## Jerusalem Talmud Rosh Hashanah Chapter 4

###### Jerusalem Talmud Rosh Hashanah 4:1:1
[Jerusalem Talmud Rosh Hashanah 4:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:1:1)

**משנה:** יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת בַּמִּקְדָּשׁ הָיוּ תוֹקְעִין אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ תוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ תוֹקְעִין אֶלָּא בְיַבְנֶה בִּלְבָד. אָ‍מְרוּ לוֹ אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If the holiday of the New Year falls on a Sabbath, in the Temple they were blowing but not in the countryside¹. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that one should blow at any place where there is a Court². 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 Court³.

footnotes:
¹ Outside of the Temple.
² Competent to fix the calendar.
³ While Rabban Joḥanan ben Zakkai instituted this at Jabneh, and he died while the Court was at Jabneh, the accepted interpretation was that this institution together with his other regulations for a reconstituted Synhedrion was transferred to the Galilean places where his institutions were reestablished after the Bar Kochba war.


###### Jerusalem Talmud Rosh Hashanah 4:1:2
[Jerusalem Talmud Rosh Hashanah 4:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:1:2)

**הלכה:** יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה כול׳. רִבִּי אַבָּא בַּר פַּפָּא אָמַר. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲווֹן יְתִיבִין מַקִשֵׁיי. אָ‍מְרִין. תַּנִּינָן. יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת בַּמִּקְדָּשׁ הָיוּ תוֹקְעִין אֲבָל לֹא בַמְּדִינָה. אִין דְּבַר תּוֹרָה הוּא אַף בַּגְבוּלִין יִדְחֶה. אִין לֵית הוּא דְּבַר תּוֹרָה אַף בַּמִּקְדָּשׁ לֹא יִדְחֶה. עָבַר כַּהֲנָא. אָ‍מְרִין. הָא גַבְרָא [רַבָּה] דְנִישְׁאוֹל [לֵיהּ]. אֲתוֹן שְׁאָלוֹן לֵיהּ. אָמַר לוֹן. כָּתוּב אֶחָד אוֹמֵר יוֹם תְּרוּעָה וְכָתוּב אַחֵר אוֹמֵר זִכְרוֹן תְּרוּעָה. הָא כֵיצַד. בְּשָׁעָה שֶׁהוּא חָל בַּחוֹל. יוֹם תְּרוּעָה. בְּשָׁעָה שֶׁהוּא חָל בַּשַּׁבָּת. זִכְרוֹן תְּרוּעָה. מַזְכִּירִין אֲבָל לֹא תוֹקְעִין. רִבִּי זְעוּרָה מְפַקֵּד לַחֲבֵרַיָיא. עוֹלוּן וּשְׁמָעוּן קָלֵיהּ דְּרִבִּי לֵוִי דְרַשׁ. דְּלֵית אֶיפְשַׁר דְּהוּא מַפִּיק פָּ‍רְשָׁתֵיהּ דְּלָא אוּלְפָן. וְעָל וְאָמַר קוֹמֵיהוֹן. כָּתוּב אֶחָד אוֹמֵר יוֹם תְּרוּעָה וְכָתוּב אַחֵר אוֹמֵר זִכְרוֹן תְּרוּעָה. הָא כֵיצַד. בְּשָׁעָה שֶׁהוּא חָל בַּחוֹל. יוֹם תְּרוּעָה. בְּשָׁעָה שֶׁהוּא חָל בַּשַּׁבָּת. זִכְרוֹן תְּרוּעָה. מַזְכִּירִין אֲבָל לֹא תוֹקְעִין. מֵעַתָּה אַף בַּמִּקְדָּשׁ לֹא יִדְחֶה. תַּנָּא. בְּאֶחָד לַחוֹדֶשׁ. מֵעַתָּה אֲפִילוּ בְמָקוֹם שֶׁהֵן יוֹדְעִין שֶׁהוּא בְאֶחָד לַחוֹדֶשׁ יִדְחֶה. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְהִקְרַבְתֶּם. בְּמָקוֹם שֶׁהַקָּרְבָּנוֹת קְרֵיבִין. אָ‍מְרִין חֲבֵרַיָיא קוֹמֵי רִבִּי יוֹנָה. וְהָ‍כְתִיב וְהַ‍עֲבַרְתָּ שׁוֹפַר תְּרוּעַה בַּחוֹדֶשׁ הַשְּׁבִיעִי וגו׳. אֲמַר לוֹן. זוֹ אַתְּ מַעֲבִיר בְּאַרְצְכֶם. הָא אֲחֶרֶת לֹא. אָ‍מְרִין לֵיהּ אוֹ נֹאמַר. זוֹ אַתֶּם מַעֲבִירִין בְּאַרְצְכֶם. הָא אַחֶרֶת בֵּין בָּאָרֶץ בֵּין בַּחוּצָה לָאָרֶץ. אָמַר רִבִּי יוֹנָה. אִילּוּ הֲוָה כְתִיב תַּעֲבִירוּ שׁוֹפָר בְּאַרְצְכֶם הָיִיתִי אוֹמֵר. כָּאן מִיעֵט וּבְמָקוֹם אֲחֵר רִיבָה. אֶלָּא בְּכָ‍ל אַרְצְכֶ‍ם. כָּאן רִיבָה וּבְמָקוֹם אֲחֵר מִיעֵט.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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 aside⁴; 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]⁵ 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*⁶. 29:1, New Year’s Day is called *a day of sounding*, but in *Lev.* 23:24 it is *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 blow⁷. Then also in the Temple it should not push aside⁸ outside the Temple on the Sabbath must be purely rabbinic.. It was stated, *on the first of the month*⁹. 29:1 and *Lev.* 23:24 this is the definition of the day.. Then also anywhere they know that it is the first of the month it should push aside¹⁰ on a 30 of Elul which is a Sabbath. (This argument is disputed in the Babli 29b).. Rebbi Simeon ben Yoḥai stated, *and you shall sacrifice*¹¹ 23:24., 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*¹² 25:9. The verse continues, *on the tenth of the month, on the Day of Atonement,you shall convey a shofar in all your Land*. There can be no doubt that on a day of Atonement in a Jubilee year which is a Sabbath the *shofar* has to be sounded in all the Land of Israel, not just at the Temple. Since it was established in Halakhah 3:5 that the rules of New Year’s Day and Day of Atonement in a Jubilee year are identical, there seems to be no reason not to blow the *shofar* on a Sabbath outside the Temple., etc? He said to them, this one you convey in all your Land, therefore not another one¹³ 2(5): “Why does the verse say, *on the tenth of the month, on the Day of Atonement*? Since it says, *on the Day of Atonement*, would I not know that it is *on the tenth of the month*? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the *shofar* blown at Jabneh.. 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 restricted¹³ 2(5): “Why does the verse say, *on the tenth of the month, on the Day of Atonement*? Since it says, *on the Day of Atonement*, would I not know that it is *on the tenth of the month*? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the *shofar* blown at Jabneh..

footnotes:
⁴ Since any positive commandment which must be performed at a fixed date pushes the Sabbath aside, such as the daily and Sabbath sacrifices in the Temple and circumcision on the eighth day.
⁵ Corrector’s addition.
⁶ In Num
⁷ That this argument is treated as a novelty a full generation after R. Joḥanan shows that Cahana’s explanation was not disseminated.
⁸ The Babli 29b accepts this as proof that the prohibition of blowing the shofar
⁹ Both in Num
¹⁰ Since it is known with certainty which day is a Sabbath, but the exact date of New Year’s day depends on a declaration from the calendar court, it should be clear that at a distance from the court, in Temple times at a distance from Jerusalem, one cannot blow the shofar
¹¹ Lev.
¹² Lev.
¹³ While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah
¹³ While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah


###### Jerusalem Talmud Rosh Hashanah 4:2:1
[Jerusalem Talmud Rosh Hashanah 4:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:2:1)

**משנה:** וְעוֹד זֹאת הָ‍יְתָה יְרוּשָׁלִַם יְתֵרָה עַל יַבְנֶה שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבוֹא תּוֹקְעִין בָּהּ. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court.


