If they sanctified him in his time, and it proves that the witnesses were false, behold, it is sanctified. If they have sanctified it at night, it is not sanctified. If they lead him under duress, by mistake, on purpose, or astray, behold, it is sanctified. Have they sanctified it before its time or after its lengthening - [that is] less than days or more than days - can it then be sanctified? [there is a] teaching [of Scripture that] says ”Month [beginning]” - there is no month [beginning] before the 30th day.

If the moon has not been seen for two days, can they [then] sanctify it after two days? [There is a] instruction [of Scripture that] says: ”day” - there is only one day.

On fast days they blow three sets of three each, and when breaking camp they blow three sets of three each, three for each standard. [These are] words of R. Yehuda; but the [other] sages say: Three by every tribe. What are they blowing with? [Answer:] With the trumpets that Moses made. R. Yehuda says: In the New Year one blows on [horns] of rams and in the year of jubilee on [horns] of Capricorns; scholars have placed the common with the common and the uncommon with the uncommon.

If a horn was long and he shortened it, then it is fit. If he has scraped it inside or outside, it is good. Ha [a]he disguises it inside, it is useless ; [if he] has it [covered up] on the outside, then it is fit for purpose. Did [a]he disguise the mouthpiece or did he extended, even if [it happened] with [material] of the same kind, it is invalid. If it was punctured, and if [a]er [then] stopped it, even if [it was done] with [material] of the same kind, it is unsuitable if it prevents blowing; but if not, it is fit. If he has put two horns together and blown them, then when he has heard the sound of the inner one, he has done his duty; if he has heard the sound of the outside, then he has not fulfilled his duty. The size of the horn: that [d]er [bloa-ser] take it with his hand and blow kana

All are obliged to blow the horn: priests, Levites, Israelites, proselytes, freed slaves, temple slaves, born of a forbidden marriage, mutilated by men, born by birth Mutilated, one with crushed testicles or one with a severed penis - they are all obliged and relieve the general public of their obligation. The tumtom and the hermaphrodite are obligated, but they do not absolve the public of their obligation. The hermaphrodite absolves its genus, but he does not absolve him who is not of his species [, of his duty]. The tumtom does not absolve either its genus or who is not of his species [his duty]. women, slaves and children are free and do not relieve the public of their duty.

If he blows when he is busy [with the horn], if he blows when he takes lessons [in blowing] or when he teaches his son [or] when he teaches his pupil, then he has when he has set his heart to it, that duty suffices; but if not, he has not fulfilled his duty.

Did a shepherd leave his cattle behind the synagogue or was a sick person lying behind the synagogue, [and] he has the sound of the horn or heard the voice of the [recitation of the Esther scroll, if he has set his heart to it, he has done his duty; but if not, he has not fulfilled his duty. Although one heard [the sound] and the other heard [the sound], [there is this difference]: one has set his heart on it, but the other has not set his heart on it; he who has set his heart on it has done his duty, but he who has not set his heart on it has not done his duty. Everything depends on the heart being set on it; for it is said: ”You set their heart [to it]; you let your ear pay attention”, and she says [further]: “Give me, my son, your heart and let your eyes pay attention to my ways !”

Also, Jerusalem advanced over Jabne in more: In every city that [Jerusalem] saw and heard [the horns of Jerusalem], [Jerusalem] was near and could come [to Jerusalem on foot], it was permitted [if] these three conditions in her [were fulfilled], blow; in Jabne but blew only before the court.”״

R. Elazar ben R. Zadok says: If he is not seen in his time, he is not sanctified, because heaven has already sanctified him. R Shimon b. Eleazar says: If he was not seen in his time, it is not sanctified because the month before has sanctified it״. Shimon ben haḥsagan says: When the Witnesses came from the time of the afternoon sacrifice and later, one used to blow, but the additional offerings were made only when they had sanctified the month. R. Yehuda said: These things led R. Johanan b. Zakkai entered the world after the Sanctuary was destroyed; but when the house will be rebuilt, these things will return to their former state.

R. Yehuda says: R. Eli'ezer says: he says "shabbat", then "this is the sanctification of day"; zikron - these are the [biblical passages that deal with] remembrance [of God]; teru'a - these are the horns; mikra-kodesh - [meaning:] sanctify him! Then R. Akiba said to him: Why doesn't she mean by "Shabbaton" the rest, since she starts with the stem of the word "shvut" first? Rather: zikron - these are the [biblical passages that deal with] remembrance [of God]; teru'a these are the horns; mikra-kodesh - this is the sanctification of the day.

Where it is customary to recite according to the words of R. Akiba, one recites according to the words of R. Akiba. Where it is customary to recite according to the words of R. Johanan ben Nuri, one recites according to the words of R. Johanan ben Nuri. Rabbi says: As we have otherwise found it to be said in the middle, so here it is said in the middle.” When they sanctified the year in Uscha, R. Johanan ben Beroka entered and recited according to the words of R Johanan ben Nuri. Then Rabban Shimbn h Gamli'el said: This was not done in Jabne. On the second day R. Hananiah, the son of R Jose ha-glili, stepped forward and said R Akiba accordingly. So said R Shimbn b Garmli'el Thus was it done in Jabne.

