ראש השנה 32 — Soncino English Talmud

¹and his teacher would make it a definite rule in his name. MISHNAH. THE ORDER OF BLESSINGS [IN THE MUSAF ‘AMIDAH IS AS FOLLOWS]: [THE READER SAYS THE BLESSING OF] THE PATRIARCHS, [THAT OF] MIGHTINESS AND THAT OF THE SANCTIFICATION OF THE NAME AND INCLUDES THE KINGSHIP-VERSES WITH THEM AND DOES NOT BLOW THE SHOFAR. HE THEN SAYS THE SANCTIFICATION OF THE DAY AND BLOWS, THE REMEMBRANCE-VERSES AND BLOWS, AND THE SHOFAR-VERSES AND BLOWS; AND HE THEN SAYS THE BLESSING OF THE TEMPLE SERVlce AND THE ONE OF THANKSGIVING AND THE BLESSING OF THE PRIESTS. THIS IS THE VIEW OF R. JOHANAN B. NURI. SAID R. AKIBA TO HIM: IF HE DOES NOT BLOW THE SHOFAR FOR THE KINGSHIP-VERSES, WHY SHOULD HE SAY THEM? NO; [THE RULE IS AS FOLLOWS]. HE SAYS [THE BLESSING OF] THE PATRIARCHS AND OF THE RESURRECTION AND OF THE SANCTIFICATION OF THE NAME, AND SAYS THE KINGSHIP-VERSES ALONG WITH THE SANCTIFICATION OF THE DAY AND BLOWS THE SHOFAR, THEN HE SAYS THE REMEMBRANCE-VERSES AND BLOWS, AND THE SHOFAR-VERSES AND BLOWS. THEN HE SAYS THE TEMPLE SERVICE BLESSING AND THE THANKSGIVING AND THE BLESSING OF THE PRIEST. GEMARA. SAID R. AKIBA TO HIM, IF HE DOES NOT BLOW THE SHOFAR FOR THE KINGSHIP-VERSES, WHY DOES HE SAY THEM? [He asks], Why does he say them! But the All-Merciful enjoined that they should be said! — What he really means is, why say ten verses? Why not only nine, because if there is a difference [in one particular] so there may as well be a difference [in another]? Our Rabbis taught: Whence do we learn in the Scripture that we are to say [the blessing of] the Patriarchs? Because it says, Ascribe unto the Lord, O ye sons of might. And whence do we learn that we say the blessing of mightiness? Because it says, Ascribe unto the Lord glory and strength. And whence that we say sanctifications? Because it says, Ascribe unto the Lord the glory of his name, worship the Lord in the beauty of holiness. Whence do we learn that we are to say kingship, remembrance and shofar [verses]? R. Eliezer says: Because it is written, a solemn rest, a memorial proclaimed with the blast of trumpets, a holy convocation. ‘A solemn rest’; this indicates the sanctification of the day. ‘A memorial’: this indicates remembrance verses. ‘Proclaimed with the blast of horns’: this indicates shofar verses. ‘A holy convocation’: sanctify it by [abstaining from] the doing of work. Said R. Akiba to him: Why should we not interpret ‘a solemn rest’ to apply to the abstention from work, seeing that the text placed this first? No; [we should interpret thus]: ‘A solemn rest’: sanctify it by [abstaining from] the doing of work — ‘A memorial’: this indicates the remembrance verses. ‘Proclaimed with the blowing of horns’: this indicates shofar-verses. ‘A holy convocation’: this indicates the sanctification of the day. Whence [then] do we learn that we say kingship-verses? — It has been taught: Rabbi says, I am the Lord your God, [and immediately afterwards], In the seventh month, this [juxtaposition] indicates kingship-verses. R. Jose b. Judah said: There is no need [of such an interpretation]. For Scripture says, And they [the trumpets] shall be to you for a memorial before your God. This makes superfluous [the succeeding words], I am the Lord your God. What then is the point of the words, I am the Lord your God’? This creates a general pattern for all places where we say remembrance verses, [to show] that kingship verses should accompany them. Where is the blessing of the sanctification of the day to be said? — It has been taught: Rabbi says, It should be said with the kingship verses. For just as on every other occasion we find that it comes fourth [in the order of blessings], so here it should come fourth. Rabban Simeon b. Gamaliel says: It should be said with the remembrance verses. Just as we find that on all other occasions it is said in the middle, so