משנה: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה הַשֵּׁנִי מַתְקִיעַ וּבִשְׁעַת הַהַלֵּל הָרִאשׁוֹן מַקְרֶא אֶת הַהַלֵּל: MISHNAH: Of those who stand before the Ark78The reader. on New Year’s Day the second one79The reader of the musaf prayers. leads the shofar blowing, but at the time of Ḥallel80Ps. 113–118, recited on the three holidays of pilgrimage. the first one81The reader of the morning prayers. reads the Hallel.
הלכה: רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי מַעֲשֶׂה שֶׁאִירַע. פַּעַם אַחַת תָּֽקְעוּ בָרִאשׁוֹנָה וְהָיוּ הַשּׂוֹנְאִים סְבוּרִין [שֶׁמָּא] עֲלֵיהֶן הֵם הוֹלְכִין וְעָֽמְדוּ עֲלֵיהֶן וְהֲרָגוּם. מִיגּוֹ דְּאִינּוּן חֲמֵי לוֹן קָֽרְאֵיי שְׁמַע וּמַצְלִיִין וְקוֹרְאִין בְּאוֹרַיְתָא וּמַצְלֵיי וְתָֽקְעִין. אִינּוּן אָֽמְרִין. בְּנִימוֹסוֹן אִינּוּן עֲסִיקִין. HALAKHAH: Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Because of what had happened82The time of shofar blowing on New Year’s Day is in musaf for historical reasons. It is asserted that since one should try to fulfill biblical commandments as quickly as possible, originally the nine-part Amidah and the blowing of the shofar were part of the early morning service. Also in the Babli 32b, R. Joḥanan asserts that the times were switched because of intervention of the Roman government. It is to be noted that the Babylonian way of combining early blowing with the musaf service prescribed by the Mishnah by blowing immediately after the Torah reading (or, as in the Yemenite ritual, immediately after sunrise) and then a second (or third) time for musaf is totally unknown to Yerushalmi sources.. Once they blew early and the haters thought that maybe they want to go against us83Since the shofar historically was a trumpet to be used to give military signals., they attacked them and killed them. Since they are seeing that they read the shema`, and pray, and read in the Torah, and pray while blowing, they are saying, they are occupied with their secret rites.
וְאָמַר אַף בְּהַלֵּל כֵּן. לֵית כָּל־עַמָּא תַּמָּן. וְאָמַר אַף בִּתְקִיעָה כֵּן. לֵית כָּל־עַמָּא תַּמָּן. אָמַר רִבִּי יוֹנָה. כְּתִיב וְאוֹתִ֗י י֥וֹם יוֹם֙ יִדְרוֹשׁוּן. זוֹ תְקִיעָה וַעֲרָבָה. רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי בְשֵׁם רִבִּי אֲלֶכְסַנְדְּרִי שָׁמַע לָהּ מִן הָדָא. שִׁמְעָ֤ה יְי צֶ֗דֶק זוֹ קִרְיַת שְׁמַע. הַקְשִׁ֥יבָה רִינָּתִי זוֹ רִינּוּן תּוֹרָה. הַֽאֲזִ֥ינָה תְפִילָּתִי זוֹ תְפִילָּה. בְּ֝לֹ֗א שִׂפְתֵ֥י מִרְמָֽה זוֹ מוּסָף. מַה כְתִיב בַּתְרֵיהּ. מִ֭לְּפָנֶיךָ מִשְׁפָּטִ֣י יֵצֵ֑א. אָמַר רִבִּי אָחָא בַּר פָּפָּא קוֹמֵי רִבִּי זְעוּרָה. שַׁנְייָא הִיא. שֶׁמִּצְוַת הַיּוֹם בְּמוּסָף. אָמַר רִבִּי תַחְלִיפָא קַיסָרִייָא. קִרְייָא אָמַר כֵּן. י֥וֹם תְּרוּעָ֖ה וַֽעֲשִׂיתֶ֨ם. רִבִּי לָֽעְזָר בֵּירִבִּי יוֹסֵה בְשֵׁם רִבִּי יוֹסֵי בַּר קַצַּרְתָּא. בְּכָל־הַקָּרְבָּנוֹת כָּתוּב וְהִקְרַבְתֶּם וְכָאן כָּתוּב וַֽעֲשִׂיתֶ֨ם. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. מִכֵּיוָן שֶׁנִּכְנַסְתֶּם לְדִין לְפָנַיי בְּרֹאשׁ הַשָּׁנָה וִיצָאתֶם בְּשָׁלוֹם מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ נִבְרָאתֶם בְּרִייָה חֲדָשָׁה. Should one not say the same for Hallel? Not all people are there84Since Hallel draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there85This makes R. Joḥanan ’s explanation unlikely.? Rebbi Jonah said, it is written, day, day they will seek86Is.58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: 87Ps.17:2.Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah88The recitation of the Torah following musical accents.. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come89Ps.17:3. This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf90The biblical obligations of the day are all expressed in terms of the musaf sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make91Num. 29:1–2.. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make92New Year’s Day’s musaf is the only one characterized as doing, not offering. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar... The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created93One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”..
רִבִּי מְשַׁרְשִׁיָּא בְשֵׁם רִבִּי אִידִי. בְּכָל־הַקָּרְבָּנוֹת כָּתוּב חֵטְא וּבַעֲצֶרֶת אֵין כָּתוּב חֵטְא. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. מִכֵּיוָן שֶׁקִּיבַּלְתֶּם עֲלֵיכֶם עוֹל תוֹרָה מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ לֹא חָטָאתֶם מִימֵיכֶם. Rebbi Mesharshia in the name of Rebbi Idi: For all sacrifices it is written “sin”, but on Pentecost it is not written “sin.94This homily is appended because it parallels the preceding one. On all holidays a goat is sacrificed as purification sacrifice. On all holidays except Pentecost, it is described as חַטָּאת, interpreted here as sin (offering).” The Holy One, praise to Him, said to them, since you accepted the yoke of the Torah on you, I consider it as if you never sinned.