Rosh Hashanah 4:10 part 4

Mishnah

Just like the Shaliach Tzibbur is obligated, so too is everyone else.

Rabban Gamliel says: The Shaliach Tzibbur fulfills the obligation on behalf of the masses.

Yerushalmi

Rebbi Chunah and Rabbah of Tzipporin in the name of Rebbi Yochanan: The halachah is like Rabban Gamliel for those blows (אלין תקיעתא).  Rebbi Zeirah and Rav Chisda were sitting there for the shofar blows, and when they finished their prayers, Rav Chisdah got up again to pray.  Rebbi Zeirah said to him: Did we not already say the prayers?  He replied: I prayed and I need to pray again.  When they came down from Arbayim and they say there in the name of Rebbi Yochanan: The halachah is like Rabban Gamliel for those shofar blows, and I did not have kavanah (and therefore I need to pray again).  And if I would have had proper kavanah, I would have already fulfilled my obligation.

(Background: It seems from this that a person could say Musaf for Rosh Hashanah without the Malchuyot, Zichronot, and Shofarot, and then fulfill the obligation of those blessings only by listening to the Shaliach Tzibbur, and this was the intent of Rav Chisdah, whereas Rebbi Zeirah was going to rely entirely on the Shliach Tzibbur, per the Ran on the Rif here.)

Rebbi Zeira said: and it is good that all the tannaim taught it in the name of Rabban Gamliel, and Rebbi Hoshayah taught it in the name of Chachamim.

Rebbi Adda of Keisarin said in the name of Rebbi Yehudah: And this (ruling regarding relying on the Shaliach Tzibbur is dependent on) a person being there from the beginning of the prayer (i.e. he must listen carefully for the entire prayer).  Rebbi Tanchum son of Rebbi Yirmiyah said: The Mishnah taught as such: The order of the prayer is first Avot, Gevurot, and then Kedushat Hashem (i.e. it must be the entire prayer from the beginning).

Hadran Alach Masechet Rosh Hashanah

Bavli (34b-35a)

The conclusion here is that the halachah is like Rabban Gamliel for the blessings of Malchuyot, Zichronot, and Shofarot of Rosh Hashanah and Yovel's Yom Kippur, but the rest of the year, it is a disagreement.

Rabban Gamliel would also say that the Shaliach Tzibbur would fulfill the obligation for even those that couldn't come to the synagogue to hear the blessings.  Specifically those that lived outside of the city, but those that could have come, are not included.  We learn this also by Bircat Cohanim, where a person needs to be standing in front of the cohen, but the blessing includes those that are in the fields because they are busy with their work and cannot come to the synagogue.

Hadran Alach Masechet Rosh Hashanah

Rosh Hashanah 4:10 part 3

Mishnah

One that made the blessings (of Musaf) and afterwards got a Shofar should do the Tekiah, Teruah and Tekiah, Tekiah, Teruah, and Tekiah 3 times.

Yerushalmi

(The Yerushalmi does not directly address the topic of the Mishnah)

In one place they are blowing, and in another they are blessing (i.e. Musaf): There are those that teach that you should go to where they are blowing, and there are those that teach that you should go where they are blessing.

The one that says to go where they are blowing is where there is not enough time in the day to blow (because Shofar is d'Oraita, and the Blessings of Musaf are d'Rabbanan).

The one that says to go where they are blessing, is when there is enough time in the day for blowing (the shofar as well).

Let's learn from this which Rebbi Yaakov bar-Idi said in the name of Rebbi Yehoshua ben-Levi: In one place they are blowing (shofar) and in another they are blessing, go to the place where they are blowing and not to where they are blessing.

And another opinion is: on Rosh Hashanah that is on Shabbat, in one place they are blowing shofar and in another they are making the blessings of Musaf, go to the place where they are making the blessings. The reason is that everyone knows how to blow shofar, but not everyone knows how to make the blessings. Another reason, an individual can do the mitzvah of blowing shofar for him, but he can't for the blessings (because he needs an entire minyan).

Yom Tov of Rosh Hashanah that is on Shabbat, is it not like one that doesn't have enough time in the day to blow (because of the takanah of Rebbi Yochanan ben-Zakkai regarding shofar on Shabbat being in front of the Beit Din)? And you said they should go to where they make the blessings?!

That means that it is a disagreement. (The Gemara doesn't take sides in the disagreement)

Bavli (34b)

The reason (that he blows the shofar after the prayer) is that he didn't have a Shofar at the beginning. But if he does have a Shofar at the beginning, when should he heard the Shofar? Along with the blessings (of Musaf; Malchuyot, Zichronot, Shofarot).

Rav Pappa bar Shmuel got up to pray (Musaf of Rosh Hashanah). He said to his attendant: When I signal to you, blow (the shofar) for me.

Rava said to him: They didn't say that (that one should hear the Shofar during the prayer) except if one prays with the community.

