## Rosh Hashanah Daf 34a

###### Rosh Hashanah 34a:1
[Rosh Hashanah 34a:1](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:1)

שֶׁאֵין תַּלְמוּד לוֹמַר ״בַּחֹדֶשׁ הַשְּׁבִיעִי״, וּמָה תַּלְמוּד לוֹמַר ״בַּחֹדֶשׁ הַשְּׁבִיעִי״ — שֶׁיְּהוּ כׇּל תְּרוּעוֹת הַחֹדֶשׁ הַשְּׁבִיעִי זֶה כָּזֶה.

**William Davidson Edition - English:**
**Since** there is **no** need for **the verse to state: “Of the seventh month,”** as it already states: “On the Day of Atonement,” **what** is the meaning when **the verse states: “Of the seventh month”?** This serves to teach **that all** soundings of the *shofar* **of the seventh month must be similar to one another.**


###### Rosh Hashanah 34a:2
[Rosh Hashanah 34a:2](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:2)

וּמִנַּיִן לְשָׁלֹשׁ שֶׁל שָׁלֹשׁ שָׁלֹשׁ — תַּלְמוּד לוֹמַר: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״.

**William Davidson Edition - English:**
**And from where** is it derived that there must be **three** sets **of three** blasts **each? The verse states: “Then you shall make proclamation with the blast of the *shofar*** [***shofar terua***]”(Leviticus 25:9); and another verse states: **“A solemn rest, a memorial of blasts [*terua*]”** (Leviticus 23:24); and a third verse states: **“It is a day of sounding [*terua*] the** *shofar* **to you”** (Numbers 29:1). *Terua* is mentioned three times in these verses, and a *terua* is always preceded and followed by a *tekia*.


###### Rosh Hashanah 34a:3
[Rosh Hashanah 34a:3](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:3)

וּמִנַּיִן לִיתֵּן אֶת הָאָמוּר שֶׁל זֶה בָּזֶה וְשֶׁל זֶה בָּזֶה — תַּלְמוּד לוֹמַר: ״שְׁבִיעִי״ ״שְׁבִיעִי״ לִגְזֵירָה שָׁוָה.

**William Davidson Edition - English:**
Since one of these verses deals with Yom Kippur of the Jubilee Year, while two of them deal with Rosh HaShana, the Gemara asks: **From where** is it derived **to apply what is said about that** verse **to this** one, **and** what is said **about this** verse **to that** one? With regard to Rosh HaShana, **the verse states:** “Of the **seventh** month” (Leviticus 25:9), and with regard to Yom Kippur the verse likewise states: “In the **seventh** month” (Leviticus 23:24). It is derived **by verbal analogy** that any *shofar* blasts sounded on one of these days must also be sounded on the other. Consequently, on each day one must sound three sets of *tekia-terua-tekia*.


###### Rosh Hashanah 34a:4
[Rosh Hashanah 34a:4](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:4)

הָא כֵּיצַד? שָׁלֹשׁ שֶׁהֵן תֵּשַׁע. שִׁיעוּר תְּקִיעָה כִּתְרוּעָה, שִׁיעוּר תְּרוּעָה כִּשְׁלֹשָׁה שְׁבָרִים.

**William Davidson Edition - English:**
**How so?** How does one actually perform the sounding of the *shofar*? One sounds **three** sets of three blasts each, **which** altogether **are nine** separate blasts. **The length of a *tekia* is equal to** the length of **a *terua*,** and **the length of a *terua*** is equal **to** the length of **three *shevarim*.**


###### Rosh Hashanah 34a:5
[Rosh Hashanah 34a:5](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:5)

הַאי תַּנָּא, מֵעִיקָּרָא מַיְיתֵי לַהּ בְּהֶיקֵּישָׁא, וְהַשְׁתָּא מַיְיתֵי לַהּ בִּגְזֵירָה שָׁוָה? הָכִי קָאָמַר: אִי לָאו גְּזֵירָה שָׁוָה, הֲוָה מַיְיתִינָא לַהּ בְּהֶיקֵּישָׁא. הַשְׁתָּא דְּאָתְיָא בִּגְזֵירָה שָׁוָה — הֶיקֵּישָׁא לָא צְרִיךְ.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **This *tanna* initially derives** his *halakha* **from juxtaposition,** based on the phrase: “Of the seventh month,” which teaches that every sounding of the *shofar* in the seventh month must be alike. **And now he derives** this *halakha* that one sounds three *tekia*-*terua*-*tekia* sets **by verbal analogy** from the recurrence of the term “seventh.” How can the *tanna* change his method of derivation in the very same *baraita*? The Gemara explains that **this is what** the *tanna* **is saying: If** there were **no verbal analogy, I would have derived** this *halakha* **by juxtaposition. Now that it is derived through a verbal analogy, the juxtaposition is not necessary.**


###### Rosh Hashanah 34a:6
[Rosh Hashanah 34a:6](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:6)

וְהַאי תַּנָּא מַיְיתֵי לַהּ בִּגְזֵירָה שָׁוָה מִמִּדְבָּר, דְּתַנְיָא: ״וּתְקַעְתֶּם תְּרוּעָה״ — תְּקִיעָה בִּפְנֵי עַצְמָהּ וּתְרוּעָה בִּפְנֵי עַצְמָהּ. אַתָּה אוֹמֵר תְּקִיעָה בִּפְנֵי עַצְמָהּ וּתְרוּעָה בִּפְנֵי עַצְמָהּ, אוֹ אֵינוֹ אֶלָּא תְּקִיעָה וּתְרוּעָה אַחַת הִיא — כְּשֶׁהוּא אוֹמֵר: ״וּבְהַקְהִיל אֶת הַקָּהָל תִּתְקְעוּ וְלֹא תָרִיעוּ״, הֱוֵי אוֹמֵר: תְּקִיעָה בִּפְנֵי עַצְמָהּ וּתְרוּעָה בִּפְנֵי עַצְמָהּ.

**William Davidson Edition - English:**
The Gemara comments: **And** the following ***tanna* derives this** *halakha* **by verbal analogy from** the sounding of the *shofar* in **the wilderness, as it is taught** in a *baraita* that the verse: **“And you shall sound [*utekatem*] a *terua*”** (Numbers 10:5), indicates that **a *tekia* is its own** sound **and a *terua* is its own** sound. Do **you say** that **a *tekia* is its own** sound **and a *terua* is its own** sound? **Or** perhaps **is it only that a *tekia* and a *terua* are one** and the same, i.e., the two terms are synonymous? **When it says: “But when the assembly is to be gathered together, you shall sound a *tekia* [*titke’u*], but you shall not sound a *terua* [*tari’u*]”** (Numbers 10:7), **you must say** that **a *tekia* is its own** sound **and a *terua* is its own** sound.


###### Rosh Hashanah 34a:7
[Rosh Hashanah 34a:7](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:7)

וּמִנַּיִן שֶׁפְּשׁוּטָה לְפָנֶיהָ — תַּלְמוּד לוֹמַר: ״וּתְקַעְתֶּם תְּרוּעָה״. וּמִנַּיִן שֶׁפְּשׁוּטָה לְאַחֲרֶיהָ — תַּלְמוּד לוֹמַר: ״תְּרוּעָה יִתְקְעוּ״.

**William Davidson Edition - English:**
**And from where** is it derived **that** a *terua* **is preceded by a straight blast,** i.e., a *tekia*? **The verse states: “And you shall sound [*utekatem*] a *terua*”** (Numbers 10:5), which indicates that one must first sound a *tekia* and then a *terua*. **And from where** is it derived **that** a *terua* is **followed by a straight blast? The verse states: “A *terua* you shall sound [*titke’u*]”** (Numbers 10:6), i.e., first a *terua* and then a *tekia*.


###### Rosh Hashanah 34a:8
[Rosh Hashanah 34a:8](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:8)

רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וּתְקַעְתֶּם תְּרוּעָה שֵׁנִית״, שֶׁאֵין תַּלְמוּד לוֹמַר ״שֵׁנִית״, וּמָה תַּלְמוּד לוֹמַר ״שֵׁנִית״ — זֶה בָּנָה אָב, שֶׁכׇּל מָקוֹם שֶׁנֶּאֱמַר ״תְּרוּעָה״ — תְּהֵא תְּקִיעָה שְׁנִיָּה לָהּ. אֵין לִי אֶלָּא בַּמִּדְבָּר, בְּרֹאשׁ הַשָּׁנָה מִנַּיִן? תַּלְמוּד לוֹמַר: ״תְּרוּעָה״ ״תְּרוּעָה״ לִגְזֵירָה שָׁוָה.

**William Davidson Edition - English:**
**Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka, says:** This derivation **is not necessary,** as the verse **states: “And you shall sound [*utekatem*] a *terua* a second time”** (Numbers 10:6). **As** there is **no** need for **the verse to state: “A second time,”** since it is clear from the context that this is the second *terua*, **what** is the meaning when **the verse states: “A second time?” This is a paradigm** of the principle **that** in **all places where it is stated *terua*, a *tekia* should be second to it. I have** derived this *halakha* **only in the wilderness. From where** do I derive that the same applies **to Rosh HaShana? The verse states “*terua*”** with regard to the wilderness, and the verse states **“*terua*”** with regard to Rosh HaShana. This comes to teach **by verbal analogy** that the *halakha* of one applies to the other.


###### Rosh Hashanah 34a:9
[Rosh Hashanah 34a:9](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:9)

וְשָׁלֹשׁ תְּרוּעוֹת נֶאֶמְרוּ בְּרֹאשׁ הַשָּׁנָה: ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, ״יוֹם תְּרוּעָה״, ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, וּשְׁתֵּי תְּקִיעוֹת לְכׇל אַחַת וְאַחַת.

**William Davidson Edition - English:**
**And three *teruot* are stated** with regard **to Rosh HaShana: “A solemn rest, a memorial of blasts [*terua*]”** (Leviticus 23:24); “It is **a day of sounding the *shofar* [*terua*]** to you” (Numbers 29:1); **“Then you shall make proclamation with the blast of the *shofar* [*terua*]”** (Leviticus 25:9). **And** there are **two *tekiot* for each and every one** of the *teruot*, one before and one after.


###### Rosh Hashanah 34a:10
[Rosh Hashanah 34a:10](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:10)

מָצִינוּ לְמֵדִין: שָׁלֹשׁ תְּרוּעוֹת וְשֵׁשׁ תְּקִיעוֹת נֶאֶמְרוּ בְּרֹאשׁ הַשָּׁנָה, שְׁתַּיִם מִדִּבְרֵי תוֹרָה, וְאַחַת מִדִּבְרֵי סוֹפְרִים. ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״ — מִדִּבְרֵי תוֹרָה. ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״ — לְתַלְמוּדוֹ הוּא בָּא.

**William Davidson Edition - English:**
Consequently, **we are found to have learned** that **three *teruot* and six *tekiot* are stated** with regard **to Rosh HaShana. Two** of the *teruot* are required **by the statement of the Torah and one by the statement of the Sages,** i.e., based on the verses but not derived directly from them. How so? **“A solemn rest, a memorial of blasts [*terua*]”** and **“Then you shall make proclamation with the blast of the *shofar*** [***terua***]”; these apply **by Torah law.** However, the verse **“It is a day of sounding the *shofar*** [***terua***] **to you” comes for its** own **statement,** i.e., for the verbal analogy, which teaches that the *halakhot* of the wilderness apply to Rosh HaShana as well. Consequently, the third *terua* is merely alluded to in that verse and its obligation applies by rabbinic law.


###### Rosh Hashanah 34a:11
[Rosh Hashanah 34a:11](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:11)

רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: אַחַת מִדִּבְרֵי תוֹרָה, וּשְׁתַּיִם מִדִּבְרֵי סוֹפְרִים. ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״ — מִדִּבְרֵי תוֹרָה. ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה״, וְ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״ — לְתַלְמוּדוֹ הוּא בָּא.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani** said that **Rabbi Yonatan said: One** *terua* applies **by Torah law, and two** apply **by rabbinic law: “Then you shall make proclamation with the blast of the *shofar*** [***terua***]” applies **by Torah law.** However, the verses: **“A solemn rest, a memorial of blasts** [***terua***]” **and “It is a day of sounding the *shofar*** [***terua***] **to you”;** these two phrases **come for their** own **statement.**


###### Rosh Hashanah 34a:12
[Rosh Hashanah 34a:12](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:12)

מַאי לְתַלְמוּדוֹ הוּא בָּא? מִיבְּעֵי: בַּיּוֹם וְלֹא בַּלַּיְלָה.

**William Davidson Edition - English:**
The Gemara asks: **What** does Rabbi Shmuel bar Naḥmani mean when he says that the verse: “It is a day of sounding the *shofar* [*terua*] to you,” **comes for its** own **statement?** What other *halakha* is derived from this verse? The Gemara explains: **It is required** to teach that the *shofar* must be sounded **during the day and not at night,** as indicated by the phrase: “A day of sounding the *shofar*.”


###### Rosh Hashanah 34a:13
[Rosh Hashanah 34a:13](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:13)

וְאִידַּךְ, בַּיּוֹם וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״בְּיוֹם הַכִּפּוּרִים״.

**William Davidson Edition - English:**
The Gemara asks: **And the other** *tanna*, who does not derive this *halakha* from this verse, **from where** does he learn that the *shofar* must be sounded **during the day and not at night?** The Gemara answers: **He derives it from** that which is stated with regard to the Jubilee Year: **“On the Day of Atonement”** (Leviticus 25:9), which indicates that the *shofar* must be sounded during the day, not at night.


###### Rosh Hashanah 34a:14
[Rosh Hashanah 34a:14](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:14)

אִי ״בְּיוֹם הַכִּפּוּרִים״ יָלֵיף, נִגְמוֹר נָמֵי מִינֵּיהּ לִפְשׁוּטָה לְפָנֶיהָ וּפְשׁוּטָה לְאַחֲרֶיהָ! ״וְהַעֲבַרְתָּ״ ״תַּעֲבִירוּ״ לָא מַשְׁמַע לְהוּ.

**William Davidson Edition - English:**
The Gemara asks: **If** that *tanna* **derives** this *halakha* **from** the phrase: **“On the Day of Atonement,” let us also derive from it** that one must sound **a straight** blast of a *tekia* **before** each *terua* **and a straight one after it.** Since he derives one *halakha* from the verses that deal with Yom Kippur of the Jubilee Year, why not derive this *halakha* from there as well? In that case, he would not need to derive it from the verses that deal with the wilderness. The Gemara answers: The phrases **“Then you shall make proclamation** [***veha’avarta***]” (Leviticus 25:9) and **“You shall make proclamation** [***ta’aviru***]” from the same verse **do not indicate** a *tekia* **according to him,** as they come to teach a different matter.


###### Rosh Hashanah 34a:15
[Rosh Hashanah 34a:15](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:15)

אֶלָּא מַאי דָּרְשִׁי בְּהוּ? ״וְהַעֲבַרְתָּ״ כִּדְרַב מַתְנָא. דְּאָמַר רַב מַתְנָא: ״וְהַעֲבַרְתָּ״ — דֶּרֶךְ הַעֲבָרָתוֹ, ״תַּעֲבִירוּ״ — דְּקָאָמַר רַחֲמָנָא נְעַבְּרֵיהּ בְּיָד.

**William Davidson Edition - English:**
The Gemara asks: **Rather, what does he learn from** those phrases? The Gemara answers: He expounds: **“*Veha’avarta*,” in accordance with** the opinion of **Rav Mattana, as Rav Mattana said: “*Veha’avarta*,”** which literally means: And you shall carry, indicates that the *shofar* must be shaped **in the** same **way that** the animal **carries** it on its head while alive, i.e., the natural narrow end must be maintained. One should not widen that side and narrow the naturally wide end. And the word **“*ta’aviru*”** teaches **that the Merciful One states** it so that one should not mistakenly explain as follows: **Let us** merely **carry** the *shofar* **by hand** throughout the land rather than sounding it.


###### Rosh Hashanah 34a:16
[Rosh Hashanah 34a:16](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:16)

וְאִידַּךְ? דְּרַב מַתְנָא — מִדְּשַׁנִּי בְּדִיבּוּרֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And** from where does **the other** *tanna* derive these *halakhot*, as he used this verse to learn that the *terua* must be preceded by a *tekia*. The Gemara answers: He derives the *halakha* **of Rav Mattana from** the fact **that** the verse **changed its normal language.** It employs the term “*ta’aviru*” instead of *titke’u*, the more common expression for sounding the *shofar*.


###### Rosh Hashanah 34a:17
[Rosh Hashanah 34a:17](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:17)

״תַּעֲבִירוּ״ בְּיָד — לָא מָצֵית אָמְרַתְּ, דְּגָמַר ״עֲבָרָה״ ״עֲבָרָה״ מִמֹּשֶׁה. כְּתִיב הָכָא: ״וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה״, וּכְתִיב הָתָם: ״וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה״, מָה לְהַלָּן בְּקוֹל — אַף כָּאן בְּקוֹל.

**William Davidson Edition - English:**
As for the concern that one might think the verse means: **You shall** merely **carry** the *shofar* **by hand** and not sound it, **you cannot** in any event **say** that, as that *tanna* **derives** by verbal analogy between the root ***avara*** used here and the same root ***avara*** that is found **with** regard to **Moses. It is written here: “Then you shall make proclamation** [***veha’avarta***] **with the blast of the *shofar*,” and it is written elsewhere: “And Moses commanded, and they caused to be proclaimed [*vaya’aviru*] throughout the camp”** (Exodus 36:6). **Just as there,** with regard to Moses, they proclaimed **with a sound, so too here,** the proclamation must be **with a sound.**


###### Rosh Hashanah 34a:18
[Rosh Hashanah 34a:18](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:18)

וּלְהַאי תַּנָּא דְּמַיְיתֵי לַהּ מִמִּדְבָּר, אִי מָה לְהַלָּן חֲצוֹצְרוֹת, אַף כָּאן חֲצוֹצְרוֹת?

**William Davidson Edition - English:**
The Gemara asks: **And** according to the opinion of **this *tanna*, who derives** the *halakha* that each *terua* of Rosh HaShana must be preceded by a *tekia* **from** the sounding of the *shofar* in **the wilderness** at the time of the gathering of the assembly, one can argue as follows: **If** so, **just as there,** in the wilderness, there was sounding of **trumpets, so too, here,** on Rosh HaShana, there must be sounding of **trumpets.**


###### Rosh Hashanah 34a:19
[Rosh Hashanah 34a:19](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:19)

תַּלְמוּד לוֹמַר: ״תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ״, אֵי זֶהוּ חַג שֶׁהַחֹדֶשׁ מִתְכַּסֶּה בּוֹ? הֱוֵי אוֹמֵר זֶה רֹאשׁ הַשָּׁנָה, וְקָאָמַר רַחֲמָנָא: ״שׁוֹפָר״.

**William Davidson Edition - English:**
Therefore, **the verse states: “Sound the *shofar* at the New Moon, at the full moon** [***keseh***] **for our feast day”** (Psalms 81:4). **Which is the Festival on which the month,** i.e., the moon, **is covered** [***mitkaseh***]? **You must say** that **this is Rosh HaShana,** the only Festival that coincides with the new moon, which cannot be seen. **And the Merciful One states:** “Sound **the *shofar*** at the New Moon,” which indicates that on Rosh HaShana one sounds a *shofar* and nothing else.


###### Rosh Hashanah 34a:20
[Rosh Hashanah 34a:20](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:20)

אַתְקֵין רַבִּי אֲבָהוּ בְּקֵסָרִי: תְּקִיעָה, שְׁלֹשָׁה שְׁבָרִים, תְּרוּעָה, תְּקִיעָה. מָה נַפְשָׁךְ? אִי יַלּוֹלֵי יַלֵּיל — לֶעְבֵּיד תְּקִיעָה תְּרוּעָה וּתְקִיעָה, וְאִי גַּנּוֹחֵי גַּנַּח — לֶעְבֵּיד תְּקִיעָה שְׁלֹשָׁה שְׁבָרִים וּתְקִיעָה!

**William Davidson Edition - English:**
§ **Rabbi Abbahu instituted in Caesarea** the following order of sounding of the *shofar*: First **a *tekia*,** a simple uninterrupted sound; next **three *shevarim*,** broken sounds; followed by **a *terua*,** a series of short blasts; and, finally, another ***tekia*.** The Gemara asks: **Whichever way you look at it,** this is difficult. **If,** according to the opinion of Rabbi Abbahu, the sound the Torah calls a *terua* is **a whimpering,** i.e., short, consecutive sounds, **one** should **perform a *tekia*-*terua*-*tekia*** set. **And if** he holds that a *terua* is **moaning,** i.e., longer, broken sounds, **he** should **sound** a set as follows: ***Tekia*,** followed by **three *shevarim*,** and then another ***tekia*.** Why include both a *terua* and a *shevarim*?


###### Rosh Hashanah 34a:21
[Rosh Hashanah 34a:21](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:21)

מְסַפְּקָא לֵיהּ אִי גַּנּוֹחֵי גַּנַּח אִי יַלּוֹלֵי יַלֵּיל. מַתְקֵיף לַהּ רַב עַוִּירָא: וְדִלְמָא יַלּוֹלֵי הֲוָה, וְקָא מַפְסֵיק שְׁלֹשָׁה שְׁבָרִים בֵּין תְּרוּעָה לִתְקִיעָה! דַּהֲדַר עָבֵיד תְּקִיעָה תְּרוּעָה וּתְקִיעָה. מַתְקֵיף לַהּ רָבִינָא: וְדִלְמָא גַּנּוֹחֵי הֲוָה, וְקָא מַפְסְקָא תְּרוּעָה בֵּין שְׁבָרִים לִתְקִיעָה! דַּהֲדַר עָבֵיד תְּקִיעָה שְׁבָרִים תְּקִיעָה.

**William Davidson Edition - English:**
The Gemara answers: Rabbi Abbahu **was uncertain whether** a *terua* means **moaning or whimpering,** and he therefore instituted that both types of sound should be included, to ensure that one fulfills his obligation. **Rav Avira strongly objects to this: But perhaps** a *terua* **is whimpering, and the** addition of **three *shevarim* interrupts between the *terua* and** the initial ***tekia*,** which disqualifies the entire set. The Gemara answers: **That** is why one **then performs a *tekia*-*terua*-*tekia*** set, to account for this possibility. **Ravina strongly objects to this: But perhaps** a *terua* **is moaning, and the *terua* interrupts between the *shevarim* and** the final ***tekia*,** once again disqualifying the entire set. The Gemara likewise answers: **That** is why one **then performs a *tekia*-*shevarim*-*tekia*** set, to cover this possibility as well.


###### Rosh Hashanah 34a:22
[Rosh Hashanah 34a:22](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:22)

אֶלָּא רַבִּי אֲבָהוּ מַאי אַתְקֵין? אִי גַּנּוֹחֵי גַּנַּח — הָא עַבְדֵיהּ, אִי יַלּוֹלֵי יַלֵּיל — הָא עַבְדֵיהּ! מְסַפְּקָא לֵיהּ דִּלְמָא גַּנַּח וְיַלֵּיל.

**William Davidson Edition - English:**
The Gemara asks: **But** if in any case one must perform the two sets of blasts, for **what** purpose **did Rabbi Abbahu institute** that one should perform a *tekia*-*shevarim*-*terua*-*tekia* set? **If** a *terua* **is moaning, one** already **did it; if it is whimpering, one** already **did** this, too. The Gemara answers: Rabbi Abbahu **was uncertain,** and he thought that **perhaps** a *terua* consists of **moaning** followed by **whimpering.** Consequently, all three sets are necessary.


###### Rosh Hashanah 34a:23
[Rosh Hashanah 34a:23](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:23)

אִי הָכִי, לֶיעְבַּד נָמֵי אִיפְּכָא: תְּקִיעָה, תְּרוּעָה, שְׁלֹשָׁה שְׁבָרִים, וּתְקִיעָה — דִּלְמָא יַלֵּיל וְגַנַּח! סְתָמָא דְמִילְּתָא, כִּי מִתְּרַע בְּאִינִישׁ מִילְּתָא — בְּרֵישָׁא גָּנַח וַהֲדַר יָלֵיל.

**William Davidson Edition - English:**
The Gemara asks: **If so, let one perform the opposite** set **as well: *Tekia*, *terua*, three *shevarim*, *tekia*,** as **perhaps** a *terua* consists of **whimpering and** then **moaning.** The Gemara answers: **The normal** way **of things** is that **when a person experiences a bad event, he first moans and then whimpers,** but not the reverse.


###### Rosh Hashanah 34a:24
[Rosh Hashanah 34a:24](https://torahapp.org/share/book/Rosh%20Hashanah/r/34a:24)

תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִיָּה כִּשְׁתַּיִם. אָמַר רַבִּי יוֹחָנָן: שָׁמַע

**William Davidson Edition - English:**
§ The mishna taught: If **one sounded the first** *tekia* **and** then **extended the second** *tekia* of that series **to** the length of **two** *tekiot*, so that it should count as both the second *tekia* of the first set and the first *tekia* of the second set, it is considered as only one *tekia*, and one must begin the second set with a new *tekia*. **Rabbi Yoḥanan said:** If **one heard**