## Rosh Hashanah Daf 32a

###### Rosh Hashanah 32a:1
[Rosh Hashanah 32a:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:1)

וְקַבְעֵיהּ רַבֵּיהּ בִּשְׁמֵיהּ.

**William Davidson Edition - English:**
**and his teacher established it in his name.** Consequently, it is counted as one of Rabban Yoḥanan ben Zakkai’s ordinances.


###### Rosh Hashanah 32a:2
[Rosh Hashanah 32a:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:2)

**מַתְנִי׳** סֵדֶר בְּרָכוֹת: אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכִיּוֹת עִמָּהֶן, וְאֵינוֹ תּוֹקֵעַ.

**William Davidson Edition - English:**
**MISHNA:** **The order of the blessings** of the additional prayer on Rosh HaShana is as follows: **One recites** the blessing of **the Patriarchs,** the blessing of God’s **Mighty Deeds, and** the blessing of **the Sanctification of** God’s **Name,** all of which are recited all year long. **And one includes** the blessing of **Kingship,** containing many biblical verses on that theme, **with them,** i.e., in the blessing of the Sanctification of God’s Name, **and he does not sound** the *shofar* after it.


###### Rosh Hashanah 32a:3
[Rosh Hashanah 32a:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:3)

קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ, זִכְרוֹנוֹת וְתוֹקֵעַ, שׁוֹפָרוֹת וְתוֹקֵעַ, וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי.

**William Davidson Edition - English:**
Next, one adds a special blessing for **the Sanctification of the Day, and sounds** the *shofar* after it; followed by the blessing of **Remembrances,** which contains many biblical verses addressing that theme, **and sounds** the *shofar* after it; and recites the blessing of ***Shofarot*,** which includes verses that mention the *shofar*, **and sounds** the *shofar* after it. **And** he then returns to the regular *Amida* prayer and **recites** the blessing of God’s **Service and** the blessing of **Thanksgiving and the Priestly Blessing.** This is **the statement of Rabbi Yoḥanan ben Nuri.**


###### Rosh Hashanah 32a:4
[Rosh Hashanah 32a:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:4)

אָמַר לוֹ רַבִּי עֲקִיבָא: אִם אֵינוֹ תּוֹקֵעַ לְמַלְכִיּוֹת — לָמָה הוּא מַזְכִּיר? אֶלָּא: אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ, זִכְרוֹנוֹת וְתוֹקֵעַ, שׁוֹפָרוֹת וְתוֹקֵעַ, וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים.

**William Davidson Edition - English:**
**Rabbi Akiva said to him: If one does not sound** the *shofar* **for** the blessing of **Kingship, why does he mention** it? **Rather,** the order of the blessings is as follows: One **recites** the blessing of **the Patriarchs and** that of God’s **Mighty Deeds and** that of **the Sanctification of** God’s **Name. He** subsequently **includes** the blessing of **Kingship in** the blessing of **the Sanctification of the Day, and sounds** the *shofar*. Next he recites the blessing of **Remembrances, and sounds** the *shofar* after it, and the blessing of ***Shofarot* and sounds** the *shofar* after it. **He** then **recites** the blessing of God’s **Service and** the blessing of **Thanksgiving and the Priestly Blessing.**


###### Rosh Hashanah 32a:5
[Rosh Hashanah 32a:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:5)

**גְּמָ׳** אָמַר לוֹ רַבִּי עֲקִיבָא: אִם אֵינוֹ תּוֹקֵעַ לְמַלְכִיּוֹת — לָמָה הוּא מַזְכִּיר? לָמָה הוּא מַזְכִּיר?! רַחֲמָנָא אָמַר אַידְכַּר! אֶלָּא: לָמָה עֶשֶׂר? לֵימָא תֵּשַׁע, דְּהוֹאִיל וְאִשְׁתַּנִּי אִשְׁתַּנִּי!