###### Jerusalem Talmud Rosh Hashanah 4:2:2
[Jerusalem Talmud Rosh Hashanah 4:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:2:2)

**הלכה:** וְהֵן שֶׁיְּהוּ כָל הַדְּרָכִים הָאֵילּוּ בָהּ. רוֹאָה וְאֵינָהּ שׁוֹמַעַת. כְּגוֹן יְרוּשָׁלִַם מִלְּמַעֲלָן וְעִיר מִלְּמַטָּן. וְשׁוֹמַעַת וְאֵינָהּ רוֹאָה. הָהָר מַפְסִיק. רוֹאָה וְשׁוֹמַעַת וְאֵינָהּ יְכוֹלָה לָבוֹא. חוּץ לִתְחוּם. רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וְאֵינָהּ יְכוֹלָה לָבוֹא. הַנַּחַל מַפְסִיק. רִבִּי יוֹנָה בָעֵי. הָ‍יְתָה יְכוֹלַה לָבוֹא בְּעֵירוּבִין. הֵיךְ מַה דְאַתְּ אֲמַר בִּירוּשָׁלִַם. שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבוֹא תּוֹקְעִין בָּהּ. וְאָמַר אַף בְּיַבְנֶה כֵן. יְרוּשָׁלִַם דְּבַר תּוֹרָה וְהָעֲיָירוֹת הַסְּמוּכוֹת לָהּ דְּבַר תּוֹרָה. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דְּבַר תּוֹרָה. וְיַבְנֶה מִדִּבְרֵיהֶן וְהָעֲיָירוֹת הַסְּמוּכוֹת לָהּ מִדִּבְרֵיהֶן. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דִּבְרֵיהֶן. וְיֵשׁ תַּקָּנָה אַחַר הַתְקָנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** But only if all conditions are satisfied¹⁴ on a New Year’s day which is a Sabbath.. It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates¹⁵. Rebbi Jonah asked, if it were able to come by an *eruv*¹⁶ before the Sabbath, they seem to be excluded not by a condition spelled out in the Mishnah but by the interpretation in the Halakhah of such a condition. Since the question is not practical before the time of the Messiah, the latter will be able to give the answer.? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah¹⁷ on a Sabbath by an ordinance of Rabban Joḥanan ben Zakkai, but is purely hypothetical, that he had biblical authority to do so had it not been an age-old custom.. Jabneh is by their words, and the close by villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words¹⁸ blowing at the place of the Calendar Court, there also should be authorization for blowing at all places where the decision of the Court to declare the Sabbath as New Year’s Day could be heard on the same day.. Does there exist institution after institution¹⁹1:1 (Note 79), *Terumot*9:1 (Note 10), *Sukkah*3:13 (Note 150); Babli *Beṣah*3a and 13 other references noted there on the margin of the Wilna Babli.?

footnotes:
¹⁴ All conditions enumerated in Mishnah 2 are necessary conditions for blowing the shofar
¹⁵ Babli 30a.
¹⁶ The village is outside the Sabbath domain of Jerusalem. If people from there may go to Jerusalem by making an eruv
¹⁷ This does not imply that villages near Jerusalem did blow the shofar
¹⁸ Since there is biblical authority (cf. Note 13) for a rabbinical decree establishing shofar
¹⁹ Since as a matter of principle, rabbinic decrees should not be piled one on top of the other, Rabban Joḥanan ben Zakkai was justified in instituting a very narrowly defined exception to the rule that one does not blow on the Sabbath. In the Babli, the rule is not applied to these circumstances, but to biblical prohibitions which can be safeguarded by a rabbinic “fence”, extending the prohibition to make it unlikely that the biblical prohibition be accidentally violated. But rabbinic fences need no fences. Yerushalmi Ḥallah


###### Jerusalem Talmud Rosh Hashanah 4:2:3
[Jerusalem Talmud Rosh Hashanah 4:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:2:3)

רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. יָ‍צְאוּ בֵית דִּין מִמָּקוֹם לְמָקוֹם וְלֹא הָיוּ תוֹקְעִין. רִבִּי יוֹסֵה בְעָא קוֹמֵי רִבִּי סִימוֹן. אֲפִילוּ מִבַּיִת לְבַיִת. אֲפִלוּ מִטְּרִיקְלִין לְקֳיְטוֹן. אָמַר לֵיהּ. בִּירְבִי. עַד כָּאן שָׁמַעְתִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Simon in the name of Rebbi Joshua ben Levi: If the Court moved from place to place they were not blowing²⁰ blowing on the Sabbath was possible only when the Court was in session (which implies, not during *musaf* prayers.). Rebbi Yose asked before Rebbi Simon, even from house to house, from dining room²¹. to bedroom²²? He told him: Personality, so far I heard²³ blowing was not continued in the Galilean Calendar Courts (which seems to be the historical fact), the question is irrelevant..

footnotes:
²⁰ In the interpretation of Tosaphot (30a s. v. אין), shofar
²¹ Latin triclinium
²² Greek κοιτών.
²³ If the interpretation of his statement is as given in Note 20, the answer obviously is that then the court was not in session. If the interpretation is that practice follows R. Eleazar in Mishnah 1, that shofar


###### Jerusalem Talmud Rosh Hashanah 4:3:1
[Jerusalem Talmud Rosh Hashanah 4:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:3:1)

**משנה:** בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִיטַּל בַּמִּקְדָּשׁ שִׁבְעָה וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִיטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ וְשֶׁיְּהֵא יוֹם הֶנֶף כּוּלּוֹ אָסוּר:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** ²⁴ Chapter 3, Notes 144–145. Originally the *lulav* was taken at the Temple for seven {days}and in the country one day. After the destruction of the Temple, Rabban Joḥanan ben Zakkai instituted that the *lulav* be taken in the country for seven {days} as a remembrance of the Temple, and that the day of waving be entirely forbidden.

footnotes:
²⁴ Sukkah


###### Jerusalem Talmud Rosh Hashanah 4:3:2
[Jerusalem Talmud Rosh Hashanah 4:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:3:2)

**הלכה:** כְּתִיב וּשְׂמַחְתֶּם לִפְנֵיִ יְי אֱל‍ֹהֵיכֶם שִׁבְעַת יָמִ‍ים. אִית תַּנָּיֵי תַנֵּי. בְּשִׂמְחַת שְׁלָמִים הַכָּתוּב מְדַבֵּר. אִית תַּנָּיֵי תַנֵּי. בְּשִׂמְחַת הַלּוּלָב הַכָּתוּב מְדַבֵּר. מָאן דְּאָמַר. בְּשִׂמְחַת שְׁלָמִים הַכָּתוּב מְדַבֵּר. בַּיּוֹם הָרִאשׁוֹן דְּבַר תּוֹרָה וּשְׁאָר כָּל הַיָּמִים דְּבַר תּוֹרָה. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דְּבַר תּוֹרָה. מָאן דְּאָמַר. בְּשִׂמְחַת הַלּוּלָב הַכָּתוּב מְדַבֵּר. בַּיּוֹם הָרִאשׁוֹן דְּבַר תּוֹרָה וּשְׁאָר כָּל הַיָּמִים מִדִּבְרֵיהֶן. [וְרַבָּן] יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דִּבְרֵיהֶן. וְיֵשׁ תַּקָּנָה אַחַר תַּקָּנָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ²⁵3:13, Notes 146–150. It is written²⁶ 23:40, the verse about the *lulav* and the 4 kinds.: *and you shall enjoy before the Eternal, your God, for seven days*. There are Tannaim who state, the verse speaks of the enjoyment of well-being sacrifices. There are Tannaim who state, the verse speaks of the enjoyment of the *lulav*. For him who is saying, the verse speaks of the enjoyment of well-being sacrifices, the first day is from a word of the Torah and the other days are from a word of the Torah, and Rabban Joḥanan ben Zakkai instituted on the basis of a word from the Torah. For him who is saying, the verse speaks of the enjoyment of *lulav*, the first day is from a word of the Torah and the other days are from their words, and Rabban Joḥanan ben Zakkai instituted on the basis of their words. But is there institution after institution?

footnotes:
²⁵ Sukkah
²⁶ Lev.


###### Jerusalem Talmud Rosh Hashanah 4:3:3
[Jerusalem Talmud Rosh Hashanah 4:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:3:3)

חֲבֵרַיָיא בְעוֹן קוֹמֵי רִבִּי יוֹנָה. כְּמַה דְאַתְּ אֲמַר תַּמָּן. וְהִקְרַבְתֶּם אִשֶּׁה לַ‍יי שִׁבְעַת יָמִים. אֵין שִׁבְעָה בְלֹא שַׁבָּת. וְדִכְוָותָהּ וּשְׂמַחְתֶּם לִפְנֵי יְי אֱל‍ֹהֵיכֶם שִׁבְעַת יָמִ‍ים. אֵין שִׁבְעָה בְלֹא שַׁבָּת. אֲמַר לוֹן. שַׁנְיָיא הִיא. דִּכְתִיב וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָ‍רִאשׁוֹן. חָלַק הָרִאשׁוֹן מֵהֶם. מֵעַתָּה בַמִּקְדָּשׁ יִדָּחֶה. וּבִגְבוּלִין לֹא יִדָּחֶה. אָמַר רִבִּי יוֹנָה. אִילּוּ הֲוָה כְתִיב וּלְקַחְתֶּם לִפְנֵי יְי אֱל‍ֹהֵיכֶם הָיִיתִי אוֹמֵר. כָּאן רִיבָה וּבְמָקוֹם אַחֵר מִיעֵט. אֶלָא וּלְקַחְתֶּם לָכֶם. מִכָּל מָקוֹם. וּשְׂמַחְתֶּם לִפְנֵי יְי אֱל‍ֹהֵיכֶם שִׁבְעַת יָמִ‍ים. בִּירוּשָׁלַ‍ִם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁷3:14, Notes 153–159. The colleagues asked before Rebbi Jonah: Since you are saying there, *and you shall offer a gift to the Eternal seven days*²⁸ 23:8., there are no seven without a Sabbath, why not similarly *and you shall enjoy before the Eternal, your God, for seven days*²⁶ 23:40, the verse about the *lulav* and the 4 kinds., there are no seven without a Sabbath? He answered them, there is a difference, for it is written *You shall take for yourselves on the First Day*²⁹ 23:40., He separated the first from them. Then it should push aside in the Temple, it should not push aside in the country. Rebbi Jonah said, if it had said, “you shall take before the Eternal, your God,” I would have said, here he excluded and elsewhere included. But *you shall take for yourselves* everywhere, *and you shall enjoy before the Eternal, your God, for seven days*, in Jerusalem.

footnotes:
²⁷ Sukkah
²⁸ Lev.
²⁶ Lev.
²⁹ Lev.