here it should be in the middle. When the Beth din sanctified the New Moon in Usha, R. Johanan b. Beroka went down [before the ark] in the presence of Rabban Simeon b. Gamaliel, and read as prescribed by R. Johanan b. Nuri. Rabban Simeon said to him: That was not the way they used to do in Jabneh. On the second day, R. Hanina the son of R. Jose the Galilean went down and read as prescribed by R. Akiba. Rabban Simeon b. Gamaliel said: So they used to do in Jabneh. This would seem to show that R. Simeon b. Gamaliel was of the same opinion as R. Akiba. But [how can this be seeing that] R. Akiba said that the kingship verses are to be joined with the sanctification of the day, whereas R. Simeon b. Gamaliel said that the sanctification of the day is to be joined with the remembrance verses? — R. Zera replied: What it indicates is that [in R. Simeon's opinion] the shofar is blown with the kingship verses. ‘On the second day R. Hanina went down’. What is meant by second’? Shall I say, the second day of the holyday, which would imply that Elul had been prolonged? [But this cannot be] seeing that R. Hanina b. Kahana has said that from the time of Ezra there has been no case known of Elul being prolonged? R. Hisda replied: What is meant by ‘second’? It means the same holyday in the next year. MISHNAH. THERE SHOULD BE RECITED NOT LESS THAN TEN KINGSHIP VERSES, TEN REMEMBRANCE VERSES, AND TEN SHOFAR VERSES. R. JOHANAN B. NURI SAID: IF THE READER SAYS THREE FROM EACH SET HE HAS FULFILLED HIS OBLIGATION. GEMARA. To what do these ten kingship verses correspond? — R. Levi said, To the ten praises that David uttered in the book of Psalms. But there are a large number of praises there? — It means, those among which occurs, Praise him with the blowing of the shofar. R. Joseph said: To the ten commandments that were spoken to Moses on Sinai. R. Johanan said: To the ten Utterances by means of which the world was created. Which are they? The phrase ‘and he said’ occurs in the account of the creation only nine times? — The words ‘in the beginning’ are also an utterance, as it is written, By the word of the Lord the heavens were made. R. JOHANAN B. NURI SAID: IF HE SAYS THREE OF EACH SET HE HAS FULFILLED HIS OBLIGATION. The question was raised: How is this to be understood? Three from the Pentateuch, three from, the Prophets and three from the Writings, which would make nine [for each set], so that there is a difference of one between the two authorities, or is it one from the Pentateuch, one from the Prophets and one from the Writings, making three for each set, so that they differ considerably? — Come and hear, since it has been taught: ‘There must be recited not less than ten kingship verses, ten remembrance verses, and ten shofar verses, but one who said seven of all of them has fulfilled his obligation, these corresponding to seven firmaments. R. Johanan b. Nuri said: The lowest number one should say is seven, but if he said [even] three of them he has fulfilled his obligation, these corresponding to the Torah, the Prophets and the Writings, or, as others report, to Priests, Levites, and lay Israelites’. R. Huna said in the name of Samuel: The halachah is as laid down by R. Johanan b. Nuri. MISHNAH. NO MENTION IS MADE OF KINGSHIP, REMEMBRANCE AND SHOFAR VERSES THAT SIGNIFY PUNISHMENT. IT IS PROPER TO BEGIN WITH THE TORAH AND CONCLUDE WITH THE PROPHETS. R. JOSE SAID: IF ONE CONCLUDES WITH THE TORAH HE HAS FULFILLED HIS OBLIGATION.^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ

^ᵃnote:On New Year, v. P.B. pp. 245-254; on Musaf and ‘Amidah, v. Glos.
^ᵇnote:The one ending, ‘Blessed art thou, O Lord, shield of Abraham’.
^ᶜnote:Lit., ‘mightinesses’: the one ending ‘Blessed art thou, O Lord, who revivest the dead’.
^ᵈnote:The one ending, ‘the holy king’. These are the first three benedictions of every ‘Amidah. V. P.B. pp. 44-45.