**William Davidson Edition - English:**
**GEMARA:** The mishna taught that **Rabbi Akiva said to him: If one does not sound** the *shofar* **for the** blessing of **Kingship, why does he mention** it? The Gemara expresses surprise at this question: **Why does he mention** it? **The Merciful One states** that one should **mention** it. It is a mitzva to recite the blessing of Kingship, regardless of the sounding of the *shofar*. **Rather,** this is what Rabbi Akiva meant: **Why** does one mention **ten** verses of Kingship, as in the other blessings? **Let him recite nine** verses or fewer. **Since** the blessing **is different** in that it is not followed by *shofar* blasts, **let it** also **be different** with regard to the number of verses it includes.


###### Rosh Hashanah 32a:6
[Rosh Hashanah 32a:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:6)

תָּנוּ רַבָּנַן: מִנַּיִן שֶׁאוֹמְרִים אָבוֹת — שֶׁנֶּאֱמַר: ״הָבוּ לַה׳ בְּנֵי אֵלִים״. וּמִנַּיִן שֶׁאוֹמְרִים גְּבוּרוֹת — שֶׁנֶּאֱמַר: ״הָבוּ לַה׳ כָּבוֹד וָעוֹז״. וּמִנַּיִן שֶׁאוֹמְרִים קְדוּשּׁוֹת — שֶׁנֶּאֱמַר: ״הָבוּ לַה׳ כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַה׳ בְּהַדְרַת קֹדֶשׁ״.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **From where** is it derived **that one recites** the blessing of the **Patriarchs? As it is stated: “Ascribe to the Lord, O you sons of the mighty”** (Psalms 29:1), which is interpreted to mean that one should mention before God the greatness of the mighty, i.e., the righteous Patriarchs. **And from where** is it derived **that one recites** the blessing of God’s **Mighty Deeds? As it is stated: “Ascribe to the Lord glory and strength”** (Psalms 29:1). **And from where** is it derived **that one recites** the blessing of the **Sanctification** of God’s Name? **As it is stated: “Ascribe to the Lord the glory due to His name; worship the Lord in the beauty of sanctity”** (Psalms 29:2).


###### Rosh Hashanah 32a:7
[Rosh Hashanah 32a:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:7)

וּמִנַּיִן שֶׁאוֹמְרִים מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת — רַבִּי אֱלִיעֶזֶר אוֹמֵר: דִּכְתִיב ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ״. ״שַׁבָּתוֹן״ — זֶה קְדוּשַּׁת הַיּוֹם; ״זִכְרוֹן״ — אֵלּוּ זִכְרוֹנוֹת; ״תְּרוּעָה״ — אֵלּוּ שׁוֹפָרוֹת; ״מִקְרָא קֹדֶשׁ״ — קַדְּשֵׁהוּ בַּעֲשִׂיַּית מְלָאכָה.

**William Davidson Edition - English:**
**And from where** is it derived **that** on Rosh HaShana **one recites** the blessings of **Kingship, Remembrances, and *Shofarot*? Rabbi Eliezer says: As it is written:** “In the seventh month, on the first day of the month, you shall have **a solemn rest, a memorial of blasts, a sacred convocation”** (Leviticus 23:24). This verse is interpreted as follows: **“A solemn rest,” this** is referring to the blessing of **the Sanctification of the Day; “a memorial,” this is Remembrances; “blasts,” this is *Shofarot*; “a sacred convocation”** this means **sanctify it by** abstaining from **performing** prohibited **labor.**


###### Rosh Hashanah 32a:8
[Rosh Hashanah 32a:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:8)

אָמַר לוֹ רַבִּי עֲקִיבָא: מִפְּנֵי מָה לֹא נֹאמַר ״שַׁבָּתוֹן״ — שְׁבוּת, שֶׁבּוֹ פָּתַח הַכָּתוּב תְּחִילָּה! אֶלָּא: ״שַׁבָּתוֹן״ — קַדְּשֵׁהוּ בַּעֲשִׂיַּית מְלָאכָה; ״זִכְרוֹן״ — אֵלּוּ זִכְרוֹנוֹת; ״תְּרוּעָה״ — אֵלּוּ שׁוֹפָרוֹת; ״מִקְרָא קֹדֶשׁ״ — זוֹ קְדוּשַּׁת הַיּוֹם.