###### Jerusalem Talmud Rosh Hashanah 4:4:1
[Jerusalem Talmud Rosh Hashanah 4:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:4:1)

**משנה:** בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחוֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתָּהוּ הָעֵדִים מִלָּבוֹא וְקִילְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָן נוֹהֲגִין אוֹתוֹ הַיּוֹם קוֹדֶשׁ וּלְמָחָר קוֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Originally they were accepting testimony about the new moon during the entire day³⁰. Once the witnesses tarried to come and the Levites erred in the song³¹. They instituted that one would accept only up to the afternoon prayers³²; if witnesses came after afternoon prayers one kept the day holy and the next day holy³³ sacrifices could not be brought on that day, and the next day was the day of the holiday sacrifices.. After the Temple was destroyed, Rabban Joḥanan ben Zakkai instituted that one accepted testimony about the new moon during the entire day³⁴.

footnotes:
³⁰ The 30th of Elul. Since the witnesses were expected on that day, one had to treat it as holiday from sundown the preceding evening; but the holiday sacrifices could only be brought upon instruction from the Calendar Court.
³¹ The problem was the song required at the daily evening sacrifice. In the morning when no witnesses were expected, they always sang the weekday song. In the afternoon they were expected to sing the holiday song. The weekday psalm never was sung on a holiday.
³² Which is the time of the daily afternoon sacrifice.
³³ Since the witnesses were available, it is clear that the 30th of Elul was New Year’s Day and correctly treated as holiday. But since they came late, the weekday song was recited at the daily sacrifice, the musaf
³⁴ Since there were no sacrifices there was no problem with which Psalm be recited.


###### Jerusalem Talmud Rosh Hashanah 4:4:2
[Jerusalem Talmud Rosh Hashanah 4:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:4:2)

**הלכה:** אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. מִפְּנֵי מַעֲשֶׂה שֶׁאִירָע. פַּעַם אַחַת נָ‍פְלָה הֲבָרָה בָעִיר וּבָאוּ סַרַקִיִּים וּנְטָלוּם וְנִתְקַלְקלוּ הַלְוִיִּם בַשִּׁיר. אָמַר רִבִּי אָחָא בַר פָּפָּא קוֹמֵי רִבִּי זְעוּרָה. חֲבֵרַיָיא בְעוֹן קוֹמֵי רִבִּי שְׁמוּאֵל בַּר נַחְמָן. בְּשֵׁם מָן רִבִּי אָמַר לָהּ. אֲמַר לוֹן. דִּכְוָותְכוֹן דְּאִית לְכוֹן רְבָבִין סַגִּין. בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי אֲמַר לֵיהּ. וְרִבִּי לָא מַיְיתֵי לָהּ טַעֲם דַּהֲלָכָה. דְּתַנֵּי. שִׁירוּ שֶׁלְחֲמִישִׁי הָיוּ אוֹמְרִים. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ. וּבְרֹאשׁ הַשָּׁנָה הָיוּ אוֹמְרִים. הֲסִירוֹתִי מִסֵּבֶל שִׁכְמוֹ. חָל יוֹם טוֹב לִהְיוֹת בַּחֲמִישִׁי. בַּשַׁחֲרִית הָיוּ אוֹמְרִים. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ. וּבַמִּנְחָה הָיוּ אוֹמְרִים. הֲסִירוֹתִי מִסֵּבֶל שִׁכְמוֹ. אִם בָּאוּ מִן הַמִּנְחָה וּלְמַטָּן אוֹמְרִים. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ. לֹא נִמְצְאוּ אוֹמְרִים שִׁיר וְכוֹפְלִין אוֹתוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Samuel bar Naḥman said, because of what had happened. Once there was a rumor in the city that Saracens had come and took them³⁵, and the Levites spoiled the song. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira that the colleagues asked before Rebbi Samuel bar Naḥman, in whose name does the rabbi say this? He said to them, that is like you who have many teachers³⁶! In the name of Rebbi Joshua ben Levi did he say it. But Rebbi La brought the reason for the practice, as it was stated: They were saying the song of Thursday, *shout with joy for our mighty God*³⁷81:2.. But on New Year’s Day they were saying, *I removed his shoulder from hardship*³⁸ 81:8. Even though blowing the *shofar* is mentioned in v. 4, the holiday song in the Temple started with v. 8, based on the *midrash* that Joseph was freed from jail on New Year’s Day (Babli 10b, *Midrash Tehillim* 81[7]).. If the holiday fell on Thursday, in the morning they did say, *shout with joy for our mighty God*. In the afternoon they did say, *I removed his shoulder from hardship*; if they came after the afternoon prayers, they would say, *shout with joy for our mighty God*³⁹. Would they not say the song twice⁴⁰?

footnotes:
³⁵ This expression is difficult to explain. What it seems to imply is that on the rumor of a marauding band of Saracens, bent on plunder, everybody stayed in his house to defend his property; so nobody dared to go to be a witness for the new moon.
³⁶ Since they have many teachers they must be careful to keep the different traditions separate in order not to run into inconsistencies in their pronouncements. But the only teacher of R. Samuel bar Naḥman was R. Joshua ben Levi; he does not have to mention the tradition to which he adheres.
³⁷ Ps.
³⁸ Ps.
³⁹ The entire weekday song.
⁴⁰ While they kept the day as holiday, when only the second part of the song would have been appropriate. Differently in the Babli 30b.


###### Jerusalem Talmud Rosh Hashanah 4:4:3
[Jerusalem Talmud Rosh Hashanah 4:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:4:3)

רִבִּי אָדָא דְקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. כְּבַר עָבַר רוּבּוֹ שֶׁלְיוֹם בִּקְדוּשָּׁה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: Already most of the day did pass in holiness⁴¹.

footnotes:
⁴¹ This explains the statement in the Mishnah that when witnesses came late one treated both the 30th and the 31st of Elul as holidays.


###### Jerusalem Talmud Rosh Hashanah 4:4:4
[Jerusalem Talmud Rosh Hashanah 4:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:4:4)

אָמַר רִבִּי חִיָיה בַּר בָּא. רִבִּי יוֹחָנָן מְפַקֵּד לְאִילֵּין דִּכְנִישָׁא דִכִיפְרָא. סַבֻין מְטוּל ומֵיעוּל עַד דּוּ אִימָמָא וְאַתּוּן מַדְכִּרִין זְמַנּוֹ וְעִיבּוּרוֹ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan commanded those of the Kifra synagogue⁴², trade so that you come home when it is still daytime and you should mention its time and its addition⁴³.

footnotes:
⁴² A synagogue in Tiberias.
⁴³ This defines current practice. Since Elul is presumed to have only 29 days, one must stop all commercial activity in the afternoon of the 29th, and in the evening prayers one uses the text for holidays and mentions that the day is New Year’s Day, and continues the same for a second day the next evening and the following day.


###### Jerusalem Talmud Rosh Hashanah 4:5:1
[Jerusalem Talmud Rosh Hashanah 4:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:5:1)

**משנה:** אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה וְעוֹד זוֹ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁאֲפִילּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוַועַד:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rebbi Joshua ben Qorḥa said: In addition, Rabban Joḥanan ben Zakkai instituted that even if the head of the court be anywhere, the witnesses should only go to the seat of the council.


###### Jerusalem Talmud Rosh Hashanah 4:5:2
[Jerusalem Talmud Rosh Hashanah 4:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:5:2)

**הלכה:** כֵּיני מַתְנִיתָא. לִמְקוֹם הַוַועַד שֶׁלְחוֹדֶשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** So is the Mishnah: To the seat of the Calendar Council⁴⁴.

footnotes:
⁴⁴ Since the declaration of the new moon is a collective enterprise of the court, the presence or absence of one member is irrelevant. Since in later times the Patriarch’s court was at Sepphoris or Tiberias, but the Calendar Court was sitting at Eintab, it is necessary to clarify that witnesses who violate Sabbath or holiday rules in order to testify may do so only when they are going to appear before the Calendar Court.


