## Rosh Hashanah Daf 29a

###### Rosh Hashanah 29a:1
[Rosh Hashanah 29a:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:1)

אִיכַּוַּון וּתְקַע לִי. אַלְמָא קָסָבַר: מַשְׁמִיעַ בָּעֵי כַּוָּונָה.

**William Davidson Edition - English:**
**Have intent** to sound the *shofar* on my behalf **and sound** it **for me.** The Gemara infers: **Apparently,** Rabbi Zeira **maintains** that **he who sounds** the *shofar* for others **is required to have intent** to discharge the hearer’s obligation.


###### Rosh Hashanah 29a:2
[Rosh Hashanah 29a:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:2)

מֵיתִיבִי: הָיָה עוֹבֵר אֲחוֹרֵי בֵּית הַכְּנֶסֶת, אוֹ שֶׁהָיָה בֵּיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת, וְשָׁמַע קוֹל שׁוֹפָר אוֹ קוֹל מְגִילָּה, אִם כִּוֵּון לִבּוֹ — יָצָא, וְאִם לָאו — לֹא יָצָא. וְכִי כִּוֵּון לִבּוֹ מַאי הָוֵי? הֵיאַךְ לָא קָא מִיכַּוֵּין אַדַּעְתָּא דִּידֵיהּ!

**William Davidson Edition - English:**
The Gemara **raises an objection** from the mishna: If **one was passing behind a synagogue, or his house was adjacent to the synagogue, and he heard the sound of** the ***shofar* or the sound of** the **Scroll** of Esther being read, **if he focused his heart** to fulfill his obligation, **he has fulfilled** his obligation, **but if not, he has not fulfilled** his obligation. It may be asked: **And,** according to Rabbi Zeira, even **if** the hearer **focused his heart, what of it? The other one,** i.e., the one sounding the *shofar*, **did not focus his intent** to sound the *shofar* **with him in mind?** If indeed the intent of the one sounding the *shofar* is required, how does the passerby fulfill his obligation?


###### Rosh Hashanah 29a:3
[Rosh Hashanah 29a:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:3)

הָכָא בִּשְׁלִיחַ צִיבּוּר עָסְקִינַן, דְּדַעְתֵּיהּ אַכּוּלֵּיהּ עָלְמָא.

**William Davidson Edition - English:**
The Gemara answers: **Here we are dealing with the representative of the community,** i.e., one **who** sounds the *shofar* for the entire congregation and **has everyone in mind.** He does not sound it for a specific individual, but rather on behalf of the entire community, and therefore anyone who hears him sound the *shofar* fulfills his obligation.


###### Rosh Hashanah 29a:4
[Rosh Hashanah 29a:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:4)

תָּא שְׁמַע: נִתְכַּוֵּון שׁוֹמֵעַ וְלֹא נִתְכַּוֵּון מַשְׁמִיעַ, נִתְכַּוֵּון מַשְׁמִיעַ וְלֹא נִתְכַּוֵּון שׁוֹמֵעַ — לֹא יָצָא, עַד שֶׁיִּתְכַּוֵּון שׁוֹמֵעַ וּמַשְׁמִיעַ. קָתָנֵי מַשְׁמִיעַ דּומְיָא דְשׁוֹמֵעַ. מָה שׁוֹמֵעַ — שׁוֹמֵעַ לְעַצְמוֹ, אַף מַשְׁמִיעַ — מַשְׁמִיעַ לְעַצְמוֹ, וְקָתָנֵי לֹא יָצָא.