They say no less than ten scriptures [dealing with] the kingship [of God] and ten scriptures [dealing with] the remembrance [of God] and ten scriptures [dealing] with the horn [dealing]. If [a]he has recited three of all, he has done his duty. One does not cite a Scripture [that deals with] the remembrance [of God] or one that deals with the kingship [of God] or one [that deals with] the horn [when it is about] punishment [ goes]. R Jose says: If it was a punishment of the Gentiles, say it to yourself. One begins with the Torah and ends with the Torah. One says [verses] from the Prophets or from the Scriptures in the middle. One does not say Bible passages [that deal with] the kingdom [of God] together with Bible passages [that deal with] the remembrance [of God], nor Bible passages [that deal with] the horn. And when [somebody] said it, he didn't say anything, and he has to say it a second time.

Scriptures [dealing] with the visitation are like bi- verses [dealing] with the remembrance [of God]; so she says ': "And YHWH visited Sarah", and she says [further] : "I visited you and what was done to you in Egypt." R. Jose says: They are said together with Scriptures [that deal with] the remembrance [of God]; R. Yehuda says: They were not said together with them. Is zikkaron related to terüa, such as ״zikron teru'a mikra-kodesh” then R. Jose says: They are said together with Bible passages [that deal with ] the remembrance [of God] and they are said together with Bible passages [that] deal with the horn R Jehuda says: They were only said together with Bible passages [that deal] with the remembrance [of God]. If there is no shofar in teru'a, such as ”jom teru'a jihje lakem”, then R Jose says: They are said together with passages [that [deal] with] the horn. R Yehuda says: They are not said together with them. If malkut stands together with shofar, such as ”Bahasoserot ve-kol shofar hari'u lifne ha-melek YHWH”, then R Jose says: They are said together with scriptures, [that deal] with the kingship [of God,] and with scriptures [that] deal with the horn [han dein]. R. Yehuda says: They were said only together with Bible passages [that deal with] the kingship [of God]. ”Hear Israel, YHWH our God is one God” [and] ”Today you shall know and take to heart that YHWH is God” ־ R Jose says: They are said together with Scriptures [that deal with] the kingship [of God]. R Yehuda says: They were not said together with them. ”Sing praises to God, sing praises; sing praises to our king, sing praises! For King over all the earth is God. Sing wisely! God is king over the nations!” Etc. - R Jose says: They are said together with Bible passages [that deal] with the kingship [of God]. R. Yehuda says: They were not said together with them. ”Who is the same king of honor? YHWH Sabaoth” etc. - R Jose says: You say them individually. R Yehuda says: They are said all together.

The scriptures [which ] deal with the remembrance [of God], namely those] which are said by the "arch". - [of them] says R Jose: They are said all together with the malkuyot." R Jehuda says: The first for himself and the second for himself. The scriptures [that deal with] the horn [that are] said by Joshua ־ [of them] says R Jose: They are said all together. R Judah says: Those which are said at the time of execution by themselves, and those [which] are [spoken] at the time of the command by themselves.

The order of the horn tones: Three [times] three [tones] each. [heard one] six tekibt and three terubt. of nine people at once, he has fulfilled his duty. Heard [a] he six tekibt. of this and the teru'a of that, even with interruptions, even throughout the day, so he did his duty. He blew a teki'a, a teru'a, and then he blew a teru'a again and then a teki'a, like this he only has one horn to He blew a teki'a, a teruä and [then again] a tekiä in one breath, so he has obeyed the duty

Man practices on the Sabbath in bubbles. Neither women nor children are prevented from praying on the Sabbath to blow; and one doesn't even have to say: on a holiday.

If the holiday of the beginning of the year falls on a Sabbath, the school of Shammais says: One prays ten [Benedictions]; but Hillei's school says: One prays nine. If a holiday falls on a Sabbath, the school of Shammais says: One prays eight. One says that of the Sabbath by itself and that of the holiday by itself and begins with [the] Sabbath [formula]. But Hillel's school says: One prays seven; one begins with [the] Sabbath [formula] and closes with [the] Sabbath [formula] and says the sanctification of the day in the middle. The school of Hillels says to the school of Shammais: In the presence of all of you, the elders of the school of Shammais, Honi the little one did not appear and said only seven [and] all the people said unto him, Well being unto thee? Da said to him- NEN the school Schammais: Because the time was suitable for shortening.' ״ Then Hillei's school said to them: If the time is suitable for shortening the net, then he should have abbreviated all of them

Rabban Shimon ben Gamli'el says: The prayer leader relieves the public of their duty. Abör the [other] sages say: Each one liberates himself. He said to them: If so, why is he allowed to stand before the Torah ark? They said to him: To deliver the ignorant. He said to them: As he frees the unlearned, so he frees the knowledgeable. He says to them: If this is so, why does each one pray? They said: Because the prayer leader collects himself.