## Rosh Hashanah Daf 32b

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

**גְּמָ׳** מַלְכִיּוֹת, כְּגוֹן: ״חַי אָנִי נְאֻם ה׳ [אֱלֹהִים] אִם לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם״, וְאַף עַל גַּב דְּאָמַר רַב נַחְמָן: כֹּל כִּי הַאי רִיתְחָא לִירְתַּח קוּדְשָׁא בְּרִיךְ הוּא עֲלַן וְלִיפְרוֹקִינַן, כֵּיוָן דִּבְרִיתְחָא אֲמוּר — אַדְכּוֹרֵי רִיתְחָא בְּרֵישׁ שַׁתָּא לָא מַדְכְּרִינַן.

**William Davidson Edition - English:**
**GEMARA:** The Gemara cites examples of verses that may not be used in Rosh HaShana prayers because they deal with punishment. With regard to verses of **Kingship, for example: “As I live, says the Lord God, surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be King over you”** (Ezekiel 20:33). **And although Rav Naḥman said** about this verse: With regard to **any anger like this, let the Holy One, blessed be He, express** that **anger upon us and let Him redeem us,** if that is the process necessary for redemption, **since** the verse **was said with anger** it is not included, as **one does not mention anger on Rosh HaShana.**


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

זִכָּרוֹן — כְּגוֹן: ״וַיִּזְכּוֹר כִּי בָשָׂר הֵמָּה וְגוֹ׳״ שׁוֹפָר — כְּגוֹן: ״תִּקְעוּ שׁוֹפָר בַּגִּבְעָה וְגוֹ׳״.

**William Davidson Edition - English:**
Similarly, verses of **remembrance** that speak of a punishment may not be used in Rosh HaShana prayers, **for example: “So He remembered that they were but flesh,** a wind that passes away, and does not come again” (Psalms 78:39). Nor verses of ***shofar*,** which refer to calamity, **for example: “Sound the *shofar* in Giva,** and the trumpet in Rama; sound an alarm at Beit Aven, behind you, O Benjamin” (Hosea 5:8).


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

אֲבָל אִם בָּא לוֹמַר מַלְכוּת זִכָּרוֹן וְשׁוֹפָר שֶׁל פּוּרְעָנוּת שֶׁל נׇכְרִים, אוֹמֵר. מַלְכוּת — כְּגוֹן: ״ה׳ מָלָךְ יִרְגְּזוּ עַמִּים, וּכְגוֹן: ״ה׳ מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ״. זִכָּרוֹן — כְּגוֹן: ״זְכוֹר ה׳ לִבְנֵי אֱדוֹם וְגוֹ׳״. שׁוֹפָר — כְּגוֹן: ״וַה׳ אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן״, וּכְתִיב: ״ה׳ צְבָאוֹת יָגֵן עֲלֵיהֶם״.

**William Davidson Edition - English:**
The Gemara qualifies the mishna’s ruling. **However, if one comes to recite** verses of **Kingship, remembrance, and *shofar*** with a theme **of the punishment of gentiles, one may recite** them. The Gemara offers examples of these verses: With regard to the verses of **Kingship, for example: “The Lord reigns, let the peoples tremble”** (Psalms 99:1), **and, for example: “The Lord is King for ever and ever; the nations are perished out of His land”** (Psalms 10:16). With regard to **remembrance, for example: “Remember, O Lord, against the children of Edom** the day of Jerusalem, who said: Raze it, raze it, to its very foundation” (Psalms 137:7). With regard to the verses of ***shofar*, for example: “And the Lord God will sound the** *shofar*, **and will go with whirlwinds of the south”** (Zechariah 9:14), **and it is written: “The Lord of hosts will defend them”** (Zechariah 9:15), i.e., God will defend the Jewish people against their enemies.


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

אֵין מַזְכִּירִין זִכָּרוֹן שֶׁל יָחִיד, וַאֲפִילּוּ לְטוֹבָה, כְּגוֹן: ״זׇכְרֵנִי ה׳ בִּרְצוֹן עַמֶּךָ״, וּכְגוֹן: ״זׇכְרָה לִּי אֱלֹהַי לְטוֹבָה״.

**William Davidson Edition - English:**
The Gemara states: **One does not recite** a verse dealing with **the remembrance of an individual, even** if it is **for good, for example: “Remember me, O Lord, when You show favor to Your people”** (Psalms 106:4), **and, for example: “Remember me, my God, for good”** (Nehemiah 5:19).


