## Rosh Hashanah Daf 27a

###### Rosh Hashanah 27a:1
[Rosh Hashanah 27a:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:1)

וּפִיו מְצוּפֶּה זָהָב. וְהָתַנְיָא: צִיפָּהוּ זָהָב בִּמְקוֹם הַנָּחַת פִּיו — פָּסוּל, שֶׁלֹּא בִּמְקוֹם הַנָּחַת פִּיו — כָּשֵׁר! אֲמַר אַבָּיֵי: כִּי תְּנַן נָמֵי מַתְנִיתִין — שֶׁלֹּא בִּמְקוֹם הַנָּחַת פֶּה תְּנַן.

**William Davidson Edition - English:**
§ It was taught in the mishna: **And** the **mouth** of the *shofar* that was used on Rosh HaShana **was plated with gold.** The Gemara raises a difficulty: **But isn’t it taught** in a *baraita*: If a *shofar* **was plated with gold at the place where one puts his mouth,** it is **unfit** for blowing; if it was plated, but **not at the place where he puts his mouth,** it is **fit** for blowing? **Abaye said: When we learned** in the mishna **as well, we learned** that it referred **not to the place where one puts his mouth,** but a little above it.


###### Rosh Hashanah 27a:2
[Rosh Hashanah 27a:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:2)

וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִים. וּתְרֵי קָלֵי מִי מִשְׁתַּמְעִי? וְהָתַנְיָא: ״זָכוֹר״ וְ״שָׁמוֹר״, בְּדִיבּוּר אֶחָד נֶאֶמְרוּ, מַה שֶּׁאֵין הַפֶּה יְכוֹלָה לְדַבֵּר וְאֵין הָאוֹזֶן יְכוֹלָה לִשְׁמוֹעַ! לְכָךְ מַאֲרִיךְ בְּשׁוֹפָר.

**William Davidson Edition - English:**
§ It was taught in the mishna: **And** there were **two trumpets,** one **on** each of **the** two **sides** of the person sounding the *shofar*. The Gemara asks: **But is it** really **possible to** properly **discern two** different **sounds,** that of the *shofar* and that of the trumpets, at the same time? **Isn’t it taught** in a *baraita*: The two versions of the fifth of the Ten Commandments, **“Remember** the Shabbat day” (Exodus 20:8) and **“Keep** the Shabbat day” (Deuteronomy 5:12), **were spoken** by God simultaneously **in a single utterance, something that the** human **mouth cannot speak and the** human **ear cannot hear?** This indicates that it is impossible to take in two sounds at once, and so, due to the sound of the trumpets, it should be impossible to hear the blast of the *shofar*. The Gemara answers: **For this reason** they **would sound a long** blast **with the *shofar*,** to make it possible to hear the sound of the *shofar* on its own.


###### Rosh Hashanah 27a:3
[Rosh Hashanah 27a:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:3)

לְמֵימְרָא דְּכִי שָׁמַע סוֹף תְּקִיעָה בְּלֹא תְּחִילַּת תְּקִיעָה יָצָא, וּמִמֵּילָא: תְּחִילַּת תְּקִיעָה בְּלֹא סוֹף תְּקִיעָה יָצָא?

**William Davidson Edition - English:**
The Gemara rejects this answer: **Is this to say that if one hears the end of a blast without** hearing **the beginning of the blast he has fulfilled** his obligation? In this case one hears only the end of the *shofar* blast, since the *shofar* was initially sounded together with the trumpets. If so, **it would follow** that if one hears **the beginning of the blast without** hearing **the end of the blast, he has** also **fulfilled** his obligation.


###### Rosh Hashanah 27a:4
[Rosh Hashanah 27a:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:4)

תָּא שְׁמַע: תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָּה כִּשְׁתַּיִם — אֵין בְּיָדוֹ אֶלָּא אַחַת. אַמַּאי? תִּיסְלַק לֵיהּ בְּתַרְתֵּי! פַּסּוֹקֵי תְּקִיעָתָא מֵהֲדָדֵי לָא פָּסְקִינַן.

