[If] they sanctified the new month at its time and discovered that the witnesses were scheming -- behold, it is [still] sanctified. [If] they sanctified it at night, it is not sanctified. [If] they sanctified it [in reliance upon witnesses who testified] by force, unwittingly, intentionally, or by being misled -- behold, it is sanctified. [If] they sanctified it before its time, or after the additional (i.e., thirtieth) day: Earlier than the thirtieth day, later than the thirty-[first day], you might think it can be sanctified; thus, the verse says (Ex. 12:6), "month" -- [the new month] may not [start] earlier than the thirtieth day [of the previous month]. [If] the moon was not seen for two days, you might think it can be sanctified after two days; thus, the verse says (ibid.), "day" -- there is only one day.

On fast days, they sound three sets of three blasts each, and when breaking camp, they sound three sets of three blasts each, on each and every banner, the words of Rabbi Yehuda. And the Sages say, three on each and every tribe. On what do they sound the blasts? On the trumpets that Moses fashioned. Rabbi Yehuda says, on Rosh Hashanah they sound the blasts with [the horns of] rams, and on the Jubilee year, with that of mountain goats. They instituted a common [obligation] for a common [right], and [they instituted] an uncommon [obligation] for an uncommon [right].

A shofar that they shortened is fit. [If] they scraped out, whether from inside or outside, it is fit. [If] they plated it with gold around the place [where he puts] his mouth, or if he added any amount to it, even of the same type (i.e., pieces of another horn), it is disqualified. [If] it was punctured and sealed, even of the same type, if it prevents it from sounding, it is disqualified, and if not, it is fit. [If] he placed one shofar inside another shofar and sounded them, if the sound of the inner one was heard, he fulfilled [his obligation], but if the sound of the outer one was heard, he did not fulfill [his obligation]. What size must a shofar be [to fulfill one's obligation]? Large enough for him to hold it in one hand and sound the blasts.

Everyone is liable in sounding the shofar: Priests, Levites, and Israelites, converts and freed slaves, halalim, Natinim, mamzerim, a deaf-mute, an imbecile, and a minor, one who was castrated by man, one who was born castrated, one whose [testicles] are crushed or whose member is cut (Deut. 23:2) -- all are liable and may cause others to fulfill their obligation. A tumtum and androgynous are liable, but do not cause others to fulfill their obligation. An androgynous fulfills the obligation of "his" kind*, but does not fulfill the obligation of those who are not of his kind. A tumtum does not fulfill either the obligation of those of his kind or those who are not of his kind. Women and slaves and minors are exempt and do not cause the masses to fulfill their obligation.

One who blows while he is occupying himself [with the shofar], or one who blows while teaching himself [how to blow], or one who teaches his son, or one who teaches his student -- if he directed his heart [to fulfilling the mitzvah], he fulfilled it, and if not, he did not fulfill it. A shepherd that is watering his flock behind the synagogue, and so too a sick person who was brought behind the synagogue, or one whose house is adjacent to the synagogue, and heard the sound of the shofar, or the sound of the Megillah [being read] -- if he directed his heart, he fulfilled it, and if not, he did not fulfill it. Even though this one heard and that one heard, [since] this one directed his heart and that one did not direct his heart, the one who directed his heart fulfilled and the one who did not direct his heart did not fulfill, for everything follows after the direction of the heart, as it is said (Ps. 10:17), "Prepare your hearts, [and] incline your ears," and it says (Prov. 23:26), "Give me your heart, my son, and let your eyes observe my ways, etc."

And in this too was Jerusalem greater than Yavneh: That [as to] every town that could see [Jerusalem] and hear [the sound of the shofar], and which was close, and [the people were] able to come, [if it] had these three attributes, they would blow in it. But in Yavneh, they would only blow in the Beit Din.

Rabbi Elazar bar Tzadok says, if [the moon] is not seen at its proper time, they do not sanctify it, for [the celestial court in] Heaven has already sanctified it. Rabbi Shimon ben Elazar says, if it is not seen at its proper time, they do not sanctify it, for the new moon that is before them has already sanctified itself. Shimon the son of the Deputy High Priest says, if witnesses came from the [time of] minchah and thereafter, they would blow [the shofar], but they would not offer additional sacrifices until they sanctified the new month. Said Rabbi Yehoshua ben Karcha, these matters were instituted [provisionally] by Rabban Yochanan ben Zakkai from the time that the Holy Temple was destroyed. When the Temple is rebuilt -- speedily shall these matters be restored to their original state!

Rabbi Yehuda says [in the name of] Rabbi Eliezer: "A Sabbath of complete rest" (Lev. 23:3) -- that is the Sanctification of the Day; "a reminder" (ibid.) -- that is the Remembrances; "trumpet blasts" (ibid.) -- that is the Shofrot; "a holy convocation" -- that means to sanctify it [by abstaining from work]. Said to him Rabbi Akiva, for what reason does the verse not say, a "Shabbaton of rest"? Because it already mentions "rest"*. Rather, "a reminder" -- that is Remembrances; "trumpet blasts" -- that is Shofrot; "a holy convocation" -- that is the Sanctification of the Day.

