Rosh Hashanah 57

איכוון ותקע לי אלמא קסבר משמיע בעי כוונה

Put your mind to it and blow [the shofar] for me. I gather from this that in his opinion the performer requires to put his mind to it.<span class="x" onmousemove="('comment',' I.e., to perform consciously for the benefit of the hearer.');">¹</span>

מיתיבי היה עובר אחורי בית הכנסת או שהיה ביתו סמוך לבית הכנסת ושמע קול שופר או קול מגילה אם כוון לבו יצא ואם לאו לא יצא וכי כוון לבו מאי הוי היאך לא קא מיכוין אדעתא דידיה

The following was raised in objection against this view: IF HE WAS PASSING BEHIND THE SYNAGOGUE, OR IF HIS HOUSE WAS ADJOINING THE SYNAGOGUE AND HE HEARD THE SOUND OF THE SHOFAR OR THE READING OF THE MEGILLAH, IF HE PUT HIS MIND TO IT HE THEREBY PERFORMED HIS RELIGIOUS DUTY, BUT IF NOT HE DID NOT. And if he did put his mind to it, what difference does it make [on your theory], seeing that the other [the performer] was not consciously performing for him? - We are here speaking of a congregational reader who performs consciously for all.

הכא בשליח ציבור עסקינן דדעתיה אכוליה עלמא

Come and hear: 'If the hearer put his mind to it but not the performer, or if the performer put his mind to it but not the hearer, he did not perform his religious duty; [he does not do so] until both the hearer and the performer put their mind to it'. Here he mentions the performer in the same breath with the hearer, [to indicate that] just as the hearer hears for himself, so the performer performs for himself, and [in such a case] he states that 'he did not perform his religious duty'?<span class="x" onmousemove="('comment',' [This is difficult, v. Marginal Glosses, Bezaleel Ronsburg. Read with MS.M.: 'and it states (in such a case, i.e., where the performer performs for himself provided the hearer puts his mind to it) he performed his duty.]');">²</span>

ת"ש נתכוון שומע ולא נתכוון משמיע נתכוון משמיע ולא נתכוון שומע לא יצא עד שיתכוון שומע ומשמיע קתני משמיע דומיא דשומע מה שומע שומע לעצמו אף משמיע משמיע לעצמו וקתני לא יצא

- There is a difference on this point between Tannaim, as it has been taught: The hearer hears for himself, and the performer performs for all and sundry.<span class="x" onmousemove="('comment',' Lit., 'according to his way'; i.e., he need not consciously perform for the benefit of the listener.');">³</span> R'Jose said: This applies only to a congregational reader, but an ordinary individual does not perform his religious duty until both the hearer and the performer put their mind to it.

תנאי היא דתניא שומע שומע לעצמו ומשמיע משמיע לפי דרכו אמר רבי יוסי בד"א בשליח צבור אבל ביחיד לא יצא עד שיתכוין שומע ומשמיע:

<big><b>MISHNAH: </b></big>[IT IS WRITTEN] AND IT CAME TO PASS, WHEN MOSES HELD UP HIS HAND THAT ISRAEL PREVAILED, ETC.<span class="x" onmousemove="('comment',' Ex. XVII, 11.');">⁴</span> NOW DID THE HANDS OF MOSES WAGE WAR OR CRUSH THE ENEMY?<span class="x" onmousemove="('comment',' Lit., 'break war'.');">⁵</span>

<big><strong>מתני׳</strong></big> (שמות יז, יא) והיה כאשר ירים משה ידו וגבר ישראל וגו' וכי ידיו של משה עושות מלחמה או שוברות מלחמה אלא לומר לך כל זמן שהיו ישראל מסתכלין כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתגברים ואם לאו היו נופלים

NOT SO; ONLY THE TEXT SIGNIFIES THAT SO LONG AS ISRAEL TURNED THEIR THOUGHTS ABOVE AND SUBJECTED THEIR HEARTS TO THEIR FATHER IN HEAVEN THEY PREVAILED, BUT OTHERWISE THEY FELL. THE SAME LESSON MAY BE TAUGHT THUS.