**William Davidson Edition - English:**
**Rabbi Akiva said to** Rabbi Eliezer: **For what** reason **isn’t it stated** instead that the phrase **“solemn rest”** teaches that one must **rest** by abstaining from prohibited labor, as this is the term **with which the verse opened first.** It stands to reason that the verse would begin with the main issue, i.e., that this day is a Festival on which performing labor is prohibited. **Rather,** the verse should be explained as follows: **“A solemn rest,” sanctify it by** abstaining from **performing** prohibited **labor; “a memorial,” this is Remembrances; “blasts,” this is *Shofarot*; “a sacred convocation,” this is the Sanctification of the Day.**


###### Rosh Hashanah 32a:9
[Rosh Hashanah 32a:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:9)

מִנַּיִן שֶׁאוֹמְרִים מַלְכִיּוֹת? תַּנְיָא, רַבִּי אוֹמֵר: ״אֲנִי ה׳ אֱלֹהֵיכֶם״, וּ״בַּחֹדֶשׁ הַשְּׁבִיעִי״ — זוֹ מַלְכוּת.

**William Davidson Edition - English:**
**From where** is it derived that **that one recites** the blessing of **Kingship? It is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says:** One verse states: **“I am the Lord your God”** (Leviticus 23:22), which is referring to God’s Kingship over the world; **and** two verses later it states: **“In the seventh month”** (Leviticus 23:24). **This** teaches that God’s **Kingship** must be mentioned on Rosh HaShana.


###### Rosh Hashanah 32a:10
[Rosh Hashanah 32a:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:10)

רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם״, שֶׁאֵין תַּלְמוּד לוֹמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״, וּמָה תַּלְמוּד לוֹמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״ — זֶה בָּנָה אָב לְכׇל מָקוֹם שֶׁנֶּאֱמַר בּוֹ זִכְרוֹנוֹת — יִהְיוּ מַלְכִיּוֹת עִמָּהֶן.

**William Davidson Edition - English:**
**Rabbi Yosei bar Yehuda says:** This is **not necessary, as** the verse **states:** “Also in the day of your gladness, and in your appointed seasons, and in your New Moons, you shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; **that they may be to you for a remembrance before your God:** I am the Lord your God” (Numbers 10:10). **As** there is **no** need for **the verse to state: “I am the Lord your God,” and** therefore **what** is the meaning **when the verse states: “I am the Lord your God”? This is a paradigm** that **in all places where** verses of **Remembrances are stated,** verses of **Kingship should be** recited **with them.**


###### Rosh Hashanah 32a:11
[Rosh Hashanah 32a:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:11)

וְהֵיכָן אוֹמְרָהּ לִקְדוּשַּׁת הַיּוֹם? תַּנְיָא, רַבִּי אוֹמֵר: עִם הַמַּלְכִיּוֹת אוֹמְרָהּ. מָה מָצִינוּ בְּכׇל מָקוֹם בָּרְבִיעִית — אַף כָּאן בָּרְבִיעִית.

**William Davidson Edition - English:**
§ The Gemara returns to the issue discussed in the mishna: **And where does one recite the Sanctification of the Day? It is taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says: One recites it with the** blessing of **Kingship,** in the fourth blessing. He explains: **Just as we find in all** other **places** that the Sanctification of the Day is mentioned **in the fourth** blessing of the *Amida* prayer, **so too here,** it is recited **in the fourth** blessing.


###### Rosh Hashanah 32a:12
[Rosh Hashanah 32a:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:12)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עִם הַזִּכְרוֹנוֹת אוֹמְרָהּ. מַה מָצִינוּ בְּכׇל מָקוֹם בָּאֶמְצַע — אַף כָּאן בָּאֶמְצַע.

**William Davidson Edition - English:**
**Rabban Shimon ben Gamliel says: One recites it** together **with** the blessing of **Remembrances,** in the fifth blessing. He explains: **Just as we find in all** other **places** that the Sanctification of the Day is mentioned **in the middle** blessing of the *Amida* prayer, e.g., on Shabbat, when it is the fourth of seven blessings, **so too here,** it is recited **in the middle** blessing, which in the case of Rosh HaShana is the fifth blessing, as the Rosh HaShana *Amida* prayer is comprised of nine blessings.