**William Davidson Edition - English:**
This, however, is difficult. **Come** and **hear** that which was taught in a mishna: If **one blew the initial** *tekia*, a long, continuous *shofar* blast, of the first *tekia-terua-tekia* set, **and** then **drew out the final** *tekia* of that set so that it spans the length of **two** *tekiot*, **it counts as only one** *tekia* and is not considered two *tekiot*, i.e., the final *tekia* of the first set, and the initial *tekia* of the second set. But **why** is this so? **Let it count for him as two** *tekiot*, since as stated above, half a blast is considered a blast. The Gemara explains: If one hears only the beginning or the end of a *shofar* blast, he has indeed fulfilled his obligation, but nevertheless **we do not divide** a *shofar* blast **into two.**


###### Rosh Hashanah 27a:5
[Rosh Hashanah 27a:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:5)

תָּא שְׁמַע: הַתּוֹקֵעַ לְתוֹךְ הַבּוֹר אוֹ לְתוֹךְ הַדּוּת אוֹ לְתוֹךְ הַפִּיטָס, אִם קוֹל שׁוֹפָר שָׁמַע — יָצָא, וְאִם קוֹל הֲבָרָה שְׁמַע — לֹא יָצָא. אַמַּאי? לִיפּוֹק בִּתְחִילַּת תְּקִיעָה, מִקַּמֵּי דְּלִיעַרְבַּב קָלָא!

**William Davidson Edition - English:**
The Gemara raises another difficulty: **Come** and **hear** that which was taught in a mishna: With regard to **one** who **sounds** a *shofar* **into a pit, or into a cistern, or into** a large **jug [*pitas*], if he** clearly **heard the sound of the *shofar*, he has fulfilled** his obligation, **but if he** also **heard the sound of an echo, he has not fulfilled** his obligation. But **why** is this so? If half a blast is indeed considered a complete blast, **let him fulfill** his obligation **with the beginning of the blast, before the sound is confused** with the echo, since the beginning of the blast was heard clearly.


###### Rosh Hashanah 27a:6
[Rosh Hashanah 27a:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:6)

אֶלָּא: תַּרְתֵּי קָלֵי מֵחַד גַּבְרָא — לָא מִשְׁתַּמְעִי, מִתְּרֵי גַבְרֵי — מִשְׁתַּמְעִי.

**William Davidson Edition - English:**
**Rather,** we must retreat from the explanation offered above and say as follows: **Two sounds** coming **from one** source or **person cannot be discerned,** and this was the miracle at Sinai in which the people heard both “Remember the Shabbat” (Exodus 20:8) and “Keep the Shabbat” (Deuteronomy 5:12) in a single divine utterance. But two sounds **from two** different sources or **people can be** properly **discerned.**


###### Rosh Hashanah 27a:7
[Rosh Hashanah 27a:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:7)

וּמִתְּרֵי גַבְרֵי מִי מִשְׁתַּמְעִי? וְהָא תַּנְיָא: בַּתּוֹרָה — אֶחָד קוֹרֵא וְאֶחָד מְתַרְגֵּם, וּבִלְבַד שֶׁלֹּא יְהוּ שְׁנַיִם קוֹרִין וּשְׁנַיִם מְתַרְגְּמִין!

**William Davidson Edition - English:**
The Gemara raises another difficulty: **But** is it really true that two sounds coming **from two** different **people can be** properly **discerned? Isn’t it taught** in a *baraita*: **With regard to** the public reading of **the Torah, one** person **may read and one may translate, provided that there are not two** people **reading and two** people **translating.** Consequently it is clear that two sounds cannot be properly heard, even when they come from two different people.


