## Rosh Hashanah Daf 29b

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

בִּרְכַּת הַלֶּחֶם שֶׁל מַצָּה, וּבִרְכַּת הַיַּיִן שֶׁל קִידּוּשׁ הַיּוֹם, מַהוּ? כֵּיוָן דְּחוֹבָה הוּא — מַפֵּיק, אוֹ דִלְמָא: בְּרָכָה לָאו חוֹבָה הִיא.

**William Davidson Edition - English:**
With regard to **the blessing over bread** that is recited before eating ***matza*** at the Passover seder **and the blessing over wine** recited as part **of the sanctification of the day** of Shabbat or a Festival, **what is** the *halakha*? The Gemara analyzes the question: Do we say that **since there is an obligation** to recite these blessings due to the mitzva involved, therefore **one can discharge** the obligation for others, even if he himself has already fulfilled his obligation? **Or perhaps** we say that **the blessing** itself **is not an obligation,** but rather the obligation lies in the eating and drinking, and the blessing is recited over one’s physical enjoyment; therefore, if he already fulfilled his own obligation, he cannot recite the blessing for others, as he derives no pleasure at this time.


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

תָּא שְׁמַע, דְּאָמַר רַב אָשֵׁי: כִּי הֲוֵינַן בֵּי רַב פַּפֵּי, הֲוָה מְקַדֵּשׁ לַן. וְכִי הֲוָה אָתֵי אֲרִיסֵיהּ מִדַּבְרָא, הֲוָה מְקַדֵּשׁ לְהוּ.

**William Davidson Edition - English:**
The Gemara answers: **Come** and **hear** an answer to this question from what **Rav Ashi said: When we were** studying **in the school of Rav Pappi, he would recite *kiddush* for us, and when his tenants would arrive from the field he would recite *kiddush*** once again **on their behalf.** Therefore, it is clear that one may recite *kiddush* on behalf of others, including the blessing that is recited over the wine, even if he himself has already fulfilled his own obligation.


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

תָּנוּ רַבָּנַן: לָא יִפְרוֹס אָדָם פְּרוּסָה לָאוֹרְחִין אֶלָּא אִם כֵּן אוֹכֵל עִמָּהֶם, אֲבָל פּוֹרֵס הוּא לְבָנָיו וְלִבְנֵי בֵיתוֹ כְּדֵי לְחַנְּכָן בְּמִצְוֹת. וּבְהַלֵּל וּבַמְּגִילָּה, אַף עַל פִּי שֶׁיָּצָא — מוֹצִיא.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One should not break bread** and recite a blessing **for guests unless he is eating with them,** so that he is obligated to recite a blessing for himself. **But he may break** bread **for his children and for** the other **members of his household** and recite the blessing, **in order to educate them to** perform **the mitzvot,** so that they know how to recite a blessing. **And with regard to *hallel* and the Scroll** of Esther, the *halakha* is that **even if he** already **fulfilled** his obligation, **he can** still **discharge** the obligation of others.


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

**הֲדַרַן עֲלָךְ רָאוּהוּ בֵּית דִּין**


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

**יוֹם טוֹב** שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת — בַּמִּקְדָּשׁ הָיוּ תּוֹקְעִין, אֲבָל לֹא בַּמְּדִינָה. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהוּ תּוֹקְעִין בְּכׇל מָקוֹם שֶׁיֵּשׁ בּוֹ בֵּית דִּין. אָמַר רַבִּי אֶלְעָזָר: לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְּיַבְנֶה בִּלְבַד. אָמְרוּ לוֹ: אֶחָד יַבְנֶה, וְאֶחָד כׇּל מָקוֹם שֶׁיֵּשׁ בּוֹ בֵּית דִּין.

**William Davidson Edition - English:**
**MISHNA:** With regard to the **Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound** the *shofar* as usual. **However,** they would **not** sound it **in the** rest of the **country** outside the Temple. **After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that** the people **should sound** the *shofar* on Shabbat **in every place where there is a court** of twenty-three judges. **Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted** this practice **only in Yavne,** where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. **They said to him:** He instituted the practice **both** in **Yavne and** in **any place where there is a court.**


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

וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵירָה עַל יַבְנֶה, שֶׁכׇּל עִיר שֶׁהִיא רוֹאָה, וְשׁוֹמַעַת, וּקְרוֹבָה, וִיכוֹלָה לָבוֹא — תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תּוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבַד.

