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Azharot are a genre of piyyut today associated almost exclusively with the grand lists of mitsvot recited on Shavuot, but this is not strictly accurate. An azharah is any poetic listing of mitsvot, and often would be recited on the Shabbat before a holiday as a reminder of the halakhot of the upcoming day. In Western Ashkenazi practice, for instance, an extensive azharah by Joseph Bonfils is recited for Shabbat haGadol before Pesaḥ.
Presented here is an azharah and pizmon for the Shabbat before Rosh haShanah, by the 13th century Toledan payṭan Pinḥas ben Yosef ha-Levi. This text was published in the old Salonika Catalonian rite at the beginning of this maḥzor. Much of the translation is based on the work of Prof. Yaakov Shmuel Spiegel, published in Hebrew in 1985.
Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” “God” is used to translate the divine name Elohim. This translation also uses the plural pronouns They/Their/Them to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.
| Source (Hebrew) | Translation (English) |
|---|---|
אזהרה |
Azharah |
אֱלֹהִים נִצָּב בַּעֲדַת־אֵל נוֹרָא עַל־כׇּל־אֱלֹהִים וּמׇשְׁלוֹ עַל־עָפָר אֶת־כׇּל־מַעֲשֶׂה יָבִיא בְּמִשְׁפָּט כׇּל־דַּרְכֵי אִישׁ וְכׇל־צְעָדָיו בְּמִסְפָּר אֶת־עַם מִבְחָרָיו צִוָּה לְהִזָּכֵר בִּכְתוֹב עַמִּים וַעֲוֺנָם יְכֻפַּר בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר׃ (ישעיה כז:יג) |
Amid the divine assembly God stands, awesome over all deities, ruling over dust. All deeds They bring to justice, all of a person’s ways and footsteps enumerated. At Their chosen people, They commanded to be recalled in the people’s register, their sins atoned. On that day the shofar will be blown. (Isaiah 27:13) |
בְּכׇל־הַשּׁוֹפָרוֹת אָדָם יוֹצֵא יְדֵי חוֹבָתוֹ גַּם שֶׁל־יְעֵלִים יִכְשְׁרוּ בִּכְפוּפִים מִצְוָה מִדִּבְרֵי סוֹפְרִים וְגַם מֵהֶם בְּשֶׁל־אַֽיִל בָּחֲרוּ בִּלְבַד בְּשֶׁל־פָּרָה וְשֶׁאֵין גִּלְדּוֹ כְּשֶׁל־צְבִי מִתּוֹרַת שׁוֹפָר נִגְזְרוּ אֵ֤לֶּה הַקְּרָנוֹת֙ אֲשֶׁ֣ר זֵר֣וּ׃ (זכריה ב:ב) |
By all shofars a person fulfills his obligation — those of ibex are acceptable. Bent horns are the command of the scholars’ words, and those of the ram they chose.[1] Rosh Hashanah 26b:10 But those of cattle,[2] Rosh Hashanah 26a:3 or those without an outer layer (like antlers)[3] RaN on Rosh Hashanah 6a:2 are cut out from the laws of the shofar. These horns are tossed. (Zechariah 2:2) |
