Rosh Hashanah 51

מקצתן נעשו עדים ומקצתן נעשו דיינין דברי רבי טרפון רבי עקיבא אומר כולן נעשין עדים ואין עד נעשה דיין

some of them act as witnesses and some as judges. This is the view of R'Tarfon. R'Akiba says: They all act as witnesses, and a witness cannot act as a judge'? - You may say that our Mishnah agrees even with R'Akiba.

אפילו תימא רבי עקיבא עד כאן לא קאמר רבי עקיבא התם אלא בדיני נפשות דרחמנא אמר (במדבר לה, כד) ושפטו העדה והצילו העדה וכיון דחזיוהו דקטל נפשא לא מצו חזו ליה זכותא אבל הכא אפילו ר' עקיבא מודה:

R'Akiba meant this rule to apply only to capital cases, in regard to which the All-Merciful enjoined, the congregation shall judge. and the congregation shall deliver<span class="x" onmousemove="('comment',' Num,. XXXV, 25, 26. The word 'deliver' is taken by R. Akiba to mean 'find a defence for'.');">¹</span> and since they have seen him slay a person, they cannot find any defence for him.

<big><strong>מתני׳</strong></big> כל השופרות כשרים חוץ משל פרה מפני שהוא קרן אמר רבי יוסי והלא כל השופרות נקראו קרן שנאמר (יהושע ו, ה) במשוך בקרן היובל:

But in this case even R'Akiba would agree [that a witness may act as judge]. <big><b>MISHNAH: </b></big>ALL KINDS OF SHOFAR<span class="x" onmousemove="('comment',' A kind of trumpet made of the horn of certain animals. Scripture prescribes (Lev. XXV, 9) that a shofar should be used for proclaiming the Jubilee. The Psalmist also says (Ps. LXXXI, 4) , Blow ye the shofar on the new moon.');">²</span> MAY BE USED EXCEPT [ONE MADE FROM THE HORN] OF A COW, BECAUSE IT IS [PROPERLY] KEREN.<span class="x" onmousemove="('comment',' I.e., all kinds of horns may be used for making a shofar except that of a cow, because an instrument made from a cow's horn, though similar to a shofar in all respects, is properly called keren (lit. 'horn')');">³</span>

<big><strong>גמ׳</strong></big> שפיר קאמר רבי יוסי ורבנן כל השופרות אקרו שופר ואקרו קרן דפרה קרן אקרי שופר לא אקרי דכתיב (דברים לג, יז) בכור שורו הדר לו וקרני ראם קרניו

SAID R'JOSE: ARE NOT ALL SHOFARS CALLED 'KEREN' AS IT SAYS, WHEN THEY MAKE A LONG BLAST WITH THE RAM'S KEREN [HORN]?<span class="x" onmousemove="('comment',' Josh. VI, 5. This is identified by the Talmud with the shofar mentioned in the same verse (when ye hear the sound of the shofar) .');">⁴</span> <big><b>GEMARA: </b></big>R'Jose was surely quite right. What can the Rabbis reply? - That all shofars are called both shofar and keren, whereas that of a cow is called keren but is not called shofar, as it is written, His firstlin bullock, majesty is his, and his horns [karnaw] are as the horns of a re'em.<span class="x" onmousemove="('comment',' Deut. XXXIII, 17. We see here that the horn of a bullock is called keren. rp rua');">⁵</span>

ור' יוסי אמר לך דפרה נמי אקרי שופר דכתיב (תהלים סט, לב) ותיטב לה' משור פר אם שור למה פר ואם פר למה שור אלא מאי שור פר משופר

What says R'Jose to this? - He can reply that that of a cow is also called shofar as it is written, And it shall please the Lord better than a bullock [shor par]<span class="x" onmousemove="('comment',' , lit., 'ox bullock'.');">⁶</span> that hath horns and hoofs.<span class="x" onmousemove="('comment',' Ps. LXIX, 32.');">⁷</span> Now if 'shor' is mentioned here why 'par', and if 'par' why 'shor'?<span class="x" onmousemove="('comment',' Either of these expressions would be sufficient by itself. r');">⁸</span>

ורבנן כדרב מתנה דאמר רב מתנה מאי שור פר שהוא גדול כפר

The fact is that shor par is equivalent to shofar.<span class="x" onmousemove="('comment',' With inserted as is found in many Hebrew nouns, Strashun.]');">⁹</span> And the Rabbis? - They adopt the explanation of R'Mattenah; for R'Mattenah said: What is meant by shor par? A shor which is as full-grown as a par.<span class="x" onmousemove="('comment',' The name shor could be applied to the animal at birth; the name par not till it entered its third year. V. supra, 10a,');">¹⁰</span>

