סוכה דף נד

מהו דתימא: אפילו כרבנן, ולאפוקי מדרבי יוחנן דאמר: שמע תשע תקיעות בתשע שעות ביום — יצא, קא משמע לן.

The Gemara answers: It is not obvious that Rav Kahana’s statement was stated in accordance with the opinion of Rabbi Yehuda. Lest you say that Rav Kahana’s statement is even in accordance with the opinion of the Rabbis, and that he is coming to exclude the opinion of Rabbi Yoḥanan who said: If one heard nine blasts in nine different hours on the day of Rosh HaShana, despite the considerable gap between them, he fulfilled his obligation. Therefore, the Gemara teaches us that Rav Kahana holds in accordance with the opinion of Rabbi Yehuda alone and he does not allow even a brief pause between the sounds of the shofar.

ואימא הכי נמי! אם כן, מאי ״ולא כלום״?

The Gemara asks: And say it is indeed so that Rav Kahana holds in accordance with the opinion of the Rabbis and he merely comes to exclude the view of Rabbi Yoḥanan. The Gemara answers: If so, what is the meaning of the phrase: At all, in Rav Kahana’s statement: There is no pause between a tekia and a terua at all? This indicates that Rav Kahana does not allow even a slight pause between blasts, and that could be only in accordance with Rabbi Yehuda.

ערב שבת שבתוך החג כו׳. ואילו למעלה עשירית לא קתני. מתניתין מני? רבי אליעזר בן יעקב היא. דתניא: שלש למעלה עשירית, רבי אליעזר בן יעקב אומר:

§ The mishna enumerates the number of blasts sounded on Shabbat eve during the festival of Sukkot. Among those blasts were three sounded when pouring the water libation upon the altar. The Gemara infers: However, the mishna is not teaching that the trumpet blasts were sounded when the person carrying the water reached the tenth stair. According to whose opinion is the mishna? It is according to the opinion of Rabbi Eliezer ben Ya’akov, as it is taught in a baraita: Three blasts were sounded when arriving at the tenth stair. Rabbi Eliezer ben Ya’akov says: Three blasts were sounded when pouring the water libation upon the altar.

שלש על גבי המזבח.

האומר למעלה עשירית — אינו אומר על גבי המזבח, והאומר על גבי המזבח — אינו אומר למעלה עשירית.

The Gemara explains: The one who says that the trumpets were sounded upon arriving at the tenth stair does not say that they sounded the trumpets when pouring the water libation upon the altar; and the one who says that they sounded the trumpets when pouring the water libation upon the altar does not say that the trumpets were sounded upon arriving at the tenth stair.

מאי טעמא דרבי אליעזר בן יעקב? כיון דתקע לפתיחת שערים, למעלה עשירית למה לי דתקע? האי לאו שער הוא! הלכך, על גבי המזבח עדיף. ורבנן סברי:

The Gemara asks: What is the rationale for the opinion of Rabbi Eliezer ben Ya’akov? The Gemara answers: Since he sounded the trumpet for the opening of the gates, for what do I need to sound it again when arriving at the tenth stair? That is not a gate. Therefore, it is preferable to sound the trumpets when pouring the water libation upon the altar. And the Rabbis hold that since he sounded the trumpets for the filling of the vessel with the water, why do I need an additional trumpet blast when pouring the water libation upon the altar? Therefore, it is preferable to sound the trumpets when arriving at the tenth stair.

כיון דתקע למילוי המים, על גבי המזבח למה לי? הלכך, למעלה העשירית עדיף.

כי אתא רבי אחא בר חנינא מדרומא, אייתי מתניתא בידיה: ״ובני אהרן הכהנים יתקעו בחצוצרות״, שאין תלמוד לומר ״יתקעו״, שכבר נאמר ״ותקעתם בחצוצרות על עולותיכם ועל זבחי שלמיכם״.

§ When Rabbi Aḥa bar Ḥanina came from the south of Eretz Yisrael, from Judea, he brought a baraita with him that he received from the Sages there. It is written: “And the children of Aaron, the priests, will sound the trumpets” (Numbers 10:8). There is no need for the verse to state: “Shall sound,” as it is already stated: “And you shall sound the trumpets for your burnt-offerings and your peace-offerings” (Numbers 10:10). And what then is the meaning when the verse states: “Shall sound”? It appears to be teaching a new halakha; it is all according to the additional offerings that one sounds trumpet blasts. The Gemara notes: Rabbi Aḥa bar Ḥanina teaches the baraita, and he said its explanation: The verse comes to say that one sounds trumpet blasts for each and every additional offering in and of itself.

