותקיעה דלמא יליל וגנח סתמא דמילתא כי מתרע באיניש מילתא ברישא גנח והדר יליל:

If it is a groaning sound, it ha already been made,<span class="x" onmousemove="('comment',' In teki'ah, teru'ah, teki'ah. [MS.M.: We are making it.]');">³⁶</span> and if it is a wailing sound it has already been made?<span class="x" onmousemove="('comment',' In teki'ah, shebarim, teki'ah. We then have a set containing four blasts.');">³⁷</span> - He was in doubt whether it does not include both groaning and wailing.

תקע בראשונה ומשך בשניה כשתים: אמר רבי יוחנן שמע

If so, the reverse should also be carried out, namely, teki'ah, teru'ah, three shebarim, teki'ah, since perhaps it is wailing and groaning? - Ordinarily when a man has a pain, he first groans and then wails. IF ONE BLEW THE FIRST TEKI'AH AND PROLONGED THE SECOND SO AS TO MAKE IT EQUAL TO TWO. R'Johanan said: If one heard