###### Rosh Hashanah 27a:8
[Rosh Hashanah 27a:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:8)

הָא לָא דָּמְיָא אֶלָּא לְסֵיפָא: בְּהַלֵּל וּבִמְגִילָּה — אֲפִילּוּ עֲשָׂרָה קוֹרִין. אַלְמָא, כֵּיוָן דְּחַבִּיב — יָהֵיב דַּעְתֵּיהּ, הָכָא נָמֵי: כֵּיוָן דְּחַבִּיב — יָהֵיב דַּעְתֵּיהּ וְשָׁמַע.

**William Davidson Edition - English:**
The Gemara answers: This is not difficult, since our case **is only similar to** the case mentioned in **the latter clause** of that *baraita*, which reads: **With regard to** the reading of ***hallel* and the Scroll** of Esther, **even ten** people **may read** simultaneously. **Apparently, since** these readings **are dear** to their listeners, **they direct their attention** to them, listen attentively, and distinguish between the different readers. **Here too, since** the sounding of the *shofar* **is dear** to the listener, **he directs his attention** to the matter **and discerns** between the two sounds.


###### Rosh Hashanah 27a:9
[Rosh Hashanah 27a:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:9)

אֶלָּא לָמָּה מַאֲרִיךְ בְּשׁוֹפָר? לֵידַע שֶׁמִּצְוַת הַיּוֹם בְּשׁוֹפָר.

**William Davidson Edition - English:**
The Gemara asks: **But** if it is indeed possible to discern the sound of the *shofar* even when it is sounded simultaneously with the trumpets, **why does he sound a long** blast **with the *shofar*?** The Gemara answers: This is so people should **know that the mitzva of the day is** specifically **with the *shofar*.**


###### Rosh Hashanah 27a:10
[Rosh Hashanah 27a:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:10)

וּבְתַעֲנִיּוֹת בְּשֶׁל זְכָרִים כְּפוּפִין וּפִיו מְצוּפֶּה כֶּסֶף. מַאי שְׁנָא הָתָם דְּזָהָב, וּמַאי שְׁנָא הָכָא דְּכֶסֶף? אִיבָּעֵית אֵימָא כָּל כִּינּוּפְיָא דְּכֶסֶף הוּא, דִּכְתִיב: ״עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרוֹת כֶּסֶף״? וְאִיבָּעֵית אֵימָא: הַתּוֹרָה חָסָה עַל מָמוֹנָן שֶׁל יִשְׂרָאֵל.

**William Davidson Edition - English:**
§ It was taught in the mishna: The *shofarot* that were used **on** public **fast days** were made from **the curved** horns **of rams, and their mouths were plated with silver.** The Gemara asks: **What is different there** that the *shofar* of Rosh HaShana is plated with **gold, and what is different here** that the *shofarot* of fast days are plated with **silver?** The Gemara answers: **If you wish,** you can **say: Any** *shofar* made for the purpose of **gathering people** together **is** made **of silver, as it is written: “Make for yourself two trumpets of silver;** of a whole piece shall you make them, and you shall use them for calling the assembly and for the journeying of the camps” (Numbers 10:2). **And if you wish,** you can **say: The Torah spared the money of the Jewish people** and therefore allows these *shofarot* to be made of silver, which is less costly than gold.


###### Rosh Hashanah 27a:11
[Rosh Hashanah 27a:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:11)

הָתָם נָמֵי נַעֲבֵיד דְּכֶסֶף! אֲפִילּוּ הָכִי, כְּבוֹד יוֹם טוֹב עֲדִיף.

**William Davidson Edition - English:**
The Gemara asks: If so, **there too,** the *shofar* of Rosh HaShana **should be made with silver** plating. The Gemara answers: **Even so, the** duty of **honoring the Festival is given priority,** so that it is proper to beautify the *shofar* of Rosh HaShana. On a fast day, however, since it is not a Festival, there is no need to use gold, and silver is sufficient.


