משנה: סֵדֶר תְּקִיעוֹת שָׁלשׁ שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּדֵי שָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּדֵי שָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִייָה כִשְׁתַּיִם אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּירַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלֹש פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַייָב כָּךְ כָּל־יָחִיד וְיָחִיד חַייָב. רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: MISHNAH: The order of shofar blowing is three times three each107While for each of Malkhiot, Zikhronot, and Shofarot one has to blow a straight tone, a modulated one, followed by a straight tone, the obligation is the combination of the three, Note 111.. The measure of a straight sound is that of three modulated sounds108Since the obligation of the modulated sound are three variations in tone, the duration of each straight sound has to be equal to that of the modulated one.. The measure of a modulated sound are three whimpers109The time used for one modulation of sound is that needed for three very short sounds; this makes the full modulated sound the equivalent of 9 very short sounds.. If he blew straight for the first set and continued a double length for the second he has only one in his hand110Two consecutive straight sounds must be separated by an audible pause, otherwise it is a single sound.. If somebody prayed111The 9 part musaf without a shofar. and later has access to a shofar, he blows straight, modulated, and straight three times112He blows 3 times the 3 sounds one after the other with an audible pause between the sets.. A private person is obligated113To pray the lengthy 9 part musaf of the day. just as the public reader is obligated; Rabban Gamliel says, the public reader absolves the public from their obligation114Since this prayer is recited only once a year one cannot assume that most people are conversant with the text (and only the very rich could afford a manuscript prayer book), by listening to the reader from beginning to end and answering “Amen” where required, the public has satisfied its obligation..
הלכה: אֲמָרָן בִּנְפִיחָה אַחַת. אַשְׁכַּחָת תַּנֵּי. אֲמָרָן בִּנְפִיחָה אַחַת יָצָא. וְהָא תַנִּינָן. סֵדֶר תְּקִיעוֹת שָׁלשׁ שֶׁלְשָׁלשׁ (שָׁלשׁ). שֶׁלֹּא יִפְחוֹת. רִבִּי זְעוּרָה רִבִּי אַבָּא בַּר עִילַאי בְשֵׁם רַב. צָרִיךְ לְהָרִיעַ מִתּוֹךְ פְּשׁוּטָה. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב חוּנָא. אֵינוֹ צָרִיךְ לְהָרִיעַ מִתּוֹךְ פְּשׁוּטָה. אֵי זוֹ הִיא הֲרָעָה. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. אָהֵן טְ[רִימוֹטָ]ה. וְחוֹרָנָה אָמַר. תְּלַת דַּקִּיקָן. רִבִּי חֲנַנְיָה חֲשַׁשׁ לְהָדָא דְרִבִּי מָנָא וּלְהָדָא דִידָן. HALAKHAH: If he said them in one breath? It was found stated, if he said them in one breath he fulfilled his obligation114aThere has to be an audible pause between straight sounds but otherwise nothing is prescribed.. But did we not state, “the order of shofar blowing is three times three each115This seems to prescribe 9 different sounds with 9 breaths.”? That he do not less116Only the minimal numbers are prescribed.. Rebbi Ze`ira, Rebbi Abba bar Ilai in the name of Rav: One has to blow the modulation continuing the straight one117He requires that the modulated sound follow the straight one without audible pause.. Rebbi Abba in the name of Abba bar Rav Ḥuna: One does not have to blow the modulation continuing the straight one. What is the modulated? Rebbi Ḥanania and Rebbi Mana, One said, [trembling]118Text of the corrector, Greek προμετρός, “trembling”, used in Galen VI, 769, to describe a soft boiled egg with solid egg white but soft yolk which trembles if shelled; Mishnah Nedarim 6:1, Note 4. The original text, erased by the corrector, was the word preserved in the Genizah text, טרפוסה, Arabic טִרפסא “to put on a multitude of garments”, here meaning “producing plenty of different notes.”. But the other one said, three short ones. Rebbi Ḥanania was concerned about that of Rebbi Mana and ours119Instead of 3 times 3 sounds he blew 6 times 3, 3 for each kind of modulated sound. Cf. Babli 34a.