**William Davidson Edition - English:**
The Gemara raises another objection: **Come** and **hear** that which was taught in a *baraita*: If **the hearer** of the *shofar* **had intent, but the sounder** of the *shofar* **did not have intent,** or if **the sounder** of the *shofar* **had intent, but the hearer did not have intent, he has not fulfilled** his obligation, **until** both **the hearer and the sounder have intent.** The *baraita* **teaches** the *halakha* governing **the sounder** of the *shofar* **in similar fashion to** the *halakha* governing **the hearer.** From this it may be inferred that **just as the hearer hears for himself,** having intent to fulfill his own obligation, **so too, the sounder sounds for himself,** having intent to fulfill his own obligation, and not that of others. **And** the *baraita* **teaches** that if the sounder did not have this intent, the hearer **has not fulfilled** his obligation. But this indicates that if the sounder had intent to sound the *shofar* for himself, he need not have intent to sound it for others, therefore contradicting Rabbi Zeira’s opinion.


###### Rosh Hashanah 29a:5
[Rosh Hashanah 29a:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:5)

תַּנָּאֵי הִיא, דְּתַנְיָא: שׁוֹמֵעַ — שׁוֹמֵעַ לְעַצְמוֹ, וּמַשְׁמִיעַ — מַשְׁמִיעַ לְפִי דַּרְכּוֹ. אָמַר רַבִּי יוֹסֵי: בַּמֶּה דְּבָרִים אֲמוּרִים — בִּשְׁלִיחַ צִבּוּר, אֲבָל בְּיָחִיד — לָא יָצָא, עַד שֶׁיִּתְכַּוֵּין שׁוֹמֵעַ וּמַשְׁמִיעַ.

**William Davidson Edition - English:**
The Gemara answers: **This is** the subject of a dispute between ***tanna’im*, as it is taught** in a *baraita*: **The hearer hears for himself, and the sounder sounds** the *shofar* **in his** usual **way,** i.e., he need not intend to sound it for the sake of the hearer. **Rabbi Yosei said: In what** case **is this statement said?** It was said in the case of a **representative of the community. But** in the case of **an** ordinary **individual,** the hearer **does not fulfill** his obligation **until** both **the hearer and the sounder have intent** to discharge the hearer’s obligation, as argued by Rabbi Zeira.


###### Rosh Hashanah 29a:6
[Rosh Hashanah 29a:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:6)

**מַתְנִי׳** ״וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְגוֹ׳״, וְכִי יָדָיו שֶׁל מֹשֶׁה עוֹשׂוֹת מִלְחָמָה אוֹ שׁוֹבְרוֹת מִלְחָמָה? אֶלָּא לוֹמַר לָךְ: כׇּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם — הָיוּ מִתְגַּבְּרִים, וְאִם לָאו — הָיוּ נוֹפְלִים.

**William Davidson Edition - English:**
**MISHNA:** Incidental to the discussion of the required intent when sounding the *shofar*, the mishna cites the verse: **“And it came to pass, when Moses held up his hand, that Israel prevailed;** and when he let down his hand, Amalek prevailed” (Exodus 17:11). It may be asked: **Did the hands of Moses make war** when he raised them **or break war** when he lowered them? **Rather,** the verse comes **to tell you** that **as long as the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they prevailed, but if not, they fell.**


###### Rosh Hashanah 29a:7
[Rosh Hashanah 29a:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:7)

כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״עֲשֵׂה לְךָ שָׂרָף וְשִׂים אוֹתוֹ עַל נֵס וְהָיָה כׇּל הַנָּשׁוּךְ וְרָאָה אוֹתוֹ וָחָי״, וְכִי נָחָשׁ מֵמִית, אוֹ נָחָשׁ מְחַיֶּה? אֶלָּא: בִּזְמַן שֶׁיִּשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם — הָיוּ מִתְרַפְּאִין, וְאִם לָאו הָיוּ נִימּוֹקִים.

**William Davidson Edition - English:**
**Similarly, you can say:** The verse states: **“Make for yourself a fiery serpent, and set it upon a pole; and it shall come to pass, that everyone that is bitten, when he sees it, he shall live”** (Numbers 21:8). Once again it may be asked: **Did the serpent kill, or did the serpent preserve life? Rather, when the Jewish people turned their eyes upward and subjected their hearts to their Father in Heaven, they were healed, but if not, they rotted** from their snakebites.