גֵּרְדוֹ עַל־גִּלְדּוֹ מִבִּפְנִים אוֹ־מִבַּחוּץ כָּשֵׁר אוֹ שֶׁקְּדָחוֹ וּמִין בְּמִינוֹ בּוֹ מְחֻבָּרִים גְּבוּל הֶכְשֵׁר שׁוֹפָר קָטָן עַד־טֶֽפַח וְאוּלָם מִצְוָה לְהִתְנָאוֹת בּוֹ הַמְּהַדְּרִים גַּם־כְּשֶׁיּוֹשְׁבִין גַּם־כְּשֶׁעוֹמְדִין תּוֹקְעִין כְּדֵי שֶׁיִּתְעַרְבֵּב שָׂטָן וְיָשִֽׁיתוּ אֶל־לִבָּם בּוֹעֲרִים מֶ֠ה ק֣וֹל הַתְּרוּעָ֧ה הַגְּדוֹלָ֛ה הַזֹּ֖את בְּמַחֲנֵ֣ה הָעִבְרִ֑ים׃ (שמואל א׳ ד:ו) |
Ground down to its outer layer from within or without, is acceptable,[4] Rosh Hashanah 27b:3 as is drilled[5] Rosh Hashanah 27b:13 — any form akin to its form. Granted, the acceptable range of a shofar is as small as a handbreadth,[6] Rosh Hashanah 27b:11 but one ought to make it better. Giving a blow both standing and sitting, so as to confuse the Adversary[7] Rosh Hashanah 16a:17-16b:1 and set it in the hearts of fools: What is this great quavering-blast sound in the camp of the Hebrews? (I Samuel 4:6) |
דִּבֵּק שִׁבְרֵי שׁוֹפָרוֹת פָּסוּל וַאֲפִֽלּוּ הוֹסִיף עָלָיו כׇּל־שֶׁהוּא וְחִבַּר דַּק צָרוּר אוֹ־עָבֶה כָּשֵׁר וַאֲפִֽלּוּ נִקַּב וְנִשְׁתַּנָּה מִכְּמוֹת שֶׁהָיָה כְּבָר דָּת וָדִין שֶׁלֹּא־לְצַפּוֹתוֹ זָהָב מִבִּפְנִים וְכֵן מְקוֹם הַנָּחַת־פֶּה לֹא־יַפְרִיד כׇּל־דָּבָר אֶל־חִכְּךָ֣ שֹׁפָ֔ר׃ (הושע ח:א) |
Dabbing glue on broken shofars is unfit, or if anything whatsoever is added.[8] Rosh Hashanah 27b:7 Deep, treble, or hoarse tone is acceptable,[9] Rosh Hashanah 27b:11 even if it is broken and changes from how it had been.[10] Yerushalmi Rosh Hashanah 3:6:2 Do not, by law, gild its inside, nor place anything as a barrier to the mouthpiece.[11] Rosh Hashanah 27b:3 To your lips, the shofar! (Hosea 8:1) |
הַנִּסְדָּק לְרׇחְבּוֹ נִדּוֹן כִּשְׁנֵי שׁוֹפָרוֹת וְאִם־נִסְדַּק מֵעַל־לְשִׁעוּרוֹ הֻתַּר מִכְּלָלוֹ הַנּוֹתֵן שׁוֹפָר בְּתוֹךְ שׁוֹפָר כָּשֵׁר וַאֲפִֽלּוּ נִשְׁתַּנָּה קוֹל הַפְּנִימִי בִּגְלָלוֹ הַתּוֹקֵֽעַ בֵּין־הַדְּבָקִים לֹא־יָצָא אוֹ שֶׁחִיצוֹן אָרֹךְ וְתָקַע בַּפְּנִימִי לְבֵית חֲלָלוֹ וְעֶלְי֖וֹן יִתֵּ֥ן קוֹלֽוֹ׃ (שמואל ב׳ כב:יד) |
Entirely fractured widthwise is judged two shofars, but if the fracture is longer than necessary it is acceptable.[12] Rosh Hashanah 27b:10 Entering a shofar in another shofar is permissible, even if it changes the sound of the inner shofar.[13] Rosh Hashanah 27b:4 Exhaling between the two doesn’t fulfill it,[14] Tosafot on Rosh Hashanah 27b:4 unless the outer one is long, and one blows in the inner one’s space and the upper releases its voice. (II Samuel 22:14) |