ומה תלמוד לומר ״יתקעו״ — הכל לפי המוספין תוקעין. הוא תני לה, והוא אמר לה: לומר שתוקעין על כל מוסף ומוסף.

תנן: ערב שבת שבתוך החג היו שם ארבעים ושמנה. ואם איתא, ליתני: שבת שבתוך החג משכחת לה חמשין וחד! אמר רבי זירא: לפי שאין תוקעין לפתיחת שערים בשבת.

The Gemara asks: We learned in the mishna: On Shabbat eve during the festival of Sukkot there were forty-eight blasts, and that was the highest number of blasts sounded on any day in the Temple. And if it is so, Rabbi Aḥa bar Ḥanina says: Let the mishna teach the case of Shabbat during the Festival, when you find that there are fifty-one blasts, including additional blasts for the additional offerings of Shabbat. Rabbi Zeira said: Although based on the baraita taught by Rabbi Aḥa bar Ḥanina there would indeed be additional blasts for the additional offerings of Shabbat, they would total forty-eight blasts, because one does not sound the three blasts for the opening of the gates on Shabbat; those blasts were merely a signal.

אמר רבא: מאן האי דלא חש לקימחיה! חדא: ד״בכל יום״ תנן, ועוד: אי נמי כהדדי נינהו, ליתני שבת שבתוך החג היו שם ארבעים ושמנה, דשמעת מינה תרתי:

Rava said: Who is this who is not concerned about the flour that his mill is producing, i.e., who is making unconsidered statements? First, the mishna contradicts the explanation of Rabbi Zeira, as, with regard to the order of the blasts, including those for the opening of the gates, we learned that this was the practice each day, including Shabbat. And furthermore, even if they are equal to each other, i.e., the same number of blasts were sounded on Shabbat during the Festival and on Friday during the Festival, let the mishna teach: On Shabbat during the Festival there are forty-eight blasts. You would learn two matters from that case: You would learn from it that the mishna is in accordance with the opinion of Rabbi Eliezer ben Ya’akov that the trumpets are not sounded at the tenth step but when pouring the water libation upon the altar. And you would learn from it that halakha of Rabbi Aḥa bar Ḥanina, that the trumpet is sounded for each and every additional offering.

שמעת מינה דרבי אליעזר בן יעקב, ושמעת מינה דרבי אחא בר חנינא.

אלא אמר רבא: לפי שאין תוקעין למילוי מים בשבת, דבצרי טובא. וליתני נמי ראש השנה שחל להיות בשבת, דהא איכא תלתא מוספין: מוסף דראש השנה,

Rather, Rava said: The reason that the number of offerings on Shabbat during the Festival does not exceed forty-eight is because one does not sound the trumpet for filling the vessels with water on Shabbat, as the mishna stated that they did not draw water from the Siloam pool on Shabbat. Therefore, the blasts sounded on Shabbat during the Festival were considerably fewer than those sounded on Friday. The Gemara asks: And let the mishna also teach the case of Rosh HaShana that occurs on Shabbat, as in that case there are three additional offerings: The additional offering of Rosh HaShana, the additional offering of the New Moon, and the additional offering of Shabbat. The total would be forty-eight blasts. The fact that the mishna did not cite this case indicates that it is contrary to the opinion of Rabbi Aḥa bar Ḥanina.

מוסף דראש חודש, מוסף דשבת.

ערב שבת שבתוך החג איצטריך ליה, לאשמעינן כדרבי אליעזר בן יעקב. אטו מי קאמר — ליתני הא ולא ליתני הא? ליתני הא וליתני הא! תנא ושייר.

The Gemara rejects that conclusion. The reason that the mishna did not cite the case of Rosh HaShana is that the tanna held that the case of Shabbat eve during the Festival is necessary in order to teach that the halakha is in accordance with the opinion of Rabbi Eliezer ben Ya’akov that one does not sound the trumpet at the tenth stair. The Gemara asks: Is anyone saying: Let the tanna teach this case and let him not teach that case? Let him teach this case and let him teach that case, as there is a novel element in each. The Gemara answers: The tanna did not list all the possible cases; he taught one case and omitted others. The Gemara asks: What other case did he omit, that he omitted this case of Rosh HaShana as well? While the tanna does not typically list all relevant cases, if there are only two that are relevant, he typically cites them in the mishna.

מאי שייר דהאי שייר?

שייר ערב הפסח.

The Gemara answers: He omitted the case of Passover eve. The Paschal lamb was sacrificed in three shifts. When the Paschal lamb was sacrificed they would recite hallel, and the recitation of hallel was accompanied by three blasts. Due to the great number of Paschal lambs sacrificed, they would often recite hallel three times during each shift. Consequently, there could be as many as twenty-seven additional blasts sounded on that day. Added to the twenty-one blasts sounded each day, the total is forty-eight blasts.