###### Rosh Hashanah 29a:8
[Rosh Hashanah 29a:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:8)

חֵרֵשׁ שׁוֹטֶה וְקָטָן אֵין מוֹצִיאִין אֶת הָרַבִּים יְדֵי חוֹבָתָן. זֶה הַכְּלָל: כׇּל שֶׁאֵינוֹ מְחוּיָּיב בַּדָּבָר — אֵינוֹ מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן.

**William Davidson Edition - English:**
Returning to its halakhic discussion, the mishna continues: **A deaf-mute, an imbecile, or a minor** who sounds the *shofar* **cannot discharge the obligation on behalf of the community. This is the principle** with regard to similar matters: **Whoever is not obligated to** do **a** certain **matter cannot discharge the obligation on behalf of the community.**


###### Rosh Hashanah 29a:9
[Rosh Hashanah 29a:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:9)

**גְּמָ׳** תָּנוּ רַבָּנַן: הַכֹּל חַיָּיבִין בִּתְקִיעַת שׁוֹפָר. כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים. גֵּרִים וַעֲבָדִים מְשׁוּחְרָרִים. וְטוּמְטוּם וְאַנְדְּרוֹגִינוֹס. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** the following *baraita*: **All are obligated to sound the *shofar*: Priests, Levites, and** ordinary **Israelites; converts; freed slaves; a *tumtum*,** i.e., one whose sexual organs from birth are concealed or are so undeveloped that it is impossible to determine whether the individual is male or female; **a hermaphrodite [*androginos*],** i.e., one with both male and female reproductive organs; and a **half-slave, half-freeman.**


###### Rosh Hashanah 29a:10
[Rosh Hashanah 29a:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:10)

טוּמְטוּם — אֵינוֹ מוֹצִיא לֹא אֶת מִינוֹ, וְלֹא אֶת שֶׁאֵינוֹ מִינוֹ. אַנְדְּרוֹגִינוֹס — מוֹצִיא אֶת מִינוֹ, אֲבָל לֹא אֶת שֶׁאֵינוֹ מִינוֹ. מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין — אֵינוֹ מוֹצִיא לֹא אֶת מִינוֹ, וְלֹא אֶת שֶׁאֵינוֹ מִינוֹ.

**William Davidson Edition - English:**
**A *tumtum*** who sounds the *shofar* **cannot discharge** the obligation of **one of his kind,** i.e., a fellow *tumtum*, since men are bound by the obligation, whereas women are not, and it is possible that the sounder is female and the hearer is male, **nor** can he discharge the obligation **of one who is not of his kind,** an ordinary man or woman. **A hermaphrodite can discharge** the obligation of **one of his kind,** a fellow hermaphrodite, since if the sounder is treated as a female, the hearer is also considered a female, **but** he **cannot** discharge the obligation of **one who is not of his kind. One who is half-slave and half-freeman cannot discharge** the obligation of **one of his kind,** as the slave component of the sounder cannot discharge the obligation of the free component of the hearer, **and** he certainly **cannot** discharge the obligation of **one who is not of his kind,** i.e., a completely free individual.


###### Rosh Hashanah 29a:11
[Rosh Hashanah 29a:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:11)

אָמַר מָר: הַכֹּל חַיָּיבִין בִּתְקִיעַת שׁוֹפָר, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. פְּשִׁיטָא! אִי הָנֵי לָא מִיחַיְּיבִי — מַאן מִיחַיְּיבִי?!

**William Davidson Edition - English:**
**The Master said** above in the *baraita*: **All are obligated to sound the *shofar*: Priests, Levites, and** ordinary **Israelites.** The Gemara asks in astonishment: Isn’t that **obvious? If these** people **are not obligated** to perform the mitzva, **who** then **is obligated** to perform it?