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

פִּקְדוֹנוֹת — הֲרֵי הֵן כְּזִכְרוֹנוֹת, כְּגוֹן: ״וַה׳ פָּקַד אֶת שָׂרָה״, וּכְגוֹן: ״פָּקוֹד פָּקַדְתִּי אֶתְכֶם״, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָן כְּזִכְרוֹנוֹת.

**William Davidson Edition - English:**
Verses that mention God’s **revisitings [*pikdonot*] are** equivalent **to** verses of **remembrances [*zikhronot*],** and therefore they may be counted in the ten verses. **For example: “And the Lord revisited [*pakad*] Sarah”** (Genesis 21:1), **and, for example: “I have surely revisited [*pakadeti*] you”** (Exodus 3:16). This is **the statement of Rabbi Yosei. Rabbi Yehuda says: They are not** equivalent **to** verses of **remembrances.**


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

וּלְרַבִּי יוֹסֵי נְהִי נָמֵי דְּפִקְדוֹנוֹת הֲרֵי הֵן כְּזִכְרוֹנוֹת, ״וַה׳ פָּקַד אֶת שָׂרָה״ — פִּקָּדוֹן דְּיָחִיד הוּא! כֵּיוָן דְּאָתוּ רַבִּים מִינַּהּ — כְּרַבִּים דָּמְיָא.

**William Davidson Edition - English:**
The Gemara asks: **And according to** the opinion of **Rabbi Yosei, although** verses that speak **of** God **revisiting** man **are** equivalent **to** verses of **remembrances,** he cites the following verse as an example: **“And the Lord revisited Sarah,”** which **is a revisiting of an individual.** Despite the fact that it was stated above that a remembrance must refer to the collective, **since many** descendants **came from her,** as Sarah is the mother of the Jewish people, **she is** considered **like many.** Therefore, this verse is effectively dealing with the remembrance of the entire Jewish people.


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

״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד. מִי זֶה מֶלֶךְ הַכָּבוֹד ה׳ עִזּוּז וְגִבּוֹר ה׳ גִּבּוֹר מִלְחָמָה. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד ה׳ צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה״. רִאשׁוֹנָה — שְׁתַּיִם, שְׁנִיָּה — שָׁלֹשׁ, דִּבְרֵי רַבִּי יוֹסֵי.

**William Davidson Edition - English:**
The Gemara discusses several verses from Psalms. **“Lift up your heads, O you gates, and be lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle”** (Psalms 24:7–8). The psalm continues: **“Lift up your heads, O you gates, and lift them up, you everlasting doors; that the King of glory may come in. Who then is the King of glory? The Lord of hosts, He is the King of glory, Selah”** (Psalms 24:9–10). **The first** section is counted as **two** verses of Kingship, as the term king is mentioned twice, while **the second** section **is** counted as **three** verses of Kingship; this is **the statement of Rabbi Yosei.**


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

רַבִּי יְהוּדָה אוֹמֵר: רִאשׁוֹנָה — אַחַת, שְׁנִיָּה — שְׁתַּיִם.

**William Davidson Edition - English:**
**Rabbi Yehuda says: The first** section is counted as only **one** verse of Kingship, as the question: “Who is the King of glory,” is not considered a verse of Kingship. By the same reasoning, **the second** section is counted as only **two** verses of Kingship.


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

״זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ. כִּי מֶלֶךְ כׇּל הָאָרֶץ אֱלֹהִים״ — שְׁתַּיִם, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אַחַת. וְשָׁוִין בְּ״מָלַךְ אֱלֹהִים עַל גּוֹיִם אֱלֹהִים יָשַׁב עַל כִּסֵּא קׇדְשׁוֹ״, שֶׁהִיא אַחַת.

**William Davidson Edition - English:**
Similarly, the Gemara discusses the following verses: **“Sing praises to God, sing praises, sing praises to our King, sing praises. For God is the King of all the earth;** sing praises in a skillful song” (Psalms 47:7–8). These are counted as **two** verses of Kingship; this is **the statement of Rabbi Yosei. Rabbi Yehuda says:** They count as only **one** verse of Kingship, as the phrase: “Sing praises to our King,” is referring to God as the King of the Jewish people, not the King of the entire world. **And they** both **agree** with regard to the verse: **“God reigns over the nations, God sits upon His sacred throne”** (Psalms 47:9), **that it is** considered as only **one** verse of Kingship, as the phrase: “Sits upon His sacred throne,” is not referring to God explicitly as King.


