Não deve haver menos de vinte e um tekioth no templo e não mais de quarenta e oito. Todos os dias havia vinte e um tekioth no templo: três na abertura dos portões [Quando os portões da azarah foram abertos, sopraram tekiah, teruah, tekiah (que são considerados "três tekioth")], nove no tamid da manhã [Quando derramaram as libações tamid, os levitas cantaram. Eles fizeram uma pausa três vezes e, para cada pausa, Cohanim soprou tekiah, teruah, tekiah—portanto, nove tekioth.] e nove da tarde tamid. No mussafin, acrescentavam outros nove e, na véspera do sábado, acrescentavam outros seis: três, para (sinalizar) as pessoas para que parassem de trabalhar: [a primeira, para as pessoas nos campos; o segundo, para a remoção de persianas e fechamento de lojas; o terceiro, para a remoção (de comida do fogo), armazenamento de pratos quentes e acender as velas do sábado]; e três, para separar o sagrado do profano. [Após o primeiro tekioth, ele esperaria o tempo necessário para assar um peixe pequeno e soprar: tekiah, teruah, tekiah—estes últimos três tekioth para anunciar a chegada do sábado.] Na véspera do sábado, no meio da festa (Sucote), havia quarenta e oito (tekioth): três na abertura dos portões [da azarah, como em todos os dias], três no portão superior, [como afirmado acima (5: 4): "Dois sacerdotes ficavam no portão superior ... Quando o galo cantava, eles sopravam: tekiah, teruah, tekiah"], três no canto inferior portão, [como aprendemos acima: "Quando alcançassem o azarah, soprariam: tekiah, teruah, tekiah, e retirariam o tekiah até chegarem ao portão inferior". Como foi ensinado: "Eles sopraram enquanto avançavam até chegarem ao portão inferior"—daí: "três no portão inferior". (Os três da décima subida não são contados, este tanna está segurando com R. Eliezer B. Yaakov, que diz que eles não sopraram na décima subida.)], Três no enchimento da água. chegaram à azarah através do Portão da Água, sopraram: tekiah, teruah, tekiah.], três "em cima do altar" [(Ibid. 4: 5): "Eles os colocavam nas laterais do altar ... Eles sopravam : tekiah, teruah, tekiah. " Nosso tanna não aduz aqui o exemplo da véspera de Pessach que cai no sábado. (Pois a oferta de Pessach é abatida em três grupos e havia muitos tekioth ali.) (Ainda assim, ele não a aduz), pois não é tão comum que a noite de Pessach caia no sábado. Quanto ao nosso aprendizado: "Não deve haver mais de quarenta e oito (tekioth)"—não necessariamente. Porque quando a noite de Pessach cai no sábado, às vezes há cinquenta e sete tekioth.], Nove na manhã tamid, nove na tarde tamid, nove na mussafin, três para (sinalizar) as pessoas para parar de trabalhar e três para separar o sagrado do profano.
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.
