## Rosh Hashanah Daf 26a

###### Rosh Hashanah 26a:1
[Rosh Hashanah 26a:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:1)

מִקְצָתָן נַעֲשׂוּ עֵדִים וּמִקְצָתָן נַעֲשׂוּ דַּיָּינִין, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר: כּוּלָּן נַעֲשִׂין עֵדִים, וְאֵין עֵד נַעֲשֶׂה דַּיָּין.

**William Davidson Edition - English:**
**some of them are rendered witnesses** and testify before the others **and some of them become judges** in the case; **this is the statement of Rabbi Tarfon. Rabbi Akiva says: They are all rendered witnesses, and a witness cannot become a judge.** It seems therefore that the mishna contradicts Rabbi Akiva’s opinion.


###### Rosh Hashanah 26a:2
[Rosh Hashanah 26a:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:2)

אֲפִילּוּ תֵּימָא רַבִּי עֲקִיבָא, עַד כָּאן לָא קָאָמַר רַבִּי עֲקִיבָא הָתָם אֶלָּא בְּדִינֵי נְפָשׁוֹת, דְּרַחֲמָנָא אָמַר: ״וְשָׁפְטוּ הָעֵדָה״ ״וְהִצִּילוּ הָעֵדָה״, וְכֵיוָן דְחַזְיוּהוּ דִּקְטַל נַפְשָׁא לָא מָצוּ חָזוּ לֵיהּ זְכוּתָא. אֲבָל הָכָא — אֲפִילּוּ רַבִּי עֲקִיבָא מוֹדֶה.

**William Davidson Edition - English:**
The Gemara rejects this argument: **You** can **even say** that the mishna was taught in accordance with the opinion of **Rabbi Akiva,** but we must distinguish between the cases. **Rabbi Akiva states** his position **there only with regard to** cases of **capital law, for the Merciful One says: “And the congregation shall judge…and the congregation shall save”** (Numbers 35:24–25), which requires a court to search for grounds to exonerate the defendant, **but once they** themselves **have seen him kill a person, they will be unable to find** grounds to **exonerate** him. **But here,** with regard to the sighting of the new moon, **even Rabbi Akiva concedes** that a witness can be rendered a judge.


###### Rosh Hashanah 26a:3
[Rosh Hashanah 26a:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:3)

**מַתְנִי׳** כׇּל הַשּׁוֹפָרוֹת כְּשֵׁרִים, חוּץ מִשֶּׁל פָּרָה — מִפְּנֵי שֶׁהוּא קֶרֶן. אָמַר רַבִּי יוֹסֵי: וַהֲלֹא כׇּל הַשּׁוֹפָרוֹת נִקְרְאוּ קֶרֶן, שֶׁנֶּאֱמַר: ״בִּמְשׁוֹךְ בְּקֶרֶן הַיּוֹבֵל״.

**William Davidson Edition - English:**
**MISHNA:** The mishna begins to discuss the primary mitzva of Rosh HaShana, sounding the *shofar*. **All *shofarot* are fit** for blowing **except for** the horn **of a cow, because it is a horn [*keren*]** and not a *shofar*. **Rabbi Yosei said: But aren’t all *shofarot* called horn, as it is stated:** “And it shall come to pass, **that when they sound a long blast with the horn [*keren*] of a ram [*yovel*]”** (Joshua 6:5), and a ram’s horn is a *shofar* fit for sounding on Rosh HaShana?


###### Rosh Hashanah 26a:4
[Rosh Hashanah 26a:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:4)

**גְּמָ׳** שַׁפִּיר קָאָמַר רַבִּי יוֹסֵי וְרַבָּנַן: כׇּל הַשּׁוֹפָרוֹת אִקְּרוֹ שׁוֹפָר וְאִקְּרוֹ קֶרֶן. דְּפָרָה — קֶרֶן אִקְּרִי, שׁוֹפָר לָא אִקְּרִי, דִּכְתִיב: ״בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו״.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Yosei is saying well,** i.e., presents a convincing argument. Why do the Rabbis not accept it? The Gemara explains that **the Rabbis** counter Rabbi Yosei’s argument as follows: Indeed, **all** other ***shofarot* are called *shofar* and** they are also **called *keren*,** but that of **a cow is called *keren*,** but **it is not called *shofar*, as it is written: “His firstborn bull, grandeur is his, and his horns [*karnav*] are the horns of [*karnei*] a wild ox”** (Deuteronomy 33:17). It is therefore clear that the horns of a bull are called *keren*, and nowhere are they called *shofar*.