וְהֵיי דָא אָֽמְרָה דָא. תָּקַע בָּרִאשׁוֹנָה וּמָשַׁךְ בַּשְּׁנִייָה כִשְׁתַּיִים. אֵין בְּיָדוֹ אֶלָּא אַחַת. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי זְעוּרָה. אֲפִילוּ אַחַת אֵין בְיָדוֹ. לָמָּה. רֹאשָׁהּ גַּבֵּי סוֹפָהּ מִצְטָרֵף וְסוֹפָהּ גַּבֵּי רֹאשָׁהּ מִצְטָרֵף. לֹא רֹאשָׁהּ אִית לָהּ סוֹף וְלֹא סוֹפָא אִית לָהּ רֹאשׁ. 120This is copied from Halakhah 3:2, Notes 50–51. To fit the text here, the introductory clause, “and where is this said”, should be deleted. And where is this said? “If he blew straight for the first set and continued at double length for the second he has only one in his hand.50As the Halakhah notes, this is practice to be followed.” Rebbi Abba bar Zamina in the name of Rebbi Ze`ira: Not even one is in his hand. Why? The beginning combines with the end and the end combines with the beginning. The first part has no end and the second part has no beginning51Pesaḥim 4:1 Note 57, 10:1 Note 95. Tosephta 2:11, Babli 32a..
בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָרְכִין. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל הַתּוֹקֵעַ. אִית תַּנָּיֵי תַנֵּי. אֶצֶל הַמְבָרֵךְ. מָאן דְּאָמַר הוֹלֵךְ לוֹ אֶצֶל הַתּוֹקֵעַ. כְּשֶׁאֵין בַּיּוֹם כְּדֵי לִתְקוֹעַ. מָאן דְּאָמַר הוֹלֵךְ לוֹ אֶצֶל הַמְבָרֵךְ. בְּשֶׁיֵּשׁ בַּיּוֹם כְּדֵי לִתְקוֹעַ. נִישְׁמְעִינָהּ מִן הָדָא דְאָמַר רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָרְכִין. הוֹלֵךְ לוֹ אֶצֶל תּוֹקֵעַ וְאֵינוֹ הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ. וְהֵיידָא אָֽמְרָה דָא. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. בְּמָקוֹם אֶחָד תּוֹקְעִין וּבְמָקוֹם אֶחָד מְבָרְכִין. הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ וְאֵינוֹ הוֹלֵךְ לוֹ אֶצֶל תּוֹקֵעַ. לָמָּה. שֶׁהַכֹּל יוֹדְעִין לִתְקוֹעַ וְאֵין הַכֹּל יוֹדְעִין לְבָרֵךְ. דָּבָר אַחֵר. אָדָם מוֹצִיא יְדֵי חֲבֵירוֹ בִתְקִיעָה. אֵין אָדָם מוֹצִיא יְדֵי חֲבֵירוֹ בִבְרָכָה. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת לֹא כְמִי שֶׁאֵין בַּיּוֹם כְּדֵי לִתְקוֹעַ. וְאַתְּ אָמַר. הוֹלֵךְ לוֹ אֶצֶל מְבָרֵךְ. הָדָא אָֽמְרָה. פְּלִיגִין. At one place one blows, at one place one says musaf. There are Tannaim who state, he goes to the one who blows; there are Tannaim who state, to the one who says musaf. He who said, he goes to the one who blows, if there is no time left to blow; he who said, he goes to the one who says musaf, if there is time left to blow121In principle, the biblical obligation to hear the shofar should have precedence over the rabbinic obligation of any kind of prayer. But since it is easy to find people who blow the shofar but few who know the 9 benedictions of New Year’s Day, and in addition according to Rabban Gamliel only listening to the public reader absolves the public from its obligation. In the morning one has to go to the prayers but in the afternoon after prayers one goes to the person who blows.. Let us hear from the following, what Rebbi Jacob bar Idi said in the name of Rebbi Joshua ben Levi: At one place one blows, at one place one says musaf, he goes to the one who blows and does not go to the one who says musaf122If at the person’s own place one neither blows nor prays musaf and he has to decide to make an eruv either to the place with a known blower or a place with an organized synagogue and a known public reader, one has to choose to fulfill the biblical obligation of shofar rather than the rabbinic 9 benedictions. Babli 34b.. And who said the following? On a New Year’s Day which falls on a Sabbath, at one place one blows, at one place one says musaf, he goes to the one who says musaf and does not go to the one who blows123Since there is no general obligation of shofar, restricted to the Calendar Court.. Why? Because everybody knows how to blow124Anybody may blow for another with the intent of have him fulfill his biblical obligation, but only the public reader can absolve the public from its obligation. Therefore going to the synagogue creates a strong possibility to find a shofar blower even if there is no official one. but not everybody known how to say musaf113To pray the lengthy 9 part musaf of the day.. Another explanation: A person frees another from his obligation in blowing; a person does not free another from his obligation in prayer121In principle, the biblical obligation to hear the shofar should have precedence over the rabbinic obligation of any kind of prayer. But since it is easy to find people who blow the shofar but few who know the 9 benedictions of New Year’s Day, and in addition according to Rabban Gamliel only listening to the public reader absolves the public from its obligation. In the morning one has to go to the prayers but in the afternoon after prayers one goes to the person who blows.. And is a New Year’s Day which falls on a Sabbath not a day where there is no time left to blow125Since one blows only once in the Court, whereas on a weekday the entire day is a valid occasion for blowing.? And you are saying, he goes to the one who says musaf? This implies that they disagree126There is a genuine disagreement in the matter; one cannot say that the different Tannaim address different situations but follow the same rules..
