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Jewish Holidays --> Rosh Hashanah
- Talmud |
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Rosh Hashanah (Hebrew: ראש השנה) is the
name of a text of Jewish law originating in the
Mishnah which formed the basis of tractates in both
the Babylonian Talmud and the Jerusalem Talmud of the
same name. It is the eighth tractate of the order Moed.
The text contains the most important rules concerning
the calendar year, together with a description of the
inauguration of the months, laws on the form and use
of the shofar and laws related to the religious
services during the Jewish holiday of Rosh Hashanah. |
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Contents
* 1 Contents
* 2 The Shofar
* 3 The Tosefta
* 4 See also |
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Contents
The Mishnah commences with an account of the four
beginnings of the religious and the civil year (1:1);
it speaks of the four judgement-days of the pilgrim
festivals and Rosh ha-Shanah (1:2); of the six months
in which the messengers of the Sanhedrin announce the
month (1:3); of the two months, the beginnings of
which witnesses announce to the Sanhedrin even on the
Sabbath (1:4), and even if the moon is visible to
every one (1:5); Gamliel even sent on the Sabbath for
forty pairs of witnesses from a distance (1:6); when
father and son (who as relatives may otherwise not
witness together) behold the new moon they must set
out for the beth din (1:7), since they do not
absolutely belong to those that are legally unfit for
this purpose (1:8).
The weak and sick are borne on litters, and are
protected against the attacks of the Sadducees; they
must be provided with food, for witnesses are bound to
journey even on the Sabbath (1:9). Others went along
to identify the unknown (2:1). In olden times
bonfire-signals on the mountains announced to all as
far as Babylon that the month had been sanctified. The
custom of having witnesses and messengers was
introduced after the Sadducees had attempted to
practise deception (2:2, 2:3, 2:4). The large court
called Bet Ya'azeḳ was the assembly-place for the
witnesses (2:5); bountiful repasts awaited them, and
dispensations from the Law were granted to them (2:6);
the first pair of witnesses was questioned separately
concerning the appearance of the moon, but all other
witnesses are questioned at least cursorily. The
Mishnah makes the point that all witnesses must be
made to feel their testimony is valued least witnesses
to ensure witnesses continue to come to courts (2:7).
Then the ab bet din (head of the Court) called out to
a large assembly, "Sanctified!" all the people crying
out aloud after him (2:8). Gamliel II had
representations of the moon which he showed to the
witnesses. Once there arose a dispute between him and
Joshua regarding the Tishri moon; the latter, in
obedience to the nasi, came on foot to Jamnia on the
day which he had calculated to be the Day of
Atonement, and the two scholars made peace (iii.).
There were various obstacles to the sanctification of
the months, as when time was lacking for the ceremony,
or when there were no witnesses present before the bet
din. In the first case the following day became the
new moon; in the second case the bet din alone
performed the sanctification.
The Shofar
The Mishnah treats also of the shofar (iii.2); the
horn of the cow may not be used (iii.3); the form of
the trumpet for Rosh ha-Shanah, the fast-day, and
Yobel is determined (iii.5); injuries to the shofar
and the remedies are indicated (iii.6); in times of
danger the people that pray assemble in pits and caves
(iii.7); they pass the house of worship only on the
outside while the trumpets sound (iii.8); they are
exhorted to be firm by being reminded of Moses'
uplifted hands in the war with the Amalekites. In such
times the deaf-mutes, insane, and children are legally
unfit for blowing the trumpets. Even if the festival
fell on the Sabbath, Johanan ben Zakkai had the
trumpets blown at Jamnia, while at one time this was
done only in the Temple and the surrounding places
(iv.1); he also fixed the lulav outside of the Temple
for seven days, and forbade the eating of new grain on
the second day of Passover (iv.2); he extended the
time for examining witnesses until the evening, and
had them come to Jamnia even in the absence of the ab
bet din (iv.3). The Mishnah then treats of the order
of the prayers (iv.4), of the succession of the
Malkuyot, Zikronot, and Shoferot, of the Bible
sentences concerning the kingdom of God, Providence,
and the trumpet-call of the future (iv.5), and of the
leader in prayer and his relation to the teki'ah
(iv.6); descriptions of the festival are given in
reference to the shofar (iv.7); then follows the order
of the traditional trumpet-sounds (iv.8); and remarks
on the duties of the leader in prayer and of the
congregation close the treatise (iv.9).
The Tosefta
Curious as is the order of subjects followed in this
treatise, in which several mishnaic sources have been
combined, the Tosefta follows it, adding comments that
form the basis of the Gemara in both Talmuds. The
contents of the Mishnah with the corresponding
sections of the Tosefta are as follows:
General calendar for the year, i.1-4 = Tosef. i.1-13.
Regulations concerning the months' witnesses, i.5-ii.1
(connecting with i.4) = Tosef. i.15-ii.1
(abbreviated). Historical matter regarding
fire-signals and messengers and their reception on the
Sabbath, ii.2-6 = Tosef. ii.2 (abbreviated). The
continuation of the laws of ii.1 concerning witnesses
(ii.7, 8), and the questioning of witnesses, and the
sanctification of the months are entirely lacking in
the Tosefta. Historical data concerning Gamaliel and
the dispute with Joshua, ii.8-9 = Tosef. ii.3 (a mere
final sentence). Continuation of the laws of ii.7
concerning witnesses, iii.1 = Tosef. iii.1, 2.
Regulations regarding the shofar and its use, iii.2-5
= Tosef. iii.3-6a. Haggadic sentence on devotion =
Tosef. iii.6b. Final remarks on the shofar and on its
obligations, iii.6-end = Tosef. iv.1. Ordinances of
Johanan ben Zakkai concerning Rosh ha-Shanah and the
Sabbath, and other matters = Tosef. iv.2. Order of
worship, iv.5-end = Tosef. iv.4-end.
Mishnah ii.7 seems to have been transposed according
to Tosef. iv.3, but it belongs there according to its
contents.
In quoting many of Gamaliel's ordinances the Mishnah
emphasizes the authority of the patriarchal house by
recounting the dispute between the patriarch and his
deputy Joshua and showing how the latter was forced to
yield. The Tosefta omits the ordinances of Gamaliel
and of Johanan ben Zakkai, and the dispute of the two
leaders of the school-house, nor does it mention
anything of the power of any tannaitic dignitary; the
Tosefta is here a product of the time of the Amoraim.
The dignity of the nasi is not emphasized, because
acumen and scholarship prevailed in the schoolhouse,
and there was no desire to let old precedences (see 'Eduyot)
come to the fore again. Even the Mishnah contains some
additions from the time of the Amoraim (see, for
example, iv.2, where a gap must be filled from the
Tosefta).
See also
* Rosh Hashanah (the festival)
* Talmud |
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