###### Rosh Hashanah 27a:12
[Rosh Hashanah 27a:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:12)

רַב פָּפָּא בַּר שְׁמוּאֵל סָבַר לְמִיעְבַּד עוֹבָדָא כְּמַתְנִיתִין. אָמַר לֵיהּ רָבָא: לָא אָמְרוּ אֶלָּא בְּמִקְדָּשׁ. תַּנְיָא נָמֵי הָכִי: בַּמֶּה דְּבָרִים אֲמוּרִים — בַּמִּקְדָּשׁ, אֲבָל בִּגְבוּלִין, מָקוֹם שֶׁיֵּשׁ חֲצוֹצְרוֹת — אֵין שׁוֹפָר, מָקוֹם שֶׁיֵּשׁ שׁוֹפָר — אֵין חֲצוֹצְרוֹת.

**William Davidson Edition - English:**
It is related that **Rav Pappa bar Shmuel thought to act in accordance with the mishna** regarding all the details of the *shofar* and the trumpets. But **Rava said to him: They said** this **only with regard to the Temple. This is also taught** in a *baraita*: **In what** case **is this statement said?** Only **in the Temple, but in the provinces,** anywhere outside the Temple, the *halakha* is as follows: **Wherever there are trumpets,** e.g., on fast days, **there is no *shofar*, and wherever there is a *shofar*,** e.g., on Rosh HaShana, **there are no trumpets.**


###### Rosh Hashanah 27a:13
[Rosh Hashanah 27a:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:13)

וְכֵן הִנְהִיג רַבִּי חֲלַפְתָּא בְּצִיפּוֹרִי וְרַבִּי חֲנַנְיָא בֶּן תְּרַדְיוֹן בְּסִיכְנִי, וּכְשֶׁבָּא דָּבָר אֵצֶל חֲכָמִים אָמְרוּ: לֹא הָיוּ נוֹהֲגִין כֵּן אֶלָּא בְּשַׁעֲרֵי מִזְרָח וּבְהַר הַבַּיִת בִּלְבַד.

**William Davidson Edition - English:**
**And similarly, Rabbi Ḥalafta established** the custom **in Tzippori** as it is described in the mishna, **and** so did **Rabbi Ḥananya ben Teradyon in Sikhni, and when the matter came before the Rabbis they said: They acted in this manner only at the east gates** of the Temple **and on the Temple Mount.**


###### Rosh Hashanah 27a:14
[Rosh Hashanah 27a:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:14)

אָמַר רָבָא, וְאִיתֵּימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי קְרָאָה — דִּכְתִיב: ״בַּחֲצוֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ ה׳״, לִפְנֵי הַמֶּלֶךְ ה׳ הוּא דְּבָעֵינַן חֲצוֹצְרוֹת וְקוֹל שׁוֹפָר, אֲבָל בְּעָלְמָא — לָא.

**William Davidson Edition - English:**
**Rava said, and some say** it was **Rabbi Yehoshua ben Levi** that said: **What is the verse** from which this is derived? **As it is written: “With trumpets and the sound of a *shofar* make joyful noise before the Lord, the King”** (Psalms 98:6), from which it may be inferred: Only **before the Lord, the King,** i.e., in His Temple, **do we need** both **trumpets and the sound of a *shofar*, but in general,** outside the Temple, we do **not** need both.


###### Rosh Hashanah 27a:15
[Rosh Hashanah 27a:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:15)

שָׁוֶה הַיּוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת וְכוּ׳. אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: כְּמַאן מְצַלֵּינַן הָאִידָּנָא ״זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן״, כְּמַאן — כְּרַבִּי אֱלִיעֶזֶר, דְּאָמַר: בְּתִשְׁרִי נִבְרָא הָעוֹלָם.

**William Davidson Edition - English:**
§ It was taught in the mishna: Yom Kippur of **the Jubilee Year is the same as Rosh HaShana with regard to** both **the** *shofar* **blasts** that are sounded **and the** additional **blessings** that are recited in the *Amida* prayer. **Rav Shmuel bar Yitzḥak said: In accordance with whose** opinion **do we pray today** on Rosh HaShana, saying: **This day is the beginning of Your works, a commemoration of the first day? In accordance with whom? In accordance with** the opinion of **Rabbi Eliezer, who said: The world was created in** the month of **Tishrei.** We therefore mention on Rosh HaShana that it is the first day.