###### Rosh Hashanah 29a:12
[Rosh Hashanah 29a:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:12)

כֹּהֲנִים אִצְטְרִיכָא לֵיהּ, סָלְקָא דַּעְתָּךְ אָמֵינָא: הוֹאִיל וּכְתִיב ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״, מַאן דְּלֵיתֵיהּ אֶלָּא בִּתְקִיעָה דְּחַד יוֹמָא — הוּא דְּמִיחַיַּיב, וְהָנֵי כֹּהֲנִים, הוֹאִיל וְאִיתַנְהוּ בִּתְקִיעוֹת דְּכׇל הַשָּׁנָה, דִּכְתִיב: ״וּתְקַעְתֶּם בַּחֲצוֹצְרוֹת עַל עוֹלוֹתֵיכֶם״, אֵימָא לָא לִיחַיְּיבוּ — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **It was necessary** to say that **priests** are obligated to fulfill the mitzva, for **it may enter your mind to say** as follows: **Since it is written: “It is a day of sounding** the *shofar* **to you”** (Numbers 29:1), you might have said that with regard to **one who** is obligated **to sound only one day, he is obligated** to sound the *shofar* on Rosh HaShana. **But** with regard to **these priests, since they are obligated to sound all year** long, because they sound trumpets when they offer the sacrifices in the Temple, **as it is written: “And you shall sound the trumpets over your burnt-offerings,** and over the sacrifices of your peace-offerings” (Numbers 10:10), you might **say** that **they are not obligated** to sound the *shofar* on Rosh HaShana. Therefore, the *baraita* comes **to teach us** that this is not true, and that even priests are obligated to fulfill the mitzva.


###### Rosh Hashanah 29a:13
[Rosh Hashanah 29a:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:13)

מִי דָּמֵי? הָתָם חֲצוֹצְרוֹת וְהָכָא שׁוֹפָר! אֶלָּא אִצְטְרִיךְ: סָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל וּתְנַן: שָׁוֶה הַיּוֹבֵל לְרֹאשׁ הַשָּׁנָה לַתְּקִיעָה וְלַבְּרָכוֹת, מַאן דְּאִיתֵיהּ בְּמִצְוַת הַיּוֹבֵל — אִיתֵיהּ בְּמִצְוָה דְּרֹאשׁ הַשָּׁנָה, וְהָנֵי כֹּהֲנִים, הוֹאִיל וְלֵיתַנְהוּ בְּמִצְוָה דְּיוֹבֵל, דִּתְנַן: כֹּהֲנִים וּלְוִיִּם מוֹכְרִין לְעוֹלָם וְגוֹאֲלִין לְעוֹלָם, אֵימָא: בְּמִצְוָה דְּרֹאשׁ הַשָּׁנָה לֹא לִיחַיְּיבוּ — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **Are these** things **comparable? There,** the priests sound **trumpets, and here,** we are dealing with the sounding of a ***shofar*. Rather, it was necessary** to say that priests are obligated to fulfill the mitzva for a different reason, for **it may enter your mind to say** as follows: **Since we learned** in a mishna: Yom Kippur of **the Jubilee Year is the same as Rosh HaShana, with regard to** both **the** *shofar* **blasts and the** additional **blessings** that are recited in the *Amida* prayer, I might have said: **One who is** fully included **in the mitzva of the Jubilee is** also included **in the mitzva of Rosh HaShana. But these priests, since they are not** fully included **in the mitzva of the Jubilee, as we learned** in a mishna: **Priests and Levites may sell** their fields **forever and they may** also **redeem** their lands **forever,** and they are not bound by the *halakhot* of the Jubilee Year, I might **say** that **they should** also **not be obligated to fulfill the mitzva of Rosh HaShana.** Therefore, the *baraita* comes **to teach us** that this is not so, and that even priests are obligated to fulfill the mitzva.