עולא אמר היינו טעמא דרבנן כדרב חסדא דאמר רב חסדא מפני מה אין כהן גדול נכנס בבגדי זהב לפני ולפנים לעבוד עבודה לפי שאין קטיגור נעשה סניגור

'Ulla said: The reason of the Rabbis is to be found in the saying of R'Hisda; for R'Hisda said: Why does not the High Priest enter the inner precincts<span class="x" onmousemove="('comment',' The Holy of Holies, on the Day of Atonement.');">¹¹</span> in garments of gold<span class="x" onmousemove="('comment',' The High Priest entered the Holy of Holies wearing garments of linen only. V. Lev. XVI, 4, 23.');">¹²</span> to perform the service there?

ולא והא איכא דם פר הואיל ואשתני אשתני

Because the accuser may not act as defender.<span class="x" onmousemove="('comment',' 'Gold' is called the accuser in reference to the Golden Calf. The garments worn by the High Priest in the Holy of Holies and all his other appurtenances there were regarded as propitiatory.');">¹³</span> Is that so? What of the blood of the bullock?<span class="x" onmousemove="('comment',' Sprinkled by the High Priest on the Day of Atonement. A bullock could be regarded as an 'accuser' for the same reason as gold.');">¹⁴</span>

והא איכא ארון וכפורת וכרוב חוטא בל יקריב קאמרינן

- Seeing that this has been transformed,<span class="x" onmousemove="('comment',' It is no longer recognizable as a bullock.');">¹⁵</span> the objection to it is removed.<span class="x" onmousemove="('comment',' Lit., 'since it has been changed, it has been changed'.');">¹⁶</span> But what of the ark, with the mercy-seat and the cherub?<span class="x" onmousemove="('comment',' In all of which there was an abundance of gold.');">¹⁷</span>

והא איכא כף ומחתה חוטא בל יתנאה קא אמרינן

- What we say is that the sinner should not bring near the offering. But what of the spoon and the censer?<span class="x" onmousemove="('comment',' Which the High Priest took with him into the Holy of Holies and which were also of gold.');">¹⁸</span> - What we say is that the sinner should not adorn himself.

והא איכא בגדי זהב מבחוץ מבפנים קא אמרינן שופר נמי מבחוץ הוא כיון דלזכרון הוא כבפנים דמי

But what of the garments of gold [which he wore] in the outer sanctuary? - We speak of [ministrations In the] inner precincts. The shofar also is [used] in the outer precincts? - Since its purpose is to awaken remembrance, it is as if it were [used] within. But the Tanna says BECAUSE IT IS [PROPERLY] KEREN? - He mentioned [only] an additional reason:<span class="x" onmousemove="('comment',' Lit., 'he says one and again'.');">¹⁹</span>

והא תנא מפני שהוא קרן קאמר חדא ועוד קאמר חדא דאין קטיגור נעשה סניגור ועוד מפני שהוא קרן

one reason is because the accuser cannot act as defender, and the other is because it is keren. What says R'Jose to this? - His answer is: Your statement that the accuser cannot act as defender applies only to the inner precincts, and this shofar is [used] in the outer precincts. And as for your statement that this shofar is keren, all shofars are likewise called keren.

ור' יוסי אמר לך דקא אמרת אין קטיגור נעשה סניגור הני מילי מבפנים והאי שופר מבחוץ הוא ודקא אמרת מפני שהוא קרן כל השופרות נמי אקרו קרן

Abaye said: The reason of the Rabbis is that the All-Merciful prescribed 'a shofar', and not two or three shofars, and the one made from a cow's horn being in layers<span class="x" onmousemove="('comment',' As a separate layer grows each year.');">²⁰</span> looks like two or three shofars. But the Tanna says, BECAUSE IT IS PROPERLY KEREN? - He stated [only] an additional reason:<span class="x" onmousemove="('comment',' Lit., 'he says one and again'.');">¹⁹</span>

אביי אמר היינו טעמייהו דרבנן שופר אמר רחמנא ולא שנים ושלשה שופרות והא דפרה כיון דקאי גילדי גילדי מיתחזי כשנים ושלשה שופרות

one reason is that the All-Merciful prescribed one shofar, and not two or three shofars, and another reason is that it is keren. What then says R'Jose to this? - He can reply: With regard to your statement that the All-Merciful prescribed one shofar and not two or three shofar, since the layers are closely joined together, it is really one, and as for your statement that it is keren, all shofars are likewise called keren. What proof is there that the word yobel here<span class="x" onmousemove="('comment',' In Josh. VI, 5.');">²¹</span>

