Rosh Hashana 32

We are discussing the additional prayers on Rosh Hashana.  In a new Mishna, the rabbis list an order of prayers.  Rabbi Akiva shares a version that is slightly different.  The Gemara shares verses as proof texts for the inclusion and order of each prayer.  The order listed is:

• Patriarchs
• Mighty Deeds and the Sanctification of G-d's name
• blessing of the Kingship included in Sanctification of the Day
• blowing the shofar
• blessing of Remembrances
• blowing the shofar
• blessing of Shofarot
• blowing the shofar
• blessing of G-d's service
• blessing of Thanksgiving and the Priestly Blessing

We learn that Rabbi Akiva's practices were followed in Judea and the surrounding areas. In the north, in the Galilee, the people followed the interpretations of Yochanan bar Nuri.  We continue this tradition today: we are obliged to follow the customary practices of the town in which we live.  If we move to a new place, we are allowed to maintain our former practices but we must practice them privately for reasons of social adhesion.  

We learn in a new Mishna that we are supposed to say ten utterances of the Kingship, ten utterances of the Remembrances, and ten utterances of the Shofarot.  However, saying only three of each is acceptable. And what are these utterances?  The Gemara explains that the first come from King David in the Book of Psalms, "Praise Him with...".  The second come from the Ten Commandments at Sinai: "And He said...".  The last may have come from the phrases in Genesis: "And He said"; however, this is disputed.

Rabbi Yochanan ben Nuri clarifies that we must say at least three of each for they correspond to the Torah, the Prophets and the Writings.  Alternately they correspond with the Priests, the Levites and the Israelites. 

Our next Mishna teaches that we do not mention verses of Kingship, Remembrance or Shofar that mention punishment.  In addition, we might be told to begin with Torah and conclude with Prophets; Rabbi Yosei tells us to conclude with averse from the Prophets.

The Gemara discusses general interpretations of these instructions as well as practical questions and applications.  Some of the more broad rules include:

• it is permitted to include verses that describe the punishment of Gentiles
• we must choose verses that focus on G-d's remembrance of the collective and not individuals
• verses that speak of revisiting are similar enough to remembrances to include them 
• We must be careful to look to our Sages to determine how many times each verse mentions Kingship
• Verses chosen as Shofarot should be directly related to sounding the shofar

The Shema is one of several verses used as an example of conflict between rabbis.  Some believe that it is a statement of Kingship while others disagree.  The rabbis debate each verse as they attempt to establish into which 'category' of utterance it might fit.

A new Mishna teaches us about leadership of the Rosh Hashana service. The prayer leader, or one "who is passing before the ark", that is the second prayer leader who sounds the shofar.  When the Hallel is recited, the first prayer leader [for the morning prayers] recites the Hallel.

The Gemara questions why the second prayer leader sounds the shofar in the afternoon.  Is it because everyone has arrived by that time?

Needless to say, this continues to be a conversation in congregations worldwide.

The Gemara goes on to note that persecution may have been a factor as well.  The guards might have left by the time the shofar was sounded in the afternoon.  The Hallel may have been recited early for similar reasons.  In addition, rabbis suggest that the Hallel was said in the morning to reflect the mood of the people; we had not begun to feel the true weight of G-d's judgement so early in the day.

Our notes detail the customs of sounding the shofar, including the tradition of a scholar blowing the shofar, the prayer leader only calling out the blasts, and permission to recite Hallel on Rosh Hashana and Yom Kippur though it is not required as part of these services.

Our final Mishna in today's very long daf notes that one may not pass the Shabbat limit for a Rosh Hashana shofar.  One may not uncover a buried shofar.  One may not climb a tree, ride an animal, or swim to find a shofar.  One may not cut the shofar to prepare it.  One may put water or wine into the shofar to clear its sound - it may be placed, as this is not a prohibited labour.  Children should be instructed and encouraged to sound the shofar on Rosh Hashana.  If one sounds the shofar without intention of fulfilling the mitzvah - and if one hears these blasts - neither has fulfiled his/her obligation.

The Gemara asks why these laws are necessary: shouldn't the negative actions (like swimming or climbing, which could lead to transgressing Shabbat prohibitions) be outweighed by the positive mitzvah of the shofar?  Rabbis argue that these negative actions are treated as if they are not rabbinical but Torah law, and thus the shofar sounding does not outweigh their importance.