Jerusalem Talmud Rosh Hashanah 4:2

משנה: וְעוֹד זֹאת הָ‍ֽיְתָה יְרוּשָׁלִַם יְתֵרָה עַל יַבְנֶה שֶׁכָּל־עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבוֹא תּוֹקְעִין בָּהּ. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: MISHNAH: And also in the following Jerusalem was more than Jabneh, that one blows in any village which sees, and hears, and is near, and is able to come; but in Jabneh one only blew in the Court.

הלכה: וְהֵן שֶׁיְּהוּ כָל־הַדְּרָכִים הָאֵילּוּ בָהּ. רוֹאָה וְאֵינָהּ שׁוֹמַעַת. כְּגוֹן יְרוּשָׁלִַם מִלְּמַעֲלָן וְעִיר מִלְּמַטָּן. וְשׁוֹמַעַת וְאֵינָהּ רוֹאָה. הָהָר מַפְסִיק. רוֹאָה וְשׁוֹמַעַת וְאֵינָהּ יְכוֹלָה לָבוֹא. חוּץ לִתְחוּם. רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וְאֵינָהּ יְכוֹלָה לָבוֹא. הַנַּחַל מַפְסִיק. רִבִּי יוֹנָה בָעֵי. הָ‍ֽיְתָה יְכוֹלַה לָבוֹא בְּעֵירוּבִין. הֵיךְ מַה דְאַתְּ אֲמַר בִּירוּשָׁלִַם. שֶׁכָּל־עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבוֹא תּוֹקְעִין בָּהּ. וְאָמַר אַף בְּיַבְנֶה כֵן. יְרוּשָׁלִַם דְּבַר תּוֹרָה וְהָעֲייָרוֹת הַסְּמוּכוֹת לָהּ דְּבַר תּוֹרָה. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דְּבַר תּוֹרָה. וְיַבְנֶה מִדִּבְרֵיהֶן וְהָעֲייָרוֹת הַסְּמוּכוֹת לָהּ מִדִּבְרֵיהֶן. וְרַבָּן יוֹחָנָן בֶּן זַכַּיי מַתְקִין עַל דִּבְרֵיהֶן. וְיֵשׁ תַּקָּנָה אַחַר הַתְקָנָה. HALAKHAH: But only if all conditions are satisfied¹⁴All conditions enumerated in Rosh Hashanah 4:2:1" href="/Jerusalem_Talmud_Rosh_Hashanah.4.2.1">Mishnah 2 are necessary conditions for blowing the shofar on a New Year’s day which is a Sabbath.. It sees but does not hear; for example Jerusalem up high and it below. Hears but does not see; a mountain interrupts. Sees and hears but cannot come; outside the Sabbath domain. Sees, and hears, and is near, but is unable to come; a river separates¹⁵Babli 30a.. Rebbi Jonah asked, if it were able to come by an eruv¹⁶The village is outside the Sabbath domain of Jerusalem. If people from there may go to Jerusalem by making an eruv before the Sabbath, they seem to be excluded not by a condition spelled out in the Mishnah but by the interpretation in the Halakhah of such a condition. Since the question is not practical before the time of the Messiah, the latter will be able to give the answer.? Just as you are saying in Jerusalem, that one blows in any village which sees, and hears, and is near, and is able to come, should we not say the same at Jabneh? Jerusalem is by word of the Torah and the nearby villages by word of the Torah, and Rabban Joḥanan would institute according to the words of the Torah¹⁷This does not imply that villages near Jerusalem did blow the shofar on a Sabbath by an ordinance of Rabban Joḥanan ben Zakkai, but is purely hypothetical, that he had biblical authority to do so had it not been an age-old custom.. Jabneh is by their words, and the close by villages would be by their words, and Rabban Joḥanan ben Zakkai would institute by their words¹⁸Since there is biblical authority (cf. Rosh Hashanah 4:1:2" href="/Jerusalem_Talmud_Rosh_Hashanah.4.1.2">Note 13) for a rabbinical decree establishing shofar blowing at the place of the Calendar Court, there also should be authorization for blowing at all places where the decision of the Court to declare the Sabbath as New Year’s Day could be heard on the same day.. Does there exist institution after institution¹⁹Since as a matter of principle, rabbinic decrees should not be piled one on top of the other, Rabban Joḥanan ben Zakkai was justified in instituting a very narrowly defined exception to the rule that one does not blow on the Sabbath. In the Babli, the rule is not applied to these circumstances, but to biblical prohibitions which can be safeguarded by a rabbinic “fence”, extending the prohibition to make it unlikely that the biblical prohibition be accidentally violated. But rabbinic fences need no fences. Yerushalmi Ḥallah1:1 (Note 79), Terumot 9:1:4" href="/Jerusalem_Talmud_Terumot.9.1.4">Terumot9:1 (Note 10), Sukkah 3:11:2" href="/Jerusalem_Talmud_Sukkah.3.11.2">Sukkah3:13 (Note 150); Beitzah.3a">Babli Beṣah3a and 13 other references noted there on the margin of the Wilna Babli.?

רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי. יָ‍ֽצְאוּ בֵית דִּין מִמָּקוֹם לְמָקוֹם וְלֹא הָיוּ תוֹקְעִין. רִבִּי יוֹסֵה בְעָא קוֹמֵי רִבִּי סִימוֹן. אֲפִילוּ מִבַּיִת לְבַיִת. אֲפִלוּ מִטְּרִיקְלִין לְקֳיְטוֹן. אָמַר לֵיהּ. בִּירְבִי. עַד כָּאן שָׁמַעְתִּי. Rebbi Simon in the name of Rebbi Joshua ben Levi: If the Court moved from place to place they were not blowing²⁰In the interpretation of Rosh Hashanah 30a:12:1" href="/Tosafot_on_Rosh_Hashanah.30a.12.1">Tosaphot (30a s. v. אין), shofar blowing on the Sabbath was possible only when the Court was in session (which implies, not during musaf prayers.). Rebbi Yose asked before Rebbi Simon, even from house to house, from dining room²¹Latin triclinium. to bedroom²²Greek κοιτών.? He told him: Personality, so far I heard²³If the interpretation of his statement is as given in Rosh Hashanah 4:2:3" href="/Jerusalem_Talmud_Rosh_Hashanah.4.2.3">Note 20, the answer obviously is that then the court was not in session. If the interpretation is that practice follows R. Eleazar in Rosh Hashanah 4:1:1-2" href="/Jerusalem_Talmud_Rosh_Hashanah.4.1.1-2">Mishnah 1, that shofar blowing was not continued in the Galilean Calendar Courts (which seems to be the historical fact), the question is irrelevant..