meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Rosh Hashanah/English/Sefaria Community Translation.txt"}
text: Mishnah Rosh Hashanah
  משנה ראש השנה
  Sefaria Community Translation
  
  
  Mishnah Rosh Hashanah
  
  
  
  
  
  The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, in the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees, these are the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.
  At four times the world is judged: On Pesach, for the crops. On Shavuot, for the fruits of the tree. On Rosh Hashnah, all the world passes before Him like sheep, as it says, "He that fashioneth the hearts of them all, that considereth all their doings." (Psalms 33:15) And on Sukkot, they are judged for the water.
  On six months messengers go out: On Nisan, because of Pesach; On Av, because of the fast On Elul, because of Rosh Hashnanah; On Tishrei, to correct for the festivals On Kislev, because of Chanukah; On Adar, because of Purim; And when the Temple existed, they also went out on Iyar, because of the little Pesach.
  On two months they desecrate the Shabbat, on Nisan and on Tishrei. For in those months, they were sent out to Syria to correct for the festivals. And when the Temple existed, they desecrated Shabbat in all of them-- To correct for the sacrifices.
  Regardless of whether the moon was clearly visible or not clearly visible, They desecrate the Shabbat for it; Rabbi Yosei says: If it was clearly visible, they do not desecrate the Shabbat for it.
  It happened once, that more than forty pair of witnesses passed through on the Sabbath, when R. Akivah detained them at Lydda [‏לוד‎]; Rabbon Gamaliel then sent word, saying, "If thou thus detainest the people, thou wilt be the cause of their straying in future" [they will refuse to come].
  When father and son have seen the new moon, they must both go to the tribunal of judgment [Beth Din], not that they may be combined together to act as witnesses, but in order that, should the evidence of either of them be invalidated, the other may join to give evidence with another witness. R. Simeon says, "Father and son, and relatives in every degree, may be allowed as competent witnesses to give evidence as to the appearance of the new moon." R. José says, "It once happened that Tobias the physician, his son, and his freed slave, saw the new moon in Jerusalem, [and when they tendered their evidence] the priests accepted his evidence, and that of his son, but invalidated that of his freed slave; but when they appeared before the 'Beth Din,' they received his evidence, and that of his freed slave, but invalidated that of his son."
  The following are considered incompetent witnesses: gamblers with dice, usurers, pigeon breeders, those who trade in the produce of the Sabbatical year, and also slaves. The rule is, that all evidence that cannot be received from a woman cannot be received from any of these.
  A person who has seen the new moon, but is unable to go [to give evidence], must be brought [if unable to walk] mounted on an asses or even in a bed. Persons afraid of being waylaid by robbers may take sticks with them; and if they have a long way to go, it will be lawful for them to provide for themselves, and carry their food. Whenever [witnesses] must be a day and a night on the road, it will be lawful to profane the Sabbath to travel thereon, to give their evidence as to the appearance of the new moon. For thus is it written (Lev. 23:4), "These are the feasts of the Lord, the holy convocations, which ye shall proclaim in their appointed seasons."
  
  
  
  
  
  
  
  If the Beth Din and all Israel saw the new moon, 1 or if the examination of the witnesses had already taken place, but it had become dark before the word "Mekudash [It is sanctified]," was pronounced, the month will be intercalary. When the Beth Din alone saw it, two of its members must stand up before the others as witnesses, who shall then say, "It is sanctified, it is sanctified." When only three forming a Beth Din have seen it, two of them must stand up as witnesses, and conjoin some of their learned associates with the single one, and then give their evidence before these, who are to say, "It is sanctified, it is sanctified," because a single member of a Beth Din has not this faculty by himself alone.
  All shofars are acceptable, except that of a cow because it is a horn (“keren”). Rabbi Yosi said: But all shofars are called “keren”, as it states, “upon a long blast from the ram’s horn ('keren')” (Josh. 6:5).
  The shofar of Rosh Hashana – is [made] of an ibex [horn, and is] straight. Its mouth is coated in gold, and there are two trumpets alongside. The shofar [blast] extends while the trumpets cut short, since the mitzva of the day is with a shofar.
  On fast days – [the shofars that are used are] of a ram, [and are] bent. Their mouths are coated in silver, and two trumpets are in the middle. The shofar cuts short and the trumpets extend, since the mitzva of the day is with trumpets.
  The Jubilee year is equivalent to Rosh Hashana with regard to blowings and blessings.	Rabbi Yehuda says: On Rosh Hashana – we blow with those of rams, and on the Jubilee – with those of ibexes.
  A shofar that was cracked and glued – [is] unfit. [If one] glued fragments of shofars – [it is] unfit. 	[If it was] pierced and he stopped it up:	If it impedes the blast – [it is] unfit, but if not – [it is] fit.
  One who blows into a cistern, a barrel, or a jar: If he heard the sound of the shofar – he has fulfilled [his obligation]; if he heard the sound of an echo – he has not fulfilled [his obligation]. Similarly: one who was passing behind a synagogue, or whose house was adjacent to a synagogue, and heard the sound of the shofar or the sound of the scroll [of Esther, on Purim]: If he directed his heart – he has fulfilled [his obligation], but if not – he has not fulfilled [his obligation]. Even though this one and that one both heard, this one directed his heart, and that one did not direct his heart.
  [In this manner we find it stated in Scripture, that] “And so it was, when Moshe raised his hand, Israel prevailed…” (Exodus 17:11) Do Moshe’s hands make or break war? Rather, this teaches: Whenever Israel would look upward and direct their hearts to their Father in heaven	– they prevailed, and if not – they fell. You can say similarly: “Make a copper snake and place it on a pole, and everyone bitten who sees it will live” (Num. 21:8) Does the snake cause death or revive? Rather: Whenever Israel would look upward and subject their hearts to their Father in heaven – they healed; and if not – they were harmed. A deaf and dumb, or a foolish person, and a child, cannot relieve others from their obligation by acting for them. This is the rule—all those who are not bound to the performance of a religious duty, cannot release others from their obligation.
  
