blowing

Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.

And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you.

And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets.

And seven priests bearing seven trumpets of rams’ horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets.

A man blowing a furnace is in works of heat, but the sun burneth the mountains three times more; breathing out fiery vapours, and sending forth bright beams, it dimmeth the eyes.

For then neither brother pities brother, nor man wife, nor children parents, nor friends friends, nor a slave his master; for he who is the adversary of men shall come up from Tartarus, and shall show men many things. What shall I make of you, Esdras? And will you yet plead with me? And the prophet said: Lord, I shall not cease to plead with You. And God said: Number the flowers of the earth. If you shall be able to number them, you are able also to plead with me. And the prophet said: Lord, I cannot number them. I wear human flesh; but I shall not cease to plead with You. I wish, Lord, to see also the under parts of Tartarus. And God said: Come down and see. And He gave me Michael, and Gabriel, and other thirty-four angels; and I went down eighty-five steps, and they brought me down five hundred steps, and I saw a fiery throne, and an old man sitting upon it; and his judgment was merciless. And I said to the angels: Who is this? And what is his sin? And they said to me: This is Herod, who for a time was a king, and ordered to put to death the children from two years old and under. And I said: Woe to his soul! And again they took me down thirty steps, and I there saw boilings up of fire, and in them there was a multitude of sinners; and I heard their voice, but saw not their forms. And they took me down lower many steps, which I could not measure. And I there saw old men, and fiery pivots turning in their ears. And I said: Who are these? And what is their sin? And they said to me: These are they who would not listen. And they took me down again other five hundred steps, and I there saw the worm that sleeps not, and fire burning up the sinners. And they took me down to the lowest part of destruction, and I saw there the twelve plagues of the abyss. And they took me away to the south, and I saw there a man hanging by the eyelids; and the angels kept scourging him. And I asked: Who is this? And what is his sin? And Michael the commander said to me: This is one who lay with his mother; for having put into practice a small wish, he has been ordered to be hanged. And they took me away to the north, and I saw there a man bound with iron chains. And I asked: Who is this? And he said to me: This is he who said, I am the Son of God, that made stones bread, and water wine. And the prophet said: My lord, let me know what is his form, and I shall tell the race of men, that they may not believe in him. And he said to me: The form of his countenance is like that of a wild beast; his right eye like the star that rises in the morning, and the other without motion; his mouth one cubit; his teeth span long; his fingers like scythes; the track of his feet of two spans; and in his face an inscription, Antichrist. He has been exalted to heaven; he shall go down to Hades. At one time he shall become a child; at another, an old man. And the prophet said: Lord, and how do You permit him, and he deceives the race of men? And God said: Listen, my prophet. He becomes both child and old man, and no one believes him that he is my beloved Son. And after this a trumpet, and the tombs shall be opened, and the dead shall be raised incorruptible. Then the adversary, hearing the dreadful threatening, shall be hidden in outer darkness. Then the heaven, and the earth, and the sea shall be destroyed. Then shall I burn the heaven eighty cubits, and the earth eight hundred cubits. And the prophet said: And how has the heaven sinned? And God said: Since...there is evil. And the prophet said: Lord, and the earth, how has it sinned? And God said: Since the adversary, having heard the dreadful threatening, shall be hidden, even on account of this will I melt the earth, and with it the opponent of the race of men. And the prophet said: Have mercy, Lord, upon the race of the Christians. And I saw a woman hanging, and four wild beasts sucking her breasts. And the angels said to me: She grudged to give her milk, but even threw her infants into the rivers. And I saw a dreadful darkness, and a night that had no stars nor moon; nor is there there young or old, nor brother with brother, nor mother with child, nor wife with husband. And I wept, and said: O Lord God, have mercy upon the sinners. And as I said this, there came a cloud and snatched me up, and carried me away again into the heavens. And I saw there many judgments; and I wept bitterly, and said: It is good for a man not to have come out of his mother's womb. And those who were in torment cried out, saying: Since you have come hither, O holy one of God, we have found a little remission. And the prophet said: Blessed are they that weep for their sins. And God said: Hear, O beloved Esdras. As a husbandman casts the seed of the grain into the ground, so also the man casts his seed into the parts of the woman. The first month it is all together; the second it increases in size; the third it gets hair; the fourth it gets nails; the fifth it is turned into milk; and the sixth it is made ready, and receives life; the seventh it is completely furnished; the ninth the barriers of the gate of the woman are opened; and it is born safe and sound into the earth. And the prophet said: Lord, it is good for man not to have been born. Woe to the human race then, when You shall come to judgment! And I said to the Lord: Lord, why have You created man, and delivered him up to judgment? And God said, with a lofty proclamation: I will not by any means have mercy on those who transgress my covenant. And the prophet said: Lord, where is Your goodness? And God said: I have prepared all things for man's sake, and man does not keep my commandments. And the prophet said: Lord, reveal to me the judgments and paradise. And the angels took me away towards the east, and I saw the tree of life. And I saw there Enoch, and Elias, and Moses, and Peter, and Paul, and Luke, and Matthias, and all the righteous, and the patriarchs. And I saw there the keeping of the air within bounds, and the blowing of the winds, and the storehouses of the ice, and the eternal judgments. And I saw there a man hanging by the skull. And they said to me: This man removed landmarks. And I saw there great judgments. And I said to the Lord: O Lord God, and what man, then, who has been born has not sinned? And they took me lower down into Tartarus, and I saw all the sinners lamenting and weeping and mourning bitterly. And I also wept, seeing the race of men thus tormented. Then God says to me: Do you know, Esdras, the names of the angels at the end of the world? Michael, Gabriel, Uriel, Raphael, Gabuthelon, Aker, Arphugitonos, Beburos, Zebuleon.