וְשׁוֹפָר שֶׁהוּא רָאוּי וְעוֹמֵד לִשְׂרֵפָה רוֹאִין אוֹתוֹ כְּאִֽלּוּ הִתְפֹּרָר וְהַכֹּל חַיָּבִין בִּתְקִיעַת שׁוֹפָר כֹּהֲנִים לְוִיִּים וְיִשְׂרָאֵל וְגֵר וְעֶֽבֶד מְשֻׁחְרָר וְהַמִּתְעַסֵּק וְשׁוֹמְעוֹ לֹא־יָצָא וְלֹא־יִצְלַח גֶּֽבֶר עַל־חֲטָאָיו לֹא־יִתְעֹרָר אֶת־ק֤וֹל הַשּׁוֹפָר֙ שָׁמַע וְלֹ֣א נִזְהָ֔ר׃ (כמו יחזקאל לג:ד) |
When a shofar is seen as fit to be burnt, it is considered as if it is already shattered.[15] Rosh Hashanah 28a:13 Whether priest, Levite, Israelite, convert, or freed slave, all are obligated in blowing the shofar.[16] Rosh Hashanah 29a:9 When otherwise engaged, hearing it doesn’t fulfill or succeed — a man will not be awakened to his sins.[17] Rosh Hashanah 32b:24 He heard the sound of the shofar but was not enlightened. (Find Ezekiel 33:4) |
זֹאת תּוֹרַת הַשּׁוֹפָר אֵין לְהׇפְכוֹ לְהַחֲלִיף קְצוֹתָיו אַף־כִּי לְהׇפְכוֹ בְּעַצְמוֹ זוּלָתִי שֶׁהָיָה אָרֹךְ וְקִצְרוֹ כָּשֵׁר וְאַף־עַל־פִּי שֶׁנָּטַל רֹב גׇּלְמוֹ זָהָב אִם־צִפָּֽהוּ וְכׇל־שֶׁלֹּא בְּמִינוֹ מִבַּחוּץ כָּשֵׁר אֲבָל נִפְסָל בְּמוּמוֹ בְּשַׁנּוֹת֣וֹ אֶת־טַ֭עְמוֹ׃ (תהלים לד:א) |
Zero in on the law of the shofar: one may not flip it, inverting its ends, much less play it backwards.[18] Rosh Hashanah 27b:5-6 Zone of acceptability if too long and shortened, even if most of its form was removed.[19] Rosh Hashanah 27b:3 Zhuzhed up with gold, as long as it doesn’t alter its kind it is acceptable, but it is unviable and defective if its tone is changed. (Psalms 34:1) |
חִבֵּר שׁוֹפָר שֶׁנִּסְדַּק עַל־פְּנֵי אׇרְכּוֹ פָּסוּל חִבְּרוֹ אוֹ שֶׁלֹּא־חִבְּרוֹ אַחַת דָּתָם חִבְּרוֹ שֶׁלֹּא־בְּמִינוֹ אוֹ־שֶׁחִבְּרוֹ בְּמִינוֹ אוֹ־אֲפִֽלּוּ יְדַבֵּק חֲלָקָיו יַֽחַד גִּזְרָתָם חֵרֵשׁ שׁוֹטֶה וְקָטָן אֵין מוֹצִיאִין מְחֻיָּב בַּדָּבָר הֵם וְכֹל שֶׁכְּמוֹתָם אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם׃ (ויקרא י:א) |
Howsoever one uses a shofar broken lengthwise it is unfit, whether repaired or not the same rule applies. Hanging on to its form or altering it or even gluing the pieces together, they are all decreed alike.[20] Rosh Hashanah 27b:18 He who is deaf or dumb or a minor cannot fulfill one obliged in the matter,[21] Rosh Hashanah 29a:8 them and all like them were not commanded it. (Leviticus 10:1) |
טֶֽרֶם הָנֵץ הַחַמָּה אֵין תּוֹקְעִין לְכַתְּחִלָּה וְאַחֲרֵי־כֵן הַזָּרִיז מְאֻשָּׁר טוֹרֵד לָצֵאת אֶת־הָעִיר שֶׁהִשְׁכִּים וְהַשַּֽׁחַר עָלָה לִתְקֹֽעַ־לוֹ לְכַתְּחִלָּה אָז יָשָׁר טוֹב לִתְקֹֽעַ לְתוֹךְ הַבּוֹר וְהַדּוּת וְגַם־לְהַקְשִׁיב מִחוּץ לַבּוֹר יִכְשָׁר כְּשׇׁמְעֲכֶם֙ אֶת־ק֣וֹל הַשּׁוֹפָ֔ר׃ (יהושוע ו:ה) |