  
  
  When the feast of new year happened on the Sabbath, they used to sound in the sanctuary, but not out of it. After the destruction of the temple, Rabban Jochanan, son of Zaccai, ordained that they should sound in every place in which there is a tribunal of justice [‏בית דין‎]. R. Eleazar says, "He only issued this ordinance in respect to Jamnia," but they [the other sages] said unto him, "It was the same for Jamnia as for any other place in which there is a permanent tribunal of justice."
  And in this respect also, was Jerusalem privileged above Jamnia, viz. that every city from whence Jerusalem could be seen and the sounding heard, which was near enough, and to which it was allowed to go on the Sabbath, might sound; but in Jamnia it was only permitted to sound before the tribunal of justice.
  Formerly the lulav [palm-branch, &amp;c] was taken seven days in the sanctuary, and only one day out of it. After the destruction of the temple, Rabban Jochanan, son of Zaccai ordained, "that the lulav should everywhere be taken for seven days, in commemoration of the sanctuary," also, "that the whole day of the waving [of the 'Omer'] it should be prohibited [to eat of the new corn]."
  Formerly evidence as to the appearance of the new moon was received the whole [of the thirtieth] day; but as it once happened that the witnesses delayed coming, which interrupted the Song of the Levites [at the evening sacrifice], it was ordained that witnesses should be admitted till the time of Minchah only, and if any came after that time, that and the following day were kept as holy. After the destruction of the temple, Rabbon Jochanan, son of Zakai ordained, "that evidence as to the appearance of the moon should be received all day." R. Joshua, son of Korcha says, "This too did Rabban Jochanan, son of Zakai ordain, viz. that wherever the chief of the tribunal might be, the witnesses need only go to the place of meeting [of the Sanhedrin]."
  The order of the blessings to be said on the feast of new year is as follows: the blessings ‏אבות וגבורות וקדשת השם‎, are said, with which are connected the ‏מלכיות‎ [or series of texts relative to the supreme rule of the Almighty] without sounding the shophar; then, concerning the holiness of the day, after which the shophar is sounded; then follow the ‏זכרונות‎ [or texts relative to the kind remembrance of the Almighty to his creatures], after which the shophar is again sounded. Next follow the ‏שופרות‎ [or texts in which the sounding of the shophar is mentioned], and the shophar is sounded [the third time], he then says, ‏עבודה‎, ‏הודאה‎ and ‏ברכת כהנים‎. Such is the opinion of R. Jochanan ben Nourrie: but R. Akivah objected, saying to him, "If the shophar is not to be sounded after the reading of the ‏מלכיות‎, why are they to be mentioned?" But the proper order is the following:—‏אבות וגבורות וקדשת השם‎ are said, with which the ‏מלכיות‎ are to be combined; after which, the shophar is to be sounded, then the ‏זכרונות‎ are to be read, and the shophar sounded; next ‏שופרות‎, and the shophar is again sounded; after which ‏עבודה‎, ‏הודאה‎ and ‏ברכת כהנים‎ are said.
  Not less than ten texts of the Holy Scripture relative to ‏מלכיות‎ must be said, ten relating to ‏זכרונות‎, and ten to ‏שופרות‎. R. Jochanan ben Nourrie says, "The obligation [of reading these texts] will be duly fulfilled if three only of each [class] have been said, but no texts relating to either [class] containing predictions of punishment are to be used. The texts from the law are to be read first, and the concluding texts are to be from the prophets." But R. Jose says, "It is sufficient if the concluding verse be one from the law."
  Those who pass in front of the ark on the Rosh Hashanah: The second one blows [the shofar], while at the time of the Hallel, the first one recites the Hallel.
  It is not permitted for the purpose of sounding the shophar on the feast of new year, to go beyond the ‏תחום‎ [Sabbatical limits] to remove a heap of stones, mount a tree, ride on any animal, or swim over the waters [to get a shophar], nor may he cut it [thereon] with any thing that may not be used on account of transgression against the Sabbatical rest [‏שבות‎], nor on account of a direct negative commandment of the law; but a person may, if he choose, pour water or wine into the shophar. Children may not be prevented to sound, but, on the contrary, it is lawful to be occupied in teaching them to sound; but he who thus teaches, as also other persons who listen to these sounds, cannot thereby become released from their obligation.
  The order of sounding the shophar is:—three sounds are blown thrice, the time of duration of the sound of six tekeah's, is equal to that of three terooah's, and that of each tekeah as three sighs or moans. If a person has sounded the first tekeah, and prolonged the sound of the second, so as to be equal to two, it will only reckon as one sound. If a person, after having said all the blessings, has at that moment only obtained a shophar, he shall sound three times tekeah, terooah, and tekeah; even as the minister of the congregation is bound [to say the amidah for himself], so is every individual bound to do so. But Rabbon Gamaliel says, "The minister of the congregation releases the public from their obligation."