###### Jerusalem Talmud Rosh Hashanah 4:6:1
[Jerusalem Talmud Rosh Hashanah 4:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:6:1)

**משנה:** סֵדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם וְכוֹלֵל מַלְכִיּוֹת עִמָּם וְאֵינוֹ תוֹקֵעַ. קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ. זִכְרוֹנוֹת וְתוֹקֵעַ. שׁוֹפָרוֹת וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָיָיה וּבִרְכַּת כֹּהֲנִים דִּבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The order of benedictions⁴⁵ prayer on New Year’s Day.: One recites “fathers”, “mightiness”, and “Sanctification of the Name”⁴⁶ prayers, weekday, Sabbath, and holidays, start with the same three benedictions of praise. The first mentions the merit of the fathers Abraham, Isaac, and Jacob, and ends with “Praise to You, Eternal, Abraham’s shield.” The second benediction mentions the equivalent divine powers of giving rain and resurrecting the dead, ending with “Praise to You, Eternal, Who returns life to the dead.” The third, which exists in a short private and an elaborate public (centered on the Trishagion) forms, ends with “Praise to You, Eternal, the Holy Power.” As the Halakhah explains, this may be changed for New Year’s Day (and, in practice, all through the day of Atonement.) and includes *Malkhiot*⁴⁷, are explained in Halakhah 3:5, Note 62. but does not blow, “Sanctification of the Day”⁴⁸ for Sabbath and holidays, ending with “Praise to You, Eternal, Who sanctifies …”. and blows, *Zikhronot* and blows, *Shofarot* and blows, and recites “Service”, “Thanks”, and Priestly Blessing⁴⁹ prayers. The first one not only is a prayer for the restoration of the Temple service, but also that “the gifts of Israel and their prayers may be received with pleasure.” The Babylonian doxology is “Praise to You, Eternal, Who will return His Presence to Zion”, whereas the Palestinian was “for You alone in fear we worship” (*Sotah*7:6, Note 206). The second one gives praise to “the Benevolent One to Whom thanks are due.” The last one started in public service with the Priestly Blessing (which for some reason has disappeared from Ashkenazic service except on holidays) but always includes the prayer for peace following the last word “peace” of the Priestly Blessing. The Babylonian doxology is “Praise to You, Eternal, Who blesses His people Israel with peace”, whereas the Palestinian form was “Maker of peace”, retained in the Ashkenazic ritual for the Days of Repentance., the words of Rebbi Joḥanan ben Nuri.

footnotes:
⁴⁵ For the musaf
⁴⁶ All Amidah
⁴⁷ The three additions of New Year’s Day, Malkhiot, Zikhronot, Shofarot
⁴⁸ The middle section of the musaf Amidah
⁴⁹ The last three benedictions also are common to all Amidah


###### Jerusalem Talmud Rosh Hashanah 4:6:2
[Jerusalem Talmud Rosh Hashanah 4:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:6:2)

**הלכה:** בִּיהוּדָה נָהֲגוּ כְרִבִּי עֲקִיבָה. וּבַגָּלִיל כְרִבִּי יוֹחָנָן בֶּן נוּרִי. עָבַר וְעָשָׂה בִיהוּדָה כְגָלִיל וּבְגָלִיל כִיהוּדָה יָצָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ⁵¹ 4:1 Note 57, 10:1 Note 95. Tosephta 2:11, Babli 32a. In Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation.

footnotes:
⁵¹ Pesaḥim


###### Jerusalem Talmud Rosh Hashanah 4:6:3
[Jerusalem Talmud Rosh Hashanah 4:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:6:3)

וּכְשֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְאוּשָׁא בַּיּוֹם הָרִאשׁוֹן עָבַר רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. וְאָמַר כְדִבְרֵי רִבִּי יוֹחָנַן בֶּן נוּרִי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיִינוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. בַּיּוֹם הַשֵּׁינִי עָבַר רִבִּי חֲנִינָה בְּנוֹ שֶׁלְרִבִּי יוֹסֵי הַגָּלִילִי וְאָמַר כְּדִבְרֵי רִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כָּךְ הָיִינוּ נוֹהֲגִין בְּיַבְנֶה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁵²“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”

footnotes:
⁵² This paragraph also is in Halakhah 3:1, Note 17.


###### Jerusalem Talmud Rosh Hashanah 4:6:4
[Jerusalem Talmud Rosh Hashanah 4:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:6:4)

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָ‍עְזָר. בְּכָל מָקוֹם עָבַר וְהִזִכִּיר אֲדִּיר הַמְּלוּכָה לֹא יָצָא חוּץ מִן הָאֵל הַקָּדוֹשׁ שֶׁלִרֹאשׁ הַשָּׁנָה וּבִלְבַד בְּמוּסָף. וְאַתְיָיא כְרִבִּי יוֹחָנָן בֶּן נוּרִי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אוֹמֵר קְדוּשַּׁת הַיּוֹם עִם זִכְרוֹנוֹת. וְאַתְיָיא כְרִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מַה מָצָאנוּ בְכָל מָקוֹם אוֹמְרָהּ אֶמְצָעִית. אַף כָּאן אוֹמְרָהּ אֶמְצָעִית. רִבִּי אוֹמֵר. מַה מָצָאנוּ בְכָל מָקוֹם אוֹמְרָהּ רְבִיעִית. אַף כָּאן אוֹמְרָהּ רְבִיעִית.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere if he acts as reader and says “Mighty in Kingdom” he did not fulfill his obligation except as a substitute for “Holy Power” on New Year’s Day, and only for *musaf*⁵³ prayer of the day of Atonement. Cf. the author’s *The Scholar’s Haggadah*, pp. 385–386. In a Genizah text published by J. Mann (HUCA II(1925) p. 329), the formula is used for the fourth benediction.. This follows Rebbi Joḥanan ben Nuri⁵⁴ is part of the “Sanctification of the Name”, and therefore may be mentioned in the final doxology.. ⁵⁵ 11(4), the arguments of Rebbi and Rabban Simeon ben Gamliel are switched. Rabban Simeon ben Gamliel says, one recites the Sanctification of the Day together with *Zikhronot*; this follows Rebbi Aqiba⁵⁶ with the Sanctification of the Day, his argument is that *shofar* blowing must accompany each of *Malkhiot, Zikhronot*, and *Shofarot*, and this is taken care of in Rabban Simeon’s arrangement.. Rabban Simeon ben Gamliel said, since we find everywhere that one says it in the middle, here also one says it in the middle. Rebbi says, since we find everywhere that one says it as fourth, here also one says it as fourth⁵⁷ of Sabbath and holidays (other than the *musaf* of New Year’s Day) has seven benedictions, the fourth is the middle one. In formulating the Mishnah as it stands, Rebbi implicitly declared that practice has to follow his opinion..

footnotes:
⁵³ Since the celebration of God’s Kingdom is a central theme of the musaf
⁵⁴ Who holds that Malkhiot
⁵⁵ In the Babli 32a the text is as it is here, but in Tosephta 2:11, Sifra Emor Parashah
⁵⁶ While R. Aqiba requires to recite Malkhiot
⁵⁷ Both arguments are correct. Since the Amidah


###### Jerusalem Talmud Rosh Hashanah 4:6:5
[Jerusalem Talmud Rosh Hashanah 4:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:6:5)

רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי זְעוּרָה חָנִין בַּר בָּא בְשֵׁם רַב. צָרִיךְ לוֹמַר. הָאֵל הַקָּדוֹשׁ. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב חוּנָא. צָרִיךְ לוֹמַר. הָאֵל הַקָּדוֹשׁ וּמַרְבֶּה לִסְלוֹחַ. רִבִּי בָּא בְשֵׁם אַבָּא בַּר יִרְמְיָה. בִּתְפִילָּה הוּא אוֹמֵר. אֶלֹהֵי דָוִד וּבוֹנֵה יִרוּשָׁלִַם. בְּנָבִיא הוּא אוֹמֵר. אֶלֹהֵי דָוִד מַצְמִיחַ יְשׁוּעָה. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. אִית תַּנָּיֵי תַנֵּי. פּוֹתֵחַ בְּיוֹם טוֹב וְחוֹתֵם בַּשַּׁבָּת. [וְאִית תַּנָּיֵי תַנֵּי. פּוֹתֵחַ בַּשַּׁבָּת וְחוֹתֵם בְּיוֹם טוֹב.] רִבִּי אוֹמֵר. פּוֹתֵחַ בַּשַּׁבָּת וְחוֹתֵם בַּשַּׁבָּת וְיוֹם טוֹב בֵּנְתַּיִים. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרִבִּי.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power⁵⁸12b.. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer⁵⁹ he says, David’s God and Builder of Jerusalem. For Prophets⁶⁰ he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath⁶¹ 1, p. 42) that the text refers only to the text of the “Sanctification of the Day”, and not to the formulation of the final doxology of that benediction, against Rashi (*Yom Ṭov* 17a, s. v. ומסיים). In this interpretation, the fourth benediction starts with the prayer of the holiday, followed by that of the Sabbath, against our rule that the more frequently used text has to be recited first. Therefore one has to restrict the statement to the *musaf* of New Year’s Day where one argues with the House of Shammai that the more holy text has precedence.. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.]⁶² Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between⁶³3:13, Babli *Yom Ṭov*17a) this is the opinion of the House of Hillel and describes current practice in Liebermann’s interpretation: One first mentions the Sabbath, then the holiday with the holiday prayer, and ends with the Sabbath prayer celebrating the Sabbath as “remembrance of the Creation.”. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

footnotes:
⁵⁸ Cf. Babli Berakhot
⁵⁹ In the weekday Amidah, where in the Palestinian text the prayer for the Davidic dynasty and that for the rebuilding of Jerusalem are combined.
⁶⁰ In the benedictions recited after the reading from Prophets. (The Babylonian version is “David’s shield”.)
⁶¹ It seems reasonable to follow S. Liebermann’s interpretation (Tosephta kiFshutah
⁶² Corrector’s addition, not supported by parallel evidence. The addition is suspect since it would describe current practice in the interpretation of Rashi: Both in the body of the text and in the final doxology one mentions the Sabbath before the holiday; therefore overall one starts the benediction by mentioning the Sabbath and ends with mentioning the holiday.
⁶³ In the Tosephta (Berakhot