There is also a baraita to this effect:

When he hears them (the blasts of the Shofar), he hears them in the right order and during the order of the blessings. To what is this referring? When one prays with the community. But if not with the community, one should hear them in the proper order, but not during the order of the blessings (i.e. not during Musaf). And an individual that has not blown the shofar, his friend can do it for him. But an individual that didn't make the blessings, his friend cannot make them for him. And it is a mitzvah to be among those that blow (the shofar) more than those that make the blessings. How? If there are 2 towns, 1 has those that will blow the Shofar, and the other that they will make the blessings (i.e. they don't know how to blow the Shofar), one should go to the place where they are blowing the Shofar and not the place where they make the blessings.

But that is obvious! This (Shofar) is d'Oraita, and this (the blessings) are d'Rabbanan!

No, it needs to be said, for this distinction is even if there is a doubt as to whether or not you can still get someone to blow shofar in the 1st town, and it is definite that you can get someone to make the blessings in the other town (in a minyan). Even so, one goes to the town where they will blow the Shofar.

Rosh Hashanah 4:10 part 2

Mishnah

If one blew the first blast and continued it in to the 2nd for the length of the 2nd, he has not fulfilled his obligation but for 1 of the blasts.

Yerushalmi

Rebbi Abba bar-Zamina in the name of Rebbi Zeira said: He hasn't even done 1. Why? Because the end of the first one has mixed in with the beginning of the next one, and we end up that the first one has no ending and the second one has no beginning.

Bavli (34b)

Rebbi Yochanan says: If one heard (the) 9 blasts (Tekiah, Teruah, Tekiah repeated 3 times) over the course of 9 (different) hours (or any other long period of time), he has fulfilled his obligation.

And there is a Baraita that says the same: If one heard the 9 blasts at 9 hours of the day, he has fulfilled his obligation. (If one hears) from 9 people at once, [he didn't fulfill his obligation]. A Tekiah from one, a Teruah from the next, he has fulfilled his obligation, even if they are not immediately after each other, and even if it is over the course of the entire day.

Is this really Rebbi Yochanan's opinion? For we have that Rebbi Yochanan says in the name of Rebbi Shimon ben-Yehotsadak: Regarding Hallel and Megillah, if one paused long enough to have finished the entire thing, he must return to the beginning.

This is not a problem, one (of these sayings) is Rebbi Yochanan's opinion, the other is that of his rabbi.

But is that really his opinion? For we have a case where Rebbi Abavu was going after Rebbi Yochanan and he was saying Kriat Shema, and when he got to a dirty alley, he would pause, and after he left, he asked (Rebbi Yochanan) if he should continue. He (Rebbi Yochanan) replied to him: If you paused long enough to finish, return to the beginning.

But really, this is what he said to him: According to my opinion, there is no need (to start over), but you (who disagree with me, and are of the opinion that a pause is problematic, and you are asking me how long of a pause is a problem, the answer is that) if you paused long enough to finish (from the point that you left off), you must return to the beginning.

The rabbis have taught: The Tekiot don't hold up each other (other Tekiot, like on a public fast), and the Brachot don't hold up each other (other brachot that come in a group, if for some reason we cannot do one, then we can still do the others). Tekiot with Brachot of Rosh Hashanah and Yom Kippur (presumably of Yovel) hold up each other.

What is the reason?

Rabbah says: HaKadosh Baruch Hu said: They said before me on Rosh Hashanah Malchuyot, Zichronot, and Shofarot. Malchuyot to make me King upon them, Zichronot in order that their memories should come before me for good, and with what? With a Shofar.

Rosh Hashanah 4:10 part 1

(Due to the length of this Halachah, particularly in the Bavli, I'll split this up in to multiple parts.)

Mishnah

The order of the (shofar) blasts is 3 of 3 each, and the length of a Tekiah is like the length of 3 Teruot, and the length of a Teruah is the length of 3 Yevavot.

Yerushalmi

(What if one) says them in one breath? In a Baraita it says: In one breath, one has fulfilled the obligation. But we have learned in the Mishnah that the order of the blasts is 3 of 3 each? That is just so that one won't say any less.

Rebbi Zeira says in the name of Abba Bar Ilai, who says in the name of Rav: One needs to make a Teruah in the midst of a simple (blast) (meaning that it must be without a significant break from the Tekiah).

Rebbi Ba in the name of Abba Bar Rav Chunah (says): One doesn't need to make a Teruah in the midst of a simple (blast).

What is a Teruah? Rebbi Chananya and Rebbi Mana (gave their opinions). One said it is like trimotah (like a trumpet, which is our Teruah), and one said it is like 3 short ones (like our Shevarim).

Rebbi Chananya would be cautious to do like both opinions (of Rebbi Mana and to that of himself, i.e. he would do it both ways)

(Per the Yerushalmi, there would be a maximum of 2 sets of Shofar blasts, 1 less than we will see in the Bavli below.)

Bavli (33b-34a)

The Bavli quotes a midrash halachah in order to explain different matters. As far as the mishnah, it explains why it is 3, i.e. why a Teruah is surround by the Tekiah. The Shiur of a Teruah is like a Tekiah, and the Teruah is like 3 Shevarim. We don't know if the Teruah is short blasts or medium length blasts, so we do both.