###### Rosh Hashanah 27a:16
[Rosh Hashanah 27a:16](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:16)

מֵתִיב רַב עֵינָא: שָׁוֶה יוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת, וְהָא אִיכָּא ״זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן״, דִּבְרֹאשׁ הַשָּׁנָה אִיתָא, וּבְיוֹבֵל לֵיתָא! כִּי קָתָנֵי — אַשְּׁאָרָא.

**William Davidson Edition - English:**
**Rav Eina raised an objection:** It was taught in the mishna: Yom Kippur of **the Jubilee Year is the same as Rosh HaShana with regard to** both **the** *shofar* **blasts** that are sounded **and the** additional **blessings** that are recited in the *Amida* prayer. **But there are** the words: **This day is the beginning of Your works, a commemoration of the first day, which can be** recited **on Rosh HaShana but cannot** be recited **on** Yom Kippur of **the Jubilee Year,** which is neither: The beginning of Your works, nor: A commemoration of the first day. If so, how can one recite the same blessing on both occasions? The Gemara answers: **When** the mishna **was taught,** saying that the blessings of the Jubilee and Rosh HaShana are the same, it was taught **with regard to the other** parts of the blessings, but the line beginning: This day, is indeed omitted on Yom Kippur of the Jubilee Year.


###### Rosh Hashanah 27a:17
[Rosh Hashanah 27a:17](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:17)

רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי מַתְנֵי הָכִי, אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: הָא דִּתְנַן שָׁוֶה הַיּוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת, כְּמַאן — דְּלָא כְּרַבִּי אֱלִיעֶזֶר, דְּאִי רַבִּי אֱלִיעֶזֶר, כֵּיוָן דְּאָמַר בְּתִשְׁרִי נִבְרָא הָעוֹלָם, הָא אִיכָּא ״זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן״, דִּבְרֹאשׁ הַשָּׁנָה אִיתָא, וּבַיּוֹבֵל לֵיתָא! כִּי קָתָנֵי אַשְּׁאָרָא.

**William Davidson Edition - English:**
**Rav Sheisha, son of Rav Idi, taught** the previous passage **as follows: Rav Shmuel bar Yitzḥak said: That which we learn** in the mishna, Yom Kippur of **the Jubilee Year is the same as Rosh HaShana with regard to** both **the** *shofar* **blasts** that are sounded **and the** additional **blessings** that are recited in the *Amida* prayer; **in accordance with whom** was it taught? Apparently it was **not** taught **in accordance with** the opinion of **Rabbi Eliezer, as if** it reflects the view of **Rabbi Eliezer,** there is a difficulty. **Since he said that the world was created in Tishrei,** then **there are also** the words: **This day is the beginning of Your works, a commemoration of the first day, which can be** recited **on Rosh HaShana, but cannot** be recited **on** Yom Kippur of **the Jubilee Year.** If so, how can one recite the same blessing on both occasions? The Gemara rejects this argument: **When** the mishna **was taught,** it was taught **with regard to the other** parts of the blessings, but this line is indeed omitted on Yom Kippur of the Jubilee Year.


###### Rosh Hashanah 27a:18
[Rosh Hashanah 27a:18](https://torahapp.org/share/book/Rosh%20Hashanah/r/27a:18)

**מַתְנִי׳** שׁוֹפָר שֶׁנִּסְדַּק וְדִבְּקוֹ — פָּסוּל. דִּיבֵּק שִׁבְרֵי שׁוֹפָרוֹת — פָּסוּל.

**William Davidson Edition - English:**
**MISHNA:** **A *shofar* that was cracked and** then **glued together,** even though it appears to be whole, is **unfit.** Similarly, if **one glued together broken fragments of *shofarot*** to form a complete *shofar*, the *shofar* is **unfit.**