**William Davidson Edition - English:**
The mishna adds: **And Jerusalem** in earlier times **had this additional superiority over Yavne** after Rabban Yoḥanan ben Zakkai instituted this practice, **for** in **any city whose** residents **could see** Jerusalem **and hear** the sounding of the *shofar* from there, **and** which **was near** to Jerusalem **and** people **could come** to Jerusalem from there, **they** would **sound** the *shofar* there as well, as it was considered part of Jerusalem. **But in Yavne they would sound** the *shofar* **only in the court** itself, not in the surrounding cities.


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

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי לֵוִי בַּר לַחְמָא אָמַר רַבִּי חָמָא בַּר חֲנִינָא: כָּתוּב אֶחָד אוֹמֵר: ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״. וְכָתוּב אֶחָד אוֹמֵר: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״! לָא קַשְׁיָא: כָּאן — בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בַּשַּׁבָּת, כָּאן — בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בַּחוֹל.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From where** are **these matters;** from where is it derived that the *shofar* is not sounded on Shabbat? **Rabbi Levi bar Laḥma said** that **Rabbi Ḥama bar Ḥanina said: One verse says,** with regard to Rosh HaShana: **“A solemn rest, a memorial of blasts”** (Leviticus 23:24), which indicates that one should merely remember the *shofar* without actually sounding it. **And another verse says: “It is a day of blowing for you”** (Numbers 29:1), i.e., a day on which one must actually sound the *shofar*. This apparent contradiction is **not difficult: Here,** the verse in which the *shofar* is only being remembered but not sounded, is referring **to a Festival that occurs on Shabbat; there,** the verse in which the *shofar* is actually sounded, is referring **to a Festival that occurs on a weekday.**


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

אָמַר רָבָא: אִי מִדְּאוֹרָיְיתָא הִיא, בַּמִּקְדָּשׁ הֵיכִי תָּקְעִינַן? וְעוֹד: הָא לָאו מְלָאכָה הִיא, דְּאִצְטְרִיךְ קְרָא לְמַעוֹטֵי.

**William Davidson Edition - English:**
**Rava said:** This explanation is difficult, for **if** the distinction between Shabbat and the rest of the week applies **by Torah law, how does one sound** the *shofar* on Shabbat **in the Temple?** If it is prohibited to sound the *shofar* on Shabbat, it should be prohibited everywhere. **And furthermore,** there is an additional problem with this explanation: Although the Sages prohibited sounding a *shofar* and playing other musical instruments on Shabbat, by Torah law sounding a *shofar* **is not a prohibited labor** on Shabbat such **that a verse is necessary to exclude** it when Rosh HaShana occurs on Shabbat.


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

דְּתָנָא דְּבֵי שְׁמוּאֵל: ״כׇּל מְלֶאכֶת עֲבוֹדָה לֹא תַּעֲשׂוּ״, יָצְתָה תְּקִיעַת שׁוֹפָר וּרְדִיַּית הַפַּת, שֶׁהִיא חָכְמָה וְאֵינָהּ מְלָאכָה.

**William Davidson Edition - English:**
The Gemara cites a proof for this last claim: **As** a Sage **of the school of Shmuel taught** in a *baraita*, with regard to the verse that prohibits performing prohibited labor on Festivals: **“Any prohibited labor of work you shall not perform”** (Numbers 29:1). This comes **to exclude** from the category of prohibited labors **the sounding of the *shofar* and the removal of bread** from the oven, each of **which is a skill and not a labor,** and therefore they are not included in the category of prohibited labor. Apparently, sounding the *shofar* is not prohibited by Torah law.


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

אֶלָּא אָמַר רָבָא: מִדְּאוֹרָיְיתָא מִישְׁרֵא שְׁרֵי, וְרַבָּנַן הוּא דִּגְזוּר בֵּיהּ כִּדְרַבָּה. דְּאָמַר רַבָּה: הַכֹּל חַיָּיבִין בִּתְקִיעַת שׁוֹפָר, וְאֵין הַכֹּל בְּקִיאִין בִּתְקִיעַת שׁוֹפָר, גְּזֵירָה שֶׁמָּא יִטְּלֶנּוּ בְּיָדוֹ וְיֵלֵךְ אֵצֶל הַבָּקִי לִלְמוֹד, וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
**Rather, Rava said: By Torah law one is permitted** to sound the *shofar* on Rosh HaShana even on Shabbat, **and it was the Sages who decreed** that **it** is prohibited. This is **in accordance with** the opinion of **Rabba, as Rabba said: All are obligated to sound the *shofar*** on Rosh HaShana, **but not all are experts in sounding the *shofar*.** Therefore, the Sages instituted **a decree** that the *shofar* should not be sounded on Shabbat, **lest one take** the *shofar* **in his hand and go to an expert to learn** how to sound it or to have him sound it for him, **and** due to his preoccupation **he** might **carry it four cubits in the public domain,** which is a desecration of Shabbat.