###### Rosh Hashanah 32a:13
[Rosh Hashanah 32a:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:13)

וּכְשֶׁקִּידְּשׁוּ בֵּית דִּין אֶת הַשָּׁנָה בְּאוּשָׁא, יָרַד רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא לִפְנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, וְעָשָׂה כְּרַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבָּן שִׁמְעוֹן: לֹא הָיוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. לַיּוֹם הַשֵּׁנִי יָרַד רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי וְעָשָׂה כְּרַבִּי עֲקִיבָא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: כָּךְ הָיוּ נוֹהֲגִין בְּיַבְנֶה.

**William Davidson Edition - English:**
§ **And** the *baraita* relates that **when the court sanctified the year in Usha, Rabbi Yoḥanan ben Beroka descended** as the prayer leader **in the presence of Rabban Shimon ben Gamliel, and he acted in accordance with** the opinion of **Rabban Yoḥanan ben Nuri** by including the blessing of Kingship in the blessing of the Sanctification of God’s Name. **Rabban Shimon said to him: They were not accustomed** to act in **this** manner **in Yavne. On the second day, Rabbi Ḥanina, son of Rabbi Yosei HaGelili, descended** as the prayer leader, **and he acted in accordance with** the opinion of **Rabbi Akiva** by including the blessing of Kingship in the blessing of the Sanctification of the Day. **Rabban Shimon ben Gamliel said: This is** how **they were accustomed** to act **in Yavne.**


###### Rosh Hashanah 32a:14
[Rosh Hashanah 32a:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:14)

לְמֵימְרָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרַבִּי עֲקִיבָא סְבִירָא לֵיהּ? וְהָא אָמַר רַבִּי עֲקִיבָא: מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם אָמַר לְהוּ, וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: קְדוּשַּׁת הַיּוֹם עִם הַזִּכְרוֹנוֹת אָמַר לְהוּ? אָמַר רַבִּי זֵירָא: לוֹמַר שֶׁתּוֹקְעִין לְמַלְכִיּוֹת.

**William Davidson Edition - English:**
The Gemara asks a question concerning this *baraita*: **Is that to say that Rabban Shimon ben Gamliel holds in accordance with** the opinion of **Rabbi Akiva? But didn’t Rabbi Akiva say** that **one recites** the blessing of **Kingship with** the blessing of **the Sanctification of the Day, and Rabban Shimon ben Gamliel says that one recites** the blessing of **the Sanctification of the Day with** the blessing of **Remembrances?** Why then did Rabban Shimon ben Gamliel indicate his agreement with Rabbi Akiva’s practice? **Rabbi Zeira said:** Rabban Shimon ben Gamliel merely meant **to say** that he agrees **that one sounds** the *shofar* together **with** the blessing of **Kingship,** and that this was how they were accustomed to act in Yavne.


###### Rosh Hashanah 32a:15
[Rosh Hashanah 32a:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:15)

לַיּוֹם הַשֵּׁנִי יָרַד רַבִּי חֲנִינָא. מַאי שֵׁנִי? אִילֵּימָא יוֹם טוֹב שֵׁנִי — לְמֵימְרָא דְּעַבְּרוּהּ לֶאֱלוּל?! וְהָאָמַר רַבִּי חֲנִינָא בַּר כָּהֲנָא: מִימוֹת עֶזְרָא וְאֵילָךְ לֹא מָצִינוּ אֱלוּל מְעוּבָּר! אָמַר רַב חִסְדָּא: מַאי שֵׁנִי — לְיוֹם שֵׁנִי, לַשָּׁנָה הַבָּאָה.