^ᵉnote:Ten verses, v. infra.
^ᶠnote:The passage ending, ‘Blessed art thou, O Lord, who dost sanctify Israel and the day of memorial’.
^ᵍnote:The passage ending, ‘Blessed art thou . . . who restorest thy divine presence to Zion’.
^ʰnote:The one ending, ‘Blessed art thou . . . to thee it is fitting to give thanks’.
^ⁱnote:Which precede the last benediction of every ‘Amidah, v. P.B. p. 53.
^ʲnote:As explained infra.
^ᵏnote:I.e., three each from the Torah, the Prophets and the Writings.
^ˡnote:Viz., in the blowing of the shofar.
^ᵐnote:So as to have nine verses instead of ten.
^ⁿnote:Ps. XXIX, 1. By ‘the sons of might’ the Patriarchs are understood.
^ᵒnote:Ibid.
^ᵖnote:Ibid. 2.
^ᵠnote:Heb. Malkeyoth, Zikronoth, Shoferoth.
^ʳnote:Lev. XXIII, 24.
^ˢnote:And abstention from work is the first mark of the day.
^ᵗnote:Lev. XXIII, 22.
^ᵘnote:Ibid. 24.
^ᵛnote:The intervening words, And the Lord spoke unto Moses saying, Speak unto the children of Israel saying, are not counted.
^ʷnote:Num. X, 10.
^ˣnote:Lit., ‘this builds a father’.
^ʸnote:I.e., in the ‘Amidah of the other festivals.
^ᶻnote:I.e., it is the fourth out of seven blessings that constitute the ‘Amidah of the festivals except the one in question.
^ᵃᵃnote:I.e., it should be the fifth, as the New Year Musaf ‘Amidah has nine blessings.
^ᵃᵇnote:To act as reader.
^ᵃᶜnote:I.e., he joined the kingship verses with the third blessing and did not blow the shofar after them. V. Mishnah.
^ᵃᵈnote:In the days of his father Rabban Gamaliel, when the seat of the Sanhedrin was in Jabneh.
^ᵃᵉnote:I. e., he joined the kingship verses with the sanctification of the day and blew the shofar after them. V. Mishnah.
^ᵃᶠnote:So that the thirtieth day was kept as New Moon out of doubt, but the new month was not sanctified till the thirty-first.
^ᵃᵍnote:The meaning of this is discussed infra in the Gemara.
^ᵃʰnote:Ps. CL, 3.
^ᵃⁱnote:Because these were prefaced by the blowing of the shofar.
^ᵃʲnote:New Year being the anniversary of the creation.
^ᵃᵏnote:Ps. XXXIII, 6. Hence the first verse of Genesis is equivalent to ‘In the beginning God said, Let there be heaven and earth’.
^ᵃˡnote:And we translate in the Mishnah, ‘three in all’, i.e., in each set of the kingship, remembrance and shofar verses.
^ᵃᵐnote:Obviously this means seven altogether in each set.
^ᵃⁿnote:Pentateuch.