They reached there after a passage of three days on the Takkazi, the river of Egypt, and they were blowing flutes, and they travelled on wagons like the host of the heavenly beings.

Now while the Israelites did this, and the Canaanites did not attack them, but kept themselves quiet within their own walls, Joshua resolved to besiege them; so on the first day of the feast [of the passover], the priests carried the ark round about, with some part of the armed men to be a guard to it. These priests went forward, blowing with their seven trumpets; and exhorted the army to be of good courage, and went round about the city, with the senate following them; and when the priests had only blown with the trumpets, for they did nothing more at all, they returned to the camp. And when they had done this for six days, on the seventh Joshua gathered the armed men and all the people together, and told them these good tidings, That the city should now be taken, since God would on that day give it them, by the falling down of the walls, and this of their own accord, and without their labor. However, he charged them to kill every one they should take, and not to abstain from the slaughter of their enemies, either for weariness or for pity, and not to fall on the spoil, and be thereby diverted from pursuing their enemies as they ran away; but to destroy all the animals, and to take nothing for their own peculiar advantage. He commanded them also to bring together all the silver and gold, that it might be set apart as first-fruits unto God out of this glorious exploit, as having gotten them from the city they first took; only that they should save Rahab and her kindred alive, because of the oath which the spies had sworn to her.

When the Philistines understood that David was made king of the Hebrews, they made war against him at Jerusalem; and when they had seized upon that valley which is called The Valley of the Giants, and is a place not far from the city, they pitched their camp therein; but the king of the Jews, who never permitted himself to do any thing without prophecy, and the command of God and without depending on him as a security for the time to come, bade the high priest to foretell to him what was the will of God, and what would be the event of this battle. And when he foretold that he should gain the victory and the dominion, he led out his army against the Philistines; and when the battle was joined, he came himself behind, and fell upon the enemy on the sudden, and slew some of them, and put the rest to flight. And let no one suppose that it was a small army of the Philistines that came against the Hebrews, as guessing so from the suddenness of their defeat, and from their having performed no great action, or that was worth recording, from the slowness of their march, and want of courage; but let him know that all Syria and Phoenicia, with many other nations besides them, and those warlike nations also, came to their assistance, and had a share in this war, which thing was the only cause why, when they had been so often conquered, and had lost so many ten thousands of their men, they still came upon the Hebrews with greater armies; nay, indeed, when they had so often failed of their purpose in these battles, they came upon David with an army three times as numerous as before, and pitched their camp on the same spot of ground as before. The king of Israel therefore inquired of God again concerning the event of the battle; and the high priest prophesied to him, that he should keep his army in the groves, called the Groves of Weeping, which were not far from the enemy's camp, and that he should not move, nor begin to fight, till the trees of the grove should be in motion without the wind's blowing; but as soon as these trees moved, and the time foretold to him by God was come, he should, without delay, go out to gain what was an already prepared and evident victory; for the several ranks of the enemy's army did not sustain him, but retreated at the first onset, whom he closely followed, and slew them as he went along, and pursued them to the city Gaza [which is the limit of their country]: after this he spoiled their camp, in which he found great riches; and he destroyed their gods.