**William Davidson Edition - English:**
The *baraita* taught that **on the second day Rabbi Ḥanina descended** as the prayer leader. The Gemara asks: **What is** the meaning of: **The second** day? **If we say** that this is referring to **the second day of the Festival day** of Rosh HaShana, **is that to say that they rendered Elul a full** month, so that the thirtieth day of Elul was the first day of Rosh HaShana and the first day of Tishrei was the second day? **But didn’t Rabbi Ḥanina bar Kahana say: From the days of Ezra onward we have not found that** the month of **Elul was** ever **rendered full.** If so, it is difficult to believe that a case of this kind occurred in the time of the *tanna’im*. **Rav Ḥisda said: What is** the meaning of: **The second** day? It means **on the second day,** the next time it was Rosh HaShana, i.e., on Rosh HaShana **of the following year.**


###### Rosh Hashanah 32a:16
[Rosh Hashanah 32a:16](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:16)

**מַתְנִי׳** אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אִם אָמַר שָׁלֹשׁ שָׁלֹשׁ מִכּוּלָּן — יָצָא.

**William Davidson Edition - English:**
**MISHNA:** One does **not** recite **fewer than ten** verses in the blessing of **Kingship,** or fewer **than ten** verses in the blessing of **Remembrances,** or fewer **than ten** verses in the blessing of ***Shofarot*. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled** his obligation.


###### Rosh Hashanah 32a:17
[Rosh Hashanah 32a:17](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:17)

**גְּמָ׳** הָנֵי עֲשָׂרָה מַלְכִיּוֹת כְּנֶגֶד מִי? אָמַר רַבִּי: כְּנֶגֶד עֲשָׂרָה הִלּוּלִים שֶׁאָמַר דָּוִד בְּסֵפֶר תְּהִלִּים. הִלּוּלִים טוּבָא הָווּ! הָנָךְ דִּכְתִיב בְּהוּ ״הַלְלוּהוּ בְּתֵקַע שׁוֹפָר״.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **These ten** verses of **Kingship, to what do they correspond? Rabbi** Yehuda HaNasi **said:** They **correspond to the ten praises that David said in the book of Psalms.** The Gemara asks: **There are many** more **praises** than that in the book of Psalms. The Gemara answers that he means **those** in **which it is written by them: “Praise Him with the blast of the *shofar*”** (Psalms 150:3). In that chapter the phrase “Praise Him” appears ten times.


###### Rosh Hashanah 32a:18
[Rosh Hashanah 32a:18](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:18)

רַב יוֹסֵף אָמַר: כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁנֶּאֶמְרוּ לוֹ לְמֹשֶׁה בְּסִינַי. רַבִּי יוֹחָנָן אָמַר: כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם. הֵי נִינְהוּ? ״וַיֹּאמֶר״ —

**William Davidson Edition - English:**
**Rav Yosef said:** The ten verses **correspond to the Ten Commandments, which were said to Moses at Sinai. Rabbi Yoḥanan said:** They **correspond to the ten utterances through which the world was created.** The Gemara asks: **Which are these** ten utterances? The Gemara explains: This is referring to the ten times that the phrase **“And He said”** appears in the story of Creation in the first two chapters of Genesis.


###### Rosh Hashanah 32a:19
[Rosh Hashanah 32a:19](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:19)

״וַיֹּאמֶר״ דִּבְרֵאשִׁית תִּשְׁעָה הָווּ! ״בְּרֵאשִׁית״ נָמֵי מַאֲמָר הוּא, דִּכְתִיב: ״בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ״.

**William Davidson Edition - English:**
The Gemara asks: Does it refer to the repetition of the phrase: **“And He said” in Genesis? There are** only **nine** such phrases, not ten. The Gemara answers that the phrase **“In the beginning” is also** considered **an utterance, as it is written: “By the word of the Lord were the heavens made”** (Psalms 33:6), which indicates that all of creation came into existence through a single utterance, after which all matter was formed into separate and distinct entities by means of the other nine utterances.