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

זִכְרוֹן שֶׁיֵּשׁ בּוֹ תְּרוּעָה — כְּגוֹן: ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ״ — אוֹמְרָהּ עִם הַזִּכְרוֹנוֹת וְאוֹמְרָהּ עִם הַשּׁוֹפָרוֹת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹמְרָהּ אֶלָּא עִם הַזִּכְרוֹנוֹת בִּלְבָד.

**William Davidson Edition - English:**
With regard to a verse of **remembrance that** also **has** a mention of **sounding** the *shofar*, **for example: “A solemn rest, a memorial of blasts, a sacred convocation”** (Leviticus 23:24), **one may recite it with the** verses of **remembrances, and** one **may** also **recite it with the** verses of ***shofarot*;** this is **the statement of Rabbi Yosei. Rabbi Yehuda says: One may recite it only with the** verses of **remembrances alone,** as it does not explicitly mention a *shofar*.


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

מַלְכוּת שֶׁיֵּשׁ עִמּוֹ תְּרוּעָה — כְּגוֹן: ״ה׳ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ״ — אוֹמְרָהּ עִם הַמַּלְכִיּוֹת וְאוֹמְרָהּ עִם הַשּׁוֹפָרוֹת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹמְרָהּ אֶלָּא עִם הַמַּלְכִיּוֹת בִּלְבָד.

**William Davidson Edition - English:**
With regard to a verse of **Kingship that** also **has** a mention of **sounding** the *shofar*, **for example: “The Lord his God is with him, and the sounding of a king is among them”** (Numbers 23:21), **one may recite it with** the verses of **Kingship and** one may also **recite it with** the verses of ***shofarot*;** This is **the statement of Rabbi Yosei. Rabbi Yehuda says: One may recite it only with** the verses **of Kingship.**


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

תְּרוּעָה שֶׁאֵין עִמָּהּ לֹא כְּלוּם — כְּגוֹן: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״ — אוֹמְרָהּ עִם הַשּׁוֹפָרוֹת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינוֹ אוֹמְרָהּ כׇּל עִיקָּר.

**William Davidson Edition - English:**
With regard to a verse that mentions **sounding** the *shofar* **that has nothing** else **with it,** i.e., no mention of remembrances, Kingship, or an actual *shofar*, **for example: “It is a day of sounding the** *shofar* **to you”** (Numbers 29:1), **one may recite it with** the verses of ***shofarot*;** this is **the statement of Rabbi Yosei. Rabbi Yehuda says: One may not recite it at all,** as it contains no explicit mention of a *shofar*.


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

מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בְּנָבִיא, רַבִּי יוֹסֵי אוֹמֵר: אִם הִשְׁלִים בַּתּוֹרָה — יָצָא. ״אִם הִשְׁלִים״, דִּיעֲבַד — אִין, לְכַתְּחִילָּה — לָא. וְהָתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: הַמַּשְׁלִים בַּתּוֹרָה — הֲרֵי זֶה מְשׁוּבָּח! אֵימָא: ״מַשְׁלִים״.

**William Davidson Edition - English:**
§ The mishna taught: 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. The Gemara notes that Rabbi Yosei’s formulation: **If he concluded,** indicates that **after the fact, yes,** he has fulfilled his obligation; ***ab initio*, no,** he has not fulfilled his obligation to recite the necessary verses. The Gemara asks: **But isn’t it taught** in a *baraita* that **Rabbi Yosei says: One who concludes** the series of verses **with** a verse from **the Torah is praiseworthy?** The Gemara answers: **Say** that the text of the mishna must be modified so that it reads: Rabbi Yosei says: **He concludes** with a verse from the Torah, i.e., one should do so *ab initio*.


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

וְהָא ״אִם הִשְׁלִים״ קָתָנֵי, דִּיעֲבַד — אִין, לְכַתְּחִילָּה — לָא! הָכִי קָאָמַר: מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בְּנָבִיא. רַבִּי יוֹסֵי אוֹמֵר: מַשְׁלִים בַּתּוֹרָה, וְאִם הִשְׁלִים בְּנָבִיא — יָצָא. תַּנְיָא נָמֵי הָכִי, אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי: ווֹתִיקִין הָיוּ מַשְׁלִימִין אוֹתָהּ בַּתּוֹרָה.