כיוצא בדבר אתה אומר (במדבר כא, ח) עשה לך שרף ושים אותו על נס והיה כל הנשוך וראה אותו וחי וכי נחש ממית או נחש מחיה אלא בזמן שישראל מסתכלין כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתרפאין ואם לאו היו נימוקים

[IT IS WRITTEN], MAKE THEE A FIERY SERPENT AND SET IT UP ON A POLE, AND IT SHALL COME TO PASS THAT EVERYONE THAT IS BITTEN, WHEN HE SEETH IT, SHALL LIVE.<span class="x" onmousemove="('comment',' Num. XXI, 8.');">⁶</span> NOW DID THE SERPENT KILL OR DID THE SERPENT KEEP A LIVE?

חרש שוטה וקטן אין מוציאין את הרבים ידי חובתן זה הכלל כל שאינו מחוייב בדבר אינו מוציא את הרבים ידי חובתן:

NO; [WHAT IT INDICATES IS THAT] WHEN ISRAEL TURNED THEIR THOUGHTS ABOVE AND SUBJECTED THEIR HEARTS TO THEIR FATHER IN HEAVEN, THEY WERE HEALED, BUT OTHERWISE THEY PINED AWAY.<span class="x" onmousemove="('comment',' This disquisition in the Mishnah is suggested by the references above to 'religious intention' (v. Maharsha) .');">⁷</span> A DEAF-MUTE, A LUNATIC AND A MINOR CANNOT PERFORM A RELIGIOUS DUTY ON BEHALF OF A CONGREGATION.<span class="x" onmousemove="('comment',' Lit., 'cannot take the public out of the power of their obligation'.');">⁸</span>

<big><strong>גמ׳</strong></big> ת"ר הכל חייבין בתקיעת שופר כהנים ולוים וישראלים גרים ועבדים משוחררים וטומטום ואנדרוגינוס מי שחציו עבד וחציו בן חורין

THIS IS THE GENERAL PRINCIPLE: ONE WHO IS NOT HIMSELF UNDER OBLIGATION TO PERFORM A RELIGIOUS DUTY CANNOT PERFORM IT ON BEHALF OF A CONGREGATION. <big><b>GEMARA: </b></big>Our Rabbis taught: 'All [males] are under obligation to blow the shofar, Priests, Levites and lay Israelites, proselytes and emancipated slaves, tumtum<span class="x" onmousemove="('comment',' One of uncertain sex.');">⁹</span>

טומטום אינו מוציא לא את מינו ולא את שאינו מינו אנדרוגינוס מוציא את מינו אבל לא את שאינו מינו מי שחציו עבד וחציו בן חורין אינו מוציא לא את מינו ולא את שאינו מינו

and androgynus,<span class="x" onmousemove="('comment',' A hermaphrodite.');">¹⁰</span> and one who is half slave and half free.<span class="x" onmousemove="('comment',' E.g., a slave of two masters, one of whom has released him.');">¹¹</span>

אמר מר הכל חייבין בתקיעת שופר כהנים לוים וישראלים פשיטא אי הני לא מיחייבי מאן מיחייבי

A tumtum cannot perform [a religious duty] either for a fellow-tumtum or for anyone else.<span class="x" onmousemove="('comment',' Because possibly the tumtum is a female and as no obligation. Lit., 'either for his own species or not for his own species'.');">¹²</span> An androgynus can perform [a religious duty] for a fellow-androgynus<span class="x" onmousemove="('comment',' In virtue of the male part common to both of them.');">¹³</span>

כהנים אצטריכא ליה ס"ד אמינא הואיל וכתיב (במדבר כט, א) יום תרועה יהיה לכם מאן דליתיה אלא בתקיעה דחד יומא הוא דמיחייב והני כהנים הואיל ואיתנהו בתקיעות דכל השנה דכתיב (במדבר י, י) ותקעתם בחצוצרות על עולותיכם אימא לא ליחייבו קמ"ל

but nor for anyone else. One who is half a slave and half free can perform [a religious duty] neither for one in the same condition nor for anyone else'.<span class="x" onmousemove="('comment',' As the slave side of the performer cannot delegate for the free side of the hearer.');">¹⁴</span>

מי דמי התם חצוצרות והכא שופר אלא אצטריך סד"א הואיל ותנן שוה היובל לר"ה לתקיעה ולברכות מאן דאיתיה במצות היובל איתיה במצוה דראש השנה והני כהנים הואיל וליתנהו במצוה דיובל דתנן כהנים ולוים מוכרין לעולם וגואלין לעולם אימא במצוה דראש השנה לא ליחייבו קמ"ל:

The Master has here said, 'All are under obligation to blow the shofar, Priests, Levites and lay Israelites' Is not this self-evident? If these have not the duty, who has? - This had to be stated.

