Rosh Hashanah 68

תשע תקיעות בתשע שעות ביום יצא

nine blasts at nine different times of the day, he has performed his religious obligation. It has been taught to the same effect: 'If one heard nine blasts at nine different times of the day, he has performed his religious obligation. If, however, he heard nine different people at once, he has not performed his obligation.<span class="x" onmousemove="('comment',' According to Tosaf. the reason is because he does not hear a teru'ah preceded and followed by a teki'ah. Rashi, however, reads: 'If he heard nine people at once, a teki'ah from one and a teru'ah from another, he has fulfilled his obligation, and even if he heard at intervals' etc. He points out that it has already been laid down above that two different sounds from two different persons can be discerned at once.');">¹</span>

תניא נמי הכי שמע תשע תקיעות בתשע שעות ביום יצא מט' בני אדם כאחד [לא יצא] תקיעה מזה ותרועה מזה יצא ואפי' בסירוגין ואפי' כל היום כולו

If he hears a teki'ah from one and a teru'ah from another, he has fulfilled his obligation, even if the intervals extended over the whole day'. But could R'Johanan have said this,<span class="x" onmousemove="('comment',' That it is permissible to hear different blasts at different times.');">²</span> seeing that R'Johanan said in the name of R'Simeon B'Jehozadok: If in the midst of reciting Hallel and the Megillah<span class="x" onmousemove="('comment',' V. Glos.');">³</span>

ומי אמר רבי יוחנן הכי והאמר ר' יוחנן משום ר' שמעון בן יהוצדק בהלל ובמגילה אם שהה כדי לגמור את כולה חוזר לראש לא קשיא הא דידיה הא דרביה

one paused long enough to say the whole, he must go back to the beginning? - There is no contradiction: in one case he was giving his own opinion,in the other that of his teacher. But does not his own opinion [conflict with the above statement]? Was not R'Abbahu once following after R'Johanan reciting the shema',<span class="x" onmousemove="('comment',' V. Glos.');">³</span>

ודידיה לא והא ר' אבהו הוה שקיל ואזיל בתריה דר' יוחנן והוה קרי קריאת שמע כי מטא למבואות מטונפות אישתיק בתר דחליף אמר ליה מהו לגמור א"ל אם שהית כדי לגמור את כולה חזור לראש

and when he came to some dirty alley-ways he stopped, and after they had passed them he asked R'Johanan whether he should finish, and he replied, If you paused long enough to say the whole, you must start again from the beginning? What he meant to say to him was this: 'I do not hold this view,<span class="x" onmousemove="('comment',' That it is necessary to pause on coming to a dirty place, (V. Ber. 24b) nor, again, that it is necessary to start afresh after a pause.');">⁴</span> but according to you who do hold it,<span class="x" onmousemove="('comment',' And your difficulty is simply, how long the pause must be.');">⁵</span>

הכי קאמר ליה לדידי לא סבירא לי לדידך דסבירא לך אם שהית כדי לגמור את כולה חזור לראש

if you have paused long enough to say the whole, you must start afresh'. Our Rabbis taught: '[On most days]<span class="x" onmousemove="('comment',' E.g., on fast days.');">⁶</span> the omission of one blast is no bar to another, and the omission of one blessing<span class="x" onmousemove="('comment',' In the 'Amidah. (V. Glos.) .');">⁷</span>

ת"ר תקיעות אין מעכבות זו את זו ברכות אין מעכבות זו את זו תקיעות וברכות של ר"ה ושל יוה"כ מעכבות

is no bar to another, but on New Year and the Day of Atonement the omission of one blast or one blessing is a bar to the others'.<span class="x" onmousemove="('comment',' I.e., a teru'ah cannot be blown without a teki'ah before it, nor can remembrance verses be said unless kingship verses have first been said. V. rugha Tosaf. 33b, s.v. sub fin.');">⁸</span> What is the reason? - Rabbah said: God proclaimed: Recite before Me on New Year kingship, remembrance and shofar verses; kingship verses to declare Me king over you; remembrance verses, that the remembrance of you may come before Me for good; and through what? Through the shofar.

מ"ט אמר רבה אמר הקב"ה אמרו לפני בר"ה מלכיות זכרונות ושופרות מלכיות כדי שתמליכוני עליכם זכרונות כדי שיבא לפני זכרוניכם לטובה ובמה בשופר:

IF ONE HAS SAID THE [NINE] BLESSINGS AND THEN PROCURES A SHOFAR, HE SOUNDS A TEKI'AH, TERU'AH, TEKI'AH. The reason is that he had no shofar to begin with. This shows that if he had a shofar to begin with, when he hears the blasts he must hear them during the recital of the blessings.<span class="x" onmousemove="('comment',' V. supra 32a.');">⁹</span>

מי שבירך ואח"כ נתמנה לו שופר תוקע ומריע ותוקע: טעמא דלא הוה ליה שופר מעיקרא הא הוה ליה שופר מעיקרא כי שמע להו אסדר ברכות שמע להו

R'Papa B'Samuel rose to say his prayer, and at the same time said to his attendant, When I give you a sign,<span class="x" onmousemove="('comment',' As a signal that I have finished a blessing which is to be followed by the blowing of the shofar.');">¹⁰</span> blow the shofar for me. Said Raba to him:<span class="x" onmousemove="('comment',' To reassure him.');">¹¹</span>