###### Jerusalem Talmud Rosh Hashanah 4:7:1
[Jerusalem Talmud Rosh Hashanah 4:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:7:1)

**משנה:** אָמַר לוֹ רִבִּי עֲקִיבָה אִם אֵינוֹ תוֹקֵעַ לַמַּלְכִיּוֹת לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם וְכוֹלֵל מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ. זִכְרוֹנוֹת וְתוֹקֵעַ. שׁוֹפָרוֹת וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָיָיה וּבִרְכַּת כֹּהֲנִים: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת מֵעֲשָׂרָה זִכְרוֹנוֹת מֵעֲשָׂרָה שׁוֹפָרוֹת. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר אִם אָ‍מְרָן שָׁלשׁ שָׁלשׁ יָצָא. אֵין מַזְכִּירִין מַלְכוּת זִכָּרוֹן שׁוֹפָר שֶׁל פּוּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רִבִּי יוֹסֵי אוֹמֵר אִם הִשְׁלִים בַּתּוֹרָה יָצָא:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rebbi Aqiba said to him, if he does not blow for *Malkhiot*, why does he recite? But one recites “fathers”, “mightiness”, and “Sanctification of the Name”, includes *Malkhiot* with “Sanctification of the Day” and blows, *Zikhronot* and blows, *Shofarot* and blows, and recites “Service”, “Thanks”, and Priestly Blessing⁵⁰.
One does not reduce to less than ten verses of Kingdom, ten verses of Remembrance, ten verses of *Shofar*. Rebbi Joḥanan ben Nuri says, if he said three of each he fulfilled his obligation. One does not mention verses of Kingdom, Remembrance, or *Shofar* of calamity. One starts with Torah and ends with Prophets; Rebbi Yose says, if he finished with Torah he fulfilled his obligation⁶⁴.

footnotes:
⁵⁰ As the Halakhah notes, this is practice to be followed.
⁶⁴ Therefore the general practice is to recite of each kind 3 verses from the Torah, followed by three of Hagiographs, followed by three of Prophets, and the tenth verse again from the Torah (as prescribed by R. Joḥanan in the Halakhah.)


###### Jerusalem Talmud Rosh Hashanah 4:7:2
[Jerusalem Talmud Rosh Hashanah 4:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:7:2)

**הלכה:** אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת. כְּנֶגֶד עֲשָׂרָה קִילוּסִין שֶׁאָמַר דָּוִד. הַ‍לְלוּיָהּ הַ‍לְלוּ אֵל בְּקָדְשׁוֹ הַ‍לְלוּהוּ בִּרְקִיעַ עוּזּוֹ כול׳ עַד כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַ‍לְלוּיָ‍הּ. מֵעֲשָׂרָה זִכְרוֹנוֹת כְּנֶגֶד עֲשָׂרָה וִידּוּיִים שֶׁאָמַר יְשַׁעְיָה. רַ‍חֲצוּ הִזַּכּוּ הָסִירוּ וגו׳ לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט וגו׳. מַה כְתִיב בַּתְרֵיהּ לְכוּ נָא וְנִוָּ‍כְחָה יֹאמַר יְי וגו׳. מֵעֲשָׂרָה שׁוֹפָרוֹת כְּנֶגֶד שִׁבְעָה כְבָשִׂים פָּר וָאַיִל וְשָׂעִיר.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “One does not reduce to less than ten verses of Kingdom,” corresponding to the ten praises which David formulated, *Hallelujah, praise God in his Sanctuary, praise Him in His mighty heaven*, etc., up to *every soul praise Jah, hallelujah*⁶⁵150. Babli 32a.. Ten verses of Remembrance, corresponding to the ten confessions formulated by Isaiah, *wash, cleanse, remove*, etc.,*learn to do good, seek justice*, etc. What is written after this? *Come and let us argue, says the Eternal*,⁶⁶ 1:16–18. etc. Ten verses of *Shofar*, corresponding to the seven sheep, one ox, one ram, and one goat⁶⁷ sacrifices of the day..

footnotes:
⁶⁵ Ps.
⁶⁶ Is.
⁶⁷ The musaf


###### Jerusalem Talmud Rosh Hashanah 4:7:3
[Jerusalem Talmud Rosh Hashanah 4:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:7:3)

אֱלוֹהוֹת עוֹלִין לוֹ לְשֵׁם מַלְכִיּוֹת. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינָן עוֹלִין לוֹ. אֱלוֹהוֹת וּמַלְכִיּוֹת עוֹלִין לוֹ מִשֵּׁם שְׁנַיִם. דִּבְרֵי רִבִּי יוֹסֵי. רִבִּי יְהוּדָה אוֹמֵר. אֵינָן עוֹלִין. זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּינוּ זַמֵּ‍רוּ. עוֹלִין לוֹ מִשֵּׁם שְׁנַיִם. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן עוֹלִין. רִבִּי זְעוּרָה בָעֵי. בֵּיהּ וּבְדְבַתְרֵיהּ פְּלִיגִין אוֹ בֵיהּ לְגַרְמֵיהּ פְּלִיגִין. מִן מַה דְתַנֵּי. הַכֹּל מוֹדִין בְּמָלַךְ אֱלֹהִים עַל גּוֹיִם שֶׁהוּא אֶחָד. הָדָא אָ‍מְרָה. בֵּיהּ וּבְדְבַתְרֵיהּ פְּלִיגִין. שְׂאוּ שְׁעָרִים רָ‍אשֵׁיכֶם וָהִנָּ‍שְׂאוּ פִּתְחֵי עוֹלָם וגו׳ וּשְׂאוּ שְׁעָרִים רָ‍אשֵׁיכֶם וּשְׂאוּ פִּיתְחֵי עוֹלָם. הָרִאשׁוֹן מִשֵּׁם אֶחָד וְהַשֵּׁינִי מִשֵּׁם שְׁנָיִם. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. הָרִאשׁוֹן מִשֵּׁם שְׁנָיִם וְהַשֵּׁינִי מִשֵּׁם שְׁלֹשָׁה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Powers” are counted as verses of kingdom, the words of Rebbi Jehudah; Rebbi Yose says, they do not count⁶⁸ is “power”. This fits a description of the executive power of a king, appropriate for a prayer celebrating the Eternal as King of the universe. On the other hand, the word routinely means “God”, not specifically adapted to the intended meaning.. “Powers” and “kingdoms” are counted as two, the words of Rebbi Yose; Rebbi Jehudah says, they do not. *Sing to God, sing; sing to our King, sing*⁶⁹ 47:7. Since R. Yose does not accept the invocation of “God” as a celebration of Kingdom, he has only one reference., are counted as two, the words of Rebbi Jehudah; Rebbi Yose says, they are not. Rebbi Ze`ira asked, do they disagree about it and the sequel, or do they disagree about this text itself⁷⁰, is a separate statement or not.? Since it was stated, everybody agrees about *God is King over nations*⁷¹ 47:9: *God is King over nations, God sits on His holy throne*. There is only one mention of Kingdom. Babli 32b. that it is one, this implies that they disagree about it and the sequel. *Lift, o gates, your heads, and be raised, eternal doors;* etc., *Lift, o gates, your heads, and rise, eternal doors*, etc. The first is counted as one and the second as two, the words of Rebbi Jehudah; Rebbi Yose said, the first as two and the second as three⁷² 24:7–10. Here again, vv. 7–8 are considered one unit, vv. 9–10 the other. In v. 8, R. Jehudah considers *who is the King of Glory* as question, not an assertion of God’s kingship. R. Yose counts the number of mentions of “King” which are 2 in vv. 7–8, 3 in vv. 9–10. Babli 32b..

footnotes:
⁶⁸ The meaning of the root el
⁶⁹ Ps.
⁷⁰ The question is whether the next verse, Because God is King of all the Earth, sing intelligently
⁷¹ Ps.
⁷² Ps.


