Rosh Hashanah

What is the rule with regard to the blessing for bread said over the mazzah and the blessing for wine said in the sanctification?1 Do we say that since [the partaking of these] is obligatory, he can perform [the duty] for others, or have we here perhaps only an [optional] blessing, not an obligation?2 — Come and hear, since R. Ashi said: When we were at the house of R. Papi, he used to say the sanctification for us, and when his tenants came from the fields he used to make the sanctification for them.3 Our Rabbis taught: A man should not break bread4 for visitors unless he eats with them, but he may break bread for his children and the members of his household so as to train them in the performance of religious duties. In the reciting of [the blessing over] Hallel and the Megillah, even though he has already performed [the duty] for himself, he may perform it for others. MISHNAH. IF THE FESTIVE DAY OF NEW YEAR FELL ON A SABBATH, THEY USED TO BLOW THE SHOFAR IN THE TEMPLE BUT NOT IN THE COUNTRY:5 AFTER THE DESTRUCTION OF THE TEMPLE, RABBAN JOHANAN BEN ZACCAI ORDAINED THAT IT SHOULD BE BLOWN [ON SABBATH] IN EVERY PLACE WHERE THERE WAS A BETH DIN. R. ELIEZER SAID: RABBAN JOHANAN BEN ZACCAI LAID DOWN THIS RULE FOR JABNEH ONLY.6 THEY SAID TO HIM: IT APPLIES EQUALLY TO JABNEH AND TO ANY PLACE WHERE THERE IS A BETH DIN. JERUSALEM HAD THIS FURTHER7 SUPERIORITY OVER JABNEH, THAT IN EVERY CITY FROM WHICH IT COULD BE SEEN OR HEARD AND WHICH WAS NEAR AND FROM WHICH IT WAS ACCESSIBLE THEY USED TO BLOW [ON SABBATH],8 WHEREAS IN JABNEH THEY USED TO BLOW IN THE BETH DIN ONLY.9 GEMARA. Whence [in the Scripture] is this rule10 derived? — R. Levi b. Lahma said: One verse says, a solemn rest, a memorial of blast of horns,11 while another verse says,it is a day of blowing the horn unto you!12 [Yet] there is no contradiction, as one refers to a festival which falls on Sabbath13 and the other to a festival which falls on a weekday. Raba said: If the prohibition [on Sabbath] is from the Written Law, how comes the shofar to be blown in the Temple? And besides, [the blowing] is no work14 that a text should be needed to except it.15 For it was taught in the school of Samuel:16 [When it says], Ye shall do no servile work [on New Year],17 this excludes the blowing of the shofar and the taking of bread from the oven,18 these being kinds of skill and not work! — No, said Raba. According to the Written Law it is allowed, and it is the Rabbis who prohibited it as a precaution; as stated by Rabbah; for Rabbah said, All are under obligation to blow the shofar but not all are skilled in the blowing of the shofar. [Hence] there is a danger that perhaps one will take it in his hand [on Sabbath] and go to an expert to learn and carry it four cubits in public domain.19 The same reason applies to the lulab and the same reason to the Megillah. 20 AFTER THE DESTRUCTION OF THE TEMPLE RABBAN JOHANAN BEN ZACCAI ORDAINED etc. Our Rabbis taught: Once New Year fell on a Sabbath [and all the towns assembled],21 and Rabban Johanan said to the Bene Bathyra,22 Let us blow the shofar. They said to him, Let us discuss the matter.23 He said to them, Let us blow and afterwards discuss. After they had blown they said to him, Let us now discuss the question. He replied: The horn has already been heard in Jabneh, and what has been done is no longer open to discussion. 24 R. ELIEZER SAID: RABBAN JOHANAN BEN ZACCAI LAID DOWN THIS RULE FOR JABNEH ONLY. THEY SAID TO HIM: IT APPLIES EQUALLY TO JABNEH AND TO ANY PLACE WHERE THERE IS A BETH DIN. [What] THEY SAID TO HIM is the same as the dictum of the first Tanna?25 — There is a difference between them, namely, in the case of a temporary Beth din.26 THEY SAID TO HIM: IT APPLIES EQUALLY TO JABNEH AND TO ANY PLACE WHERE THERE IS A BETH DIN. R. Huna said and as such have to be prefaced with blessings. In addition, the ordinary blessing is said over the mazzah and the wine as articles of physical enjoyment. Raba's question relates to these latter blessings. it for himself, can recite it again for others. Judah, the Jabneel of Josh. XV, 11. It was a seat of learning as early as the days of R. Gamaliel the Elder. At the request of R. Johanan b. Zaccai it was spared by Vespasian at the time of the destruction of the Temple. when the Great Sanhedrin removed there and was presided over by R. Johanan b. Zaccai.] the text.