Rosh Hashanah 69
כי סליק רבי אבא מימי פירשה מודים חכמים לרבן גמליאל בברכות של ר"ה ושל יוה"כ והלכה מכלל דפליגי בברכות דכל השנה
When R'Ammi returned from a sea-voyage,<span class="x" onmousemove="('comment',' [ Aliter: From Jammi, a place in Naftali.]');"><sup>1</sup></span> he explained it thus: 'The Sages give Rabban Gamaliel right' in regard to the blessings of New Year and the Day of Atonement; and 'the halachah is so', which implies that they differ in regard to the blessings of the rest of the year.<span class="x" onmousemove="('comment',' And thus both statements of R. Johanan might be correct.');"><sup>2</sup></span>
אלא אמר רב נחמן בר יצחק מאן מודים רבי מאיר והלכה מכלל דפליגי רבנן
Atonement'?<span class="x" onmousemove="('comment',' Which shows that even on this point the Sages continued to differ with him.');"><sup>3</sup></span> - No, said R'Nahman B'Isaac.
דתניא ברכות של ר"ה ושל יוה"כ שליח צבור מוציא הרבים ידי חובתן דברי ר"מ וחכ"א כשם ששליח צבור חייב כך כל יחיד ויחיד חייב
Who is it that gave [Rabban Gamaliel] right? R'Meir;<span class="x" onmousemove="('comment',' Who agrees with him in regard to the blessings of New Year and the Day of Atonement, and not the Sages, as at first stated in the name of R. Johanan.');"><sup>4</sup></span>
מאי שנא הני אילימא משום דנפישי קראי והאמר רב חננאל אמר רב כיון שאמר ובתורתך כתוב לאמר שוב אינו צריך אלא משום דאוושי ברכות
and the halachah is so', which shows that the Rabbis<span class="x" onmousemove="('comment',' Apart from R. Meir.');"><sup>5</sup></span> refer to [the others].
גופא אמר רב חננאל אמר רב כיון שאמר ובתורתך כתוב לאמר שוב אינו צריך סבור מינה הני מילי ביחיד אבל בצבור לא אתמר אמר ר' יהושע בן לוי אחד יחיד אחד צבור כיון שאמר ובתורתך כתוב לאמר שוב אינו צריך
For it has been taught: 'In regard to blessings of New Year and the Day of Atonement, the reader can clear the congregation of their obligation to say them'. Why should a difference be made in respect of these [blessings]?
אמר ר"א לעולם יסדיר אדם תפלתו ואח"כ יתפלל אמר רבי אבא מסתברא מילתיה דר' אלעזר בברכות של ר"ה ושל יוה"כ ושל פרקים אבל דכל השנה לא
Should you say it is because they contain many scriptural texts, has not R'Hananel said in the name of Rab, As soon as one has said,'And in thy Law it is written saying',<span class="x" onmousemove="('comment',' I.e., the passage which runs in our prayer-book, 'May we offer before thee the additional offerings of this day according to the commandment of thy will as thou hast prescribed for us in thy law'.');"><sup>6</sup></span> he need not recite any more [texts]? - No; the reason is because there is an extra large number of blessings.<span class="x" onmousemove="('comment',' Viz., nine instead of seven. [In point of fact the blessings on the Day of Atonement are only seven. [In point of fact the blessings on the Day of Atonement 'blessings' (v. Lewin, Otzar ha-Geonim, Rosh Hashanah p. 73; on this reading render: they (the benedictions) are lengthy. Ritba');"><sup>7</sup></span>
איני והא רב יהודה מסדר צלותיה ומצלי שאני רב יהודה כיון דמתלתין יומין לתלתין יומין הוה מצלי כפרקים דמי
[To revert to] the [above] text - R'Hananel said in the name of Rab, As soon as one has said, "And in thy Law it is written saying", he need not recite any more [texts]'. It was presumed [in the Academy] that this applies only to an individual but not to a congregation.
אמר רב אחא בר עוירא אמר רבי שמעון חסידא פוטר היה רבן גמליאל אפילו עם שבשדות ולא מיבעיא הני דקיימי הכא
It has been stated, however, [elsewhere]: R'Joshua B'Levi said: [The rule] alike for an individual or a congregation is that as soon as they have said 'And in thy Law it is written saying', they need not recite any more [texts]. R'Eleazar said: A man should always first prepare himself for his prayer<span class="x" onmousemove="('comment',' So as to be fluent and avoid all mistakes, v. supra p. 172, n. 2.');"><sup>8</sup></span>
דתני אבא בריה דרב בנימין בר חייא עם שאחורי כהנים אינן בכלל ברכה
Eleazar appears to be well founded in respect of the blessings of New Year and the Day of Atonement and periodical [prayers]<span class="x" onmousemove="('comment',' For feasts, fasts, etc.');"><sup>9</sup></span> but not of the rest of the year.
אלא כי אתא רבין אמר רבי יעקב בר אידי אמר רבי שמעון חסידא לא פטר רבן גמליאל אלא עם שבשדות מ"ט משום דאניסי במלאכה אבל בעיר לא:
Is that so? Did not Rab Judah use always to prepare himself for his prayer before praying? - Rab Judah was exceptional; since he prayed only every thirty days,<span class="x" onmousemove="('comment',' Being occupied in the intervening period with study.');"><sup>10</sup></span>
<br><br><big><strong>הדרן עלך יום טוב וסליקא לה מסכת ראש השנה</strong></big><br><br>
it was [to him] like a periodical [prayer]. R'Aha B''Awira said in the name of R'Simeon the Pious: Rabban Gamaliel used to allow even the people in the fields to be cleared [by the reader in the synagogue], and needless to say those in town.<span class="x" onmousemove="('comment',' Lit., 'those who are here'.');"><sup>11</sup></span> On the contrary, [we should have expected the opposite, because] the former are prevented from coming and the latter are not prevented, in the same way as Abba the son of R'Benjamin B'Hiyya has stated, 'The People who stand behind the priests are not included in the [priestly] benediction'! - The fact is that when Rabin came [from Palestine] he stated in the name of R'Jacob B'Idi that R'Simeon the Pious said: Rabban Gamaliel allowed only the people in the fields to be cleared [by the reader]. What is the reason? Because they are prevented by their work from coming [to synagogue]. Those in the town, however, are not cleared.<span class="x" onmousemove="('comment',' [Rashi: They themselves must say the prayer and not rely on the reader. Alfasi: They are not cleared by the reader unless they attend the synagogue and hear from him the prayers from beginning to end; v. Commentary of R. Nissim a.l.] ');"><sup>12</sup></span>