Rebbi Abahu in Kesari decreed that we should do a set of Shevarim-Teruah, because this is the way of crying, first long wailing, and then short cries.

(This is interesting, as Rebbi Abahu, per what I have available to me, was a student of Rebbi Yochanan, so this decree was definitely before the sealing of the Yerushalmi, but it is not mentioned)

Rosh Hashanah 4:9

Mishnah

(For a) Shofar of Rosh Hashanah, one does not cross out of the boundary (of 2000 amot around a city), one does not remove a pile of rocks (in order to find a Shofar underneath), one does not climb a tree (in order to get to a Shofar), and one does not ride on an animal, and one does not sail out on water, and one does not cut it (the shofar off of the animal), not with something that is prohibited due to "Shevut", and not with something that is forbidden (directly) with a Lo Ta'aseh, but if one wants to put wine or water within it (in order to clean it), that is permitted.

We do not prevent kids from blowing (the shofar), but rather (not only do you not prevent them, but) one should work on it with them until they learn. And one that works on it (i.e. one that is practicing) did not fulfill his obligation, and one that hears from him also did not fulfill his obligation.

Yerushalmi

Thus we need to explain the Mishnah:  (Regarding cutting) It is forbidden if it is something that is forbidden d'oraita in the category of Shevut (Shevitat Yom Tov).

Rebbi Elazar says: The Mishnah is referring to a big (kid. i.e. one that has reached the age of chinuch) on Rosh Hashanah that falls to be on Shabbat (that even he can practice blowing a Shofar).  And thus we have a Baraita: (Big kids) can learn to blow on Shabbat, and we don't stop (little) kids from blowing on Yom Tov.

Bavli (32b-33a)

What is the reason for all of this?  Before Shofar is a Mitzvat Aseh, and Yom Tov is a Lo Ta'aseh with an Aseh, therefore, Shofar doesn't outweigh it.

Regarding cleaning with water or wine: But not urine, due to respect for the mitzvah.

Regarding someone that practices with them:  Rebbi Elazar says: Even on Shabbat, and that is a child that has reached the age of chinuch, but not one that hasn't reached that age (but we don't prevent them from practicing).

Rosh Hashanah 4:8

Mishnah

The one that (prays) in front of the teivah on the Yom Tov of Rosh Hashanah: the second one (by Musaf) blows (the shofar), and at the time of Hallel, the first one (by Shacharit) recites the Hallel.

Yerushalmi

The Shofar is during Musaf because of an incident that occurred that the enemies of the Jews heard the shofar and thought that it was a war cry, and they came and killed the Jews, but since they see that the Jews are reading Shma, davening, and reading the Torah, they figure that the shofar is another religious ritual.

If so, why not delay Hallel as well until after Musaf?  Because not everyone is in the synagogue.   But the same can be said regarding the Shofar.  (So the proof of everyone being at the shul is rejected).  The Yerushalmi gives a drash on a pasuk in Yeshayahu 58, and Tehillim 17.  The conclusion given is that Rosh Hashanah is different because the mitzvah of the day is by Musaf, and therefore Shofar should be by Musaf.  There are then 2 drashot given, one about a diyuk by the korbanot of Rosh Hashanah and then one by Atzeret.

Bavli (32b)

Hallel is early because we should do all mitzvot as early as possible.  Why is Shofar different? Because there was a decree from the kingdom (perhaps hinting at the ma'aseh from the Yerushalmi above.

(Mishnah) and at the time of Hallel, the first one (by Shacharit) recites the Hallel.

Here we pay attention to the phraseology of the Mishnah: "at the time of Hallel".  That means that Rosh Hashanah doesn't have Hallel.  Why?

Rebbi Abahu says: The ministering angels said in front of HaKadosh Baruch Hu: Master of the World!  Why aren't Israel singing songs of praise before you on Rosh Hashanah and Yom Kippur?  He said to them: Is it possible that a king would sit on the chair of judgment (with the) books of the living and the books of the dead open before him, and Israel are singing?

Rosh Hashanah 4:7

Mishnah

Rebbi Akiva says to him (continuing from the last Mishnah): If a person doesn't blow the shofar for Malchuyot, why even mention them? Rather, say Avot, Gevurot, Kedushat Hashem, include Kedushat HaYom with Malchuyot, and then blow. Zichronot, then blow, Shofarot and then blow, and say Avodah, Hoda'ah, and Birkat Kohanim.

(Up until now, we have been continuing the prior Mishnah, which indeed is discussed with the prior Gemara, and not here at all, and in the Bavli is grouped together with the last Mishnah)

One does not (say) less than:

• 10 Malchuyot
• 10 Zichronot
• 10 Shofarot

Rebbi Yochanan ben-Nuri says if one said them 3, 3, he fulfilled his obligation.

We do not mention Malchut, Zicharon, or Shofar of punishment.

Start with Torah, finish with Prophets. Rebbi Yosi says if one finishes with Torah, they have fulfilled their obligation.

