Il ne doit pas y avoir moins de vingt et un tekioth dans le Temple, et pas plus de quarante-huit. Chaque jour, il y avait vingt et un tekioth dans le temple: trois à l'ouverture des portes [Quand les portes de l'azarah étaient ouvertes, ils soufflaient tekiah, teruah, tekiah (qui sont considérés comme "trois tekioth")], neuf au matin tamid [Quand ils ont versé les libations tamides, les Lévites ont chanté. Ils ont fait une pause trois fois, et pour chaque pause, les Cohanim ont soufflé tekiah, teruah, tekiah—d'où neuf tekioth.], et neuf l'après-midi tamid. Au moussafin, ils en ajoutaient neuf autres, et la veille du sabbat, ils en ajoutaient six autres: trois, pour (signaler) aux gens d'arrêter de travailler: [le premier, pour les gens dans les champs; le second, pour la suppression des volets et la fermeture des commerces; le troisième, pour l'enlèvement (de la nourriture du feu), le stockage des plats chauds et l'allumage des bougies du sabbat], et trois pour séparer le saint du profane. [Après le premier tekioth, il attendrait le temps nécessaire pour rôtir un petit poisson et souffler: tekiah, teruah, tekiah—ces trois derniers tekioth pour annoncer l'arrivée du sabbat.] La veille du sabbat au milieu de la fête (Succoth), il y en avait quarante-huit (tekioth): trois à l'ouverture des portes [de l'azarah, comme sur tous jours], trois à la porte supérieure, [comme indiqué ci-dessus (5: 4): "Deux prêtres se tiendraient à la porte supérieure… Quand le coq chantait, ils soufflaient: tekiah, teruah, tekiah"], trois au bas porte, [comme nous l'avons appris ci-dessus: "Quand ils atteignaient l'azarah, ils soufflaient: tekiah, teruah, tekiah, et ils tiraient le tekiah jusqu'à ce qu'ils atteignent la porte inférieure." Comme il a été enseigné: "Ils ont soufflé en allant jusqu'à ce qu'ils atteignent la porte inférieure"—d'où: «trois à la porte inférieure». (Les trois de la dixième ascension ne sont pas comptés, cette tanna tenant avec R. Eliezer b. Yaakov, qui dit qu'ils n'ont pas soufflé à la dixième ascension.)], Trois au remplissage de l'eau [Après l'avoir tirée et sont venus à l'azarah par la porte de l'eau, ils ont soufflé: tekiah, teruah, tekiah.], trois "sur l'autel" [(Ibid. 4: 5): "Ils les mettraient sur les côtés de l'autel ... Ils souffleraient : tekiah, teruah, tekiah. " Notre tanna n'apporte pas ici l'exemple de la veille de Pessa'h tombant un jour de sabbat. (Car l'offrande de Pessa'h est abattue en trois groupes et il y avait beaucoup de tekioth là-bas.) (Pourtant, il ne le dit pas) car il n'est pas si courant que la veille de Pessa'h tombe un sabbat. Quant à notre apprentissage: "Il ne doit pas y avoir plus de quarante-huit (tekioth)"—pas nécessairement. Car quand la veille de Pessa'h tombe un jour de sabbat, il y en a parfois jusqu'à cinquante-sept tekioth.], Neuf au tamid du matin, neuf au tamid de l'après-midi, neuf au moussafin, trois pour (signaler) aux gens d'arrêter de travailler et trois pour séparer le saint du profane.
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.