###### Jerusalem Talmud Rosh Hashanah 4:7:4
[Jerusalem Talmud Rosh Hashanah 4:7:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:7:4)

רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר אִם אָ‍מְרָן שָׁלשׁ יָצָא. הֲוִינָן סָ‍בְרִין מֵימַר. שָׁלֹשׁ מִכָּל אֶחָד וְאֶחָד. אַשְׁכַּחַת תַּנֵּי. אֲפִילוּ שָָׁלֹשׁ מִכּוּלָּן יָצָא.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Rebbi Joḥanan ben Nuri says, if he said three he fulfilled his obligation.” We wanted to say, three of each kind. It was found stated, even with three of all of them he fulfilled his obligation⁷³, 3 for *Zikhronot*, 3 for *Shofarot*, with a total of 9 verses for all three sections together. The second version is accepted. Babli 32a..

footnotes:
⁷³ The question is whether R. Joḥanan ben Nuri requires at least 9 verses for each of the three categories, and his difference with the anonymous Tanna is only about the tenth verse, or whether he only requires 3 verses for Malkhiot


###### Jerusalem Talmud Rosh Hashanah 4:7:5
[Jerusalem Talmud Rosh Hashanah 4:7:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:7:5)

אֵין מַזְכִּירִין זִכָּרוֹן וּמַלְכוּת וְשׁוֹפָר שֶׁלְּפּוּרְעָנוּת. זִכָּרוֹן דִּכְתִיב אוֹתָם זָכַר יְי וגו׳. מַלְכוּת דִּכְתִיב חַי אָנִי נְאֻם יי אֱלֹהִים אִם ל‌ֹא בְּיָד חֲזָקָה וגו׳. שׁוֹפָר דִּכְתִיב כִּי קוֹל שׁוֹפָר שׁוֹמַעַת נַפְשִׁי תְּרוּעַת מִלְחָמָ‍ה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“One does not mention verses of Remembrance, or Kingdom, or *Shofar* of calamity.” Remembrance as it is written, *those the Eternal remembered*⁷⁴. 44:21. etc. Kingdom as it is written, *by My Life, says the Master, the Eternal, if not with**a Strong Hand*,⁷⁵. 20:33. Babli 32b. *etc. Shofar* as it is written, *for my soul hears the sound of shofar, the shout of war*⁷⁶. 4:19..

footnotes:
⁷⁴ Jer
⁷⁵ Ez
⁷⁶ Jer


###### Jerusalem Talmud Rosh Hashanah 4:7:6
[Jerusalem Talmud Rosh Hashanah 4:7:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:7:6)

מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. מַה. לְשֶׁעָבַר. הָא כַתְּחִילָּה לֹא. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. רִבִּי יוֹסֵה אוֹמֵר. צָרִיךְ לְהַשְׁלִים בַּתּוֹרָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“One starts with Torah and ends with Prophets.” What, in the past? Therefore not from the start⁷⁷? Rebbi Joḥanan said, so is the Mishnah: It is necessary that one finish with a verse from the Torah.

footnotes:
⁷⁷ The question is not about the text quoted, but about R. Yose’s statement: “if he finished with Torah.” This seems to say that it is tolerated, but not desirable, contradicting practice. Babli 32b.


###### Jerusalem Talmud Rosh Hashanah 4:8:1
[Jerusalem Talmud Rosh Hashanah 4:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:8:1)

**משנה:** הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה הַשֵּׁנִי מַתְקִיעַ וּבִשְׁעַת הַהַלֵּל הָרִאשׁוֹן מַקְרֶא אֶת הַהַלֵּל:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Of those who stand before the Ark⁷⁸ on New Year’s Day the second one⁷⁹ prayers. leads the *shofar* blowing, but at the time of *Ḥallel*⁸⁰ 113–118, recited on the three holidays of pilgrimage. the first one⁸¹ reads the *Hallel*.

footnotes:
⁷⁸ The reader.
⁷⁹ The reader of the musaf
⁸⁰ Ps.
⁸¹ The reader of the morning prayers.


###### Jerusalem Talmud Rosh Hashanah 4:8:2
[Jerusalem Talmud Rosh Hashanah 4:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:8:2)

**הלכה:** רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. פַּעַם אַחַת תָּ‍קְעוּ בָרִאשׁוֹנָה וְהָיוּ הַשּׂוֹנְאִים סְבוּרִין [שֶׁמָּא] עֲלֵיהֶן הֵם הוֹלְכִין וְעָ‍מְדוּ עֲלֵיהֶן וְהֲרָגוּם. מִיגּוֹ דְּאִינּוּן חֲמֵי לוֹן קָ‍רְאֵיי שְׁמַע וּמַצְלִיִין וְקוֹרְאִין בְּאוֹרַיְתָא וּמַצְלֵיי וְתָ‍קְעִין. אִינּוּן אָ‍מְרִין. בְּנִימוֹסוֹן אִינּוּן עֲסִיקִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Because of what had happened⁸² blowing on New Year’s Day is in *musaf* for historical reasons. It is asserted that since one should try to fulfill biblical commandments as quickly as possible, originally the nine-part *Amidah* and the blowing of the *shofar* were part of the early morning service. Also in the Babli 32b, R. Joḥanan asserts that the times were switched because of intervention of the Roman government. It is to be noted that the Babylonian way of combining early blowing with the *musaf* service prescribed by the Mishnah by blowing immediately after the Torah reading (or, as in the Yemenite ritual, immediately after sunrise) and then a second (or third) time for *musaf* is totally unknown to Yerushalmi sources.. Once they blew early and the haters thought that maybe they want to go against us⁸³ historically was a trumpet to be used to give military signals., 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.

footnotes:
⁸² The time of shofar
⁸³ Since the shofar


###### Jerusalem Talmud Rosh Hashanah 4:8:3
[Jerusalem Talmud Rosh Hashanah 4:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:8:3)

וְאָמַר אַף בְּהַלֵּל כֵּן. לֵית כָּל עַמָּא תַּמָּן. וְאָמַר אַף בִּתְקִיעָה כֵּן. לֵית כָּל עַמָּא תַּמָּן. אָמַר רִבִּי יוֹנָה. כְּתִיב וְאוֹתִי יוֹם יוֹם יִדְרוֹשׁוּן. זוֹ תְקִיעָה וַעֲרָבָה. רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי בְשֵׁם רִבִּי אֲלֶכְסַנְדְּרִי שָׁמַע לָהּ מִן הָדָא. שִׁמְעָה יְי צֶדֶק זוֹ קִרְיַת שְׁמַע. הַקְשִׁיבָה רִינָּתִי זוֹ רִינּוּן תּוֹרָה. הַ‍אֲזִינָה תְפִילָּתִי זוֹ תְפִילָּה. בְּלֹא שִׂפְתֵי מִרְמָ‍ה זוֹ מוּסָף. מַה כְתִיב בַּתְרֵיהּ. מִלְּפָנֶיךָ מִשְׁפָּטִי יֵצֵא. אָמַר רִבִּי אָחָא בַּר פָּפָּא קוֹמֵי רִבִּי זְעוּרָה. שַׁנְיָיא הִיא. שֶׁמִּצְוַת הַיּוֹם בְּמוּסָף. אָמַר רִבִּי תַחְלִיפָא קַיסָרִיָיא. קִרְיָיא אָמַר כֵּן. יוֹם תְּרוּעָה וַעֲשִׂיתֶם. רִבִּי לָ‍עְזָר בֵּירִבִּי יוֹסֵה בְשֵׁם רִבִּי יוֹסֵי בַּר קַצַּרְתָּא. בְּכָל הַקָּרְבָּנוֹת כָּתוּב וְהִקְרַבְתֶּם וְכָאן כָּתוּב וַ‍עֲשִׂיתֶם. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. מִכֵּיוָן שֶׁנִּכְנַסְתֶּם לְדִין לְפָנַיי בְּרֹאשׁ הַשָּׁנָה וִיצָאתֶם בְּשָׁלוֹם מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ נִבְרָאתֶם בְּרִיָיה חֲדָשָׁה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Should one not say the same for *Hallel*? Not all people are there⁸⁴ draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. *Šabbat*16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there⁸⁵? Rebbi Jonah said, it is written, *day, day they will seek*⁸⁶58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is *shofar* blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: ⁸⁷17:2.*Eternal, listen to sincerity*, this is the reading of the *shema`*. *Take note of my song,* this is the song of Torah⁸⁸. *Listen to my prayer*, this is prayer. *Disregard swindling lips*, this is *musaf*. What is written afterwards? *From before You may my judgment come*⁸⁹17:3. This makes blowing at *musaf* a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in *musaf*⁹⁰ sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: *A day of shofar blowing, and you shall make*⁹¹. 29:1–2.. 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*⁹² is the only one characterized as *doing*, not *offering*. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the *shofar*... 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 created⁹³.

footnotes:
⁸⁴ Since Hallel
⁸⁵ This makes R. Joḥanan ’s explanation unlikely.
⁸⁶ Is.
⁸⁷ Ps.
⁸⁸ The recitation of the Torah following musical accents.
⁸⁹ Ps.
⁹⁰ The biblical obligations of the day are all expressed in terms of the musaf
⁹¹ Num
⁹² New Year’s Day’s musaf
⁹³ One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”.