###### Rosh Hashanah 26a:5
[Rosh Hashanah 26a:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:5)

וְרַבִּי יוֹסֵי אָמַר לָךְ: דְּפָרָה נָמֵי אִקְּרִי שׁוֹפָר, דִּכְתִיב: ״וְתִיטַב לַה׳ מִשּׁוֹר פָּר״, אִם שׁוֹר — לָמָּה פָּר, וְאִם פָּר — לָמָּה שׁוֹר? אֶלָּא: מַאי ״שׁוֹר פָּר״ — מִשּׁוֹפָר.

**William Davidson Edition - English:**
**And** how would **Rabbi Yosei** counter this argument? **He** could have **said to you:** The horns **of a cow are also called *shofar*, as it is written: “And it shall please the Lord better than an ox bull [*shor par*]** that has horns and hoofs” (Psalms 69:32). The wording of the verse is strange: **If** it is **an ox [*shor*], why** is it also called **a bull [*par*], and if** it is **a bull [*par*], why** is it called **an ox [*shor*]? Rather, what is** the meaning of ***shor par*?** These two words must be read as if they were one single word: **Than a *shofar*.** According to this reading, even the horn of a cow is called a *shofar*.


###### Rosh Hashanah 26a:6
[Rosh Hashanah 26a:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:6)

וְרַבָּנַן? כִּדְרַב מַתְנָה. דְּאָמַר רַב מַתְנָה: מַאי ״שׁוֹר פָּר״ — שֶׁהוּא גָּדוֹל כְּפַר.

**William Davidson Edition - English:**
**And** how do **the Rabbis** explain the difficulty in this verse? They explain it **as** it was explained by **Rav Mattana, as Rav Mattana said: What is** the meaning of ***shor par*? An ox [*shor*] that is as large as a bull [*par*],** as the animal is called a *shor* from birth, but is called a *par* only from the age of three.


###### Rosh Hashanah 26a:7
[Rosh Hashanah 26a:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:7)

עוּלָּא אָמַר: הַיְינוּ טַעְמָא דְּרַבָּנַן, כִּדְרַב חִסְדָּא. דְּאָמַר רַב חִסְדָּא: מִפְּנֵי מָה אֵין כֹּהֵן גָּדוֹל נִכְנָס בְּבִגְדֵי זָהָב לִפְנַי וְלִפְנִים לַעֲבוֹד עֲבוֹדָה — לְפִי שֶׁאֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר.

**William Davidson Edition - English:**
**Ulla said: This is the reasoning of the Rabbis,** who say that the horn of a cow is unfit for sounding on Rosh HaShana. They say this **in accordance with the opinion of Rav Ḥisda, as Rav Ḥisda said: For what reason does the High Priest not enter the innermost sanctum,** the Holy of Holies, **with** his **golden garments to perform the service** there on Yom Kippur? It is **because a prosecutor [*kateigor*] cannot become an advocate [*sanneigor*].** Since the Jewish people committed the sin of worshipping the Golden Calf, the High Priest may not enter the Holy of Holies to atone for the Jewish people wearing golden garments, as they would bring that sin to mind.


###### Rosh Hashanah 26a:8
[Rosh Hashanah 26a:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:8)

וְלָא? וְהָא אִיכָּא דָּם פַּר! הוֹאִיל וְאִשְׁתַּנִּי — אִשְׁתַּנִּי.

**William Davidson Edition - English:**
The Gemara asks: **But** do we **not** use a cow in the Holy of Holies? **But there is the blood of the bull** that is brought there to be sprinkled on Yom Kippur, despite the fact that the Jewish people sinned with a calf. The Gemara answers: **Since it has changed,** i.e., it is not the bull itself, but only its blood, then **it has changed,** i.e., so it does not bring the sin of the Golden Calf to mind.


###### Rosh Hashanah 26a:9
[Rosh Hashanah 26a:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:9)

וְהָא אִיכָּא אָרוֹן וְכַפּוֹרֶת וּכְרוּב! חוֹטֵא בַּל יַקְרִיב קָאָמְרִינַן.