²GEMARA. [What are] KINGSHIP VERSES [signifying punishment]? — For instance, As I live, saith the Lord God, surely with a mighty hand and with an outstretched arm and with fury poured out will I be king over you, and although R. Nahman said, Let the Holy One, blessed be He, be as furious as all this with us so only that He [finally] redeem us, yet since this was spoken in wrath, we do not call wrath to mind at the beginning of the year. REMEMBRANCE VERSES, as for instance, And he remembered that they were flesh etc. SHOFAR VERSES, as for instance, Blow ye the horn in Gibeah etc. If, however, he desires to recite kingship, remembrance and shofar verses mentioning the punishment of idolaters, he may do so. ‘Kingship verses’, as for instance, The Lord reigneth, let the peoples tremble, or, The Lord is king for ever and ever, the nations are perished out of his land. ‘Remembrance verses’, as for instance, Remember, O Lord, against the children of Edom etc. ‘Shofar verses’, as for instance, And the Lord God will blow the horn and will go with whirlwinds of the south, and the text continues, The Lord of hosts will defend them. [On the other hand] a verse mentioning the remembrance of an individual is not recited, even if it is for good, as for instance, Remember me, O Lord, when thou favourest thy people, or, Remember unto to me, O my God, for good. ‘Visitation’ is equivalent to ‘remembrance’, as, for instance, in the verse, And the Lord visited Sarah, or, I have surely visited you. This is the view of R. Jose; R. Judah, however, says that ‘visitation’ is not equivalent to ‘remembrance’. Now on R. Jose's view, even granting that ‘visitation’ is equivalent to ‘remembrance’, the text, ‘And the Lord visited Sarah’ refers to the visitation of an individual, [does it not]? — Since a multitude issued from her, it is as good as a multitude. [In the text], Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the king of glory may come in. Who is the king of glory? The Lord strong and mighty, the Lord mighty in battle, Lift up your heads, O ye gates, yea, lift them up, ye everlasting doors, that the king of glory may come in. Who is the king of glory? The Lord of hosts, he is the king of glory, the first [apostrophe] contains two mentions [of God's kingship] and the second three. So R. Jose; R. Judah, however, says that the first contains one and the second two. [In the text], Sing praises to God, sing praises; sing praises unto our king, sing praises. For God is the king of all the earth, there are two mentions [of God's kingship]; so R. Jose. R. Judah, however, says there is only one. They agree, however, that in the verse, God reigneth over the nations, God sitteth upon his holy throne, there is only one. A remembrance verse which also mentions blowing [teru'ah], as for instance, a memorial proclaimed with the blast of horns, a holy convocation may be recited either with the remembrance verses or with the shofar verses; so R. Jose. R. Judah, however, says that it may be recited only with the remembrance verses. A kingship verse which also contains mention of blowing, as, for instance, The Lord his God is with him and the shouting [teru'ath] for the king is among them, may be recited either with the kingship verses or with the shofar verses; so R. Jose. R. Judah, however, says that it may be recited only with the kingship verses. A verse mentioning simply blowing of the trumpet, as for instance, it is a day of blowing the horn [teru'ah] unto you, may be recited with the shofar verses; so R. Jose. R. Judah, however, says that it may not be recited at all. IT IS PROPER TO BEGIN WITH THE TORAH AND CONCLUDE WITH THE PROPHETS. R. JOSE SAID: IF ONE CONCLUDES WITH THE TORAH HE HAS FULFILLED HIS OBLIGATION. ‘IF ONE CONCLUDES’ [HE HAS FULFILLED]: that is to say, the deed having been done; but he should not do so in the first instance. [Is this correct] seeing that it has been taught: ‘R. Jose says, He who concludes with the Torah verses, he is to be commended’? — Read, ‘He concludes’. But it states [distinctly], IF HE CONCLUDES [etc.], [which implies that] what is done is done, but in the first instance it should not be done? — What is meant is this: ‘It is proper to commence with the Torah and conclude with the Prophets. R. Jose said: It is proper to conclude with the Torah, but if one concluded with the Prophets, he has fulfilled his obligation’. It has been taught to the same effect: ‘R. Eleazar b. R. Jose said: The wethikin, used to conclude with the Torah’. We can understand this being done with the remembrance and shofar verses, because there are numbers of them [in the Pentateuch], but of kingship verses there are only three, viz., The Lord his God is with him and the shouting for the King is among them, And he was king in Jeshurun, and The Lord shall reign for ever and ever, and we require ten verses [in all] and [in this way] we cannot find them? — R. Huna replied: Come and hear. Hear, O Israel, the Lord our God the Lord is one; this is a kingship verse according to R. Jose, though R. Judah says it is not a kingship verse. And thou shalt know on that day and lay it to thy heart that the Lord he is God, there is none else, is a kingship verse according to R. Jose, though R. Judah says it is not a kingship verse, Unto thee it was shown, that thou mightest know that the Lord he is God, there is none else beside him is a kingship verse according to R. Jose, though R. Judah says it is not a kingship verse. MISHNAH. OF THOSE WHO PASS BEFORE THE ARK ON THE HOLYDAY OF NEW YEAR, THE SECOND BLOWS THE SHOFAR. ON DAYS WHEN HALLEL IS SAID, THE FIRST READS ALOUD THE HALLEL. GEMARA. What special reason is there for the second to blow? [You must say], because of the maxim, In the multitude of people is the king's glory. But if that is so, Hallel should also be recited by the second because ‘in the multitude of people is the king's glory’? Should you say, however, that there is a special reason why Hallel is said by the first, because the zealous come early for the performance of religious duties, then let the blowing of the shofar be performed by the first because the zealous come early for the performance of religious duties! — R. Johanan replied: They made this rule at a time when the Government had forbidden [the blowing of the shofar]. Since it says, ON DAYS WHEN HALLEL IS SAID, we infer that on New Year Hallel is not said. What is the reason? — R. Abbahu replied: The ministering angels said in the Presence of the Holy One, blessed be He: Sovereign of the Universe, why should Israel not chant hymns of praise before Thee on New Year and the Day of Atonement? He replied to them: Is it possible that the King should be sitting on the throne of justice with the books of life and death open before Him, and Israel should chant hymns of praise? MISHNAH. [FOR THE SAKE OF] THE SHOFAR OF NEW YEAR IT IS NOT ALLOWED TO DISREGARD THE DISTANCE LIMIT NOR TO REMOVE DEBRIS NOR TO CLIMB A TREE NOR TO RIDE ON AN ANIMAL NOR TO SWIM ON THE WATER. IT MUST NOT BE SHAPED EITHER WITH AN IMPLEMENT THE USE OF WHICH IS FORBIDDEN ON ACCOUNT OF SHEBUTH OR WITH ONE THE USE OF WHICH IS FORBIDDEN BY EXPRESS PROHIBITION. IF ONE, HOWEVER, DESIRES TO POUR WINE OR WATER INTO IT HE MAY DO SO. CHILDREN NEED NOT BE STOPPED FROM BLOWING; ON THE CONTRARY, THEY MAY BE HELPED TILL THEY LEARN HOW TO BLOW. ONE WHO BLOWS MERELY TO PRACTISE DOES NOT THEREBY FULFIL HIS RELIGIOUS OBLIGATION, NOR DOES ONE WHO HEARS THE BLAST MADE BY ANOTHER WHEN PRACTISING. GEMARA. What is the reason [why these things may not be done]? — The blowing of the shofar is [based on] a positive precept, whereas the observance of the holyday is [based both on] a positive and a negative precept, and a positive precept cannot override both a positive and a negative precept. NOR TO CLIMB A TREE NOR TO RIDE ON AN ANIMAL etc, Seeing that you have not allowed even Rabbinical [prohibitions to be broken], need you mention Pentateuchal ones? — The Mishnah adopts the style of ‘A, and needless to say B’.^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ^ᵇᵉ^ᵇᶠ^ᵇᵍ^ᵇʰ^ᵇⁱ^ᵇʲ^ᵇᵏ^ᵇˡ^ᵇᵐ^ᵇⁿ^ᵇᵒ^ᵇᵖ^ᵇᵠ^ᵇʳ^ᵇˢ^ᵇᵗ^ᵇᵘ^ᵇᵛ^ᵇʷ^ᵇˣ^ᵇʸ^ᵇᶻ^ᶜᵃ^ᶜᵇ^ᶜᶜ^ᶜᵈ^ᶜᵉ^ᶜᶠ^ᶜᵍ^ᶜʰ^ᶜⁱ^ᶜʲ^ᶜᵏ^ᶜˡ^ᶜᵐ^ᶜⁿ^ᶜᵒ^ᶜᵖ

^ᵃᵒnote:Ezek. XX, 33.
^ᵃᵖnote:Ps. LXXVIII, 39.
^ᵃᵠnote:Hos. V, 8.
^ᵃʳnote:Ps. XCIX, 1.
^ᵃˢnote:Ps. X, 16.
^ᵃᵗnote:Ibid. CXXXVII, 7.
^ᵃᵘnote:Zech. IX, 14.
^ᵃᵛnote:Ibid. 15.
^ᵃʷnote:Ps. CVI, 4.
^ᵃˣnote:Neh. V ,19.
^ᵃʸnote:Gen. XXI, 1. Heb. sep
^ᵃᶻnote:Ex. III, 16.
^ᵇᵃnote:Which has just been declared inadmissible.
^ᵇᵇnote:Through this visitation.
^ᵇᶜnote:Ps. XXIV, 7-10.