For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue for ever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demi-gods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue and dehortations from wickedness collected; whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. These are the Divine doctrines of the Essens about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy.

The Jubilee is the same as Rosh Hashanah when it comes to blowing [the shofar] and blessings. Rabbi Judah says: on Rosh Hashanah they blow with [a shofar of] rams and on Jubilees with [a shofar] of ibex.

A shofar which has split and then he stuck it together is not valid. If he stuck together fragments of shofars, it is not valid. If there was a hole in a shofar and he closed it up, if it interferes with the blowing it is not valid, but if it does not it is valid.

[For the sake of] the shofar of Rosh Hashanah one is not allowed to go past the [Shabbat] border, nor remove a pile of rocks, nor climb a tree, nor ride on an animal, nor swim on the water. One may not cut it, neither with an instrument forbidden because of shevut, nor with an instrument forbidden by a negative commandment. But if he wants to pour wine or water into it he may do so. They need not prevent children from blowing the shofar [on Rosh Hashanah]; on the contrary, they may help them until they learn how to blow. One who is just practicing has not fulfilled his obligation, and the one hears [the blast made] by another when practicing has not fulfilled his obligation.

The whole day is a valid time for reading the Megillah; reciting Hallel; for the blowing of the shofar; for taking up the lulav; for the Musaf prayer; for Musaf sacrifices; for confession over the oxen; for the confession over the tithe; for the confession of sins on Yom HaKippurim; for laying on of hands; for slaughtering [the sacrifices]; for waving [them]; for bringing near [the vessel with the minhah-offering to the altar]; for taking a handful; for placing it on the fire; for pinching off [the head of a bird-offering]; for receiving the blood [in a vessel]; for sprinkling [the blood on the altar]; for making the sotah drink [the bitter waters]; for breaking the neck of the heifer; and for purifying the metzora.

Rebbi Zeriqan and Rebbi Ammi in the name of Rebbi Simeon ben Laqish: The reason of Rebbi is (Ps. 119:62): “At midnight I get up to thank You for Your just laws.” And it is written (Ps. 119:148): “My eyes preceded night watches.” Rebbi Ḥizqiah said: Rebbi Zeriqan and Rebbi Abba, one explained the reason of Rebbi, the other the reason of Rebbi Nathan. He who explained the reason of Rebbi: “at midnight”. He who explained the reason of Rebbi Nathan (Jud. 7:19): “at the start of the middle watch.” How does Rebbi Nathan uphold the basis of Rebbi’s reason, “at midnight”? Sometimes “at midnight,” sometimes “my eyes preceded night watches.” How is that? When David had a state dinner, “at midnight.” When he ate by himself, “my eyes preceded night watches.” In no case did dawn come and found David asleep. That is what David said (Ps. 57:9): “Wake up, my honor, wake up, o harp and lute, I shall awake dawn.” My honor has to be awake because of the honor of my Creator. My honor counts for nothing before the honor of my Creator. I shall awake dawn, dawn will not awake me. His evil instinct was trying to seduce him and told him: David, usually dawn awakes kings and you say “I shall awake dawn!” Usually kings sleep until three hours into the day and you say “at midnight I get up!” But he answers, “for Your just laws.” What did David do? Rebbi Phineas in the name of Rebbi Eleazar ben Rebbi Menaḥem: He took a harp, put it on his headboard, got up at midnight and started playing on it so that his companions in the study of Torah should hear it. What were his companions in the study of Torah saying? When king David studies Torah, certainly we have to do it also! Rebbi Levi said: a lute was hanging in David’s window and in the night the North wind was blowing and moving it and it was playing by itself. This refers to what is written (2Kings 3:15): “It happened when the musical instrument was playing.” It does not say “when he played on the musical instrument” but “when the instrument was playing”; it was playing by itself.

Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to Rav’s Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Zeiïa said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Yoḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the first simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them.

It was stated: If he wants to be more stringent with himself one does not listen to him. Why? Because of the honor of the deceased or because he has nobody to carry his load? What is the difference between them? If he has someone who is carrying his load; if you say because of the honor of the deceased it is forbidden, but if you say because he has nobody to carry his load, here he has somebody to carry his load. Has it not been stated: he is free from taking the lulab? Explain that it refers to weekdays. But has it not been stated: he is free from blowing the shofar. Can you say on weekday? No, on holiday. Rebbi Ḥanina said: Because he is obliged to bring him a casket and burial shrouds as we have stated (Šabbat 23:4): “One waits for nightfall at the borders of the Šabbat domain to oversee matters for a bride and matters for a deceased to bring for him a casket, burial shrouds, fifes, and women mourners;” it is as if someone was carrying his load.

There we have stated: Rabban Gamliel says, the reader frees the public from their obligation. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar. Rebbi Zeïra and Rav Ḥisda were sitting there for the blowing of the Shofar. After they finished the prayer, Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine. All Tannaïm state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.

There we have stated: Rabban Gamliel says, the reader frees the public from their obligation. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar. Rebbi Zeïra and Rav Ḥisda were sitting there for the blowing of the Shofar. After they finished the prayer, Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine. All Tannaïm state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.

There we have stated: Rabban Gamliel says, the reader frees the public from their obligation. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar. Rebbi Zeïra and Rav Ḥisda were sitting there for the blowing of the Shofar. After they finished the prayer, Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine. All Tannaïm state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.

When does one recite the benediction for commandments? Rebbi Yoḥanan said, just before he starts doing them. Rav Huna said, when he does it. Rav Huna agrees with Samuel, since Rebbi Yose bar Abun said in the name of Samuel: All commandments need a benediction while one is doing them except blowing and immersion, and, some say, qiddušin by sexual relations. Rebbi Jonah said, you have others: Tefillin on the hand before he takes them off, and on the head before he puts them on. Before he puts them on? When he puts on, he puts them on!

If one set a fire and extinguished with the same blowing he is liable twice. Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages. He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer. But he who stirs coals to warm himself in front of them on the Sabbath is not liable. Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable. For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished.

Rebbi Ḥananiah asked before Rebbi Mana, should they not insitute trumpet blowing? If you say so, it would turn out that [they would say, maybe] they blow for the daily sacrifice[, and they would be led astray]. He retorted, but did we not state: “Three to separate people from work, and three to separate between weekday and holiness”? He answered him, there every single Friday they are blowing, one will not err. But here it is once in a long time; if you say so, it would turn out that they would say, maybe they blow for the daily sacrifice, and they would be led astray.

Rebbi Ḥananiah asked before Rebbi Mana, should they not insitute trumpet blowing? If you say so, it would turn out that [they would say, maybe] they blow for the daily sacrifice[, and they would be led astray]. He retorted, but did we not state: “Three to separate people from work, and three to separate between weekday and holiness”? He answered him, there every single Friday they are blowing, one will not err. But here it is once in a long time; if you say so, it would turn out that they would say, maybe they blow for the daily sacrifice, and they would be led astray.

And from where that he was asked in eight? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he was asked in eight? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he was asked in eight? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a High Priest who sometimes officiated in four like a simple priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, Rebbi, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

If he removed and the wind blew it away, the disagreement between Rebbi Joḥanan and Rebbi Ḥanina, since Rebbi Ḥanina said, if a fistful was put in the fire when the wind blew it away, by the last blowing the owner was atoned for and the remainders freed from larceny. Rebbi Joḥanan said, if the fire engulfed most of it. What means “most of it”? Most of the fistful, or had it been said about most of each separate lump? There came Rebbi Ḥizqiah, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Joḥanan: It had been said about most of each separate lump.