**William Davidson Edition - English:**
The Gemara raises another difficulty: **But there is the Ark, the Ark cover, and the cherub,** all of which are plated with gold. If this is problematic, why are they in the Holy of Holies? The Gemara explains: **What we are saying is** that **a sinner** seeking atonement **should not bring** something made of gold **into** the Holy of Holies, as it would bring the sin of the Golden Calf to mind.


###### Rosh Hashanah 26a:10
[Rosh Hashanah 26a:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:10)

וְהָא אִיכָּא כַּף וּמַחְתָּה! חוֹטֵא בַּל יִתְנָאֶה קָא אָמְרִינַן.

**William Davidson Edition - English:**
The Gemara asks further: **But there is the spoon and coal pan** that are brought into the Holy of Holies, and they are made of gold. The Gemara answers: **What we are saying is** that **a sinner** seeking atonement **should not adorn** himself with ornaments of gold.


###### Rosh Hashanah 26a:11
[Rosh Hashanah 26a:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:11)

וְהָא אִיכָּא בִּגְדֵי זָהָב מִבַּחוּץ! מִבִּפְנִים קָא אָמְרִינַן. שׁוֹפָר נָמֵי מִבַּחוּץ הוּא! כֵּיוָן דִּלְזִכָּרוֹן הוּא — כְּבִפְנִים דָּמֵי.

**William Davidson Edition - English:**
The Gemara raises yet another question: **But there are the golden garments** the High Priest wears **outside** the Holy of Holies. The Gemara answers: **What we are saying is** that a sinner should not adorn himself with gold **inside** the Holy of Holies, but outside there is no concern. The Gemara continues this line of questioning: If so, **the *shofar* is also outside,** since it is not brought into the Holy of Holies. The Gemara answers: **Since** the *shofar* **is** sounded in order to evoke God’s **remembrance, it is considered as if** it were sounded **inside** the Holy of Holies.


###### Rosh Hashanah 26a:12
[Rosh Hashanah 26a:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:12)

וְהָא תַּנָּא ״מִפְּנֵי שֶׁהוּא קֶרֶן״ קָאָמַר! חֲדָא וְעוֹד קָאָמַר: חֲדָא — דְּאֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר, וְעוֹד — מִפְּנֵי שֶׁהוּא קֶרֶן.

**William Davidson Edition - English:**
The Gemara asks: Is this indeed the reason that the Rabbis disqualify the use of a cow’s horn? **But** the *tanna* **taught:** The horn of a cow cannot be used **because it is a *keren*.** The Gemara answers: The *tanna* **stated one** reason **and** also **another** reason: **One** reason is **that a prosecutor cannot become an advocate, and another** is **because it is** called **a *keren*** and not a *shofar*.


###### Rosh Hashanah 26a:13
[Rosh Hashanah 26a:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:13)

וְרַבִּי יוֹסֵי? אָמַר לָךְ: דְּקָא אָמְרַתְּ אֵין קָטֵיגוֹר נַעֲשָׂה סָנֵיגוֹר — הָנֵי מִילֵּי מִבִּפְנִים, וְהַאי שׁוֹפָר מִבַּחוּץ הוּא. וּדְקָא אָמְרַתְּ מִפְּנֵי שֶׁהוּא קֶרֶן — כׇּל הַשּׁוֹפָרוֹת נָמֵי אִקְּרוֹ קֶרֶן.

**William Davidson Edition - English:**
The Gemara asks: **And** how would **Rabbi Yosei** counter these arguments? The Gemara explains: **He** could have **said to you: That which you said,** that **a prosecutor cannot become an advocate,** is indeed true, but **this applies** only **inside** the Holy of Holies, **and the *shofar* is** sounded **outside. And** with regard to **that which you said, because it is a *keren*, all *shofarot* are also called *keren*.**


###### Rosh Hashanah 26a:14
[Rosh Hashanah 26a:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:14)

אַבָּיֵי אֲמַר, הַיְינוּ טַעְמַיְיהוּ דְּרַבָּנַן: שׁוֹפָר אָמַר רַחֲמָנָא, וְלֹא שְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת. וְהָא דְּפָרָה, כֵּיוָן דְּקָאֵי גִּילְדֵי גִּילְדֵי — מִיתְחֲזֵי כִּשְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת.