והא תנא מפני שהוא קרן קאמר חדא ועוד קאמר חדא דשופר אחד אמר רחמנא ולא שנים ושלשה שופרות ועוד מפני שהוא קרן

means ram? - As it has been taught: R'Akiba said: When I went to Arabia, they used to call a ram yobla. R'Akiba further said: When I went to Gallia, they used to call a niddah<span class="x" onmousemove="('comment',' V. Glos.');">²²</span> 'galmudah'.<span class="x" onmousemove="('comment',' Lit., 'desolate'.');">²³</span>

ורבי יוסי אמר לך דקאמרת שופר אחד אמר רחמנא ולא שנים ושלשה שופרות כיון דמחברי אהדדי חד הוא ודקאמרת מפני שהוא קרן כל השופרות נמי אקרו קרן

How galmudah? - [As much as to say], gemulah da [this one is isolated] from her husband. R'Akiba further said: When I went to Africa, they used to call a ma'ah<span class="x" onmousemove="('comment',' A small coin.');">²⁴</span> 'kesitah'.

מאי משמע דהאי יובלא לישנא דדכרא הוא דתניא אמר רבי עקיבא כשהלכתי לערביא היו קורין לדכרא יובלא

What is the practical importance of this? - For explaining [the Scriptural expression] a hundred kesitah;<span class="x" onmousemove="('comment',' Gen. XXXIII, 19: the price paid by Jacob for the field he bought at Shechem.');">²⁵</span> it means, a hundred danki.<span class="x" onmousemove="('comment',' One sixth of a denar (v. Glos.) .');">²⁶</span> Rabbi said: When I went to the sea-ports, they called mekirah [selling] 'kirah'.

ואמר ר"ע כשהלכתי לגליא היו קורין לנדה גלמודה מאי גלמודה גמולה דא מבעלה ואמר ר"ע כשהלכתי לאפריקי היו קורין למעה קשיטה למאי נפקא מינה לפרושי (בראשית לג, יט) מאה קשיטה דאורייתא מאה דנקי

What is the practical importance of this? - To explain [the Scriptural expression] asher karithi.<span class="x" onmousemove="('comment',' Gen. L, 5. To be rendered, 'which I have bought for myself'. E.V. 'which I have digged for myself'.');">²⁷</span> R'Simeon B'Lakish said: When I went to the district of Ken Nishraya,<span class="x" onmousemove="('comment',' [Kennesrin, south of Aleppo; Obermeyer p. 114].');">²⁸</span> they used to call a bride ninfe and a cock sekvi.'

אמר רבי כשהלכתי לכרכי הים היו קורין למכירה כירה למאי נפקא מינה לפרושי (בראשית נ, ה) אשר כריתי לי

A bride ninfe':<span class="x" onmousemove="('comment',' ==GR.**.');">²⁹</span> where do we find this in Scripture? Yefeh nof,<span class="x" onmousemove="('comment',' E.V. 'beautiful in elevation'.');">³⁰</span>

אמר ר"ש בן לקיש כשהלכתי לתחום קן נשרייא היו קורין לכלה נינפי ולתרנגול שכוי לכלה נינפי מאי קרא (תהלים מח, ג) יפה נוף משוש כל הארץ ולתרנגול שכוי אמר רב יהודה אמר רב ואיבעית אימא ריב"ל מאי קרא (איוב לח, לו) מי שת בטוחות חכמה או מי נתן לשכוי בינה מי שת בטוחות חכמה אלו כליות או מי נתן לשכוי בינה זה תרנגול

the joy of the whole earth.<span class="x" onmousemove="('comment',' Ps. XLVIII, 3.');">³¹</span> 'A cock sekvi': Rab Judah said in the name of Rab, or, if you prefer,<span class="x" onmousemove="('comment',' [Read with MS.M.: 'or as some say'.]');">³²</span> of R'Joshua B'Levi: Where do we find this in the Scripture?

לוי איקלע לההוא אתרא אתא גברא לקמיה אמר ליה

Who hath put wisdom in the tuhoth,<span class="x" onmousemove="('comment',' E.V. 'inward parts'.');">³³</span> or who hath given understanding to the sekvi?<span class="x" onmousemove="('comment',' E.V. 'mind'. Job. XXXVIII, 36.');">³⁴</span> 'Who hath put wisdom in the tuhoth' - these are the reins; 'or who hath given understanding to the sekvi' - this is the cock. In a certain place which Levi happened to visit, a man came before him and said