^ᵇᵈnote:I.e., the expression ‘the king of glory’.
^ᵇᵉnote:R. Judah does not reckon the question ‘who is the king of glory’.
^ᵇᶠnote:Ps. XLVII, 7, 8.
^ᵇᵍnote:R. Judah does not reckon ‘Our King’, as this does not declare God king over the whole world.
^ᵇʰnote:Ibid. 9.
^ᵇⁱnote:Because the mention of teru'ah is not equivalent to the mention of shofar.
^ᵇʲnote:Num. XXIII, 21.
^ᵇᵏnote:V. n. 1.
^ᵇˡnote:Num. XXIX, 1.
^ᵇᵐnote:V. n. 1.
^ᵇⁿnote:Lit., ‘ancients’: a name given to certain men of exceptional piety in the days of the Second Temple. [These are identified by some with the Essenes, v. J.E. V. p. 226. Others regard them as a community of priests who held a service in common; v. Blau, REJ, XXXI, pp. 184ff.]
^ᵇᵒnote:Num. XXIII, 21.
^ᵇᵖnote:Deut. XXXIII, 5.
^ᵇᵠnote:Ex. XV, 18.
^ᵇʳnote:V. supra 32a.
^ᵇˢnote:As the Torah verses come last, they should be four out of the ten
^ᵇᵗnote:Deut. VI, 4.
^ᵇᵘnote:Ibid. IV, 39.
^ᵇᵛnote:Ibid. 35.
^ᵇʷnote:Lit., ‘he who passes etc.’. I.e., who read the service before the congregation. These were said to ‘pass’ or, more correctly, to ‘go down before the Ark’, because they stood in front of the Ark on a level lower than the Ark itself and the rest of the congregation.
^ᵇˣnote:I.e., the one who reads the Musaf service (v. Glos.).
^ᵇʸnote:ghe,n Hai Gaon takes it literally, ‘he causes to blow’, ‘he orders the blowing’. I.e., he recites the prayers introductory to the blowing, v. supra 32a, but the blowing itself is performed by another to avoid confusing the reader; cf. Ber. 34a.]
^ᵇᶻnote:Lit., ‘at the time of Hallel’: e.g., on the festivals.
^ᶜᵃnote:I.e., the one who reads the shaharith service (v. Glos).
^ᶜᵇnote:V. Glos.
^ᶜᶜnote:Prov. XIV, 28. The larger the congregation, the greater the honour paid to God. The implication is that there will be more persons present at the later than at the earlier service.
^ᶜᵈnote:And the blowing was less likely to be noticed if it was postponed to the second half of the service. Once made the rule was not altered even when the reason for it had disappeared, v. supra p. 61, n. 5.
^ᶜᵉnote:Lit., ‘to pass the limit’. I.e., to travel more than the permitted two thousand cubits in order to hear the shofar blown.
^ᶜᶠnote:Lit., ‘cut’.
^ᶜᵍnote:I.e., merely to make a distinction between Sabbath (or holydays) and weekdays, and not because any ‘work’ in the strict legal sense is involved. For shebuth, v. Glos.
^ᶜʰnote:Found in or based on the Pentateuch.
^ᶜⁱnote:And we do not say that he is carrying out repairs, which is forbidden on the Sabbath or holydays.
^ᶜʲnote:Lit., ‘we occupy ourselves with them’.
^ᶜᵏnote:Lit., ‘one who occupies himself’.
^ᶜˡnote:Num. XXIX, 1. It shall be a day of blowing the horn unto you.
^ᶜᵐnote:Lev. XXIII, 24: In the seventh month . . . shall be a solemn rest unto you.
^ᶜⁿnote:Ibid. 25: Ye shall do no manner of servile work.
^ᶜᵒnote:The prohibitions to exceed the Sabbath limit and to remove debris are purely Rabbinical, without basis in the Pentateuch. (Rashi).
^ᶜᵖnote:Riding and climbing are forbidden because they might lead to the cutting or plucking of a branch, which is forbidden by the Pentateuch. The argument is very forced, and Rashi is inclined to regard the whole sentence as spurious. [R. Hananel takes the prohibitions regarding the Sabbath limit and removing the debris to be the Biblical prohibitions referred to.]