**William Davidson Edition - English:**
The Gemara raises a difficulty. **Doesn’t** the mishna **teach: If he concluded?** This indicates that **after the fact, yes,** one has fulfilled his obligation; ***ab initio*, no,** he has not fulfilled his obligation. The Gemara answers that **this is what** the mishna **is saying: One begins with** verses from **the Torah and concludes with** a single verse from **the Prophets. Rabbi Yosei says: One concludes with** a single verse from **the Torah, and if he concluded with** a single verse from **the Prophets he has fulfilled** his obligation. **This is also taught** in a *baraita*. **Rabbi Elazar, son of Rabbi Yosei, said: Pious individuals [*vatikin*],** who were scrupulous in their performance of mitzvot, **would conclude** the series **with** a single verse from **the Torah.** Presumably, Rabbi Elazar followed the opinion of his father, Rabbi Yosei.


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

בִּשְׁלָמָא זִכְרוֹנוֹת וְשׁוֹפָרוֹת אִיכָּא טוּבָא, אֶלָּא מַלְכִיּוֹת — תְּלָת הוּא דְּהָוְיָין: ״ה׳ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ״, ״וַיְהִי בִּישׁוּרוּן מֶלֶךְ״, ״ה׳ יִמְלוֹךְ לְעוֹלָם וָעֶד״, וַאֲנַן בָּעֵינַן עֶשֶׂר, וְלֵיכָּא!

**William Davidson Edition - English:**
The Gemara asks: **Granted,** it is possible to conclude **Remembrances and *Shofarot*** with a verse from the Torah, as **there are many** such verses. **However,** with regard to **Kingship, there are** only **three: “The Lord his God is with him, and the sounding of a king is among them”** (Numbers 23:21); **“And he was king in Jeshurun”** (Deuteronomy 33:5); **and: “The Lord shall reign for ever and ever”** (Exodus 15:18). **And we require ten** verses, **and** according to Rabbi Yosei **there are not** enough, as he maintains that one should recite four verses from the Torah, the first three and the concluding one.


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

אָמַר רַב הוּנָא, תָּא שְׁמַע: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״ — מַלְכוּת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מַלְכוּת.

**William Davidson Edition - English:**
**Rav Huna said: Come** and **hear** a solution from that which was taught in the *Tosefta* (2:11): The verse: **“Hear, O Israel, the Lord our God, the Lord is one”** (Deuteronomy 6:4), is a verse of **Kingship;** this is **the statement of Rabbi Yosei. Rabbi Yehuda says: It is not** a verse of **Kingship.**


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

״וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה׳ הוּא הָאֱלֹהִים אֵין עוֹד״ — מַלְכוּת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מַלְכוּת. ״אַתָּה הׇרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ״ — מַלְכוּת, דִּבְרֵי רַבִּי יוֹסֵי. רַבִּי יְהוּדָה אוֹמֵר: אֵינָהּ מַלְכוּת.

**William Davidson Edition - English:**
**“Know this day, and lay it to your heart, that the Lord, He is God** in heaven above, and upon the earth beneath; **there is none else”** (Deuteronomy 4:39), is a verse of **Kingship;** this is **the statement of Rabbi Yosei. Rabbi Yehuda says:** It is **not** a verse of **Kingship. “To you it was shown, that you might know that the Lord, He is God; there is none else beside Him”** (Deuteronomy 4:35), is a verse of **Kingship;** this is **the statement of Rabbi Yosei. Rabbi Yehuda says: It is not** a verse of **Kingship.** This shows that according to the opinion of Rabbi Yosei there are sufficient verses of Kingship in the Torah to recite three at the beginning and one at the end.


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

**מַתְנִי׳** הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה, הַשֵּׁנִי מַתְקִיעַ. וּבִשְׁעַת הַהַלֵּל, הָרִאשׁוֹן מַקְרֵא אֶת הַהַלֵּל.

