Rosh Hashanah 58

ברכת הלחם של מצה וברכת היין של קידוש היום מהו כיון דחובה הוא מפיק או דלמא ברכה לאו חובה היא

What is the rule with regard to the blessing for bread said over the mazzah and the blessing for wine said in the sanctification?<span class="x" onmousemove="('comment',' The eating of unleavened bread on the first night of Passover and the sanctification of Sabbaths are religious duties and as such have to be prefaced with blessings. In addition, the ordinary blessing is said over the mazzah and the wine as articles of physical enjoyment. Raba's question relates to these latter blessings.');">¹</span> Do we say that since [the partaking of these] is obligatory, he can perform [the duty] for others, or have we here perhaps only an [optional] blessing, not an obligation?<span class="x" onmousemove="('comment',' I.e., is the blessing on this occasion on a par with the blessing on other occasions when the partaking is optional?');">²</span>

ת"ש דאמר רב אשי כי הוינן בי רב פפי הוה מקדש לן וכי הוה אתי אריסיה מדברא הוה מקדש להו

- Come and hear, since R'Ashi said: When we were at the house of R'Papi, he used to say the sanctification for us, and when his tenants came from the fields he used to make the sanctification for them.<span class="x" onmousemove="('comment',' This would show that in this case the one who recites the blessing over bread and wine, though he had already recited it for himself, can recite it again for others.');">³</span> Our Rabbis taught: A man should not break bread<span class="x" onmousemove="('comment',' I.e., recite the blessing.');">⁴</span>

ת"ר לא יפרוס אדם פרוסה לאורחין אלא אם כן אוכל עמהם אבל פורס הוא לבניו ולבני ביתו כדי לחנכן במצות ובהלל ובמגילה אף על פי שיצא מוציא:

for visitors unless he eats with them, but he may break bread for his children and the members of his household so as to train them in the performance of religious duties. In the reciting of [the blessing over] Hallel and the Megillah, even though he has already performed [the duty] for himself, he may perform it for others.

<br><br><big><strong>הדרן עלך ראוהו בית דין</strong></big><br><br>

<big><b>MISHNAH: </b></big>IF THE FESTIVE DAY OF NEW YEAR FELL ON A SABBATH, THEY USED TO BLOW THE SHOFAR IN THE TEMPLE BUT NOT IN THE COUNTRY:<span class="x" onmousemove="('comment',' Including Jerusalem (Rashi) . [Maim.: excluding Jerusalem].');">⁵</span> AFTER THE DESTRUCTION OF THE TEMPLE, RABBAN JOHANAN BEN ZACCAI ORDAINED THAT IT SHOULD BE BLOWN [ON SABBATH] IN EVERY PLACE WHERE THERE WAS A BETH DIN.

מתני׳ <big><strong>יום</strong></big> טוב של ר"ה שחל להיות בשבת במקדש היו תוקעין אבל לא במדינה משחרב בהמ"ק התקין רבן יוחנן בן זכאי שיהו תוקעין בכל מקום שיש בו ב"ד אמר רבי אלעזר לא התקין רבן יוחנן בן זכאי אלא ביבנה בלבד אמרו לו אחד יבנה ואחד כל מקום שיש בו בית דין

R'ELIEZER SAID: RABBAN JOHANAN BEN ZACCAI LAID DOWN THIS RULE FOR JABNEH ONLY.<span class="x" onmousemove="('comment',' Where there was a 'Great Beth din' or Sanhedrin of seventy-two members. [A small town on the N.W. border of Judah, the Jabneel of Josh. XV, 11. It was a seat of learning as early as the days of R. Gamaliel the Elder. At the request of R. Johanan b. Zaccai it was spared by Vespasian at the time of the destruction of the Temple. when the Great Sanhedrin removed there and was presided over by R. Johanan b. Zaccai.]');">⁶</span> THEY SAID TO HIM: IT APPLIES EQUALLY TO JABNEH AND TO ANY PLACE WHERE THERE IS A BETH DIN.

ועוד זאת היתה ירושלים יתירה על יבנה שכל עיר שהיא רואה ושומעת וקרובה ויכולה לבוא תוקעין וביבנה לא היו תוקעין אלא בב"ד בלבד:

JERUSALEM HAD THIS FURTHER<span class="x" onmousemove="('comment',' The meaning of this expression is discussed in the GEMARA:');">⁷</span> SUPERIORITY OVER JABNEH, THAT IN EVERY CITY FROM WHICH IT COULD BE SEEN OR HEARD AND WHICH WAS NEAR AND FROM WHICH IT WAS ACCESSIBLE THEY USED TO BLOW [ON SABBATH],<span class="x" onmousemove="('comment',' After the destruction of the Temple.');">⁸</span>

<big><strong>גמ׳</strong></big> מנה"מ אמר רבי לוי בר לחמא אמר רבי חמא בר חנינא כתוב אחד אומר (ויקרא כג, כד) שבתון זכרון תרועה וכתוב אחד אומר (במדבר כט, א) יום תרועה יהיה לכם לא קשיא כאן ביו"ט שחל להיות בשבת כאן ביום טוב שחל להיות בחול

WHEREAS IN JABNEH THEY USED TO BLOW IN THE BETH DIN ONLY.<span class="x" onmousemove="('comment',' And not in the surrounding towns.');">⁹</span> <big><b>GEMARA: </b></big>Whence [in the Scripture] is this rule<span class="x" onmousemove="('comment',' That the shofar should not be blown on Sabbath.');">¹⁰</span>

אמר רבא אי מדאורייתא היא במקדש היכי תקעינן ועוד הא לאו מלאכה היא דאצטריך קרא למעוטי

derived? - R'Levi B'Lahma said: One verse says, a solemn rest, a memorial of blast of horns,<span class="x" onmousemove="('comment',' Lev. XXIII, 24.');">¹¹</span> while another verse says,it is a day of blowing the horn unto you!<span class="x" onmousemove="('comment',' Num. XXIX, 1. How reconcile the two texts?');">¹²</span>

דתנא דבי שמואל (במדבר כט, א) כל מלאכת עבודה לא תעשו יצתה תקיעת שופר ורדיית הפת שהיא חכמה ואינה מלאכה

[Yet] there is no contradiction, as one refers to a festival which falls on Sabbath<span class="x" onmousemove="('comment',' When there is to be only a 'memorial' or mention of the blowing of the shofar, not actual blowing.');">¹³</span> and the other to a festival which falls on a weekday.