###### Jerusalem Talmud Rosh Hashanah 4:8:4
[Jerusalem Talmud Rosh Hashanah 4:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:8:4)

רִבִּי מְשַׁרְשִׁיָּא בְשֵׁם רִבִּי אִידִי. בְּכָל הַקָּרְבָּנוֹת כָּתוּב חֵטְא וּבַעֲצֶרֶת אֵין כָּתוּב חֵטְא. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. מִכֵּיוָן שֶׁקִּיבַּלְתֶּם עֲלֵיכֶם עוֹל תוֹרָה מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ לֹא חָטָאתֶם מִימֵיכֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Mesharshia in the name of Rebbi Idi: For all sacrifices it is written “sin”, but on Pentecost it is not written “sin.⁹⁴” The Holy One, praise to Him, said to them, since you accepted the yoke of the Torah on you, I consider it as if you never sinned.

footnotes:
⁹⁴ This homily is appended because it parallels the preceding one. On all holidays a goat is sacrificed as purification sacrifice. On all holidays except Pentecost, it is described as חַטָּאת, interpreted here as sin (offering).


###### Jerusalem Talmud Rosh Hashanah 4:9:1
[Jerusalem Talmud Rosh Hashanah 4:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:9:1)

**משנה:** שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל וְלֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם וְאֵין חוֹתְכִין אוֹתוֹ לֹא בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת וְלֹא בַדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִיתֵּן לְתוֹכוֹ יַיִן אוֹ מַיִם יִתֵּן. אֵין מְעַכְּבִין אֶת הַתִּינוֹקוֹת מִלִּתְקוֹעַ אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמוֹדוּ. וְהַמִּתְעַסֵּק לֹא יָצָא וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק לֹא יָצָא:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** For the *shofar* of New Year’s Day⁹⁵ on Sabbath or holiday does not violate any biblical prohibition, neither biblical nor rabbinic holiday prohibitions may be violated in preparing the *shofar*. one neither crosses the Sabbath boundary⁹⁶ to a place or by a person to go to a place where he may hear the blowing., nor does one dig out from a heap⁹⁷, the debris is *muqṣeh* and may not be moved., nor does one climb on a tree⁹⁸, nor ride on an animal⁹⁹., nor swim in the water⁹⁸, nor cut it in any way⁹⁹., whether it be rabbinically or biblically forbidden. But if one wants to put wine or water into it¹⁰⁰ easier to blow., he may do so. One does not prevent children from blowing but teaches them until they have learned¹⁰¹. The teacher does not fulfill his obligation¹⁰², nor did one who heard from a teacher fulfill his obligation.

footnotes:
⁹⁵ Since blowing the shofar
⁹⁶ The Sabbath boundary may not be crossed either to bring a shofar
⁹⁷ If a building collapsed and buried the shofar
⁹⁸ A rabbinic prohibition.
⁹⁹ A horn still attached to an animal (a biblical violation) or a carcass (a rabbinic violation) may not be cut on the holiday to create a shofar
⁹⁸ A rabbinic prohibition.
⁹⁹ A horn still attached to an animal (a biblical violation) or a carcass (a rabbinic violation) may not be cut on the holiday to create a shofar
¹⁰⁰ To make the shofar
¹⁰¹ Since in blowing no biblical violation may possibly occur.
¹⁰² Since he has no intent of fulfilling his obligation, the obligation is not fulfilled either for him or any listener.


###### Jerusalem Talmud Rosh Hashanah 4:9:2
[Jerusalem Talmud Rosh Hashanah 4:9:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:9:2)

**הלכה:** כֵּינִי מַתְנִיתָא. אָסוּר מִשּׁוּם שְׁבוּת וּבְלֹא תַעֲשֶׂה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** So is the Mishnah: What is forbidden rabbinically and biblically¹⁰³.

footnotes:
¹⁰³ Biblically forbidden would be making the horn into a musical instrument (by removing it from the carcass and drilling a hole at the other end); everything else is rabbinic. The Mishnah singles out to exclude biblically prohibited actions performed in a way (“with the back of one’s hand”) which only is a rabbinic infraction.


###### Jerusalem Talmud Rosh Hashanah 4:9:3
[Jerusalem Talmud Rosh Hashanah 4:9:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:9:3)

אָמַר רִבִּי לָ‍עְזָר. מַתְנִיתָא בְגָדוֹל בְּיוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. וְתַנֵּי כֵן. מִתְלַמְּדִין מִלִּתְקוֹעַ בַּשַּׁבָּת. אֵין מְעַכְּבִין אֶת הַתִּינּוֹקוֹת מִלִּתְקוֹעַ בְּיוֹם טוֹב.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Eleazar said, the Mishnah¹⁰⁴ originally extended to blowing on a Sabbath at a place where the *shofar* was blown in the Calendar Court. Even there a grown-up could not blow except the one appointed by the court. 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 Sabbath¹⁰⁵ was blown in the Calendar Court.; one does not prevent children from blowing¹⁰⁶ on the holiday.

footnotes:
¹⁰⁴ The one about teaching how to blow the shofar
¹⁰⁵ Even a place where the shofar
¹⁰⁶ All kinds of minors, from toddlers to almost adults.


###### Jerusalem Talmud Rosh Hashanah 4:10:1
[Jerusalem Talmud Rosh Hashanah 4:10:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:10:1)

**משנה:** סֵדֶר תְּקִיעוֹת שָׁלשׁ שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּדֵי שָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּדֵי שָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָיה כִשְׁתַּיִם אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלֹש פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָיב כָּךְ כָּל יָחִיד וְיָחִיד חַיָיב. רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The order of *shofar* blowing is three times three each¹⁰⁷, and *Shofarot* one has to blow a straight tone, a modulated one, followed by a straight tone, the obligation is the combination of the three, Note 111.. The measure of a straight sound is that of three modulated sounds¹⁰⁸. The measure of a modulated sound are three whimpers¹⁰⁹. If he blew straight for the first set and continued a double length for the second he has only one in his hand¹¹⁰. If somebody prayed¹¹¹ without a *shofar*. and later has access to a *shofar*, he blows straight, modulated, and straight three times¹¹². A private person is obligated¹¹³ of the day. just as the public reader is obligated; Rabban Gamliel says, the public reader absolves the public from their obligation¹¹⁴.

footnotes:
¹⁰⁷ While for each of Malkhiot, Zikhronot
¹⁰⁸ Since the obligation of the modulated sound are three variations in tone, the duration of each straight sound has to be equal to that of the modulated one.
¹⁰⁹ The time used for one modulation of sound is that needed for three very short sounds; this makes the full modulated sound the equivalent of 9 very short sounds.
¹¹⁰ Two consecutive straight sounds must be separated by an audible pause, otherwise it is a single sound.
¹¹¹ The 9 part musaf
¹¹² He blows 3 times the 3 sounds one after the other with an audible pause between the sets.
¹¹³ To pray the lengthy 9 part musaf
¹¹⁴ Since this prayer is recited only once a year one cannot assume that most people are conversant with the text (and only the very rich could afford a manuscript prayer book), by listening to the reader from beginning to end and answering “Amen” where required, the public has satisfied its obligation.


###### Jerusalem Talmud Rosh Hashanah 4:10:2
[Jerusalem Talmud Rosh Hashanah 4:10:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:10:2)

**הלכה:** אֲמָרָן בִּנְפִיחָה אַחַת. אַשְׁכַּחָת תַּנֵּי. אֲמָרָן בִּנְפִיחָה אַחַת יָצָא. וְהָא תַנִּינָן. סֵדֶר תְּקִיעוֹת שָׁלשׁ שֶׁלְשָׁלשׁ (שָׁלשׁ). שֶׁלֹּא יִפְחוֹת. רִבִּי זְעוּרָה רִבִּי אַבָּא בַּר עִילַאי בְשֵׁם רַב. צָרִיךְ לְהָרִיעַ מִתּוֹךְ פְּשׁוּטָה. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב חוּנָא. אֵינוֹ צָרִיךְ לְהָרִיעַ מִתּוֹךְ פְּשׁוּטָה. אֵי זוֹ הִיא הֲרָעָה. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. אָהֵן טְ[רִימוֹטָ]ה. וְחוֹרָנָה אָמַר. תְּלַת דַּקִּיקָן. רִבִּי חֲנַנְיָה חֲשַׁשׁ לְהָדָא דְרִבִּי מָנָא וּלְהָדָא דִידָן.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation¹. But did we not state, “the order of *shofar* blowing is three times three each¹¹⁵”? That he do not less¹¹⁶. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one¹¹⁷. 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]¹¹⁸ 6:1, Note 4. The original text, erased by the corrector, was the word preserved in the Genizah text, טרפוסה, Arabic טִרפסא “to put on a multitude of garments”, here meaning “producing plenty of different notes.”. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours¹¹⁹

footnotes:
¹ There has to be an audible pause between straight sounds but otherwise nothing is prescribed.
¹¹⁵ This seems to prescribe 9 different sounds with 9 breaths.
¹¹⁶ Only the minimal numbers are prescribed.
¹¹⁷ He requires that the modulated sound follow the straight one without audible pause.
¹¹⁸ Text of the corrector, Greek προμετρός, “trembling”, used in Galen VI, 769, to describe a soft boiled egg with solid egg white but soft yolk which trembles if shelled; Mishnah Nedarim
¹¹⁹ Instead of 3 times 3 sounds he blew 6 times 3, 3 for each kind of modulated sound. Cf. Babli 34a.