**William Davidson Edition - English:**
**MISHNA:** With regard to **one who is passing before the ark,** as prayer leader, **on the festival of Rosh HaShana,** it is **the second** prayer leader, i.e., the one who leads the additional prayer, who **sounds** the *shofar* on behalf of the congregation. **And** on a day **when the *hallel*** is recited, **the first** prayer leader, i.e., the one who leads the morning prayer, **recites the *hallel*** on behalf of the congregation.


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

**גְּמָ׳** מַאי שְׁנָא שֵׁנִי מַתְקִיעַ — מִשּׁוּם דִּ״בְרוֹב עָם הַדְרַת מֶלֶךְ״, אִי הָכִי הַלֵּל נָמֵי — נֵימָא בַּשֵּׁנִי מִשּׁוּם דִּ״בְרוֹב עָם הַדְרַת מֶלֶךְ״!

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is different** about the **second** prayer leader, that he **sounds** the *shofar* during the additional prayer? Is it **due to** the principle **that: “The splendor of the King is in the multitude of the people”** (Proverbs 14:28)? In other words, is the *shofar* sounded during the additional prayer because all of the congregants will have arrived by then? **If so,** with regard to ***hallel* too, let us say** that it should be read **by the second** prayer leader, **due to** the principle **that “The splendor of the King is in the multitude of the people.”**


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

אֶלָּא: מַאי שְׁנָא הַלֵּל דְּבָרִאשׁוֹן — מִשּׁוּם דִּזְרִיזִין מַקְדִּימִין לְמִצְוֹת, תְּקִיעָה נָמֵי נַעֲבֵיד בָּרִאשׁוֹן, מִשּׁוּם דִּזְרִיזִין מַקְדִּימִין לְמִצְוֹת!

**William Davidson Edition - English:**
**Rather, what is different** about ***hallel* that** it is recited **by the first** prayer leader? It is **due to** the principle **that the vigilant are early** in the performance of **mitzvot.** This is also difficult. With regard to the **sounding** of the *shofar*, **too, let us perform** it by means **of the first** prayer leader, **due to** the principle **that the vigilant are early** in the performance of **mitzvot.**


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

אָמַר רַבִּי יוֹחָנָן: בִּשְׁעַת הַשְּׁמָד שָׁנוּ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said: They taught** the *halakha* that the *shofar* is sounded during the additional prayer **in a time of** religious **persecution.** The gentile authorities prohibited sounding the *shofar* and appointed guards during the morning to ensure that the Jews comply. Therefore, the Sages delayed the sounding of the *shofar* until after the guards had left. A similar decree was not imposed against the recitation of *hallel*, and therefore it was recited during the morning prayer, at the earliest possible time.


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

מִדְּקָאָמַר ״בִּשְׁעַת הַלֵּל״, מִכְּלַל דִּבְרֹאשׁ הַשָּׁנָה לֵיכָּא הַלֵּל. מַאי טַעְמָא? אָמַר רַבִּי אֲבָהוּ: אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה אֵין יִשְׂרָאֵל אוֹמְרִים שִׁירָה לְפָנֶיךָ בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים? אָמַר לָהֶם: אֶפְשָׁר מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא דִין, וְסִפְרֵי חַיִּים וְסִפְרֵי מֵתִים פְּתוּחִין לְפָנָיו — וְיִשְׂרָאֵל אוֹמְרִים שִׁירָה?!

**William Davidson Edition - English:**
§ The Gemara comments: **From** the fact that the mishna **states: When *hallel*** is recited, one can conclude **by inference that on Rosh HaShana there is no** recitation of ***hallel*. What is the reason** that *hallel* is omitted on Rosh HaShana? **Rabbi Abbahu said: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, for what** reason **don’t the Jewish people recite songs** of praise, i.e., *hallel*, **before You on Rosh HaShana and on Yom Kippur? He said to them:** Is it **possible that** while **the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people are reciting** joyous **songs** of praise? Rosh HaShana and Yom Kippur are somber days of judgment whose mood is incompatible with the recitation of *hallel*.


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

**מַתְנִי׳** שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה אֵין מַעֲבִירִין עָלָיו אֶת הַתְּחוּם, וְאֵין מְפַקְּחִין עָלָיו אֶת הַגַּל. לֹא עוֹלִין בָּאִילָן, וְלֹא רוֹכְבִין עַל גַּבֵּי בְהֵמָה, וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם, וְאֵין חוֹתְכִין אוֹתוֹ — בֵּין בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת, וּבֵין בְּדָבָר שֶׁהוּא מִשּׁוּם לֹא תַעֲשֶׂה. אֲבָל אִם רָצָה לִיתֵּן לְתוֹכוֹ מַיִם אוֹ יַיִן — יִתֵּן.