In a place where they were accustomed to recite according to the words of Rabbi Akiva, one recites according to the words of Rabbi Akiva. [If] according to the words of Rabbi Yochanan ben Nuri, one recites according to the words of Rabbi Yochanan ben Nuri. Rabban Shimon ben Gamaliel says, the [blessing of] sanctification of the day [is recited] with [the blessing of] remembrances. Said Rabban Shimon ben Gamaliel, just as it turns out that in every place [the blessing for the sanctification of the day] is recited fourth, so too here it is recited fourth. Rebbi says, just as it turns out that in every place it is said in the middle, so too here it is said in the middle. And when they sanctified the year in Usha, on the first day, Rabbi Yochanan ben Berokah passed and recited [the Amidah] according to the words of Rabbi Yochanan ben Nuri. Said Rabban Shimon ben Gamaliel, we were not so accustomed in Yavneh. On the second day Rabbi Chananiah the son of Rabbi Yosei HaGalili passed and recited it according to the words of Rabbi Akiva, and Rabbi Shimon ben Gamaliel said, this is what we were accustomed to in Yavneh.

They may not recite fewer than ten "Kingships," or than ten "Remembrances," or than ten "Shofrot," [but] if he said three of each, he has fulfilled [his obligation]. One may not recite a Remembrance or a Kingship or a Shofar of retribution. He begins with [verses from] the Torah and finishes with [verses from] the Prophets. Rabbi Yosei says, if it was [Divine] retribution against the Gentiles, he may recite it by itself. The one who begins, begins with [verses] from the Torah and finishes with [verses] from the Torah, and says [verses] from the Prophets and from the Writings in the middle. They may not say Kingships with Remembrances, nor Remembrances with Shofrot, and if he said it, [it is as if] he has not said anything, and he needs to say it a second time.

[Verses of] "Revisitings" (pikdonot) are equivalent to "Remembrances' (zichronot), as it is said (Gen. 21:1), "And the Lord revisited (pakad) Sarah, etc.," and it says (Ex. 3:16), "I have revisited, yes, revisited you (pakod pakadti), etc." Rabbi Yosei says, they are said [together] with Remembrances. Rabbi Yehuda says, they would not say them [together] with them. [A verse of] Remembrance that has with it horn-blasting (terua), such as (Lev. 23:24), "A remembrance of horn-blasting, a proclamation of holiness": Rabbi Yosei says, those are said with [other verses of] Remembrances and [also] with Shofrot. Rabbi Yehuda says, they would only say them with Remembrances. [A verse of] horn-blasting that does not have a Remembrance with it, such as (Num. 29:1), "A day of horn-blasting it shall be to you," Rabbi Yosei says, [it is said] with the [verses of] Shofrot, [and] Rabbi Yehuda says, they would not say it with them. [A verse of] Kingship that has with it "shofar," such as (Ps. 98:6), "With trumpets and the sound of the shofar [raise a blast before the King, the Lord]," Rabbi Yosei says, they say it with [the verses of] Kingship and with [the verses of] Shofrot [and] Rabbi Yehuda says, they would only say it with Shofrot. [As to] "Hear O Israel, the Lord is our God, the Lord is One" (Deut. 6:4), [and] "And you shall know today, and lay it upon your heart, that Hashem is God, etc." (Deut. 4:39): Rabbi Yosei says, they say them with [verses of] Kingship, [and] Rabbi Yehuda says, they would not say them with [verses of] Kingship, because they do not have [any mention of] "shofar" with them.

The order of blowing [the shofar] is thus: three sets of three by three. The measure of a teki'ah blast is like three teru'ah blasts; while the measure of eachteru'ah blast is like three sobs (yevavot). If one heard six teki'ah blasts and three teru'ah blasts - even at intervals, and even spread out over the entire day - the obligation is fulfilled. If one heard a teki'ah from one and a teru'ah from another, even at intervals, and even spread out over the entire day - the obligation is fulfilled. If one heard the shofar blasts and the blessings - whether the blessings preceded the blasts or vice versa, the obligation is fulfilled. If one blew a teki'ah, a teru'ah and then a teki'ah, and then completed the set with [only] a teru'ah and ateki'ah - this only counts as one set. And if one blew a teki'ah, a teru'ah and then a teki'ah in one breath - the obligation is not fulfilled. One can learn to blow the shofar on Shabbat. One does not prevent women and children from blowing on Shabbat, nor on festive days.

Yom Tov of Rosh Hashanah that falls out on Shabbat, Beit Shammai say, one recites ten (i.e., ten blessings during the Amidah), and Beit Hillel say, one recites nine. Yom Tov that falls out on Shabbat, Beit Shammai say, one recites eight, and says [the blessing] of Shabbat by itself, and of Yom Tov by itself, and starts with [the blessing] of Shabbat. And Beit Hillel say, one recites seven, and begins with that of Shabbat and ends with that of Shabbat, and says [the blessing over] the holiness of the day in the middle. Said Beit Hillel to Beit Shammai, "And was it not so that on the ma'amad, all of them were Elders of Beit Shammai, [and] Choni HaKatan descended and recited seven [blessings]? And all the people said to him, may grace be upon you." Beit Shammai said to them, "Because it was an appropriate time to shorten [the service]." Beit Hillel said to them, "If it was an appropriate time to shorten, then he should have shortened all of them."

Rabban Gamaliel says, the prayer leader fulfills the obligation of the masses, and the Sages say, each and every person must fulfill his own obligation. He said to them, "If so, why do they bring him down before the ark?" They said to him, "In order for him to fulfill the obligation of whoever does not know how [to pray]." He said to them, "If so, why does each and every person pray for himself?" They said to him, "Because the prayer leader rectifies himself." He said to them, "If so, why do they bring him down before the ark?" They said to him, "To fulfill [the obligation of] whoever does not know." He said to them, "Just as he fulfills [the obligation of] whoever does not know, so too he fulfills [the obligation of] whoever does know."