Es sollen nicht weniger als einundzwanzig Tekioth im Tempel und nicht mehr als achtundvierzig sein. Jeden Tag gab es einundzwanzig Tekioth im Tempel: drei beim Öffnen der Tore [Als die Tore der Azara geöffnet wurden, bliesen sie Tekiah, Teruah, Tekiah (die als "drei Tekioth" bezeichnet werden)], neun am Morgen Tamid [Als sie die Tamid Trankopfer einschenkten, sangen die Leviten. Sie machten dreimal eine Pause, und für jede Pause bliesen die Cohanim Tekiah, Teruah, Tekiah—daher neun tekioth.] und neun am Nachmittag tamid. Am Mussafin fügten sie weitere neun hinzu, und am Sabbatabend fügten sie weitere sechs hinzu: drei, um den Menschen zu signalisieren, dass sie aufhören sollen zu arbeiten: [die erste für die Menschen auf den Feldern; die zweite für das Entfernen von Fensterläden und das Schließen der Geschäfte; die dritte zum Entfernen (von Lebensmitteln aus dem Feuer), zum Aufbewahren von warmem Geschirr und zum Anzünden der Sabbatkerzen] und drei, um das Heilige vom Profanen zu trennen. [Nach dem ersten Tekioth würde er warten, wie lange es dauert, einen kleinen Fisch zu braten und zu blasen: Tekiah, Teruah, Tekiah—diese letzten drei Tekioth, um die Ankunft des Sabbats anzukündigen.] Am Sabbatabend mitten im Fest (Sukkot) waren es achtundvierzig (Tekioth): drei beim Öffnen der Tore [der Azara, wie bei allen Tage], drei am oberen Tor [wie oben angegeben (5: 4): "Zwei Priester würden im oberen Tor stehen ... Wenn der Hahn krähte, würden sie blasen: Tekiah, Teruah, Tekiah"], drei am unteren Tor Tor [wie wir oben erfahren haben: "Wenn sie die Azara erreichten, bliesen sie: Tekiah, Teruah, Tekiah, und sie zogen die Tekiah heraus, bis sie das untere Tor erreichten." Wie es gelehrt wurde: "Sie bliesen, als sie gingen, bis sie das untere Tor erreichten"—daher: "drei am unteren Tor." (Die drei des zehnten Aufstiegs werden nicht gerechnet, diese Tanna hält mit R. Eliezer b. Yaakov, der sagt, dass sie beim zehnten Aufstieg nicht geblasen haben.)], Drei beim Füllen des Wassers [Nachdem sie es gezogen haben und Als sie durch das Wassertor zur Azara kamen, bliesen sie: Tekiah, Teruah, Tekiah.], drei "auf dem Altar" [(Ebd. 4: 5): "Sie würden sie auf die Seiten des Altars stellen ... Sie würden blasen : Tekiah, Teruah, Tekiah. " Unsere Tanna führt hier nicht den Fall an, dass Pesach am Vorabend an einem Sabbat ausfällt. (Denn das Pesach-Opfer wird in drei Gruppen geschlachtet, und es gab dort viele Tekioth.) (Trotzdem führt er es nicht an), denn es ist nicht so üblich, dass Pesach am Vorabend auf einen Sabbat fällt. Zu unserem Lernen: "Es dürfen nicht mehr als achtundvierzig (tekioth) sein."—nicht unbedingt. Denn wenn Pesach am Vorabend an einem Sabbat ausfällt, gibt es manchmal bis zu siebenundfünfzig Tekioth.], Neun am Morgen, neun am Nachmittag, neun am Mussafin, drei, um den Menschen zu signalisieren, dass sie aufhören sollen zu arbeiten und drei, um das Heilige vom Profanen zu trennen.
Bartenura on Mishnah Sukkah
שלש לפתיתת שערים – When they open the gates of the courtyard, they would sound [the Shofar] with a Tekiah (a succession of connected notes), Teruah (a tremolo) and a Tekiah, and it would be considered to them as three Tekiot.
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English Explanation of Mishnah Sukkah
Introduction
Since the previous mishnah mentioned the extra shofar blasts that were sounded during Sukkot, today’s mishnah discusses how many shofar blasts were sounded on other occasions in the Temple. As we shall see, more shofar blasts were blown on the eve of Shabbat during Sukkot than at any other time during the year.
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Bartenura on Mishnah Sukkah
ותשע לתמיד של שחר – when they would offer the daily libations, the Levities would recite songs, and [during] three periods they would stop, and during each period the Kohanim would sound [the Shofar] Tekiah, Teruah, Tekiah, and the people would prostrate themselves [the Tekiah, Teruah, Tekiah would be considered to them as three], hence there were nine Tekiot.
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English Explanation of Mishnah Sukkah
They never have less than twenty-one blasts in the Temple, and never more than forty-eight. This is an introduction to the rest of the mishnah. We should remember that each tekiah (unbroken sound) and each teruah (staccato sound) counts as one blast. The blasts always come in sets of three, first a tekiah, then a teruah and then another tekiah. Sometimes this order is repeated and sometimes it is performed three times.
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Bartenura on Mishnah Sukkah
להבטיל העם ממלאכה – the first Tekiah [in order to] suspend [from working] the people that are in the fields, the second Tekiah [caused] that the shutters would be removed and the stores would be locked, and at the third Tekiah, he removed what had to be removed and hid what had to be hidden what had been warmed and they kindled the candles.