**William Davidson Edition - English:**
**MISHNA:** With regard to **the *shofar* of Rosh HaShana, one may not pass** the Shabbat **limit for it,** i.e., to go and hear it, **nor may one clear a pile** of rubble to uncover a buried *shofar*. **One may not climb a tree, nor may one ride on an animal, nor may one swim in water,** in order to find a *shofar* to sound.**And one may not cut** the *shofar* to prepare it for use, **neither with an object that is prohibited due to a rabbinic decree nor with an object that** may not be used **due to a prohibition** by Torah law. **However, if one wishes to place water or wine into** the *shofar* on Rosh HaShana so that it emits a clear sound, **he may place it,** as this does not constitute a prohibited labor.


###### Rosh Hashanah 32b:24
[Rosh Hashanah 32b:24](https://torahapp.org/share/book/Rosh%20Hashanah/r/32b:24)

אֵין מְעַכְּבִין אֶת הַתִּנוֹקוֹת מִלִּתְקוֹעַ, אֲבָל מִתְעַסְּקִין עִמָּהֶן עַד שֶׁיִּלְמְדוּ. וְהַמִּתְעַסֵּק — לֹא יָצָא, וְהַשּׁוֹמֵעַ מִן הַמִּתְעַסֵּק — לֹא יָצָא.

**William Davidson Edition - English:**
**One** need **not prevent children from sounding** the *shofar* on Rosh HaShana, despite the fact that they are not obligated in mitzvot. **Rather, one occupies** himself **with them,** encouraging and instructing them, **until they learn** how to sound it properly. The mishna adds: **One who acts unawares** and sounds the *shofar* without any intention to perform the mitzva **has not fulfilled** his obligation. **And,** similarly, **one who hears** the *shofar* blasts **from one who acts unawares has not fulfilled** his obligation.


###### Rosh Hashanah 32b:25
[Rosh Hashanah 32b:25](https://torahapp.org/share/book/Rosh%20Hashanah/r/32b:25)

**גְּמָ׳** מַאי טַעְמָא? שׁוֹפָר עֲשֵׂה הוּא, וְיוֹם טוֹב עֲשֵׂה וְלֹא תַעֲשֶׂה — וְאֵין עֲשֵׂה דּוֹחֶה אֶת לֹא תַעֲשֶׂה וַעֲשֵׂה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: There is a principle that a positive mitzva overrides a negative mitzva. With this in mind, **what is the reason** that one may not perform a prohibited labor on Rosh HaShana to fulfill the positive mitzva of sounding the *shofar*? The Gemara answers: Sounding the ***shofar* is a positive mitzva, but** performing prohibited labor on **a Festival** violates both **the positive mitzva** to rest **and the prohibition** against performing prohibited labor, **and a positive mitzva does not override** both **a prohibition and a positive mitzva.**


###### Rosh Hashanah 32b:26
[Rosh Hashanah 32b:26](https://torahapp.org/share/book/Rosh%20Hashanah/r/32b:26)

לֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִין עַל גַּבֵּי בְּהֵמָה וְכוּ׳. הַשְׁתָּא דְּרַבָּנַן אָמְרַתְּ לָא, דְּאוֹרָיְיתָא מִיבַּעְיָא?! זוֹ וְאֵין צָרִיךְ לוֹמַר זוֹ קָתָנֵי.

**William Davidson Edition - English:**
§ The mishna taught: One may not pass the Shabbat limit for it, i.e., to go and hear it, nor may one clear a pile of rubble to uncover a buried *shofar*. **One may not climb a tree, nor may one ride on an animal** to find a *shofar* to sound. The Gemara questions the order of these prohibitions: **Now** that **you have said** that to sound the *shofar* one **may not** perform an action that is prohibited **by rabbinic law,** i.e., passing the Shabbat limit or clearing a pile of rubble, **is** it **necessary** to say that one may not perform an action that could lead to an act prohibited **by Torah law,** i.e., climbing a tree or riding an animal? The Gemara answers: The mishna **teaches** employing the style: **This, and it is unnecessary to say that.** It begins with the more novel case before moving on to the more straightforward one.