**William Davidson Edition - English:**
**Abaye said: This is the reasoning of the Rabbis: The Merciful One says** to sound a single ***shofar*, and not two or three *shofarot*** together, **but this** horn **of a cow, since it is comprised of layers, looks like two or three *shofarot*.**


###### Rosh Hashanah 26a:15
[Rosh Hashanah 26a:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:15)

וְהָא תַּנָּא ״מִפְּנֵי שֶׁהוּא קֶרֶן״ קָאָמַר! חֲדָא וְעוֹד קָאָמַר: חֲדָא — דְּשׁוֹפָר אֶחָד אָמַר רַחֲמָנָא, וְלֹא שְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת. וְעוֹד — מִפְּנֵי שֶׁהוּא קֶרֶן.

**William Davidson Edition - English:**
The Gemara asks: **But** the *tanna* **taught:** The horn of a cow cannot be used **because it is a *keren*.** Since the Rabbis’ reasoning appears clearly in the mishna, how can the reasoning provided by Abaye be correct? The Gemara replies: The *tanna* **stated one** reason **and** also **another** reason. **One** reason is **that the Merciful One says** to sound **a** single ***shofar*, and not two or three *shofarot*** together, **and another** is **because it is a *keren*.**


###### Rosh Hashanah 26a:16
[Rosh Hashanah 26a:16](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:16)

וְרַבִּי יוֹסֵי אָמַר לָךְ: דְּקָאָמְרַתְּ ״שׁוֹפָר אֶחָד אָמַר רַחֲמָנָא, וְלֹא שְׁנַיִם וּשְׁלֹשָׁה שׁוֹפָרוֹת״ — כֵּיוָן דִּמְחַבְּרִי אַהֲדָדֵי, חַד הוּא. וּדְקָאָמְרַתְּ ״מִפְּנֵי שֶׁהוּא קֶרֶן״ — כׇּל הַשּׁוֹפָרוֹת נָמֵי אִקְּרוֹ קֶרֶן.

**William Davidson Edition - English:**
**And Rabbi Yosei** could have **said to you: That which you said,** that **the Merciful One says** in the Torah to sound a single ***shofar*, and not two or three *shofarot*,** is not a difficulty. **Since** the layers of the cow’s horn **are connected to each other,** it is considered **a single** *shofar*. **And** with regard to **that which you said: Because it is a *keren*, all *shofarot* are also called *keren*.**


###### Rosh Hashanah 26a:17
[Rosh Hashanah 26a:17](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:17)

מַאי מַשְׁמַע דְּהַאי יוֹבֵלָא לִישָּׁנָא דְּדִכְרָא הוּא? דְּתַנְיָא, אָמַר רַבִּי עֲקִיבָא: כְּשֶׁהָלַכְתִּי לַעֲרַבְיָא, הָיוּ קוֹרִין לְדִכְרָא ״יוֹבֵלָא״.

**William Davidson Edition - English:**
§ It is taught in the mishna that Rabbi Yosei proves from a verse that a the horn of a ram [*yovel*] is called a *keren*. The Gemara asks: **From where** may it **be inferred that** this term ***yovel* denotes** the horn **of a ram?** The Gemara answers: **As it is taught** in a *baraita*: **Rabbi Akiva said: When I went to Arabia,** I heard that **they called a ram *yovla*,** and from this we can infer the meaning of the term *yovel* in the related language of Hebrew.


###### Rosh Hashanah 26a:18
[Rosh Hashanah 26a:18](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:18)

וְאָמַר רַבִּי עֲקִיבָא: כְּשֶׁהָלַכְתִּי לְגַלְיָא, הָיוּ קוֹרִין לְנִדָּה גַּלְמוּדָה. מַאי גַּלְמוּדָה — גְּמוּלָה דָּא מִבַּעְלָהּ. וְאָמַר רַבִּי עֲקִיבָא: כְּשֶׁהָלַכְתִּי לְאַפְרִיקִי, הָיוּ קוֹרִין לְמָעָה קְשִׂיטָה. לְמַאי נָפְקָא מִינַּהּ? לְפָרוֹשֵׁי ״מֵאָה קְשִׂיטָה״ דְּאוֹרָיְיתָא, מְאָה דַּנְקֵי.