רב פפא בר שמואל קם לצלויי אמר ליה לשמעיה כי נהירנא לך תקע לי אמר ליה רבא לא אמרו אלא בחבר עיר

This rule<span class="x" onmousemove="('comment',' That the blasts must be heard during the recital of the blessings. rhg rcj');">¹²</span> was laid down only for a congregation.<span class="x" onmousemove="('comment',' v. Meg. Sonc. ed., p. 164, n. 1.');">¹³</span> It has been taught to the same effect: 'When he hears the blasts, he must hear them in order, and during the recital of the blessings.<span class="x" onmousemove="('comment',' Lit., 'on the order of the blessings'.');">¹⁴</span>

תניא נמי הכי כשהוא שומען שומען על הסדר ועל סדר ברכות במה דברים אמורים בחבר עיר אבל שלא בחבר עיר שומען על הסדר ושלא על סדר ברכות ויחיד שלא תקע חבירו תוקע לו ויחיד שלא בירך אין חבירו מברך עליו

When does this hold good? In a congregation; but when not praying with the congregation he must hear them in order but not necessarily during the recital of the blessings. If an individual has not blown [the shofar], another may blow it for him, but if an individual has not said the blessings another may not say them for him.

ומצוה בתוקעין יותר מן המברכין כיצד שתי עיירות באחת תוקעין ובאחת מברכין הולכין למקום שתוקעין ואין הולכין למקום שמברכין

It is a greater act of piety to hear the shofar than to say the blessings. Hence<span class="x" onmousemove="('comment',' Lit., 'how so?'.');">¹⁵</span> if there are two towns in one of which the shofar is being blown and in the other of which the blessings are being said, one should go rather to the place where they are blowing than to the place where they are saying the blessings'.

פשיטא הא דאורייתא הא דרבנן לא צריכא דאף על גב דהא ודאי והא ספק:

Surely this is self-evident: the former precept is of Pentateuchal sanction, the latter [only] of Rabbinic! - It was necessary to state the rule, [to show that it still applies] even though he is certain of [finding an opportunity for] the latter and not certain of [finding an opportunity for] the former.<span class="x" onmousemove="('comment',' He can always find ten men to make a congregation, but he may come too late to hear the shofar.');">¹⁶</span> JUST AS THE CONGREGATIONAL READER IS UNDER OBLIGATION, SO EVERY INDIVIDUAL etc. It has been taught: 'They said to Rabban Gamaliel: Accepting your view,<span class="x" onmousemove="('comment',' That the reader may recite on behalf of the congregation.');">¹⁷</span> why do the congregation [first] say the ['Amidah] prayer?

כשם ששליח צבור חייב כך כל יחיד ויחיד וכו': תניא אמרו לו לרבן גמליאל לדבריך למה צבור מתפללין אמר להם כדי להסדיר שליח צבור תפלתו

He replied, So as to give the reader time to prepare his prayer.<span class="x" onmousemove="('comment',' I. e. , put himself in the proper frame of mind by thinking over the prayers, which in those days were recited from memory.');">¹⁸</span> Rabban Gamaliel then said to them: Accepting your view,<span class="x" onmousemove="('comment',' That each individual must pray for himself.');">¹⁹</span> why does the reader go down [and stand] before the Ark?<span class="x" onmousemove="('comment',' V. supra p. 160, n. 9. lf');">²⁰</span>

אמר להם רבן גמליאל לדבריכם למה שליח צבור יורד לפני התיבה אמרו לו כדי להוציא את שאינו בקי אמר להם כשם שמוציא את שאינו בקי כך מוציא את הבקי

They replied: So as to clear from his obligation one who is not familiar [with the prayers]. He said to them: Just as he clears one who is not familiar, so he clears one who is familiar'.<span class="x" onmousemove="('comment',' If he has accidentally omitted something. V. Tosaf. s.v.');">²¹</span> Rabbah B'bar Hanah said in the name of R'Johanan: The Sages gave Rabban Gamaliel right.

אמר רבה בר בר חנה אמר ר' יוחנן מודים חכמים לרבן גמליאל ורב אמר עדיין היא מחלוקת שמעה [רבי] חייא בריה דרבה בר נחמני אזל אמרה לשמעתא קמיה דרב דימי בר חיננא אמר ליה הכי אמר רב עדיין היא מחלוקת אמר ליה רבה בר בר חנה נמי הכי קאמר כי אמר רבי יוחנן להא שמעתא אפליג עליה ריש לקיש ואמר עדיין היא מחלוקת

Rab, however, said: The difference of opinion still remains.<span class="x" onmousemove="('comment',' [This sentence is rightly omitted in MS.M.] t,fkv vfkv');">²²</span> Hiyya the son of Rabbah B'Nahmani heard the argument [reported] and went and repeated it before R'Dimi B'Hinnena. He said to him: Thus said Rab: The difference of opinion still remains.

ומי אמר רבי יוחנן הכי והאמר רבי חנה ציפוראה אמר רבי יוחנן הלכתא כרבן גמליאל הלכתא מכלל דפליגי

The other said to him: This is what Rabbah B'bar Hanah also said, that when R'Johanan made this statement, Resh Lakish joined issue with him, saying: The difference of opinion still remains. But did R'Johanan say this? Has not R'Hanah of Sepphoris stated that R'Johanan said that the law<span class="x" onmousemove="('comment',' [ read with MS.M. .]');">²³</span> follows the view of Rabban Gamaliel, and since he said the law is so, we infer that there is a difference of opinion?