L'ordre de souffler: trois, [un pour malchuyoth, un pour zichronoth, un pour shofroth], de trois chacun [tekiah, teruah, tekiah pour chacun. Car deux teruoth sont mentionnés en ce qui concerne Rosh Hashana et un en ce qui concerne Yom Kippour du Jubilé, et nous en déduisons par identité, "septième" - "septième", que ce qui est dit à propos de l'un s'applique à l'autre. Alors que "teruah" mentionné à propos du Yom Kippour du Jubilé, nous nous adressons à Rosh Hashanah, nous laissant avec trois teruoth pour Rosh Hashanah. Et les deux teruoth mentionnés à propos de Rosh Hashanah, nous nous adressons à Yom Kippour, nous laissant avec trois teruoth pour Yom Kippour. Et chaque teruah (explosion brisée) a une explosion simple (tekiah) avant et après elle. Comme il a été enseigné (29b): "D'où vient qu'il y a une explosion claire devant elle (la teruah)? De (Lévitique 25: 9):" Et tu feras passer un shofar de teruah? "Et d'où est il a dérivé qu'il y a une simple explosion après cela? De (Ibid.): "Ferez-vous passer un shofar"—"passant" avant et après, et teruah au milieu. «passer» signifie une simple explosion, le «passage» d'un seul son clair. De sorte que pour les trois teruoth de Roch Hachana, il y a six tekioth—ainsi, "trois de trois chacun."] La longueur du tekiah [c'est-à-dire la longueur de tous les tekioth, au nombre de six] est de trois teruoth, [de sorte que la longueur d'un tekiah est une demi-teruah.] La longueur de un teruah est trois yevavoth [trois notes courtes. Certains expliquent que chaque yevavah est trois coups courts successifs, de sorte que la longueur d'une teruah est de neuf coups courts successivement. Et cela a plus de raison d'être.] S'il soufflait un tekiah [régulier] avant [la teruah] et qu'il étendait le second [le tekiah après la teruah] comme deux, pour remplir l'exigence de deux tekioth l'un après l'autre—le tekiah suivant Malchuyoth et celui précédant le zichronoth], il n'en a produit qu'un (tekiah), [un tekiah n'étant pas divisé en deux]. S'il a béni [c'est-à-dire s'il récitait la prière du moussaf et les neuf bénédictions], puis qu'un shofar devenait disponible pour lui, il souffle trois fois tekiah, teruah, tekiah. Tout comme le responsable de la prière est obligé, [à la fois dans les bénédictions de Roch Hachana et celles de l'année entière, et remplit son obligation uniquement avec la prière qu'il prie pour lui-même, de sorte que chaque individu qui est versé dans les prières remplit son obligation seulement avec sa propre prière, à la fois à Roch Hachana et les autres jours de l'année. Le seul but du responsable de la prière est d'accomplir l'obligation pour ceux qui ne sont pas ainsi versés.] R. Gamliel dit: Le responsable de la prière réalise l'accomplissement de l'obligation pour la population (entière), [qu'ils soient versés ou inversion, à la fois dans les bénédictions de Roch Hachana et dans les prières de toute l'année. Pourquoi, alors, la congrégation prie-t-elle en silence? Pour que le priant puisse organiser sa prière. La halakha est en accord avec les sages en ce qui concerne les prières de toute l'année, que le chef de prière n'effectue l'accomplissement de l'obligation que pour l'inversé. Mais avec les bénédictions de Roch Hachana et du Yom Kippour du Jubilé, qui sont neuf longues bénédictions, dont tous ne sont pas versés, la halakha est conforme à R. Gamliel, que tout comme le chef de prière accomplit son obligation pour l'inversé. , alors il l'accomplit pour les versés.]
Bartenura on Mishnah Rosh Hashanah
סדר תקיעות שלש – one for Malkhuyot, one for Zikhronot and one for Shofarot.
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English Explanation of Mishnah Rosh Hashanah
Introduction
The final mishnah of Rosh Hashanah deals with the order of the shofar blasts. In the commentary on this mishnah I will note some of the ways in which the halakhah has developed over the centuries.
