סוכה 55:1 — Soncino English Talmud

and in connection with this R. Johanan stated that [the reason for this was] that people should know that the New Moon has been fixed at its proper time? — Two distinguishing signs were made, so that some might see the one while others might see the other. An objection was raised [from what] Raba b. Samuel learned: Since it might have been presumed that as the trumpet is sounded for the Sabbath on its own and for the New Moon on its own it is also sounded for each additional offering separately. Scripture, therefore, teaches explicitly, And on your New Moons. Is not this then a refutation of R. Aha? — It is indeed a refutation. But how is the inference made? — Abaye answered, Scripture says, ‘And on your New Moons’, whereby all the months are compared with one another. R. Ashi answered, It is written, ‘your month’ and it is written ‘On the beginnings of.’ What month is it that has two beginnings? It is, you must say, that of the New Year, and the Divine Law nevertheless says, ‘your month’ viz., that it is to be regarded as one. Moreover it has been taught: What did they recite on the first day of the Intermediate Days? Ascribe unto the Lord, O ye sons of might. On the second day what did they recite? But unto the wicked God saith. On the third day what did they recite? Who will rise up for me against the evil-doers? On the fourth day what did they recite? Consider, ye brutish among the people. On the fifth day what did they recite? I removed his shoulder from the burden. On the sixth day what did they recite? All the foundations of the earth are moved; and if the Sabbath occurred on any of these days ‘are moved’ is to be superseded. R. Safra assigned to them the mnemonic Humbahi. R. Papa assigned to them the mnemonic Humhabi; and the mnemonic for you is ‘the escort of the scribes’. Now is not this a refutation of R. Aha b. Hanina? — It is indeed a refutation. But did not R. Aha b. Hanina quote both a Scriptural verse and a Baraitha [in support of his view]? — Rabina answered, [The meaning of the Baraitha is] that the trumpet blasts are lengthened. The Rabbis of Caesarea in the name of R. Aha stated, It means that the number of the trumpeters is to be increased. And we who keep two days [of the Festival], how do we proceed? — Abaye ruled, The [paragraph for the] second day is to be omitted. Raba ruled, [That of] the seventh day is omitted. It was taught in agreement with Raba: If the Sabbath falls on one of them ‘are moved’ is omitted. Amemar instituted in Nehardea to go back and repeat the previous portions.39^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

^ᵃnote:The special place for the New Moon sacrificial pieces.
^ᵇnote:Lit., ‘he who saw one saw it’ etc.
^ᶜnote:To R. Aha's view.
^ᵈnote:Sc. when it is an ordinary Sabbath.
^ᵉnote:Sc. when it occurs on a weekday.
^ᶠnote:Even when Sabbath and New Moon occur on the same day.
^ᵍnote:Num. X, 10. This is explained presently.
^ʰnote:From Num. X, 10 (cf. prev. n.).
^ⁱnote:Sc. whatever Festivals the day of the New Moon may have, the number of trumpet blasts is always to be the same, i.e., they are to be sounded for one additional offering only.
^ʲnote:Num. X, 10; i.e., the written form being defective it may be rendered as a sing.
^ᵏnote:The plural form, ibid. E.V., ‘In the beginnings of your months’.
^ˡnote:Since its first day is both New Moon and New Year.
^ᵐnote:Of Tabernacles, when the additional sacrifice was being offered.
^ⁿnote:Ps. XXIX, 1. Sc. all the Psalm in which this verse occurs.
^ᵒnote:Ps. L, 16. Sc. the whole Psalm (cf. prev. n.).
^ᵖnote:Ps. XCIV, 16. From this verse to the end of the Psalm (Rashi).
^ᵠnote:Ps. XCIV v, 8. Sc. vv. 8-15 (Rashi).
^ʳnote:Ps. LXXXI, 7. Sc. all the Psalm.
^ˢnote:lbid. LXXXII, 5. Sc. all the Psalm.
^ᵗnote:When Ps. XCII had to be read.
^ᵘnote:Sc. Ps. LXXXII which is allotted to the last day.
^ᵛnote:The Psalm that is superseded by the Sabbath Psalm is read on the Sunday and is followed on the subsequent days by the other Psalms in the order given, so that the Psalm for the last day is always the one completely superseded.
^ʷnote:The Psalms mentioned.
^ˣnote:A fictitious word composed of the first letters of the verses quoted.
^ʸnote:Making Ps. LXXXI precede Ps. XCIV, 8-15.
^ᶻnote:To remember who made Humbahi his mnemonic, and who Humhabi.
^ᵃᵃnote:Or ‘school teachers’ whose quarters are frequented by many people, men and women. Sadra is the Aramaic for ‘scribe’ or ‘school teacher’, and ‘ambuha’, (‘an escort’) is similar in sound to Humbahi. The mnemonic thus suggests that ‘Safra said humbahi’.
^ᵃᵇnote:Who ruled supra that for every additional offering of the day there were special blasts, thus requiring also special Psalms while here it is ruled that one Psalm superseded the other.
^ᵃᶜnote:How then could such an authoritative statement be refuted?
^ᵃᵈnote:Not as R. Aha b. Hanina interpreted it. The Baraitha merely says that ‘they sound according to the additional offerings’. The explanation that it means separate blasts for each additional offering is R. Aha's alone and his own interpretation might well be refuted.
^ᵃᵉnote:Not to be confused with R. Aha b. Hanina.
^ᵃᶠnote:The Baraitha.
^ᵃᵍnote:The paragraphs of the sacrifices (v. Num. XXVIII) are to be read on the respective days. Since, owing to doubt, two days instead of one, are kept as the first day of the Festival, thus diminishing the Intermediate Days by one, which of the paragraphs is to be omitted?
^ᵃʰnote:And the others then follow in order.
^ᵃⁱnote:That of the second to the sixth being moved one day forward.
^ᵃʲnote:The days of Tabernacles.
^ᵃᵏnote:Sc. Ps. LXXXII, i.e., the Psalm of the seventh, which is the last day.
^ᵃˡnote:In the case of the Pentateuchal texts dealing with the respective sacrifices on the different days of the Festival, that are included in the additional prayers of the respective days.
^ᵃᵐnote:Lit., ‘to skip’. Sc. on the first day of the Intermediate Days, concerning which there is doubt whether it is the second or the third day of the Festival, the paragraphs relating to the second and the third (Num. XXIX, 17-22) are recited; on the second day which might be the third or the fourth, the paragraphs relating to the third and the fourth (ibid 20-25) are recited; on the third day, which might be the fourth or the fifth, the paragraphs relating to the fourth and fifth (ibid. 23-28) are recited, and so on. None of the paragraphs is thus omitted. This is the custom followed nowadays.