Rosh Hashanah 52

קבען פלניא לא הוה ידע מאי קאמר ליה אתא שאיל בי מדרשא (אמר ליה גזלן אמר לך דכתיב (מלאכי ג, ח) היקבע אדם אלהים וגו' א"ל רבא מברניש לרב אשי אי הואי התם הוה אמינא ליה היכי קבעך במאי קבעך ואמאי קבעך וממילא הוה ידעינא ואיהו סבר מילתא דאיסורא קאמר ליה

So-and-so has kaba'ed<a rel="footnote" href="#1">¹</a> me.

לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דחזתנהו רבנן דהוו עיילי פסקי פסקי אמרה להו עד מתי אתם נכנסין סירוגין סירוגין

He did not know what he meant, so he went and enquired in the Beth Hamidrash. They said to him: He wanted to say to you,' has robbed me', as it is written, Will man rob [yikba'] God?<span class="x" onmousemove="('comment',' Mal. III, 8.');">²</span>

לא הוו ידעי רבנן מאי חלוגלוגות יומא חד שמעוה לאמתא דבי רבי דחזית לההוא גברא דקא מבדר פרפחיניה אמרה ליה עד מתי אתה מפזר חלוגלוגך

Raba from Barnish<span class="x" onmousemove="('comment',' [Near Sura, v. Obermeyer, p. 297.]');">³</span> said to R'Ashi: Had I been there, I should have said to him, How did he kaba' you, in what did he kaba' you, why did he kaba' you, and so I should have found out [from his answers].

לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך יומא חד שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה קא מהפך בשעריה אמרה ליה עד מתי אתה מסלסל בשערך

The other [Levi], however, thought that he meant some kind of offence.<span class="x" onmousemove="('comment',' [Lit., 'a matter of prohibition', the nature of which could not be ascertained from the answers, v. Maharsha.]');">⁴</span> The Rabbis did not know what was meant by serugin<span class="x" onmousemove="('comment',' Found e.g., in Meg. 17a, 'if he reads it by serugin', i.e.' not in order.');">⁵</span>

לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד יומא חד שמעוה לאמתא דבי רבי דהוות אמרה לחבירתה שקולי טאטיתא וטאטי ביתא

till one day they heard the maidservant of Rabbi's household, on seeing the Rabbis enter at intervals, say to them, How long are you going to come in by serugin? The Rabbis did not know what was meant by haluglugoth<span class="x" onmousemove="('comment',' Found in Yoma 18a.');">⁶</span>

לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך והוא יכלכלך אמר רבה בר בר חנה יומא חד הוה אזלינא בהדי ההוא טייעא הוה דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי:

till one day they heard the handmaid of the household of Rabbi, on seeing a man peeling portulaks, say to him, How long will you be peeling your haluglugoth? The Rabbis did not know what was meant by 'salselehah' and it shall exalt thee.<span class="x" onmousemove="('comment',' Prov. IV, 8. E.V. 'extol her'.');">⁷</span>

<big><strong>מתני׳</strong></big> שופר של ראש השנה של יעל פשוט ופיו מצופה זהב ושתי חצוצרות מן הצדדין שופר מאריך וחצוצרות מקצרות שמצות היום בשופר

One day they heard the handmaid of the household of Rabbi say to a man who was curling his hair, How long will you be mesalsel<span class="x" onmousemove="('comment',' I.e., adorning.');">⁸</span> with your hair?

ובתעניות בשל זכרים כפופין ופיהן מצופה כסף ושתי חצוצרות באמצע שופר מקצר וחצוצרות מאריכות שמצות היום בחצוצרות

The Rabbis did not know what was meant by we-tetethia bematate of destruction,<span class="x" onmousemove="('comment',' Isa. XIV, 23. E.V. 'I will sweep it with the besom of destruction'.');">⁹</span> till one day they heard the handmaid of the household of Rabbi say to her companion, Take the tatitha [broom] and tati [sweep] the house.