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Bartenura on Mishnah Rosh Hashanah
של שלש שלש – Tekiah/Teruah/Tekiah for each ne, for it is stated that there are two Teruot in the Bible on Rosh Hashanah, and one Teruah on the Yom Kippur of the Jubilee [year], as we derive "שביעי" "שביעי" in an analogy (see the Bartenura to Mishnah Rosh Hashanah, Chapter 3, Mishnah 5 – which compares Leviticus 23:24 and Leviticus 25:9), to give what is stated with this one (Leviticus 23:24) with that one (Leviticus 25:9). And the Teruah that is mentioned on Yom Kippur of the Jubilee [year] we assign it to Rosh Hashanah, hence we find that on Rosh Hashanah there are three Teruot – and the two Teruot that are mentioned in [the Biblical text of Leviticus 23:24) for Rosh Hashanah we assign them to Yom Kippur, hence it is found that there are three Teruot on Yom Kippur. And every Teruah [sound], there is a simple [Tekiah] before it and a simple [Tekiah] after it, as it is taught in a Baraita: From where do we learn that we have a simple [Tekiah] before it? We are taught (Leviticus 25:9): “Then you shall sound the horn loud [תרועה] ….” And from where [do we learn] that there is a simple [Tekiah] after it? We are taught (Leviticus 25:9): “…you shall have the horn sounded [throughout your land].” Hence there is a causing of the sound to pass over a certain space/a proclamation (see Talmud Rosh Hashanah 34a) at the beginning and at the end with a Teruah in-between them. And the language of a simple העברה/proclamation implies that there is a causing of the sound to pass over a certain space/a proclamation after the simple [Tekiah]. Hence for the three Teruot of Rosh Hashanah, there are six Tekiot, and hence you have three sets of three each.
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English Explanation of Mishnah Rosh Hashanah
The order of the blasts: three sets of three each. There are nine core blasts of the shofar during the Mussaf Amidah three during each section, malkhuyot, zikhronot and shofarot. Each set consists of one tekiah, one teruah, followed by another tekiah. A set therefore consists of a teruah, preceded by and followed by a tekiah.
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Bartenura on Mishnah Rosh Hashanah
שעור תקיעה – the measure of all the Tekiot which are six Tekiot [total].
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English Explanation of Mishnah Rosh Hashanah
The length of a teki’ah is equal to three teru'ahs, and the length of a teru'ah is equal to three yevavot. A tekiah is a longer blast than a teruah and a teruah is a longer blast that a yevavah, which is a short staccato blast. In the Talmud there is a doubt about whether a teruah consists of a few medium length notes or a greater number of staccato notes. Today we call the few medium length notes “shevarim” and we call the shorter notes “teruah.” Since it is unclear which we should do, we do both (Jews love to compromise). We also do one set that is “shevarim-teruah” because a teruah may include both the shevarim and the teruah. This doubt concerning the doubt about how the blasts are to be done is the main way in which the original nine blasts have been expanded. The service also includes sets of shofar blasts that are not done throughout Mussaf.
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Bartenura on Mishnah Rosh Hashanah
כשלש תרועות – hence it is found that the measurement of one Tekiah is like one-half a Teruah.
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English Explanation of Mishnah Rosh Hashanah
If one prolonged the first teki'ah so that it went directly into the second, it counts only as one. At the end of one set of blasts is a tekiah. There is also a tekiah at the beginning of another set. If the shofar blower starts a tekiah at the end of one set and continues to blow long enough that it could have counted for the tekiah at the beginning of the next set, then it only counts as one tekiah. Each shofar blast must be integral and a doubly long blast counts only as one.
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Bartenura on Mishnah Rosh Hashanah
שעור תרועה כג' יבבות – three sounds in general of all of them. And there are those who explain that each trembling/staccato is three powers of all of them, hence, it is found that the measure of a Teruah is nine powers of all of them, and it is logical.
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English Explanation of Mishnah Rosh Hashanah
One who has blessed [recited the Amidah] and then a shofar is given to him, he sounds a teki'ah teru'ah teki'ah three times. As we stated above, the shofar blasts are integrated into the Amidah. However, the obligation to blow the shofar is independent of the obligation to recite the Mussaf prayer. Therefore, if one does not have a shofar while reciting the Amidah, and then gets one later on, he should blow the shofar even though he has already recited the Amidah.