Yerushalmi

The Gemara then provides support for the 10 of each

Rebbi Yehudah says that verses that mention G-d's nature as G-d count towards the Malchuyot. Rebbi Yosi says they do not count.

Therefore, per Rebbi Yehudah, Tehillim 47:7 (which mentions Elokim and Malkeinu) counts as two, whereas per Rebbi Yosi, it is only 1.

(Here's the full verse # 7 and 9, which also has mention of both terms)

ז - זמרו אלקים זמרו זמרו למלכנו זמרו

ט - מלך אלקים על גוים אלקים ישב על כסא קדשו

Rebbi Zeira asked: Did they (Rebbi Yehudah and Rebbi Yosi) disagree just on verse 7 if it is for 1 or 2, or on verse 7 and 9, wherein you could say it is a continuation of what is before?

We learn from a Baraita: Everyone agrees that in verse 9 that it is only 1.

(That is to say that if a verse has two mentionings, it only counts once. Therefore, the question between Rebbi Yehudah and Rebbi Yosi is between those two verses)

(Now we apply their opinions to another couple of verses: Tehillim 24:7/9)

שאו שערים ראשיכם ושאו פתחי עולם

The first one counts for 1, and the 2nd for #2., per Rebbi Yehudah. Per Rebbi Yosi, it would be that the first one is 2, and the 2nd verse is #3. (See mefarshim there and in the end of the masechta for an explanation, as well as the Bavli).

(From the Mishnah) Rebbi Yochanan ben-Nuri says if one said them 3, 3, he fulfilled his obligation.

At first we thought that it was saying 3 from each (therefore it would be that he says 9 is enough instead of 10), but then we found a baraita that says "even 3 (total) from all of them, he has fulfilled his obligation".

(From the Mishnah) We do not mention Malchut, Zicharon, or Shofar of punishment.

The Gemara gives sample verses.

• Zichronot of punishment, for example Tehillim 9:13
• Malchuyot of punishment, for example Yehezkel 20:33
• Shofarot of punishment, for example Yirmiyahu 4:19

(From the Mishnah) Start with Torah, finish with Prophets. Rebbi Yosi says if one finishes with Torah, they have fulfilled their obligation.

From the language it would appear that Rebbi Yosi is talking about a case of "after-the-fact", meaning one should not end with a verse from the Torah. Rebbi Yochanan brings another version of that Mishnah saying Rebbi Yosi says that you must end with a verse from the Torah.

Bavli (32a)

The Gemara starts by where we know that there is a need for 10 of each.

10 Hilulim from Tehillim 150, or the 10 Commandments, 10 statements with which the world was created.

(From the Mishnah) Rebbi Yochanan ben-Nuri says if one said them 3, 3, he fulfilled his obligation.

The Bavli then brings a similar baraita as the Yerushalmi did above.

We do not say less than 10 Malchuyot, 10 Zichronot, 10 Shofarot, and if you said 7 from each, it is enough to fulfill the requirement, against the 7 firmaments. Rebbi Yochanan ben-Nuri says that one that says few should not say fewer than 7, but if one only said 3 from all of them, it is enough, against Torah, Nevi'im, and Ketuvim, and some say Kohanim, Levi'im, and Yisraelim.

Rav Huna says in the name of Shmuel: Halachah is like Rebbi Yochanan ben-Nuri.

(From the Mishnah) We do not mention Malchut, Zicharon, or Shofar of punishment.

The Bavli then lists out the verses that one does not say, some overlapping to the Yerushalmi.

It goes on to say that we can mention the verses mentioning the punishment of the nations.

We do not mention Zichronot of a single person (but rather of the whole nation).

Rebbi Yosi says that Pikdonot are like Zichronot and can be mentioned with Zichronot. Rebbi Yehudah disagrees.

The Bavli here brings a similar statement to the Yerushalmi above regarding שאו שערים ראשיכם. The conclusion is that per Rebbi Yosi is that the first section is 2, and the second section is 3 (for a total of 5). Per Rebbi Yehudah, the first is 1 and the second is 2 for a total of 3.

תהלים מז:ז-ח -  זמרו אלקים זמרו, זמרו למלכנו זמרו. כי מלך כל הארץ אלקים

Rebbi Yosi counts the first verse as 2, Rebbi Yehudah as 1.  Both agree that the second is only 1.

What if the Zikaron also has a Shofar, like the phrase Zichron Teruah?  Rebbi Yosi says we can use it for both, Rebbi Yehudah counts it only for Zichronot.

Malchut with Teruah, like ותרועת מלך בו, Rebbi Yosi says Shofarot and Malchuyot, Rebbi Yehudah says Malchuyot alone.

Teruah by itself?  Rebbi Yosi says Shofarot, Rebbi Yehudah says don't mention it at all (which explains also his opinion on the last two cases).

(From the Mishnah) Start with Torah, finish with Prophets. Rebbi Yosi says if one finishes with Torah, they have fulfilled their obligation.