אי משום ערב הפסח — לאו שיורא הוא, דהא מני רבי יהודה היא, דאמר: מימיהם של כת שלישית לא הגיעה לומר ״אהבתי כי ישמע ה׳״,

The Gemara rejects this answer. If it is due to the case of Passover eve, that is not an omission, as who is the tanna of this mishna? It is Rabbi Yehuda, who said: Although there were three shifts in the sacrifice of the Paschal lamb, never in the all the days of the third shift did it reach the point in hallel to recite: “I love that the Lord hears my voice” (Psalms 116:1), which is the second paragraph of hallel, because the people participating in the third shift were few. Therefore, when they reached that section of hallel they had already completed the slaughter of all the offerings, and consequently only one set of blasts was sounded during this shift, for a total of forty-two.

מפני שהיו עמה מועטין.

(הא אוקימנא) דלא כרבי יהודה! ודלמא האי תנא סבר לה כוותיה בחדא, ופליג עליה בחדא.

The Gemara wonders: But didn’t we establish that the mishna is not in accordance with the opinion of Rabbi Yehuda? The Gemara answers: And perhaps this tanna of the mishna holds in accordance with his opinion in one case, with regard to the third shift on Passover eve, and disagrees with him in one case, with regard to tallying the number of blasts.

אלא: מאי שייר דהאי שייר? שייר ערב הפסח שחל להיות בערב שבת, אפיק שית ועייל שית.

But the question remains: What other case did he omit, that he omitted this case of Rosh HaShana as well? The Gemara answers: He omitted the case of Passover eve that occurs on Shabbat eve, in which case you eliminate six blasts of the third shift and incorporate six blasts sounded each Friday. The total is forty-eight blasts.

ואין מוסיפין על ארבעים ושמנה. ולא? והא איכא ערב הפסח שחל להיות בשבת, דאי לרבי יהודה — חמשין וחדא, אי לרבנן — חמשין ושבע!

§ The mishna continues: And one sounds no more than forty-eight trumpet blasts on any given day. The Gemara wonders: And are there no more than forty-eight on any day? But isn’t there Passover eve that occurs on Shabbat, where if it is according to Rabbi Yehuda, there would be fifty-one blasts, i.e., twenty-one daily blasts, nine for the additional offering of Shabbat, nine for the hallel of each of the first two shifts sacrificing the Paschal lamb, and three for the third shift; and if it is according to the Rabbis, who hold that nine blasts were sounded for the third shift as well, there would be fifty-seven blasts? According to both opinions, there are more than forty-eight.

כי קתני, מידי דאיתיה בכל שנה. ערב הפסח שחל להיות בשבת, דליתיה בכל שנה ושנה, לא קתני. אטו ערב שבת שבתוך החג מי איתיה בכל שנה?

The Gemara answers: When the tanna teaches the mishna, he is teaching matters that occur every year; the case of Passover eve that occurs on Shabbat, which is a matter that does not occur each and every year, he does not teach. The Gemara asks: Is that to say that Shabbat eve during the Festival occurs every year? There are times when you do not find a Friday during the intermediate days of Sukkot. And what are the circumstances? It is a case where the first Festival day occurs on Shabbat eve, and therefore the following Friday is the Eighth Day of Assembly.

זימנין דלא משכחת ליה. והיכי דמי, כגון שחל יום טוב ראשון בערב שבת.

כי מקלע יום טוב ראשון בערב שבת — מדחי דחינן ליה. מאי טעמא, כיון דאיקלע יום טוב הראשון של חג להיות בערב שבת,

The Gemara answers: That cannot be, as when the first Festival day of Sukkot would happen to occur on Shabbat eve, we postpone it by adding a day to the month of Elul and observing both Rosh HaShana and the first day of Sukkot on Shabbat. What is the reason for doing so? The reason is: Since if the first Festival day occurs on Shabbat eve, when is Yom Kippur that year? It is on Sunday. Therefore, in order to avoid two consecutive days, Shabbat and Yom Kippur, when there is a severe prohibition against performing labor, we postpone Rosh HaShana. The first Festival day never coincides with Friday.

יום הכפורים אימת הוי — בחד בשבת, הלכך דחינן ליה.

ומי דחינן ליה? והא תנן: חלבי שבת קריבין ביום הכפורים,

The Gemara asks: And do we postpone it to prevent Yom Kippur from occurring on Sunday? But didn’t we learn in a mishna: The fats of the offerings slaughtered and sacrificed on Shabbat that were not yet burned on the altar may be sacrificed on Yom Kippur that begins at the conclusion of Shabbat?