###### Rosh Hashanah 32a:20
[Rosh Hashanah 32a:20](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:20)

רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אִם אָמַר שָׁלֹשׁ שָׁלֹשׁ מִכּוּלָּן — יָצָא. אִיבַּעְיָא לְהוּ, הֵיכִי קָתָנֵי: שָׁלֹשׁ מִן הַתּוֹרָה, שָׁלֹשׁ מִן הַנְּבִיאִים, וְשָׁלֹשׁ מִן הַכְּתוּבִים — דְּהָווּ תֵּשַׁע, וְאִיכָּא בֵּינַיְיהוּ חֲדָא, אוֹ דִלְמָא: אֶחָד מִן הַתּוֹרָה, וְאֶחָד מִן הַנְּבִיאִים, וְאֶחָד מִן הַכְּתוּבִים — דְּהָוְיָין לְהוּ שָׁלֹשׁ, וְאִיכָּא בֵּינַיְיהוּ טוּבָא?

**William Davidson Edition - English:**
§ The mishna taught that **Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled** his obligation. **A dilemma was raised before** the Sages: **What is** he **teaching** here? Does Rabbi Yoḥanan ben Nuri mean that one must recite **three** verses **from the Torah, three from the Prophets, and three from the Writings, which are nine** in total, **and** if so **the** practical difference **between** the opinions of Rabbi Yoḥanan ben Nuri and the first *tanna* is only **one** verse? **Or perhaps** he means that one must recite **one** verse **from the Torah and one from the Prophets and one from the Writings, which are three** altogether, **and the** practical difference **between them is a large** number of verses, i.e., seven.


###### Rosh Hashanah 32a:21
[Rosh Hashanah 32a:21](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:21)

תָּא שְׁמַע, דְּתַנְיָא: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת, וְאִם אָמַר שֶׁבַע מִכּוּלָּן — יָצָא, כְּנֶגֶד שִׁבְעָה רְקִיעִים.

**William Davidson Edition - English:**
The Gemara clarifies this matter: **Come** and **hear** a proof, **as it is taught** in a *baraita*: One does **not** recite **fewer than ten** verses of **Kingship,** or fewer **than ten** verses of **Remembrances,** or fewer **than ten** verses of ***Shofarot*. And if one recited seven from each of them, he has fulfilled** his obligation, as they **correspond to the seven firmaments** in heaven.


###### Rosh Hashanah 32a:22
[Rosh Hashanah 32a:22](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:22)

רַבִּי יוֹחָנָן בֶּן נוּרִי אָמַר: הַפּוֹחֵת — לֹא יִפְחוֹת מִשֶּׁבַע, וְאִם אָמַר שָׁלֹשׁ מִכּוּלָּן — יָצָא, כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרִי לַהּ: כְּנֶגֶד כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. אָמַר רַב הוּנָא אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יוֹחָנָן בֶּן נוּרִי.

**William Davidson Edition - English:**
**Rabbi Yoḥanan ben Nuri said: One who** recites **fewer** than the requisite ten should **not** recite **fewer than seven, but if he recited three from each of them he has fulfilled** his obligation, as they **correspond to the Torah, the Prophets, and the Writings. And some say:** They **correspond to the priests, the Levites, and the Israelites.** This indicates that Rabbi Yoḥanan ben Nuri means a total of three verses for each blessing. **Rav Huna said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Yoḥanan ben Nuri.**


###### Rosh Hashanah 32a:23
[Rosh Hashanah 32a:23](https://torahapp.org/share/book/Rosh%20Hashanah/r/32a:23)

**מַתְנִי׳** אֵין מַזְכִּירִין זִכָּרוֹן מַלְכוּת וְשׁוֹפָר שֶׁל פּוּרְעָנוּת. מַתְחִיל בַּתּוֹרָה, וּמַשְׁלִים בַּנָּבִיא, רַבִּי יוֹסֵי אוֹמֵר: אִם הִשְׁלִים בַּתּוֹרָה — יָצָא.

**William Davidson Edition - English:**
**MISHNA:** **One does not mention** verses of **Remembrance, Kingship, and *Shofar*** that have a theme **of punishment.** When reciting the ten verses, **one begins with** verses from the **Torah and concludes with** verses from **the Prophets. Rabbi Yosei says: If he concluded with** a verse from **the Torah, he has fulfilled** his obligation.