The Gemara brings the same argument on the wording, and brings baraitot to support that we should finish each section with Torah.  But then, we have a problem, for there is a shortage of verses for Malchuyot that mention explicitly Hashem's stature as King.  This is a problem with Rebbi Yehudah's method, where it needs to explicitly mention the word king.  Halachah, is implied, is like Rebbi Yosi, and indeed this is what we do.

Rosh Hashanah 4:6

Mishnah

The order of the blessings (during the Musaf prayer on Rosh Hashanah):

• Avot (The blessing ending Magen Avraham)
• Gevurot (Mechayeh HaMeitim)
• Kedushat Hashem and include the Malchuyot (Mentioning of Hashem's Kingship) with them, and this is without the shofar being blown.
• Kedushat HaYom and the shofar is blown.
• Zichronot and the shofar is blown.
• Shofarot and the shofar is blown.
• And then, Avodah, Hodayah, and Birkat Kohanim (the last 3 blessings of every prayer).

These are the words of Rebbi Yochanan ben-Nuri

Yerushalmi

In Yehudah (the southern part of Eretz Yisrael), the custom is like Rebbi Akiva (which is brought in the next halachah, which is the next part of this mishnah), and in the Galil, the custom is according to Rebbi Yochanan ben-Nuri. But even if one did not according to the prevalent custom, he has still discharged his obligation.

[And when they sanctified the year in Usha (that is to say, one time when the Sanhedrin declared the new year in Usha), on the first day Rebbi Yishmael, son of Rebbi Yochanan ben-Berokah was the chazan, and he did according to Rebbi Yochanan ben-Nuri. Rabban Shimon ben-Gamliel said: We didn't do like that in Yavneh (the prior seat of the Sanhedrin). On the second day, Rebbi Chananyah, son of Rebbi Yose HaGlili was the chazan, and did according to Rebbi Akiva. Rabban Shimon ben Gamliel said: We did like this in Yavneh.]

Rebbi Abahu said in the name of Rebbi Elazar: In any case, if one transgresses (i.e. does against the prescribed method) and mentions "Adir BaMeluchah", he did not fulfill his obligation, except for The Holy G-d (Ha'El HaKadosh) of Rosh Hashanah, during Musaf. (Adir BaMeluchah counts as part of Malchuyot) Then a person has done according to Rebbi Yochanan ben-Nuri (see Mishnah above).

Rabban Shimon ben-Gamliel says that you mention the holiness of the day with the Zichronot. In this matter he is like Rebbi Akiva (in that Kedushat HaYom is coupled with the Shofar).

(That is to say that according to Rabban Shimon ben-Gamliel and Rebbi Akiva, we have Avot, Gevurot, Kedushat Hashem, Malchuyot, Zichronot, Shofarot, Avodah, Hoda'ah, Birkat HaKohanim, and the only difference is if Kedushat HaYom is on Malchuyot or Zichronot).

Why do they disagree regarding the placement of the Holiness of the Day (Kedushat HaYom)?

Rabban Shimon ben-Gamiel says that it should always be the middle blessing. (On Shabbat it is #4 of 7, which is the middle) So too here, where there are 9 blessings, it should be # 5.

Rebbi Akiva says that just like on other days that it is always the 4th blessing, so too it should be here.

(Here we depart from the Halachah that we have today, which is according to the Bavli)

One opinion: You need to say (for the 3rd blessing's ending) "HaEl HaKadosh".

Another opinion: "HaEl HaKadosh uMarbeh Lisloach" (The Holy G-d and Abundantly Forgives)

In (regular weekday) prayer, one says "G-d of David and Builder of Yerushalayim", and on the prophets (i.e. after the Haftarah), one says "G-d of David, (that) sprouts forth salvation".

(The Gemara now discusses the essence of the blessing for the Holiness of the Day.)

Rosh Hashanah that falls on Shabbat: There are those that say you open with Yom Tov and end the blessing with Shabbat, and there are those that teach that you open with Shabbat and end with Yom Tov. Rebbi says that you open with Shabbat and end with Shabbat, and Yom Tov is in the middle.

Rebbi Yehudah bar-Pazi says in the name of Rebbi Yehoshua ben-Levi: Halachah is like Rebbi.

(Per Korban HaEidah, this is at odds with what we do today, wherein for the end of the blessing we mention Shabbat and Yom Tov, the Gemara here means that we only mention Shabbat. P'nei Moshe says that it is slightly different from our current practice. The blessing would go "Mekadesh Yom HaZikaron v'Yom HaShabbat", which is opposite of what we do.)

Bavli (32a)

The Gemara here brings proof texts for the need to receite the blessings of Malchuyot, Zichronot, and Shofarot.

Then the Gemara asks where to mention it. It is the same as in the Yerushalmi but 2 differences: Rebbi Akiva is replaced with Rebbi, and the order of the text is reversed, Rebbi first, then Rabban Shimon ben-Gamliel.

After this, the Gemara tells us regarding the Rosh Hashanah in Usha, which is in the red brackets above in the Yerushalmi. But here, instead of bringing it as a support for the statements regarding the local customs, it brings a difficulty: How could it be that the Sanhedrin had 2 days of Rosh Hashanah? For it is taught in a Baraita: Since the time of Ezra, Elul has never had a leap day. Therefore it would always be known when Rosh Hashanah is.