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English Explanation of Mishnah Sukkah
Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. On normal days there were twenty-one blasts. There were three blasts in the morning to announce the opening of the Temple gates, and then nine blasts at each of the two daily sacrifices, the morning tamid and the afternoon tamid.
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Bartenura on Mishnah Sukkah
ושלש להבדיל בין קודש לחול – after the first soundings [of the Shofar] , he delayed in order to roast a small fish, and he then [sounds] a Tekiah, and Teruah and a Tekiah. These three later soundsings to announce that the day has been sanctified.
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English Explanation of Mishnah Sukkah
At the musafim (additional they would add another nine. On the festivals and on Shabbat there were an extra nine blasts for the musaf offerings. The Talmud explains that no matter how many musaf offerings were offered on that day, nine and only nine blasts were sounded. Thus even on Shabbat during the festival, when there were musaf offerings for Shabbat and for the festival, there were still only nine.
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Bartenura on Mishnah Sukkah
שלש לפתיחת שערים – of the courtyard where they sound the Shofar daily.
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English Explanation of Mishnah Sukkah
And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat there were six other blasts, whose function was not connected to sacrifices or to Temple procedures but rather to Shabbat. There were three blasts that let people know that Shabbat was approaching and that they needed to stop working. And then there were another three blasts to let people know that Shabbat had begun. Interestingly, there was a stone from the ruins of the Temple found in Jerusalem that had written on it "bet hatekiah lehav…" which means "the house of blasting to distinguish." Probably, the reference is to the practice in this very mishnah. This stone was once part of the section in the Temple where they blew shofar blasts to distinguish between kodesh (Shabbat) and hol (non-Shabbat). To this day in Jerusalem and in a few other cities in Israel as well they sound a warning to let people know that Shabbat has begun. It turns out therefore, that on the eve of Shabbat during Pesah or on Shavuot, there would be thirty-six blasts 21 for the normal occasions, 9 for musaf, and 6 for the eve of Shabbat.
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Bartenura on Mishnah Sukkah
ושלש לשער עליון – as we have said above (Tractate Sukkah, Chapter 5, Mishnah 4), two Kohanim stood at the upper gate and when the cock crowed, they would [sound] the Tekiah, the Teruah and the Tekiah.
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English Explanation of Mishnah Sukkah
On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane. In the previous mishnah we learned that there were nine additional blasts for the Simchat Bet Hashoevah, in 4:9 we learned of three blasts for the water-libation and in 4:5 there were three blasts for the aravah ritual. Therefore, on the eve of Shabbat during Sukkot (but not on the first day) there should have been 51 blasts 36 from section four and 15 additional blasts which were special to Sukkot. However, our mishnah teaches that there were only 48 blasts. The best explanation for this discrepancy seems to be that this mishnah skips the three blasts that were done on the tenth step leading down to the Court of the Women during the Simchat Bet Hashoevah. Explained this way, when our mishnah says the upper gate, it refers to the first three blasts at the Simchat Bet Hashoevah. The lower gate refers to those sounded when they reached the Court of the Women. The three at the water-drawing refers to those mentioned in 4:9, and the three at the altar refers to the three at the aravah ritual (4:6). Commentators also note another problem with this mishnah. There were even more blasts sounded on Pesah when the passover offering was being sacrificed. These could reach 27 blasts (three each time the Hallel was sung, three potential groups, each singing the Hallel three times). If Pesah fell on the eve of Shabbat that there could be 54 blasts, more than the 48 mentioned in our mishnah.
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Bartenura on Mishnah Sukkah
ושלש לשער התחתון – as it is taught above (ibid.), whent hey arrived at the courtyard, they sounded the Tekiah, Teruah and Tekiah, and they lengthen them until they reached the lowest gate, as it is aught, they would continue to sound the Shofar until they arrived at the gate that leaves from the east, and thus they called the three of the lowest gate, and the three of the tenth ascending step are not considered, for this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated that they do not sound the Shofar at the tenth step/ascent.
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Bartenura on Mishnah Sukkah
ושלש למילוי המים – after they drew the water and came to the Temple courtyard through the Water Gate, they sounded the Tekiah, Teruah and Tekiah.
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Bartenura on Mishnah Sukkah
על גבי המזבח – as it is taught in the Mishnah of [the fourth] chapter of [Tractate Sukkah], “Lulav V’Aravah/the palm branch and the willow (Mishnah 5), and they put them standing up on the altar, they sounded the Tekiah, the Teruah and the Tekiah. But our Tanna did not bring here [the case] when the Eve of Passover occurs on Shabbat, when the Passover sacrifice is slaughtered in three classes/groups and there were many soundings of the Shofar there, because it was not all that frequent when the Eve of Passover would occur on Shabbat. And that which is taught in the Mishnah (our text, Tractate Sukkah, Chapter 5, Mishnah 5; see also Tractate Arakhin, Chapter 2, Mishnah 3 for a similar phrasing), that we don’t add to the forty-eight sounds of the Shofar, it is not exact., for when the Eve of Passover falls on the Shabbat, there are times when they add up to fifty-seven sounds of the Shofar.