שוה היובל לר"ה לתקיעה ולברכות רבי יהודה אומר בר"ה תוקעין בשל זכרים וביובלות בשל יעלים:

The Rabbis did not know what was meant by Cast upon the Lord thy yehab and he shall sustain thee.<span class="x" onmousemove="('comment',' Ps. LV, 23. E.V. 'burden'.');">¹⁰</span> Said Rabbah B'Bar Hanah: One day I was travelling with an Arab<span class="x" onmousemove="('comment',' [Heb. Ta'ya, name of an Arab tribe which name came finally to be applied to Arabs in general, as the name of a part is often given to a whole.]');">¹¹</span>

<big><strong>גמ׳</strong></big> א"ר לוי מצוה של ר"ה ושל יוה"כ בכפופין ושל כל השנה בפשוטין והתנן שופר של ר"ה של יעל פשוט הוא דאמר כי האי תנא דתניא רבי יהודה אומר בר"ה היו תוקעין בשל זכרים כפופין וביובלות בשל יעלים

and was carrying a load, and he said to me, Lift up your yehab and put it on [one of] the camels.<span class="x" onmousemove="('comment',' On this passage v. Meg. 18a.');">¹²</span> <big><b>MISHNAH: </b></big>THE SHOFAR USED ON NEW YEAR<span class="x" onmousemove="('comment',' In the Temple.');">¹³</span>

ולימא הלכתא כרבי יהודה אי אמרת הלכתא כר' יהודה הוה אמינא אפילו של יובל נמי כר' יהודה סבירא ליה קא משמע לן

WAS OF AN ANTELOPE'S HORN AND STRAIGHT, AND ITS MOUTH WAS OVERLAID WITH GOLD. THERE WERE TWO TRUMPETS, ONE ON EACH SIDE OF IT.

במאי קמיפלגי מר סבר בר"ה כמה דכייף איניש דעתיה טפי מעלי וביום הכפורים כמה דפשיט איניש דעתיה טפי מעלי ומר סבר בראש השנה כמה דפשיט איניש דעתיה טפי מעלי ובתעניות כמה דכייף איניש דעתיה טפי מעלי:

THE SHOFAR GAVE A LONG BLAST AND THE TRUMPETS A SHORT ONE, SINCE THE PROPER CEREMONY OF THE DAY WAS WITH THE SHOFAR.<span class="x" onmousemove="('comment',' Hence the sound of the shofar was allowed to be heard after that of the trumpets.');">¹⁴</span> ON [COMMUNAL] FAST DAYS THEY USED [TWO] CURVED SHOFARS OF RAMS, THE MOUTHS OF WHICH WERE OVERLAID WITH SILVER'THERE WERE TWO TRUMPETS BETWEEN THEM; A SHORT BLAST WAS MADE WITH THE SHOFARS AND A LONG ONE WITH THE TRUMPETS, BECAUSE THE RELIGIOUS DUTY OF THE DAY WAS [TO BE PERFORMED] WITH THE TRUMPETS.<span class="x" onmousemove="('comment',' As it says, (Num. X, 2) , Make thee two trumpets of silver . . for the calling of the congregation, and on fast days the public were summoned to assemble.');">¹⁵</span> THE JUBILEE IS ON A PAR WITH NEW YEAR FOR BLOWING THE HORN AND FOR BLESSINGS.<span class="x" onmousemove="('comment',' I.e., nine blessings have to be said over the shofar as on New Year.');">¹⁶</span> R'JUDAH SAYS: ON NEW YEAR THE BLAST IS MADE WITH A SHOFAR OF RAMS AND ON JUBILEES WITH ONE OF ANTELOPES. <big><b>GEMARA: </b></big>R'Levi said: The religious duty of New Year and of the Day of Atonement is performed with a curved shofar, and on other days in the year with a straight shofar. But we learn, THE SHOFAR OF NEW YEAR WAS A STRAIGHT ONE OF ANTELOPE'S HORN? - Levi followed the view of the following Tanna, as it has been taught: R'Judah says, On New Year they used to blow with curved shofars of rams' horns and on jubilees with shofars of antelopes' horns'. Why then did not he [Levi] say that the law<span class="x" onmousemove="('comment',' [Read with MS.M.: 'the halachah is'.]');">¹⁷</span> follows the view of R'Judah?<span class="x" onmousemove="('comment',' As expressed in the Mishnah,');">¹⁸</span> - If you were to say that the law follows R'Judah, I should say that in the case of the Jubilee also he was of the same opinion as R'Judah. Now we know [that this is not so]. What is the ground of the difference [between R'Judah and the First Tanna]? - One authority [R'Judah] holds that on New Year the more a man [so to speak] bends his mind the more effective [is his prayer], while on the Day of Atonement [of the Jubilee] the more a man elevates<span class="x" onmousemove="('comment',' Lit., 'straightens', with the idea of freedom.');">¹⁹</span> his mind the better is the effect.<span class="x" onmousemove="('comment',' On the analogy of the words, Let us lift up our hearts to our hands unto God in the heavens (Lam. III, 41) .');">²⁰</span> The other authority holds that on New Year the more a man elevates his mind the better the effect, and on fast days the more he bends his mind the better the effect.