To resolve this, the Bavli says that the first day and the second day (green above) means one year and the following year.

Rosh Hashanah 4:5

I'm going to keep things short today.

Mishnah

Rebbi Yehoshua ben-Korchah said: Rabban Yochanan ben-Zakkai also decreed that even if the head of the Beit Din is in any place, the witnesses should only go to the place of meeting.

Yerushalmi

Meaning the place of meeting for the new month deliberations.

Bavli (31b)

One time a woman was called before a Beit Din headed by the head of the Beit Din (Sanhedrin), who was not in the usually place of the court, and she refused. He put her in niduy. He was asked, based on this Mishnah, how he can do that. He replied that this is only for the deliberations regarding the month, not other court matters.

The Gemara now discusses the rest of the decrees of Rabban Yochanan ben-Zakkai. There are 9 total, 6 of which are listed in the Mishnah in our chapter, and 1 in the first chapter of the masechet.

Rosh Hashanah 4:4

Mishnah

At first, they would accept testimony regarding the new month the entire day. One time, the witnesses were delayed from coming, which caused the Levites to mess up in (their) song. They (then) decreed that they should not accept (the testimony) except until time of the Minchah (the time of the afternoon offering). (If they) came from the time of Minchah and onwards, they treat that day as holy (as Rosh Hashanah) and the following day as holy. Since the destruction of the Beit HaMikdash, Rabban Yochanan ben-Zakkai decreed that they (again) accept testimony on the new month the entire day.

Yerushalmi

[which caused the Levites to mess up in (their) song.]

Rebbi Shmuel bar-Nachman says: this is because of an event that occured when certain people (סרקייא) came and took the witnesses, causing the Levites to make a mistake in their song.

(Background on the song: The Levites would sing a specific chapter of Psalms to accompany communal offerings: the Tamid of the morning and the afternoon for each day of the week, as well as the additional offering on special days. This song varies by day of the week, and by holiday. Therefore, if a holiday falls on a Tuesday, for example, the Tuesday song would be replaced with the holiday song.)

Rebbi Acha bar Pappa said in front of Rebbi Zeira: The Chaveirim asked in front of Rebbi Shmuel bar-Nachman: In the name of whom did Rebbi (Yehudah HaNasi) say this (Mishnah)?

He said to them: When Rebbi (Yehudah HaNasi) gives over something without quoting a source, it is assumed to be Rebbi Yehoshua ben-Levi, and Rebbi didn't bring (in the Mishnah) the reason for this halachah (In other words, the essence of this "mess-up").

It is taught: On Thursday, the song is "Sing unto G-d, our Strength" (Tehillim 81:1), and on Rosh Hashanah it is "I removed the burden from his shoulder" (Tehillim 81:7) (This is from the same chapter, but starts later on in verse 7). If Yom Tov (of Rosh Hashanah) falls on Thursday, they would say in the morning "Sing unto G-d, our Strength)", and in the afternoon they would say "I removed the burden from his shoulder". If they would come after Minchah, they would say "Sing unto G-d, our Strength" (again), and they would end up repeating the chapter

(The repeating of the chapter is the "mess-up" referred to in the Mishnah)

[(If they) came from the time of Minchah and onwards, they treat that day as holy (as Rosh Hashanah) and the following day as holy.]

And why, if the witnesses haven't come by the time of Minchah did they keep the first day as holy? Because they have already assumed for the majority of the day that it is holy.

[Since the destruction of the Beit HaMikdash, Rabban Yochanan ben-Zakkai decreed that they (again) accept testimony on the new month the entire day.]

Rebbi Chiya bar-Ba said that Rebbi Yochanan would tell the people of a certain town that they should wait as long as possible (on the 30th of Elul) for the afternoon prayers, so that the prayers for Rosh Hashanah could be said on the the 30th of Elul and the 1st of Tishrei. That seems to be saying (see P'nei Moshe there) that if the witnesses don't come by the time of Minchah, we treat both days as holy, but wait for witnesses the entirety of the 30th of Elul in order to change the prayers appropriately.

Bavli (30b-31a)

In Bavel, it was explained that the "mess-up" was that no song was sung by the Levites at all. If we have a doubt as to if it is a holy day, we cannot sing the song for a regular day, and vice versa. Rebbi Zera (Rebbi Zeira from above) says that they sang the wrong song for the afternoon, as in the Yerushalmi. The conclusion in the Gemara is that there was no song at all.

The Bavli here says that the afternoon of Rosh Hashanah is chapter 29 of Tehillim, also different than the Yerushalmi there.

Rosh Hashanah 4:3

Rosh Hashanah Chapter 4

Halachah 3

At first, the Lulav was taken in the Mikdash 7 (days) and elsewhere, 1 day. After the Beit HaMikdash was destroyed, Rebbi Yochanan ben-Zakkai decreed that the Lulav be taken all 7 days, as a rememberance to the Mikdash, and that the day of waving (of the Omer offering, the 16th of Nissan) should be completely forbidden (this is in regard to grain that has been harvested since the last year, which only becomes allowed with the offering of the Omer, or in times without a Beit HaMikdash, with the arrival of the 16th day. Rabban Yochanan ben-Zakkai decreed that it should be forbidden until the end of the 16th day).