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

וְהַיְינוּ טַעְמָא דְלוּלָב, וְהַיְינוּ טַעְמָא דִמְגִילָּה.

**William Davidson Edition - English:**
The Gemara comments: **And this is** also **the reason for** the rabbinical decree that **the palm branch** [***lulav***] may not be taken on Shabbat, **and this is** likewise **the reason for** the decree that **the Megilla** of Esther may not be read on Shabbat. The Sages were concerned that one might carry the *lulav* or the Megilla four cubits in the public domain to take it to an expert who will teach him the proper manner to perform these mitzvot.


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

מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי וְכוּ׳. תָּנוּ רַבָּנַן: פַּעַם אַחַת חָל רֹאשׁ הַשָּׁנָה לִהְיוֹת בְּשַׁבָּת, וְהָיוּ כׇל הֶעָרִים מִתְכַּנְּסִין. אָמַר לָהֶם רַבָּן יוֹחָנָן בֶּן זַכַּאי לִבְנֵי בְּתִירָה: נִתְקַע! אָמְרוּ לוֹ: נָדוּן.

**William Davidson Edition - English:**
§ The mishna taught: **After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that** the people should sound the *shofar* even on Shabbat in every place where there is a court of twenty-three judges. The background to this decree is related in greater detail in a *baraita*, as **the Sages taught: Once Rosh HaShana occurred on Shabbat, and all the cities gathered** at the Great Sanhedrin in Yavne for the Festival prayers. **Rabban Yoḥanan ben Zakkai said to the sons of Beteira,** who were the leading halakhic authorities of the generation: **Let us sound** the *shofar*, as in the Temple. **They said to him: Let us discuss** whether or not this is permitted.


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

אָמַר לָהֶם: נִתְקַע, וְאַחַר כָּךְ נָדוּן. לְאַחַר שֶׁתָּקְעוּ, אָמְרוּ לוֹ: נָדוּן! אָמַר לָהֶם: כְּבָר נִשְׁמְעָה קֶרֶן בְּיַבְנֶה, וְאֵין מְשִׁיבִין לְאַחַר מַעֲשֶׂה.

**William Davidson Edition - English:**
**He said to them:** First **let us sound** it, **and afterward,** when there is time, **let us discuss** the matter. **After they sounded** the *shofar*, the sons of Beteira **said to** Rabban Yoḥanan ben Zakkai: **Let us** now **discuss** the issue. **He said to them: The horn has already been heard in Yavne, and one does not refute** a ruling **after action** has already been taken. There is no point in discussing the matter, as it would be inappropriate to say that the community acted erroneously after the fact.


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

אָמַר רַבִּי אֶלְעָזָר: לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְּיַבְנֶה בִּלְבַד. אָמְרוּ לוֹ: אֶחָד יַבְנֶה וְאֶחָד כׇּל מָקוֹם שֶׁיֵּשׁ בּוֹ בֵּית דִּין. אָמְרוּ לוֹ: הַיְינוּ תַּנָּא קַמָּא!

**William Davidson Edition - English:**
§ The mishna further stated that **Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted** this practice **only in Yavne. They said to him:** He instituted the practice **both** in **Yavne and** in **any place where there is a court.** The Gemara asks: This last statement of the Rabbis: **They said to him,** etc.; **is** the same as the opinion of **the first *tanna*** of the mishna. Why did the mishna repeat this opinion?


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

אִיכָּא בֵּינַיְיהוּ בֵּי דִינָא דְּאַקְרַאי.

**William Davidson Edition - English:**
The Gemara answers: The practical difference **between** the opinion of the first *tanna* and the opinion of the Rabbis who issued that last statement is with regard to **a temporary court,** i.e., one that is not fixed in a certain place. According to the opinion of the first *tanna*, the *shofar* is sounded there as well, whereas according to the opinion of the Rabbis who responded to Rabbi Elazar, the *shofar* is sounded only in a place where there is a permanent court, similar to that in Yavne.


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

אָמְרוּ לוֹ: אֶחָד יַבְנֶה וְאֶחָד כׇּל מָקוֹם שֶׁיֵּשׁ בּוֹ בֵּית דִּין. אָמַר רַב הוּנָא:

**William Davidson Edition - English:**
§ The mishna taught that **they said to him:** He instituted the practice **both** in **Yavne and** in **any place where there is a court. Rav Huna said:**