To blow before sunrise is a priori unacceptable,[22] Shulchan Arukh, Orach Chayim 588 but afterwards those who hurry are praised. Troubled to leave town early in the morning, one can blow before and it is right.[23] Berakhot 30a:12 To blow into a pit or a cistern is good, and those who hear outside the pit are acceptable[24] Rosh Hashanah 27b:15 as you hear the sound of the shofar. (Joshua 6:5) |
יוֹצְאִין בְּשׁוֹפָר נִקַּב וּסְתָמוֹ בְּשֶׁלֹּא־מְעַכֵּב הַתְּקִיעָה וְשֶׁבְּמִינוֹ סְתָמוֹ יָחִיד תּוֹקֵֽעַ לַחֲבֵרוֹ וּמְבָרֵךְ בְּמַטְבֵּֽעַ קָצָר אַחַר שֶׁתָּקַע לְעַצְמוֹ יֶֽלֶד שֶׁהִגִּֽיעַ לְחִנּוּךְ לְנַסּוֹתוֹ לָלֶֽכֶת בְּתוֹרָתוֹ וּלְחַכְּמוֹ הִֽתְעַשְּׂק֖וּ עִמּֽוֹ׃ (בראשית כו:כ) |
If it is pierced and sealed, as long as it doesn’t impede the blowing, and the seal is from its form, it is acceptable.[25] Rosh Hashanah 27b:4 If one blows for another, he recites the short formula only after blowing for himself.[26] i.e. one only recites sheheḥeyanu when fulfilling one’s own obligation. See Mishneh Torah, Hilkhot Berakhot 11:10 If a child comes to learn to try it,[27] Rosh Hashanah 32b:24 to go in his teaching and wisdom, get involved with him. (Genesis 26:20) |
כׇּל־הַתְּקִיעוֹת מְעַכְּבוֹת זוֹ־אֶת־זוֹ בְּשֶׁלֹּא־יָדַע לְתׇקְעָן וְכֵן שֶׁשִּׁנָּה סִדְרָן בְּשׁוֹכֵֽחַ כְּמִנְהַג אָבוֹת לְסֵֽדֶר בְּרָכוֹת שֶׁעַל־הַתְּקִיעוֹת שְׁלִֽיחַ צִבּוּר בְּמוּסָפִין מְנַצֵּֽחַ כַּמָּה תֶּחֱרַשׁ אֱלֹהַי לְעַם יוֹדְעֵי תְּרוּעָה מְפָרֵשׂ כַּפָּיו וּמִתְיַפֵּֽחַ וְשֹׂנֵ֖א תֹקְעִ֣ים בּוֹטֵֽחַ׃ (משלי יא:טו) |
Confuting any blow is any other blow,[28] Rosh Hashanah 34b:6 even one who cannot blow or forgetfully changes their order. Conducting per the ancestral custom for blessings over the blasting is prayer-leader for the additional service.[29] Rosh Hashanah 32b:18 Could my God be silent at the quavering-blast-knowing people spreading their hands and weeping while the hater of blowing is safe? (Proverbs 11:15) |
לְחֹק מִשְׁפָּט שְׁלֹשָׁה סִדְרֵי תְּרוּעוֹת כׇּל־אַחַת בֵּין־שְׁנֵי פְּשׁוּטוֹת קְבוּעָה לִתְרוּעָה אֵין פּוֹחֲתִין מִשְּׁלֹשָׁה שְׁבָרִים שָׁלֹשׁ יְבָבוֹת בִּמְהִירוּת תְּנוּעָה לְבַד־זֶה תּוֹקְעִין סִדְרֵי שְׁבָרִים וְסִדְרֵי יְבָבוֹת כִּי־לֹא פֹּרַשׁ מִפִּי הַשְּׁמוּעָה מֶ֠ה ק֣וֹל הַתְּרוּעָ֧ה׃ (שמואל א׳ ד:ו) |
Legally, three orders of quavering blasting, each between two regular blasts, are ordained. Less than three broken-blasts — each of three quick-blasts of speedy sound — are not enough for a quavering-blast.[30] Rosh Hashanah 34a:4 Let the blasts be in order of broken-blasts and quick-blasts, for the traditional sound is not certain[31] Rosh Hashanah 34a:20–21 — what the sound of the quavering-blast is. (I Samuel 4:6) |