Yerushalmi

It is written "And you shall rejoice in front of Hashem your G-d for 7 days" (Vayikra 23:40). There are those that teach that this refers to rejoicing with the Shlamim (a type of sacrificial offering). There are those that teach that this refers to rejoicing with the Lulav (the four species).

Those that teach the rejoicing is with the Shlamim, on the first day it is a Torah mitzvah, and the rest of the days a Torah mitzvah. How can Rabban Yochanan ben-Zakkai decree on top of a Torah mitzvah?

Those that teach the rejoicing is with the Lulav, the first day is a Torah mitzvah, and the rest of the days it is a rabbinical enactment, and Rabban Yochanan ben-Zakkai is putting a decree on a rabbinical enactment. And is there a rabbinical decree on top of a rabbinical decree?

(See Pnei Moshe to Sukkah 3:11 for an alternative girsah of the last two paragraphs)

(Below, we're trying to establish here why there is a difference between in the Beit HaMikdash and outside regarding the number of days, since the prior 2 suggestions are rejected.)

The Chaverim asked in front of Rebbi Yonah: Like you say there, "And you will bring a sacrifice, a fire to Hashem for 7 days", there is no 7 (days) without Shabbat, thus it is here "and you will rejoice before Hashem your G-d for 7 days", there is no 7 without Shabbat. (What they are getting at here is that during Pesach, which is the subject for the 1st quotation, the sacrifices must be brought on all 7 days, so too on Sukkot, the happiness must be for 7 days, including Shabbat. So if the Lulav is the happiness, then it must be for 7 days including Shabbat)

He replied, "It is different, for it is written (regarding Sukkot) "And you will take on the 1st day", therefore making the 1st day separate.

From this, it should be that in the Mikdash it should push off Shabbat, but outside it shouldn't.

Rebbi Yonah replies: If it would say "And you will take before Hashem your G-d", I would say here it included and in another place it excluded. But since it says "And you will take for yourselves", it is in any place, and "and you shall rejoice before Hashem your G-d 7 days" in Yerushalayim.

(So, to recap, because the verse has rejoicing, which is the Lulav, before Hashem for 7 days, therefore Lulav is taken in the Beit HaMikdash for 7 days. But since outside of the Beit HaMikdash is not "before Hashem", therefore the mitzvah of rejoicing is not in effect, and there is only the mitzvah of the first day for the Lulav. Therefore, Rabban Yochanan ben-Zakkah can decree this in memory of the Beit HaMikdash.)

The Yerushalmi offers no commentary here for the last line of the Mishnah regarding the day of waving.

Bavli (Pages 30a-30b)

The Bavli offers no commentary here for the first part of the Mishnah regarding the Lulav.

And from where do we know that you must make a rememberance for the Beit HaMikdash? From here:

For I will restore health to you, and I will heal you from your wounds, says Hashem, for they have called you an outcase: "She is Tzion, and no one requests of her (wellbeing)" (Yirmiyahu 30:17

From this we learn that she needs requesting (דרישה).

Why is there a need to make the new (chadash) grain forbidden until after the 16th of the month? Because speedily the Beit HaMikdash will be built, and come the 16th, people will say "last year we ate chadash starting in the morning of the 16th, and they won't wait for the bringing of the Omer offering, which is what permits the chadash when the Beit HaMikdash is built.

When is this needed (for it must be that such people didn't realize or didn't know that the Beit HaMikdas has been rebuilt already)?

If we say it is built on the 16th, then the light of the morning has already made the chadash permitted. But rather we must say it is from the 15th.

If so, it should be permitted from the middle of the day on the 16th as it says in a baraita, that those that are far away can eat chadash from the middle of the day, since the Beit Din does not waste time in bringing the Omer offering.

No, it needs to be (forbidden the whole day), for the case that the Beit HaMikdash be built near sundown on the 15th or during the night of the 16th (and therefore the work required to bring the Omer might not be done on time).

Rav Nachman bar Yitzchak says that Rabban Yochanan ben-Zakkai doing the same as Rebbi Yehudah taught. As it is written "Until the midst of this day" (Vayikra 23), until the very essence of the day, and he taught that this was up to and including (the entirety of the 16th day).

But that seems to disagree (because this teaches that it is a mitzvah D'Oraita not to eat the Chadash until after the 16th), for as it says in the Mishnah that after the Beit HaMikdash was destroyed, Rabban Yochanan ben-Zakkai decreed that the day of the waving would be completely forbidden.

Rebbi Yehudah (would) say: but isn't it a prohibition from the Torah? There we see that Rebbi Yehudah made a mistake interpreting, for he thought that Rabban Yochanan ben-Zakkai made a rabbinical decree.