###### Rosh Hashanah 29a:14
[Rosh Hashanah 29a:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:14)

מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין — אֵינוֹ מוֹצִיא לֹא אֶת מִינוֹ וְלֹא אֶת שֶׁאֵינוֹ מִינוֹ. אָמַר רַב הוּנָא: וּלְעַצְמוֹ מוֹצִיא.

**William Davidson Edition - English:**
§ It was taught in the same *baraita*: **A half-slave, half-freeman cannot discharge the obligation** on behalf of **one of his kind, and** he certainly **cannot** discharge the obligation **on behalf of one who is not of his kind. Rav Huna said:** Even though he cannot discharge the obligation on behalf of others, **he can discharge the obligation** on behalf of **himself.**


###### Rosh Hashanah 29a:15
[Rosh Hashanah 29a:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:15)

אֲמַר לֵיהּ רַב נַחְמָן לְרַב הוּנָא: מַאי שְׁנָא לַאֲחֵרִים דְּלָא — דְּלָא אָתֵי צַד עַבְדוּת וּמַפֵּיק צַד חֵירוּת, לְעַצְמוֹ נָמֵי — לָא אָתֵי צַד עַבְדוּת דִּידֵיהּ וּמַפֵּיק צַד חֵירוּת דִּידֵיהּ.

**William Davidson Edition - English:**
**Rav Naḥman said to Rav Huna: What is the difference** whereby he may discharge the obligation on behalf of himself but **not on behalf of others?** Because his **slave component cannot come and discharge the obligation** on behalf of **the free component** of the other. If so, **with regard to himself as well, his slave component should not be able to come and discharge the obligation** on behalf **of his free component.**


###### Rosh Hashanah 29a:16
[Rosh Hashanah 29a:16](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:16)

אֶלָּא אָמַר רַב נַחְמָן: אַף לְעַצְמוֹ אֵינוֹ מוֹצִיא. תַּנְיָא נָמֵי הָכִי: מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין — אַף לְעַצְמוֹ אֵינוֹ מוֹצִיא.

**William Davidson Edition - English:**
**Rather, Rav Naḥman said: Even on behalf of himself he cannot discharge the obligation.** The Gemara comments: **This is also taught** in a *baraita*: **A half-slave, half-freeman cannot discharge the obligation even for himself.**


###### Rosh Hashanah 29a:17
[Rosh Hashanah 29a:17](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:17)

תָּנֵי אַהֲבָה בְּרֵיהּ דְּרַבִּי זֵירָא: כׇּל הַבְּרָכוֹת כּוּלָּן, אַף עַל פִּי שֶׁיָּצָא — מוֹצִיא. חוּץ מִבִּרְכַּת הַלֶּחֶם וּבִרְכַּת הַיַּיִן, שֶׁאִם לֹא יָצָא — מוֹצִיא, וְאִם יָצָא — אֵינוֹ מוֹצִיא.

**William Davidson Edition - English:**
Continuing the discussion of performing an obligation on behalf of others, **Ahava, son of Rabbi Zeira, taught** the following *baraita*: With regard to **all the blessings, even if one** already recited a blessing for himself and has consequently **fulfilled** his own obligation, **he can** still recite a blessing for others and thereby **discharge** their obligation, as all Jews are responsible for one another. This is true with regard to all blessings **except for the blessing** recited **over bread and the blessing** recited **over wine,** both before and after their consumption. With regard to these blessings, **if he has not** yet **fulfilled** his own obligation, **he can discharge** the obligation of others as well, **but if he** already **fulfilled** his own obligation, **he cannot discharge** the obligation of others, as these blessings are recited in appreciation of physical enjoyment, and can only be recited by one who is actually deriving pleasure at the time.


###### Rosh Hashanah 29a:18
[Rosh Hashanah 29a:18](https://torahapp.org/share/book/Rosh%20Hashanah/r/29a:18)

בָּעֵי רָבָא:

**William Davidson Edition - English:**
**Rava raised a dilemma:**