A ram’s horn of idolatry or a seduced city. Rebbi Eleazar said, it is qualified. Rebbi Ḥiyya stated, it is qualified. Rebbi Hoshaia stated, it is disqualified. Everybody agrees about a lulav that it is disqualified. What is the difference between a ram’s horn and a lulav? Rebbi Yose said, about a lulav it is written: You shall take for yourselves, from what is your own. Not from what is forbidden for usufruct. But here, a day of horn blowing it shall be for you. Rebbi Eleazar said, there he fulfills his obligation by the thing itself. But here he fulfills his obligation by the sound. Is there a sound which is forbidden for usufruct?

Rebbi Simon ordered those who computed, be careful not to put the shofar blowing on the Sabbath nor the willow on the Sabbath. And if you are in trouble, put the shofar blowing on the Sabbath but do not put the willow on the Sabbath.

Rebbi Simon ordered those who computed, be careful not to put the shofar blowing on the Sabbath nor the willow on the Sabbath. And if you are in trouble, put the shofar blowing on the Sabbath but do not put the willow on the Sabbath.

MISHNAH: Two Cohanim were standing in the upper gate which leads from the courtyard of Israel to the courtyard of women with two trumpets in their hands. At the rooster’s call they blew straight, modulated, and straight. When they arrived at the tenth step they blew straight, modulated, and straight. When they arrived in the courtyard they blew straight, modulated, and straight. They continued blowing until they arrived at the gate which was the exit to the East. When they arrived at the gate which was the exit to the East they turned their faces to the West and said, our forefathers who were at this place, their backs to the Eternal’s Temple and their faces to the East,prostrating themselves eastwards to the sun, but we, to Yah are our eyes. Rebbi Jehudah says, they were repeating and saying, “we are to Yah; and to Yah are our eyes.”

HALAKHAH: It was stated: No less than seven and no more than sixteen. This Tanna considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard. But it was stated, and nine at the tenth step. That is another one. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday? But it must follow him who said, they shall blow, in the course of the musaf sacrifices. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds, they were not adding straight tones.

HALAKHAH: There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on the Day of Atonement. There are Tannaim who state, all is judged on New Year’s Day and judgment is passed for every item on its proper time. There are Tannaim who state, every item is judged on its proper time and judgment is passed for every item on its proper time. Our Mishnah follows him who said, all is judged on New Year’s Day and judgment is passed for every item on its proper time, as we have stated: “and on Tabernacles they are judged about water.” The words of Rav imply that all is judged on New Year’s Day and judgment is passed for every item on New Year’s Day, since it is stated in the blowing prayer of Rav: “This is the day, the beginning of Your works, remembrance of the First Day, for it is a decree for Israel, a law for the God of Jacob. On it will be proclaimed for countries which one will be for war, and which one for peace, which one for famine, and which one for plenty. And creatures will be counted on it, to remember them for life or for death.” This does not follow Rebbi Yose, since Rebbi Yose said, an individual is judged every moment. What is the reason? You are counting him in the mornings; in moments You are examining him. You are counting him in the mornings, this refers to his provisions; in moments You are examining him, this refers to his food. The Elder Rebbi Isaac in the name of Rebbi: King and public are judged every day. What is the reason? To look after the right of His servant and of His people Israel; each day’s affairs on each day. Rebbi Levi said, He will judge the dry land in equity, will pass judgment over peoples in straightness. The Holy One, praise to Him, judges Israel during daytime when they are occupied earning merit, and the nations during the night, when they are resting from evil deeds. Samuel said, as He judges Israel so he judges the nations. How does Samuel confirm that He will pass judgment over peoples in straightness? He judges them according to the qualified among them; He remembers for them the deeds of Jethro, he remembers for them the deeds of Raḥab the prostitute.