But it says that he decreed? What does it mean? That he explained the verse and decreed (that is to say that he explained that the verse already contained such a prohibition, but since the Beit HaMikdash had been standing, no one was familiar with the prohibition).

(The conclusion, that it the prohibition of chadash on the entire day of the 16th is at odds with the Gemara in Menachot. See the Rashi on our Mishnah)

Rosh Hashanah 4:1-2

Rosh Hashanah Chapter 4

Halachah 1

Yom Tov of Rosh Hashanah that falls to be on Shabbat, in the Beit HaMikdash they would blow (the shofar) and elsewhere they wouldn't. After the Beit HaMikdash was destroyed, Rebbi Yochanan ben-Zakkai decreed that they should blow (the shofar) in every place that has a Beit Din. Rebbi Eliezer said: Rebbi Yochanan ben-Zakkai only decreed that they should blow it in Yavneh alone. They said to him: Yavneh as well as any place that has a Beit Din.

Yerushalmi

If it is a Mitzvah D'Oraita, it should be that they blow the shofar even outside of the Beit HaMikdash, and if not, they should not blow the shofar even in the Beit HaMikdash.

• Yom Teruah (Day of Blowing) (Bamidbar 29:1) - Yom Chol (Weekday)
• Zichron Teruah (A Rememberance of Blowing) (Vayikra 23:24) - Shabbat

From this, even in the Beit HaMikdash, it shouldn't be blown on Shabbat.

It says "On the first of the month" (Vayikra 23:24), i.e. only in a place where it is known with certainty that it is the 1st of the month, meaning the Beit HaMikdash (when the Sanhedrin was there, the new month would be declared in the Beit HaMikdash). Then it should be any place where it is known with certainty (i.e. where the Sanhedrin sits, including Yavneh, etc). Rashbi says that the next verse says "you shall bring an offering", so it must be in a place where offerings are brought (the Beit HaMikdash).

Furthermore, by the shofar of Yom Kippur's Yovel, it says that the shofar should be in the whole land (Vayikra 25:9), meaning that this one (Rosh Hashanah's Shofar) shouldn't necessarily be in the whole land, if it falls on Shabbat.

Bavli (29b)

From where do we get this that there is a difference between Shabbat and Yom Chol (regarding blowing of the shofar)? One verse says a Yom Teruah and another says Zichron Teruah. Not a problem:

• Yom Teruah - Yom Chol
• Zichron Teruah - Shabbat

Rava asks: If it is D'Oraita (to not blow on Shabbat), how can they do so in the Beit HaMikdash? Furthermore, blowing of the shofar is not a form of labor which is prohibited on Yom Tov.

Rather, it is permitted to blow the shofar on Shabbat from the Torah, but since not everyone is learned in how to blow the shofar, the rabbis instituted a decree to not blow on Shabbat, lest one walk 4 amot in the public domain, which is the reason for (not taking a) Lulav, and (not reading) the Megillah (on Shabbat).

Halachah 2

And also in this way, Yerushalayim was a higher level than Yavneh: That every city that could see and hear (Yerushalayim) and is close and can come, they can also blow (shofar on Rosh Hashanah that falls on Shabbat), and in Yavneh they would not blow except in the Beit Din alone.

Yerushalmi

All these things must have been there to qualify (seeing, hearing, and being close enough to come). For seeing, if a mountain is in the way, that disqualifies. For hearing, Yerushalayim is up higher and the other city is too low. For closeness to come, like a river stops in between or it is outside of Techum Shabbat. Even without an eiruv.

So why don't these apply to Yavneh (to make all the cities that are nearby and can hear and see able to blow Shofar on Shabbat as well)? Because Yerushalayim is a Mitzvah D'Oraita as mentioned, whereas Yavneh is a Takanah (rabbinical ordinance) and we do not make a Takanah on a Takanah.

If the Beit Din leaves their place, then individuals (in Yavneh) no longer can blow the shofar. What if it is even from room to room? Rebbi Simon says: Only place to place I have heard.

Bavli (30a)

What is "and also in this way" (from the Mishnah)? It should have been "in this way", but rather in Yerushalayim, individuals would blow the shofar, and in Yavneh, individuals wouldn't (i.e. only the Beit Din's emissary). But this cannot be, for it is told that when the Shliach Tzibbur would finish blowing the shofar, you couldn't hear anything from all the shofars that could be heard (i.e. everyone else blew their shofar after him). But rather, in Yerushalayim they would blow the shofar regardless of whether or not the it was the time of the Beit Din (Rashi defines the time of the Beit Din as up to mid-day), but in Yavneh it would only be at the time of the Beit Din, and in the Beit Din's presence.

What about if the Beit Din have decided to leave, but haven't actually gotten up yet?

Teiku.

All these things must have been there to qualify (seeing, hearing, and being close enough to come). For seeing, if a mountain is in the way, that disqualifies. For hearing, Yerushalayim is up higher and the other city is too low. For closeness to come, like a river stops in between or it is outside of Techum Shabbat.

Introduction

I would like to use this blog to post the summaries from learning the Yerushalmi and the Bavli side by side on certain topics.