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Bartenura on Mishnah Rosh Hashanah
ומשך בשניה – The Tekiah that comes after the Teruah stretches like two, in order to fulfill [his religious obligation] of the two that he had to do one after another, a simple [Tekiah] that comes after [the Teruah] of Malkhuyot, and the simple [Tekiah] that comes after [the Teruah] of Zikhronot.
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English Explanation of Mishnah Rosh Hashanah
Just as the shaliah tzibbur is obligated, so every single individual is obligated. Rabban Gamaliel says: the shaliah tzibbur (communal prayer causes the whole congregation to fulfill their obligation. The final section contains an extremely important debate concerning the function of the shaliach tzibbur, literally translated as “the agent of the community.” According to the first opinion, every person is individually obligated to recite the entire Amidah. The Talmud comments that according to this opinion, the function of the shaliach tzibbur is to fulfill the obligation for a person who doesn’t know how to recite the Amidah. One who knows how to recite the Amidah cannot have his obligation fulfilled on his behalf by the shaliah tzibbur. According to Rabban Gamaliel the shaliach tzibbur’s recitation of the Amidah fulfills the obligation of the entire community. The question then must be asked why should the other members of the community even bother reciting the Amidah? The answer given is that while the rest of the community recites the Amidah, the shaliah tzibbur has time to prepare to recite the Amidah. Congratulations! We have finished Rosh Hashanah. It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Mishnah Rosh Hashanah had two main sections, one about the sanctification of the new month, Rosh Hodesh, and the other about Rosh Hashanah itself. The Jewish calendar and its connection to the moon should remain an important way in which we connect ourselves to the cycles of nature, to the waxing and the waning of the new moon. In modern times, women have reclaimed Rosh Hodesh as a woman’s holiday. I hope that learning this mishnah has aided in these celebrations and as a reminder to everyone that Rosh Hodesh is not just the recitation of Hallel but is a monthly renewal of our calendar. Rosh Hashanah remains one of the central holidays in the Jewish calendar. I hope that by learning the Mishnah we can help return to the holidays roots which are a reminder of God’s kingship and God’s salvation. And again, as always, congratulations on learning another tractate of Mishnah. We are getting close to having finished half of the Mishnah. May you have the strength and time to keep on learning more! Tomorrow we begin Taanit.
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Bartenura on Mishnah Rosh Hashanah
אין בידו אלא אחת – to interrupt one Tekiah for two, we don’t interrupt.
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Bartenura on Mishnah Rosh Hashanah
מי שברך – He who prayed the Musaf nad made nine blessings.
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Bartenura on Mishnah Rosh Hashanah
כשם ששליח ציבור חייב – whether [speaking of] the blessings of Rosh Hashanah or whether the prayers of the entire year, one does not fulfill his [religious] obligation other tahan with a prayer that a person recites on his own. Hence, each individual person who is expert and knows how to pray does not fulfill his [religious] obligation other than through his own prayer, whether on Rosh Hashanah or on the rest of the days of the year. And the emissary of the congregation does not go down before the Ark other than to fulfill [the religious obligation] of those [people] who are not expert.
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Bartenura on Mishnah Rosh Hashanah
שליח ציבור מוציא את הרבים ידי חובתן – Whether one is expert or whether one is not expert, whether [speaking] about the blessings of Rosh Hashanah whether the prayers of the entire year [the emissary of the congregation fulfills the religious obligation of the group]. And why does the community pray silently, in order that the emissary of the congregation can arrange his prayer. But the Halakha is like the Sages regarding the blessings of he entire year, where the emissary of the congregation does not fulfill [the religious obligation] on whomever is not expert [in reciting the prayers]. But regarding the blessings of Rosh Hashanah and Yom Kippur and of the Jubilee year, which have nine long blessings and not everyone is expert in them, the Halakha is according to Rabban Gamaliel, for such as he fulfills [the religious obligations] of those who are not expert, so too, he fulfills [the religious obligations] of those who are expert in their prayers.