They were blowing before Rebbi Joshua ben Levi on a fast day. Rebbi Yose asked, should they not blow before him with trumpets? He had not heard what was stated, trumpets in the Temple, no trumpets in the countryside. Should they not pray 24 before him? As the following, Rebbi Joḥanan on the Ninth of Av was praying 24 but ordered his students, do not learn this action from me; because it was a problem for him whether it was mourning or a public fast day. Rebbi Yose in the name of Rebbi Joshua ben Levi: It is not a public fast day. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: It is mourning, it is not a public fast day. Rebbi Ze`ira said, the case of Rebbi Joḥanan implies that a person prays four [times] of the Ninth of Av. He only said four, but not 24.

MISHNAH: The Jubilee is equal to New Year’s Day in blowing and prayer. Rebbi Jehudah says, on New Year’s Day one blows from rams, on the Jubilee from mountain goats.

“From where that there are three sets of three sounds each? The verse says, a day of sound, a remembrance of sound, shofar of sound.” So far following Rebbi Aqiba. Following Rebbi Ismael? “You shall blow sounding; and you shall blow sounding a second time; sounding you shall blow for your travels. If you would say that blowing is sounding, is it not written, to assemble the people you shall blow but not sound.”

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

“A Jubilee [it is], even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody.” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel. About what did he command them? About the chapter on manumission of slaves. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread. The words of the Torah are poor in their proper place but rich at another place. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar. But is remission of debts not at the end? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

MISHNAH: A shofar which was split and glued together is disqualified. If one glued together pieces of shofarot it is disqualified. If it was pierced and he plugged it, if it obstructs blowing it is disqualified, otherwise it is qualified.

HALAKHAH: “A shofar which was split and glued together is disqualified.” For whom is this needed? For Rebbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rebbi Nathan’s. “If it was pierced and he plugged it,” Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is Rebbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rebbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rebbi Ḥiyya in the name of Rebbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rebbi Abba bar Zemina in the name of Rebbi Ze`ira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.

HALAKHAH: “A shofar which was split and glued together is disqualified.” For whom is this needed? For Rebbi Nathan. “If one glued together pieces of shofarot it is disqualified.” This also is Rebbi Nathan’s. “If it was pierced and he plugged it,” Rebbi Ḥiyya in the name of Rebbi Joḥanan, it is Rebbi Nathan’s, as it was stated, if it was pierced and then repaired, whether with its own kind or another kind, if it obstructs blowing it is disqualified, otherwise it is qualified; Rebbi Nathan says, with its own kind it is qualified, not with its own kind it is disqualified. Rebbi Ḥiyya in the name of Rebbi Joḥanan: so is the Mishnah: “if it was obstructing blowing it is disqualified, otherwise it is qualified.” Rebbi Abba bar Zemina in the name of Rebbi Ze`ira: Only if he plugged it. But if he did not plug it it is qualified since all sounds of a shofar are qualified.

MISHNAH: If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court. Rebbi Eleazar said, Rebbi Joḥanan ben Zakkai instituted this only at Jabneh. They said to him, it is the same at Jabneh and at any place where there is a Court.

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important] man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Then also in the Temple it should not push aside. It was stated, on the first of the month. Then also anywhere they know that it is the first of the month it should push aside. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice, at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month, etc? He said to them, this one you convey in all your Land, therefore not another one. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted.

Rebbi Simon in the name of Rebbi Joshua ben Levi: If the Court moved from place to place they were not blowing. Rebbi Yose asked before Rebbi Simon, even from house to house, from dining room to bedroom? He told him: Personality, so far I heard.

MISHNAH: Of those who stand before the Ark on New Year’s Day the second one leads the shofar blowing, but at the time of Ḥallel the first one reads the Hallel.

HALAKHAH: Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Because of what had happened. Once they blew early and the haters thought that maybe they want to go against us, they attacked them and killed them. Since they are seeing that they read the shema`, and pray, and read in the Torah, and pray while blowing, they are saying, they are occupied with their secret rites.

Should one not say the same for Hallel? Not all people are there. Then should one not say the same for blowing, not all people are there? Rebbi Jonah said, it is written, day, day they will seek, that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make. The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created.

Should one not say the same for Hallel? Not all people are there. Then should one not say the same for blowing, not all people are there? Rebbi Jonah said, it is written, day, day they will seek, that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make. The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created.