ואמר רבי זירא: כי הוינן בי רב בבבל, הוה אמרי הא דתניא: יום הכפורים שחל להיות ערב שבת לא היו תוקעין,

And Rabbi Zeira said: When we were studying in the school of Rav in Babylonia, they said with regard to that which was taught in the baraita: On Yom Kippur that occurs on Shabbat eve they did not sound the trumpets to stop the people from their labor and signify the onset of Shabbat, and if it occurred at the conclusion of Shabbat they would not recite havdala after Shabbat, that it is undisputed, as everyone agrees to that halakha. However, when I ascended to there, to Eretz Yisrael, I found Rabbi Yehuda, son of Rabbi Shimon ben Pazi, who was sitting and saying that this is the opinion of Rabbi Akiva, and the other Sages disagree. From both of these sources, it is apparent that Yom Kippur can occur both before and after Shabbat. The question remains: Why did the tanna cite a case that does not occur every year?

ובמוצאי שבת לא היו מבדילין — דברי הכל היא. כי סליקית להתם, אשכחתיה לרבי יהודה בריה דרבי שמעון בן פזי, דיתיב וקאמר: רבי עקיבא היא!

לא קשיא: הא רבנן, הא אחרים היא.

The Gemara answers: This is not difficult. This, the mishna, from which it is understood that there will always be a Friday during the Festival, is in accordance with the opinion of the Rabbis, who maintain that Rosh HaShana is postponed to ensure that Yom Kippur will not occur adjacent to Shabbat. However, this mishna, which teaches that the fats of Shabbat may be sacrificed at the conclusion of Shabbat on Yom Kippur, and Rosh HaShana is not postponed, is in accordance with the opinion of Aḥerim, who maintain that there are a fixed number of days in a year and a fixed number of days in a month.

דתניא, אחרים אומרים: אין בין עצרת לעצרת ואין בין ראש השנה לראש השנה אלא ארבעה ימים בלבד, ואם היתה שנה מעוברת — חמשה.

As it is taught in a baraita: Aḥerim say: Between the festival of Shavuot one year and the festival of Shavuot the following year, and similarly, between Rosh HaShana one year and Rosh HaShana the following year, there is a difference of only four days of the week. And if it was a leap year there is a difference of five days between them. The 354 days in the year are divided among twelve months; six months are thirty days long and six months are twenty-nine days long. Since according to Aḥerim the number of days is constant, Rosh HaShana could occur on any day of the week.

מיתיבי: ראש חדש שחל להיות בשבת — שיר של ראש חדש דוחה שיר של שבת. ואי איתא, לימא דשבת ולימא דראש חדש!

§ The Gemara returns to analyze the opinion of Rabbi Aḥa bar Ḥanina, who holds that the trumpet was sounded for each additional offering sacrificed on a given day. The Gemara raises an objection: In the case of the New Moon that occurs on Shabbat, the song of the New Moon supersedes the song of Shabbat. And if it is so, as Rabbi Aḥa asserts, let us recite the song of Shabbat and let us recite the song of the New Moon. Since only one song is recited, apparently only one set of blasts is sounded.

אמר רב ספרא: מאי דוחה — דוחה לקדם. ואמאי? תדיר ושאינו תדיר — תדיר קודם!

Rav Safra said: What is the meaning of supersedes? Supersedes means to precede, and the song for the New Moon would precede the song of Shabbat. The Gemara asks: And why does the song of the New Moon precede that of Shabbat? Doesn’t the principle: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice, dictate that the song of Shabbat should be recited first?

אמר רבי יוחנן: לידע שהוקבע ראש חדש בזמנו. והאי היכירא עבדינן? הא היכירא אחרינא עבדינן! (דתניא) חלבי תמיד של שחר ניתנין מחצי כבש ולמטה במזרח,

Rabbi Yoḥanan said, the New Moon takes precedence here, contrary to the general principle, in order to inform the people that the New Moon was established at its proper time by the court. The Gemara asks: And is that the indicator that we implement to indicate that the month was established at its proper time? Don’t we implement a different indicator, as it is taught in a mishna: In order to avoid confusion between the fats of earlier offerings and the fats of later offerings, prior to being placed on the altar the fats of the daily morning offering were placed from the midpoint of the ramp and below on the east side of the ramp, and those of the additional offerings were placed from the midpoint of the ramp and below on the west side of the ramp. And the fats of the offerings of the New Moon offering were placed under the surrounding ledge of the altar and slightly beneath it.

ושל מוספין ניתנין מחצי כבש ולמטה במערב, ושל ראש חדש ניתנין תחת כרכוב המזבח ולמטה.