מי שחציו עבד וחציו בן חורין אינו מוציא לא את מינו ולא את שאינו מינו: אמר רב הונא ולעצמו מוציא

For you might have argued, Seeing that it is written, A day of blowing the trumpet it shall be to you,<span class="x" onmousemove="('comment',' Num. XXIX, 1.');">¹⁵</span> this obligation devolves upon those who have not to blow save on one day a year, but since these priests participate in the blowings all through the year, as it is written, And ye shall blow with your trumpets over your burnt-offerings,<span class="x" onmousemove="('comment',' Ibid. X, 10.');">¹⁶</span>

א"ל רב נחמן לרב הונא מאי שנא לאחרים דלא דלא אתי צד עבדות ומפיק צד חירות לעצמו נמי לא אתי צד עבדות דידיה ומפיק צד חירות דידיה

I might think that they are not bound [to observe this blowing]. Therefore we are told [that this is not so].

אלא אר"נ אף לעצמו אינו מוציא תניא נמי הכי מי שחציו עבד וחציו בן חורין אף לעצמו אינו מוציא

Is there any analogy? You cite trumpets and we speak of shofar! No; [what you must say is], This had to be stated.

תני אהבה בריה דר' זירא כל הברכות כולן אע"פ שיצא מוציא חוץ מברכת הלחם וברכת היין שאם לא יצא מוציא ואם יצא אינו מוציא

For I might argue that since we have learnt, 'The Jubilee is on the same footing as New Year in respect of blowing the shofar and blessings',<span class="x" onmousemove="('comment',' V. supra 26b. ib,s');">¹⁷</span> those to whom the injunction of the Jubilee applies have to keep the precept of New Year, and since these priests do not come under the obligations of the Jubilee, as we have learnt, 'Priests and Levites may sell at any time and redeem at any time',<span class="x" onmousemove="('comment',' 'Ar. 33b. A better reading is, 'may sanctify at any time and redeem etc'. (v. Tosaf. s.v.) , the reference being to the right of a priest or Levite to sanctify or redeem at any time a field even if it has been sold by the treasurer of the sanctuary, which was not permissible to a lay Israelite; v. 'Ar. ');">¹⁸</span>

בעי רבא

therefore they are not bound to keep the precept of New Year. Therefore we are told [that this is not so].' One who is half a slave and half free can perform [a religious duty] neither for one who is in the same condition nor for anyone else'. R'Huna said: He may, however, perform [the duty] for himself. Said R'Nahman to R'Huna: What is the reason why he may not perform [it] for others? Because the side of slavery [in himself] cannot perform [the duty] for the side of freedom [in others]. In regard to himself similarly, the side of slavery should not be able to perform [the duty] for the side of freedom in himself? No, said R'Nahman; he cannot perform [the duty] for himself either. It has been taught to the same effect: One who is half slave and half free cannot perform the [religious duty] even for himself. Ahabah the son of R'Zera learnt: Any blessing which one has already recited on behalf of himself, he can recite again on behalf of others,<span class="x" onmousemove="('comment',' Lit., 'in respect of all other blessings, though he emerged from his responsibility, he can bring (others) forth'. The blessings referred to are those said over the performance of religious precepts, and the reason is that all Israelites are responsible for one another in regard to the performance of religious precepts.');">¹⁹</span> save the blessing over bread and the blessing over wine.<span class="x" onmousemove="('comment',' This includes blessings over food and scents generally, which are only said because it is forbidden to enjoy the goods of this world without a blessing, not because the partaking is a religious duty.');">²⁰</span> These if he has not yet recited on behalf of himself<span class="x" onmousemove="('comment',' Lit., 'if he does not emerge (from his responsibility) '.');">²¹</span> he may recite on behalf of others,<span class="x" onmousemove="('comment',' Lit., 'he brings forth (from their responsibility) '.');">²²</span> but if he has already recited them for himself he cannot recite them on behalf of others.<span class="x" onmousemove="('comment',' Because, as there is no religious duty involved, he is not responsible for their partaking.');">²³</span> Raba inquired: