## Rosh Hashanah Daf 34b

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

תֵּשַׁע תְּקִיעוֹת בְּתֵשַׁע שָׁעוֹת בַּיּוֹם — יָצָא.

**William Davidson Edition - English:**
the requisite **nine** *shofar* **blasts at nine** different **times of the day, he has fulfilled** his obligation, as the blasts need not be heard in immediate succession.


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

תַּנְיָא נָמֵי הָכִי: שָׁמַע תֵּשַׁע תְּקִיעוֹת בְּתֵשַׁע שָׁעוֹת בַּיּוֹם — יָצָא. מִתִּשְׁעָה בְּנֵי אָדָם כְּאֶחָד — לֹא יָצָא. תְּקִיעָה מִזֶּה וּתְרוּעָה מִזֶּה — יָצָא. וַאֲפִילּוּ בְּסֵירוּגִין, וַאֲפִילּוּ כׇּל הַיּוֹם כּוּלּוֹ.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: If one **heard nine** *shofar* **blasts at nine** different **times of the day, he has fulfilled** his obligation. If one heard the blasts **from nine** different **people simultaneously, he has not fulfilled** his obligation. If one heard **a *tekia* from this** one **and** afterward he heard **a *terua* from this** other one, **he has fulfilled** his obligation, as one does not have to hear all the blasts from the same individual. **And** this is true **even** if one heard the blasts from the different individuals **at intervals, and even** if it took the course of **the entire day.**


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

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: בְּהַלֵּל וּבִמְגִילָּה, אִם שָׁהָה כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חוֹזֵר לָרֹאשׁ! לָא קַשְׁיָא: הָא דִידֵיהּ, הָא דְרַבֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And did Rabbi Yoḥanan** actually **say this? Didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon ben Yehotzadak: During** the reading of ***hallel* or the Megilla** of Esther, **if one paused** long **enough to complete all of it, he must return to the beginning,** as it must be read in one session? Why is the *halakha* different in the case of the *shofar*? The Gemara answers: This is **not difficult,** as **this** ruling with regard to the *shofar* **is his** own opinion, **and that** case of *hallel* and the Megilla **is his teacher’s** opinion. It is Rabbi Shimon ben Yehotzadak who holds that one may not pause in the middle of sounding the *shofar*.


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

וְדִידֵיהּ לָא? וְהָא רַבִּי אֲבָהוּ הֲוָה שָׁקֵיל וְאָזֵיל בָּתְרֵיהּ דְּרַבִּי יוֹחָנָן וַהֲוָה קָרֵי קְרִיאַת שְׁמַע, כִּי מְטָא לִמְבוֹאוֹת מְטוּנָּפוֹת, אִישְׁתִּיק, בָּתַר דַּחֲלֵיף אֲמַר לֵיהּ: מַהוּ לִגְמוֹר? אָמַר לוֹ: אִם שָׁהִיתָ כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חֲזוֹר לָרֹאשׁ.

**William Davidson Edition - English:**
The Gemara asks: **And is** this **not** also **his** own opinion as well? **Wasn’t Rabbi Abbahu** once **walking after Rabbi Yoḥanan, and** Rabbi Abbahu **was reciting *Shema*** as he walked? **When he reached alleyways** that were **filthy** with human excrement, where it is prohibited to utter words of Torah, **he fell silent** and stopped reciting *Shema*. **After he passed** through, Rabbi Abbahu **said to** Rabbi Yoḥanan: **What is** the *halakha* with regard **to completing** *Shema* from where I left off? Rabbi Yoḥanan **said to him: If you remained** in the alleyway for an interval **sufficient to complete the entire** *Shema*, **return to the beginning** and start again. This shows that Rabbi Yoḥanan himself holds that if one takes an extended break, he must start again from the beginning.


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

הָכִי קָאָמַר לֵיהּ: לְדִידִי — לָא סְבִירָא לִי, לְדִידָךְ, דִּסְבִירָא לָךְ: אִם שָׁהִיתָ כְּדֵי לִגְמוֹר אֶת כּוּלָּהּ — חֲזוֹר לָרֹאשׁ.

**William Davidson Edition - English:**
The Gemara answers: This is no proof, as it is possible that **this is what** Rabbi Yoḥanan **said: I myself do not hold** that one must start again after a long pause; however, **according to you, as you hold** that a delay is a problem, the *halakha* is that **if you paused** for an interval **sufficient to complete the entire** *Shema*, you must **return to the beginning.**


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

תָּנוּ רַבָּנַן: תְּקִיעוֹת — אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ. בְּרָכוֹת — אֵין מְעַכְּבוֹת זוֹ אֶת זוֹ. תְּקִיעוֹת וּבְרָכוֹת שֶׁל רֹאשׁ הַשָּׁנָה וְשֶׁל יוֹם הַכִּפּוּרִים — מְעַכְּבוֹת.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: The various trumpet **blasts** on a fast day **do not invalidate one another,** i.e., if one was omitted, this does not invalidate the other blasts. Similarly, the additional **blessings** that are inserted into the *Amida* prayer on a fast day **do not invalidate one another.** However, the *shofar* **blasts and** additional **blessings of Rosh HaShana and of Yom Kippur do invalidate** one another.


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

מַאי טַעְמָא? אָמַר רַבָּה: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִמְרוּ לְפָנַי בְּרֹאשׁ הַשָּׁנָה מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת, מַלְכִיּוֹת — כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם, זִכְרוֹנוֹת — כְּדֵי שֶׁיָּבֹא לְפָנַי זִכְרוֹנֵיכֶם לְטוֹבָה, וּבַמֶּה — בְּשׁוֹפָר.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** that all the blasts and blessings are indispensable on Rosh HaShana? **Rabba said** that **the Holy One, Blessed be He, said: Recite before Me on Rosh HaShana Kingship, Remembrances, and *Shofarot*. Kingship, so that you will crown Me as King over you; Remembrances, so that your remembrance will rise before Me for good. And with what? With the *shofar*.** Since these blessings constitute a single unit, one who did not recite them all has not fulfilled his obligation.


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

מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר — תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ. טַעְמָא דְּלָא הֲוָה לֵיהּ שׁוֹפָר מֵעִיקָּרָא, הָא הֲוָה לֵיהּ שׁוֹפָר מֵעִיקָּרָא, כִּי שָׁמַע לְהוּ — אַסֵּדֶר בְּרָכוֹת שָׁמַע לְהוּ.

**William Davidson Edition - English:**
§ The mishna taught: In the case of **one who recited the blessings** of the additional prayer **and** only **afterward a *shofar* became available to him, he sounds** a *tekia*, **sounds** a *terua* **and sounds** a *tekia*; this is a set that he repeats three times. The Gemara explains: **The reason** that he may do this is **that he did not have a *shofar* at the outset.** This indicates that if **he had a *shofar* at the outset, when he hears** the blasts **he must hear them by the order of the blessings,** i.e., one set must be sounded after each special blessing.


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

רַב פָּפָּא בַּר שְׁמוּאֵל קָם לְצַלּוֹיֵי, אֲמַר לֵיהּ לְשַׁמָּעֵיהּ: כִּי נָהַירְנָא לָךְ תְּקַע לִי. אֲמַר לֵיהּ רָבָא: לֹא אָמְרוּ אֶלָּא בְּחֶבֶר עִיר.

**William Davidson Edition - English:**
The Gemara relates: **Rav Pappa bar Shmuel** once **rose to pray** on Rosh HaShana. **He said to his attendant: When I signal to you** that I have finished each of the blessings, **sound** the *shofar* **for me. Rava said to him: They said** that the *shofar* must be sounded after each blessing **only where there is a quorum of ten [*ḥever ir*],** not when it is sounded for an individual.


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

תַּנְיָא נָמֵי הָכִי: כְּשֶׁהוּא שׁוֹמְעָן — שׁוֹמְעָן עַל הַסֵּדֶר, וְעַל סֵדֶר בְּרָכוֹת. בַּמֶּה דְּבָרִים אֲמוּרִים — בְּחֶבֶר עִיר, אֲבָל שֶׁלֹּא בְּחֶבֶר עִיר — שׁוֹמְעָן עַל הַסֵּדֶר וְשֶׁלֹּא עַל סֵדֶר בְּרָכוֹת. וְיָחִיד שֶׁלֹּא תָּקַע — חֲבֵירוֹ תּוֹקֵעַ לוֹ, וְיָחִיד שֶׁלֹּא בֵּירַךְ — אֵין חֲבֵירוֹ מְבָרֵךְ עָלָיו.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: **When one hears** the *shofar* blasts, **he** must **hear them in order,** i.e., a *tekia*-*terua*-*tekia* set, **and upon the order of the blessings. In what** case **is this statement said? Where** there is **a quorum of ten [*ḥever ir*]. However, where** there is **not a *ḥever ir*, one** must **hear them in order, but** he need **not** hear them **upon the order of the blessings. And** in the case of **an individual who has not sounded** the *shofar*, **another may sound** it **for him. But** with regard to **an individual who has not recited the blessings, another may not recite the blessings for him.**


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

וּמִצְוָה בְּתוֹקְעִין יוֹתֵר מִן הַמְבָרְכִין. כֵּיצַד? שְׁתֵּי עֲיָירוֹת, בְּאַחַת תּוֹקְעִין, וּבְאַחַת מְבָרְכִין — הוֹלְכִין לִמְקוֹם שֶׁתּוֹקְעִין, וְאֵין הוֹלְכִין לִמְקוֹם שֶׁמְּבָרְכִין.

**William Davidson Edition - English:**
**And** if one has to choose between hearing the *shofar* and reciting the blessings, the **mitzva** to be among **those who sound** the *shofar* is **more** important **than** the mitzva to be among **those who recite the blessings. How so?** If there are **two towns, in one** there are those who know how to **sound** the *shofar*, **and in the other** there are individuals who know how to **recite the blessings, one** should **go to the place where they sound** the *shofar*, **and** one does **not go to the place where they** know how to **recite the blessings.**


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

פְּשִׁיטָא — הָא דְּאוֹרָיְיתָא, הָא דְּרַבָּנַן! לָא צְרִיכָא, דְּאַף עַל גַּב דְּהָא וַדַּאי וְהָא סָפֵק.

**William Davidson Edition - English:**
The Gemara asks: This *halakha* is **obvious.** Sounding the *shofar* **is** a mitzva **by Torah law,** whereas the additional prayer applies **by rabbinic law.** A mitzva that applies by Torah law is clearly more important. The Gemara answers: **No;** this seemingly superfluous ruling **is necessary** to teach that **although** in **this** town it is **certain** that the additional prayer will be recited **and** in **this** other town it is **uncertain** whether or not the *shofar* will be sounded, one should still go to the place where they know how to sound the *shofar* rather than the location where they know how to recite the blessings.


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

כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּיב, כָּךְ כׇּל יָחִיד וְיָחִיד וְכוּ׳. תַּנְיָא, אָמְרוּ לוֹ לְרַבָּן גַּמְלִיאֵל: לִדְבָרֶיךָ, לָמָּה צִבּוּר מִתְפַּלְּלִין! אָמַר לָהֶם: כְּדֵי לְהַסְדִּיר שְׁלִיחַ צִבּוּר תְּפִלָּתוֹ,

**William Davidson Edition - English:**
§ The mishna states: **Just as the prayer leader is obligated** in the prayers of Rosh HaShana, **so too, every individual** is obligated in these prayers. Rabban Gamliel says: The prayer leader fulfills the obligation on behalf of the many. **It is taught** in a *baraita* that the Rabbis **said to Rabban Gamliel: According to your statement, why does the congregation recite** the silent *Amida* **prayer** beforehand? **He said to them: In order that the prayer leader** should have time to prepare and **arrange his prayer.**


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

אָמַר לָהֶם רַבָּן גַּמְלִיאֵל: לְדִבְרֵיכֶם, לָמָּה שְׁלִיחַ צִבּוּר יוֹרֵד לִפְנֵי הַתֵּיבָה? אָמְרוּ לוֹ: כְּדֵי לְהוֹצִיא אֶת שֶׁאֵינוֹ בָּקִי. אָמַר לָהֶם: כְּשֵׁם שֶׁמּוֹצִיא אֶת שֶׁאֵינוֹ בָּקִי, כָּךְ מוֹצִיא אֶת הַבָּקִי.

**William Davidson Edition - English:**
**Rabban Gamliel said to** the Rabbis: **According to your statement,** that the prayer leader does not fulfill the obligation on behalf of the many, **why does the prayer leader descend before the ark** and recite the *Amida* prayer? **They said to him:** He does so **to fulfill** the obligation **of one who is not an expert** in prayer. Rabban Gamliel **said to them: Just as he can fulfill** the obligation **of one who is not an expert** in prayer, **so too, he can fulfill** the obligation **of the expert.**


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

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מוֹדִים חֲכָמִים לְרַבָּן גַּמְלִיאֵל. וְרַב אֲמַר: עֲדַיִין הִיא מַחְלוֹקֶת. שַׁמְעַהּ רַבִּי חִיָּיא בְּרֵיהּ דְּרַבָּה בַּר נַחְמָנִי, אֲזַל, אַמְרַהּ לִשְׁמַעְתָּא קַמֵּיהּ דְּרַב דִּימִי בַּר חִינָּנָא. אֲמַר לֵיהּ, הָכִי אָמַר רַב: עֲדַיִין הִיא מַחְלוֹקֶת. אֲמַר לֵיהּ: רַבָּה בַּר בַּר חָנָה נָמֵי הָכִי קָאָמַר. כִּי אֲמַר רַבִּי יוֹחָנָן לְהָא שְׁמַעְתָּא, אִפְּלִיג עֲלֵיהּ רֵישׁ לָקִישׁ וַאֲמַר: עֲדַיִין הִיא מַחְלוֹקֶת.

**William Davidson Edition - English:**
With regard to this *baraita*, **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said:** Ultimately, **the Rabbis concede to** the opinion of **Rabban Gamliel. But Rav said: It is still a dispute** that remains unresolved. The Gemara relates that **Rabbi Ḥiyya, son of Rabba bar Naḥmani, heard this and went and stated** this ***halakha* before Rav Dimi bar Ḥinnana. He said to him** that **this is what Rav said: It is still a dispute.** Rav Dimi bar Ḥinnana **said to him: This is what Rabba bar bar Ḥana also said: When Rabbi Yoḥanan said this *halakha*,** that the Rabbis concede to the opinion of Rabban Gamliel, **Reish Lakish disagreed with him and said: It is still a dispute.**


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

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי חָנָה צִיפּוֹרָאָה אָמַר רַבִּי יוֹחָנָן: הִלְכְתָא כְּרַבָּן גַּמְלִיאֵל, הִלְכְתָא מִכְּלָל דִּפְלִיגִי!

**William Davidson Edition - English:**
The Gemara asks: **And did Rabbi Yoḥanan** actually **say this? Didn’t Rabbi Ḥana from** the city of **Tzippori say** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabban Gamliel?** From the fact that he said: **The *halakha*,** one can conclude **by inference** that the Rabbis still **disagree.** The very fact that he issued a ruling in favor of Rabban Gamliel shows that Rabbi Yoḥanan maintains that the Sages do not accept this opinion.