רַבָּן גַּמְלִיאֵל אוֹמֵר שְׁלוּחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן: רִבִּי חוּנָה רַבָּה דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן גַּמְלִיאֵל בְּאֵילֵּין תְּקִיעָתָה. רִבִּי זְעוּרָה וְרַב חִסְדָּא הֲווּן יְתִיבִין תַּמָּן בִּתְקִיעָתָא. מִן דְּצָלוֹן אֶת צְלוּתָא. קָם רַב חִסְדָּא בָעֵי מַצְלִייָה. אֲמַר לֵיהּ רִבִּי זְעִירָא. לָא כְבָר צְלִינָן. אֲמַר לֵיהּ. מַצְלִינָא וַחֲזַר וּמַצְלִי. דְּנַחְתּוֹן מַעֲרָבַייָא וְאָֽמְרוּן תַּמָּן בְּשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרַבָּן גַּמְלִיאֵל בְּאֵילֵּין תְּקִיעָתָא. וַאֲנָא דְלָא כַווְנִית. אִילּוּ כַווְנִית נְפַק יְדֵי חוֹבָתִי. אָמַר רִבִּי זְעוּרָה. וְיֵאוּת. כָּל־תַּנָּייָא תַנֵּיי לָהּ בְּשֵׁם רַבָּן גַּמְלִיאֵל. וְרִבִּי הוֹשַׁעְיָה תַנֵּי לָהּ בְּשֵׁם חֲכָמִים. רִבִּי אָדָא דְקַיְסָרִין בְּשֵׁם רִבִּי יוֹחָנָן. והוּא שֶׁיְּהֵא שָׁם מֵרֹאשׁ הַתְּפִילָּה. אָמַר רִבִּי תַנָחוּם בֵּרִבִּי יִרְמְיָה. מַתְנִיתָא אָֽמְרָה כֵן. סֵדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם. “Rabban Gamliel says, the public reader absolves the public from their obligation.” The great Rabbi Ḥuna of Sepphoris in the name of Rebbi Joḥanan: Practice follows Rabban Gamliel in this prayer combined with shofar blowing127Babli 34b. While Rabban Gamliel made his statement in general, that any obligation of prayer can be fulfilled by attentively listening to the public reader reciting the relevant prayer, in practice this is accepted only for the musaf of New Year’s Day (and in the Babli 35a also for prayers of the Day of Atonement containing the recital of the High Priest’s service of the day.). Rebbi Ze`ira128According to G this was a Rabbi Ze`ira distinct from Ze`ura, the Tiberian head of Academy. and Rav Ḥisda were sitting there129In Babylonia. during the prayer combined with shofar blowing. After they finished praying the prayer, Rav Ḥisda got up and prepared to pray. Rebbi Ze`ira said to him, did we not pray already? He said to him, we prayed and I am going back to pray, for Westerners came down and said (there)130To be deleted with G. in the name of Rebbi Joḥanan, practice follows Rabban Gamliel in this prayer combined with shofar blowing; but I did not concentrate. If I had concentrated I would have fulfilled my obligation. Rebbi Ze`ira said, this is correct. All Tannaim state this in the name of Rabban Gamliel, but Rebbi Hoshaia states it in the name of the Sages131Cf. Tosephta 2:18.. Rebbi Ada from Caesarea in the name of Rebbi Joḥanan: But only if he is present from the start of the prayer132And listens to the entire prayer without missing a word.. Rebbi Tanḥum ben Rebbi Jeremiah said, the Mishnah implies this133Mishnah 6.: “The order of benedictions45For the musaf prayer on New Year’s Day.: One recites “fathers”, “mightiness”, and “Sanctification of the name.134Since the prayer during which shofar is blown is quoted in the Mishnah with three sections for which no blowing is ordained, it is clear that these are indispensable parts of the obligation.”