Should one not say the same for Hallel? Not all people are there. Then should one not say the same for blowing, not all people are there? Rebbi Jonah said, it is written, day, day they will seek, that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make. The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created.

MISHNAH: For the shofar of New Year’s Day one neither crosses the Sabbath boundary, nor does one dig out from a heap, nor does one climb on a tree, nor ride on an animal, nor swim in the water, nor cut it in any way, whether it be rabbinically or biblically forbidden. But if one wants to put wine or water into it, he may do so. One does not prevent children from blowing but teaches them until they have learned. The teacher does not fulfill his obligation, nor did one who heard from a teacher fulfill his obligation.

Rebbi Eleazar said, the Mishnah is about an older one on New Year’s day which falls on a Sabbath. And it was stated so: One teaches not to blow on a Sabbath; one does not prevent children from blowing on the holiday.

MISHNAH: The order of shofar blowing is three times three each. The measure of a straight sound is that of three modulated sounds. The measure of a modulated sound are three whimpers. If he blew straight for the first set and continued a double length for the second he has only one in his hand. If somebody prayed and later has access to a shofar, he blows straight, modulated, and straight three times. A private person is obligated just as the public reader is obligated; Rabban Gamliel says, the public reader absolves the public from their obligation.

HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation. But did we not state, “the order of shofar blowing is three times three each”? That he do not less. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling]. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours

At one place one blows, at one place one says musaf. There are Tannaim who state, he goes to the one who blows; there are Tannaim who state, to the one who says musaf. He who said, he goes to the one who blows, if there is no time left to blow; he who said, he goes to the one who says musaf, if there is time left to blow. Let us hear from the following, what Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi: At one place one blows, at one place one says musaf, he goes to the one who blows and does not go to the one who says musaf. And who said the following? On a New Year’s Day which falls on a Sabbath, at one place one blows, at one place one says musaf, he goes to the one who says musaf and does not go to the one who blows. Why? Because everybody knows how to blow but not everybody known how to say musaf. Another explanation: A person frees another from his obligation in blowing; a person does not free another from his obligation in prayer. And is a New Year’s Day which falls on a Sabbath not a day where there is no time left to blow? And you are saying, he goes to the one who says musaf? This implies that they disagree.

“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the name.”

“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the name.”

“Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing. Rebbi Ze`ira and Rav Ḥisda were sitting there during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there) in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this: “The order of benedictions: One recites “fathers”, “mightiness”, and “Sanctification of the name.”

“And the public assembly.” Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, because of horn blowing. Rebbi Isaac ben Rebbi Ḥiyya said, because of the platform. Could they not make it the day before? Not to compress the courtyard. Rebbi Mattaniah said, because of you shall not plant any wooden Ashera.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he was asked in eight? Rebbi Abba, Rebbi Ḥiyya, Rebbi Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he officiated in eight? Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For greatness after him. Rebbi Jonah said to him, I was with you; he did not say “officiated” but “was asked”. Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: But the Sages are saying that he is qualified neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he does not officiate? Lest people say, we saw a High Priest, sometimes he officiates in four, sometimes he officiates in eight. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the father of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is stated: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who saw the act and forgot. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

Rebbi Mana said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean: If one interrupted so that he would have been able to read all of it, he did not fulfill his duty. Rebbi Abba, Rav Jeremiah in the name of Rav: The practice follows Rebbi Mana who said in the name of Rebbi Jehudah who said in the name of Rebbi Yose the Galilean, “if one interrupted.”. Rebbi Joḥanan in the name of Rebbi Simeon ben Josadaq: The same applies to Hallel and the Esther Scroll. Abba bar Rav Huna and Rav Ḥisda sat together and said, the same rule applies to blowing the Shofar. They went up to (Rebbi’s) <rav’s> Yeshivah and heard Rav Ḥuna in the name of Rav: Even if one heard it in up to nine hours he fulfilled his obligation. Rebbi Ze`ira said: When I was there, this was a problem for me. When I came here, I heard Rebbi Yasa in the name of Rebbi Joḥanan: Even if one heard it during an entire day, one has fulfilled one’s obligation. But only if one heard it in the correct order. Rebbi Yose investigated: If one needed to hear the initial simple tone and another one the final simple tone, one blow of the Shofar serves the requirements of both of them. Rebbi Abun bar Ḥiyya investigated: The recitation of Shema` with its benedictions, the recitation of Shema` without its benedictions, its benedictions without it? If he interrupted after a third, interrupted after a second third? Does one estimate by the reader’s speed or by the average speed of all men? Rebbi Mattaniah said, is it not reasonable by the reader’s?