###### Jerusalem Talmud Rosh Hashanah 4:10:3
[Jerusalem Talmud Rosh Hashanah 4:10:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:10:3)

וְהֵיי דָא אָ‍מְרָה דָא. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָיה כִשְׁתַּיִים. אֵין בְּיָדוֹ אֶלָּא אַחַת. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי זְעוּרָה. אֲפִילוּ אַחַת אֵין בְיָדוֹ. לָמָּה. רֹאשָׁהּ גַּבֵּי סוֹפָהּ מִצְטָרֵף וְסוֹפָהּ גַּבֵּי רֹאשָׁהּ מִצְטָרֵף. לֹא רֹאשָׁהּ אִית לָהּ סוֹף וְלֹא סוֹפָא אִית לָהּ רֹאשׁ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹²⁰ And where is this said? “If he blew straight for the first set and continued at double length for the second he has only one in his hand.⁵⁰” Rebbi Abba bar Zamina in the name of Rebbi Ze`ira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning⁵¹ 4:1 Note 57, 10:1 Note 95. Tosephta 2:11, Babli 32a..

footnotes:
¹²⁰ This is copied from Halakhah 3:2, Notes 50–51. To fit the text here, the introductory clause, “and where is this said”, should be deleted.
⁵⁰ As the Halakhah notes, this is practice to be followed.
⁵¹ Pesaḥim


###### Jerusalem Talmud Rosh Hashanah 4:10:4
[Jerusalem Talmud Rosh Hashanah 4:10:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:10:4)

בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָ‍רְכִין. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל הַתּוֹקֵעַ. אִית תַּנָּיֵי תַנֵּי. אֶצֶל הַמְבָרֵךְ. מָאן דְּאָמַר הוֹלֵךְ לוֹ אֶצֶל הַתּוֹקֵעַ. כְּשֶׁאֵין בַּיּוֹם כְּדֵי לִתְקוֹעַ. מָאן דְּאָמַר הוֹלֵךְ לוֹ אֶצֶל הַמְבָרֵךְ. בְּשֶׁיֵּשׁ בַּיּוֹם כְּדֵי לִתְקוֹעַ. נִישְׁמְעִינָהּ מִן הָדָא דְאָמַר רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָ‍רְכִין. הוֹלֵךְ לוֹ אֶצֶל תּוֹקֵעַ וְאֵינוֹ הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ. וְהֵיידָא אָ‍מְרָה דָא. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָ‍רְכִין. הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ וְאֵינוֹ הוֹלֵךְ לוֹ אֶצֶל תּוֹקֵעַ. לָמָּה. שֶׁהַכֹּל יוֹדְעִין לִתְקוֹעַ וְאֵין הַכֹּל יוֹדְעִין לְבָרֵךְ. דָּבָר אַחֵר. אָדָם מוֹצִיא יְדֵי חֲבֵירוֹ בִתְקִיעָה. אֵין אָדָם מוֹצִיא יְדֵי חֲבֵירוֹ בִבְרָכָה. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת לֹא כְמִי שֶׁאֵין בַּיּוֹם כְּדֵי לִתְקוֹעַ. וְאַתְּ אָמַר. הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ. הָדָא אָ‍מְרָה. פְּלִיגִין.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 blow¹²¹ should have precedence over the rabbinic obligation of any kind of prayer. But since it is easy to find people who blow the *shofar* but few who know the 9 benedictions of New Year’s Day, and in addition according to Rabban Gamliel only listening to the public reader absolves the public from its obligation. In the morning one has to go to the prayers but in the afternoon after prayers one goes to the person who blows.. 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*¹²² and he has to decide to make an *eruv* either to the place with a known blower or a place with an organized synagogue and a known public reader, one has to choose to fulfill the biblical obligation of *shofar* rather than the rabbinic 9 benedictions. Babli 34b.. 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 blows¹²³, restricted to the Calendar Court.. Why? Because everybody knows how to blow¹²⁴ blower even if there is no official one. but not everybody known how to say *musaf*¹¹³ of the day.. Another explanation: A person frees another from his obligation in blowing; a person does not free another from his obligation in prayer¹²¹ should have precedence over the rabbinic obligation of any kind of prayer. But since it is easy to find people who blow the *shofar* but few who know the 9 benedictions of New Year’s Day, and in addition according to Rabban Gamliel only listening to the public reader absolves the public from its obligation. In the morning one has to go to the prayers but in the afternoon after prayers one goes to the person who blows.. And is a New Year’s Day which falls on a Sabbath not a day where there is no time left to blow¹²⁵? And you are saying, he goes to the one who says *musaf*? This implies that they disagree¹²⁶.

footnotes:
¹²¹ In principle, the biblical obligation to hear the shofar
¹²² If at the person’s own place one neither blows nor prays musaf
¹²³ Since there is no general obligation of shofar
¹²⁴ Anybody may blow for another with the intent of have him fulfill his biblical obligation, but only the public reader can absolve the public from its obligation. Therefore going to the synagogue creates a strong possibility to find a shofar
¹¹³ To pray the lengthy 9 part musaf
¹²¹ In principle, the biblical obligation to hear the shofar
¹²⁵ Since one blows only once in the Court, whereas on a weekday the entire day is a valid occasion for blowing.
¹²⁶ There is a genuine disagreement in the matter; one cannot say that the different Tannaim address different situations but follow the same rules.


###### Jerusalem Talmud Rosh Hashanah 4:10:5
[Jerusalem Talmud Rosh Hashanah 4:10:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Rosh%20Hashanah/r/4:10:5)

רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלוּחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן. רִבִּי חוּנָה רַבָּה דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן גַּמְלִיאֵל בְּאֵילֵּין תְּקִיעָתָה. רִבִּי זְעוּרָה וְרַב חִסְדָּא הֲווּן יְתִיבִין תַּמָּן בִּתְקִיעָתָא. מִן דְּצָלוֹן אֶת צְלוּתָא. קָם רַב חִסְדָּא בָעֵי מַצְלִיָיה. אֲמַר לֵיהּ רִבִּי זְעִירָא. לָא כְבָר צְלִינָן. אֲמַר לֵיהּ. מַצְלִינָא וַחֲזַר וּמַצְלִי. דְּנַחְתּוֹן מַעֲרָבַיָיא וְאָ‍מְרוּן תַּמָּן בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן גַּמְלִיאֵל בְּאֵילֵּין תְּקִיעָתָא. וַאֲנָא דְלָא כַוְונִית. אִילּוּ כַוְונִית נְפַק יְדֵי חוֹבָתִי. אָמַר רִבִּי זְעוּרָה. וְיֵאוּת. כָּל תַּנָּיָיא תַנֵּיי לָהּ בְּשֵׁם רַבָּן גַּמְלִיאֵל. וְרִבִּי הוֹשַׁעְיָה תַנֵּי לָהּ בְּשֵׁם חֲכָמִים. רִבִּי אָדָא דְקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. והוּא שֶׁיְּהֵא שָׁם מֵרֹאשׁ הַתְּפִילָּה. אָמַר רִבִּי תַּנְחוּם בֵּרִבִּי יִרְמְיָה. מַתְנִיתָא אָ‍מְרָה כֵן. סֵדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“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* blowing¹²⁷ of New Year’s Day (and in the Babli 35a also for prayers of the Day of Atonement containing the recital of the High Priest’s service of the day.). Rebbi Ze`ira¹²⁸ and Rav Ḥisda were sitting there¹²⁹ 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)¹³⁰ 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 Sages¹³¹. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer¹³². Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this¹³³: “The order of benedictions⁴⁵ prayer on New Year’s Day.: One recites “fathers”, “mightiness”, and “Sanctification of the name.¹³⁴ is blown is quoted in the Mishnah with three sections for which no blowing is ordained, it is clear that these are indispensable parts of the obligation.”

footnotes:
¹²⁷ Babli 34b. While Rabban Gamliel made his statement in general, that any obligation of prayer can be fulfilled by attentively listening to the public reader reciting the relevant prayer, in practice this is accepted only for the musaf
¹²⁸ According to G this was a Rabbi Ze`ira distinct from Ze`ura, the Tiberian head of Academy.
¹²⁹ In Babylonia.
¹³⁰ To be deleted with G.
¹³¹ Cf. Tosephta 2:18.
¹³² And listens to the entire prayer without missing a word.
¹³³ Mishnah 6.
⁴⁵ For the musaf
¹³⁴ Since the prayer during which shofar