**William Davidson Edition - English:**
The Gemara records a series of similar statements: **And Rabbi Akiva said: When I went to Galia,** I heard that **they called a menstruating woman *galmuda*,** and this clarifies the meaning of that word in Scripture. It should be understood as follows: **What** does ***galmuda*** mean? **She is separated [*gemula da*] from her husband,** as all physical contact between a menstruating woman and her husband is forbidden. **And Rabbi Akiva said: When I went to Africa,** I heard that **they called a *ma’a*,** which is a certain coin, ***kesita*.** The Gemara asks: **What is the** practical **significance of this?** The Gemara answers: **To explain** that the words **in the Torah** relating to Jacob’s purchase of his field near Shechem: “And he bought the parcel of ground where he had spread his tent, from the sons of Hamor for **a hundred *kesita*”** (Genesis 33:19), denote **a hundred *dankei*,** i.e., a hundred *ma’a.*


###### Rosh Hashanah 26a:19
[Rosh Hashanah 26a:19](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:19)

אָמַר רַבִּי: כְּשֶׁהָלַכְתִּי לִכְרַכֵּי הַיָּם, הָיוּ קוֹרִין לִמְכִירָה כִּירָה. לְמַאי נָפְקָא מִינַּהּ? לְפָרוֹשֵׁי ״אֲשֶׁר כָּרִיתִי לִי״:

**William Davidson Edition - English:**
Similarly, **Rabbi** Yehuda HaNasi **said: When I went to the sea towns,** I heard that **they called a sale *kira*.** And the Gemara asks: **What is the** practical **significance of this?** The Gemara answers: **To explain** the verse relating to Jacob’s burial plot: “In my grave **which I purchased [*kariti*] for myself,** there shall you bury me” (Genesis 50:5).


###### Rosh Hashanah 26a:20
[Rosh Hashanah 26a:20](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:20)

אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כְּשֶׁהָלַכְתִּי לִתְחוּם קַן נִשְׁרַיָּיא, הָיוּ קוֹרִין לַכַּלָּה נִינְפִי, וְלַתַּרְנְגוֹל שֶׂכְוִי. לַכַּלָּה נִינְפִי — מַאי קְרָא: ״יְפֵה נוֹף מְשׂוֹשׂ כׇּל הָאָרֶץ״. וְלַתַּרְנְגוֹל שֶׂכְוִי — אָמַר רַב יְהוּדָה אָמַר רַב, וְאִיבָּעֵית אֵימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי קְרָא — ״מִי שָׁת בַּטּוּחוֹת חׇכְמָה אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה״. ״מִי שָׁת בַּטּוּחוֹת חׇכְמָה״ — אֵלּוּ כְּלָיוֹת, ״אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה״ — זֶה תַּרְנְגוֹל.

**William Davidson Edition - English:**
**Rabbi Shimon ben Lakish said: When I went to the district of Kan Nishrayya,** I heard that **they called a bride *ninfi* and a rooster *sekhvi*.** The Gemara explains how this information serves to clarify the meanings of biblical verses: **A bride** is called ***ninfi*; what is the verse** that uses a similar term? **“Beautiful view [*nof*], the joy of the whole earth,** Mount Zion” (Psalms 48:3), which therefore means beautiful like a bride. **And a rooster** is called ***sekhvi*; Rav Yehuda said** that **Rav said: And if you wish,** you can **say** that **Rabbi Yehoshua ben Levi** said this: **What is the verse** that employs this term? **“Who has put wisdom in the inward parts? Or who has given understanding to the *sekhvi*”** (Job 38:36), which should be understood as follows: **“Who has put wisdom in the inward parts”: These are the kidneys** that are hidden in the body; **“or who has given understanding to the *sekhvi*”: This is a rooster,** who knows to crow at fixed times during the night.


###### Rosh Hashanah 26a:21
[Rosh Hashanah 26a:21](https://torahapp.org/share/book/Rosh%20Hashanah/r/26a:21)

לֵוִי אִיקְּלַע לְהָהוּא אַתְרָא. אֲתָא גַּבְרָא לְקַמֵּיהּ, אֲמַר לֵיהּ:

**William Davidson Edition - English:**
Incidental to the discussion of the meanings of certain words in foreign countries, it was related that **Levi** once **happened** to come **to a certain place,** where **a man came before him** to complain about what had been done to him. This man **said to him:**