HALAKHAH: “The entire day is qualified to read the Scroll,” as it is written, on the day the enemies of the Jews thought they would rule over them. To read the Hallel, as it is written, this is the day the Eternal made, let us enjoy and be happy on it. To blow the shofar, as it is written, a day to shofar blowing it shall be for you. To take the lulav, as it is written, you shall take for yourselves on the first day. For the musaf prayer, and for musaf sacrifices, as it is written, on the day on which He commanded the Children of Israel, etc.

HALAKHAH: “If she performed ḥalîṣah with a sandal that was not his,” etc. Rebbi Eleazar says, a ram’s horn belonging to idolatry or to a “seduced city” is valid. Rebbi Ḥiyya stated, it is valid. Rebbi Hoshaia stated, it is invalid. Everybody agrees that such a palmbranch is invalid. What is the difference between a ram’s horn and a palmbranch? Rebbi Yose said, for a palmbranch it is written: “You shall take for yourselves,” from your own money. But here, “a day of horn blowing it shall be for you,” from any source. Rebbi Eleazar said, there he fulfills his obligation with the article itself, but here with its sound. Is any sound forbidden usufruct? Everybody agrees that a sandal from a “seduced city” is valid. For it is written “stripped of shoe,” from any source. Rebbi Mana said, as you say there, “a day of horn blowing it shall be for you,” from any source, so you say here, “stripped of shoe,” from any source.

HALAKHAH: “If she performed ḥalîṣah with a sandal that was not his,” etc. Rebbi Eleazar says, a ram’s horn belonging to idolatry or to a “seduced city” is valid. Rebbi Ḥiyya stated, it is valid. Rebbi Hoshaia stated, it is invalid. Everybody agrees that such a palmbranch is invalid. What is the difference between a ram’s horn and a palmbranch? Rebbi Yose said, for a palmbranch it is written: “You shall take for yourselves,” from your own money. But here, “a day of horn blowing it shall be for you,” from any source. Rebbi Eleazar said, there he fulfills his obligation with the article itself, but here with its sound. Is any sound forbidden usufruct? Everybody agrees that a sandal from a “seduced city” is valid. For it is written “stripped of shoe,” from any source. Rebbi Mana said, as you say there, “a day of horn blowing it shall be for you,” from any source, so you say here, “stripped of shoe,” from any source.

Rav said, Adam, the first man, instituted Calendas. When he saw that the night was getting longer, he said, woe to me, maybe this is what is written for, he shall smite your head, you will sneak to his heel, maybe it will come to bite me. I said, but darkness will smite me. When he saw that days were getting longer, he said calendas, καλόνdies. This follows him who said that the world was created in Tishre. But following him who said that the world was created in Nisan, he would have known. Rebbi Yose ben Rebbi Abun said, who thinks that the world was created in Tishre? Rav! As we have stated in the composition for shofar blowing from the House of Rav: “This is the day of the beginning of Your works, a remembrance of the first day.” This implies that the world was created on New Year’s Day.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

This is also the reason for [not blowing] the shofar on Shabbat and [for not carrying] the lulav.

The whole day is a valid time for reading the Megillah; reciting Hallel; for the blowing of the shofar; for taking up the lulav; for the Musaf prayer; for Musaf sacrifices; for confession over the oxen;

For the blowing of the shofar, as it is written, “It is a day of blasting for you” (Numbers 29:1). For the additional sacrifices, as it is written, “Each on its own day” (Leviticus 23:37). And for the musaf prayer: Because the rabbis made them like the additional sacrifices.