אלא אמר רבא מדאורייתא מישרא שרי ורבנן הוא דגזור ביה כדרבה דאמר רבה הכל חייבין בתקיעת שופר ואין הכל בקיאין בתקיעת שופר גזירה שמא יטלנו בידו וילך אצל הבקי ללמוד ויעבירנו ד' אמות ברה"ר

Raba said: If the prohibition [on Sabbath] is from the Written Law, how comes the shofar to be blown in the Temple? And besides, [the blowing] is no work<span class="x" onmousemove="('comment',' [Read with MS.M. and Rashi: 'Is it work that etc.'.]');">¹⁴</span>

והיינו טעמא דלולב והיינו טעמא דמגילה:

that a text should be needed to except it.<span class="x" onmousemove="('comment',' From the general Prohibition of work on Sabbath.');">¹⁵</span> For it was taught in the school of Samuel:<span class="x" onmousemove="('comment',' [Var. lec., R. Ishmael.]');">¹⁶</span>

משחרב בהמ"ק התקין רבי יוחנן בן זכאי כו': תנו רבנן פעם אחת חל ראש השנה להיות בשבת [והיו כל הערים מתכנסין] אמר להם רבן יוחנן בן זכאי לבני בתירה נתקע אמרו לו נדון

[When it says], Ye shall do no servile work [on New Year],<span class="x" onmousemove="('comment',' Num. XXIX, 1. ,hhsr');">¹⁷</span> this excludes the blowing of the shofar and the taking of bread from the oven,<span class="x" onmousemove="('comment',' After it is baked. V. Tosaf., s.v.');">¹⁸</span>

אמר להם נתקע ואחר כך נדון לאחר שתקעו אמרו לו נדון אמר להם כבר נשמעה קרן ביבנה ואין משיבין לאחר מעשה:

these being kinds of skill and not work! - No, said Raba. According to the Written Law it is allowed, and it is the Rabbis who prohibited it as a precaution; as stated by Rabbah; for Rabbah said, All are under obligation to blow the shofar but not all are skilled in the blowing of the shofar.

אמר רבי אלעזר לא התקין רבן יוחנן בן זכאי אלא ביבנה בלבד אמרו לו אחד יבנה ואחד כל מקום שיש בו ב"ד: אמרו לו היינו ת"ק

[Hence] there is a danger that perhaps one will take it in his hand [on Sabbath] and go to an expert to learn and carry it four cubits in public domain.<span class="x" onmousemove="('comment',' But this carrying was not forbidden in the Temple.');">¹⁹</span> The same reason applies to the lulab and the same reason to the Megillah.<span class="x" onmousemove="('comment',' V. GIos,');">²⁰</span>

איכא בינייהו בי דינא דאקראי:

AFTER THE DESTRUCTION OF THE TEMPLE RABBAN JOHANAN BEN ZACCAI ORDAINED etc. Our Rabbis taught: Once New Year fell on a Sabbath [and all the towns assembled],<span class="x" onmousemove="('comment',' To Jabneh in order to hear the blowing of the shofar by the representatives of the Beth din. The brackets appear in the text.');">²¹</span> and Rabban Johanan said to the Bene Bathyra,<span class="x" onmousemove="('comment',' Descendants of the leaders of the Sanhedrin who resigned their position in favour of Hillel. V. Pes. 66a.');">²²</span>

אמרו לו אחד יבנה ואחד כל מקום שיש בו ב"ד: אמר רב הונא

Let us blow the shofar. They said to him, Let us discuss the matter.<span class="x" onmousemove="('comment',' Whether the prohibition should be extended to a Place where there is a Beth din.');">²³</span> He said to them, Let us blow and afterwards discuss. After they had blown they said to him, Let us now discuss the question. He replied: The horn has already been heard in Jabneh, and what has been done is no longer open to discussion.<span class="x" onmousemove="('comment',' Lest we should have to stigmatize ourselves as having committed an error.');">²⁴</span> R'ELIEZER SAID: RABBAN JOHANAN BEN ZACCAI LAID DOWN THIS RULE FOR JABNEH ONLY. THEY SAID TO HIM: IT APPLIES EQUALLY TO JABNEH AND TO ANY PLACE WHERE THERE IS A BETH DIN. [What] THEY SAID TO HIM is the same as the dictum of the first Tanna?<span class="x" onmousemove="('comment',' That R. Johanan b. Zaccai ordained that the shofar should be blown on Sabbath wherever there was a Beth din.');">²⁵</span> - There is a difference between them, namely, in the case of a temporary Beth din.<span class="x" onmousemove="('comment',' The latter authority requires that the Beth dill should be a permanent one like that of Jabneh.');">²⁶</span> THEY SAID TO HIM: IT APPLIES EQUALLY TO JABNEH AND TO ANY PLACE WHERE THERE IS A BETH DIN. R'Huna said