מַעֲרָכוֹת אֵֽלּוּ הַתְּרוּעוֹת אֵין לָחוֹשׁ אֵֽיזוֹ תּוֹקְעִין בַּסּוֹף וְאֵֽיזוֹ רִאשׁוֹנִית מִדַּת שִׁעוּר פְּשׁוּטָה שֶׁבְּכׇל־סֵֽדֶר וָסֵֽדֶר כְּשִׁעוּר אוֹתָהּ תְּרוּעָה הַתִּיכוֹנִית מִבֵּין כׇּל־שְׁתֵּי תְּרוּעוֹת שׁוֹנוֹת אֵין פְּשׁוּטָה מְחֻיֶּֽבֶת לְבַד אַחַת אַחֲרֹנִית וּתְקַעְתֶּ֤ם תְּרוּעָה֙ שֵׁנִ֔ית׃ (במדבר י:ו) |
Might a blast be before or after the arrangements of quavering-blasts is of no concern. Measure of the simple-blast before and after is the same as the measure of the central quavering-blast.[32] Rosh Hashanah 33b:5 Missing one of the two simple-blasts, leaving only the final one, is not insufficient for between quavering-blasts.[33] A controversial opinion — there is no need, according to the payṭan, for a break between the final teqiah of the set and the first teqiah of the next. This is in keeping with many rishonim but contradicted by Rosh Hashanah 33b:5 And blow a second quavering-blast! (Numbers 10:6) |
נָדַר הֲנָאָה מִשּׁוֹפָר מֻתָּר לִתְקֹֽעַ כְּמִשְׁפָּטוֹ וְהַמַּדִּיר חֲבֵרוֹ אֵלָיו נוֹתֵן אָדָם מַֽיִם אוֹ־יַֽיִן לְתוֹךְ־שׁוֹפָר לְצַחְצְחוֹ אֲבָל אֵין דּוֹחִין יוֹם־טוֹב בִּגְלָלָיו נֶאֱסַר לְחׇתְכוֹ אֲפִֽלּוּ בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת וַאֲפִֽלּוּ אֶת־תְּחוּם שְׁבִילָיו לֹא־יַעֲבֹ֥ר עָלָ֖יו׃ (כמו דברים כד:ה) |
“Not to benefit from a shofar” or “not to benefit another” if one vowed, he is permitted to blow it for the law.[34] Rosh Hashanah 28a:14 No breaking the festival for this, but you can apply water or wine into the shofar to clarify the sound.[35] Rosh Hashanah 33a:4 No cutting it, even with an object only prohibited rabbinically, even the Shabbat boundary[36] Rosh Hashanah 32b:23 one may not cross for it. (Find Deuteronomy 24:5) |
סֵֽדֶר תְּקִיעוֹת שֶׁשָּׁמַע מֵרַבִּים יַֽחַד יָצָא אִם־אַחַת לְאַחַת נִשְׁמָֽעוּ סֵרוּגִין יָצָא לְבַד שְׁבָרִים וִיבָבוֹת שֶׁצְּרִיכִין תְּכִיפָה בַּאֲשֶׁר לִתְרוּעָה אַחַת הֻקְבָּֽעוּ סְפַר שְׁבָרִים שֶׁבָּא לְהוֹסִיף מוֹסִיף וְכֵן בִּמְשֹׁךְ הַתְּרוּעָה לֹא־יִפְשָֽׁעוּ אִם־בְּאַחַ֖ת יִתְקָ֑עוּ׃ (כמו במדבר י:ד) |
Sounding the quavering-blast orders counts if from many people, as long as each one is heard.[37] Rosh Hashanah 34b:2 So too at intervals, albeit only with the broken-blasts and quick-blasts ordained to repeat for a quavering-blast. Sum of the broken-blasts, one who wants to add may add, and one drawing out the quavering-blast has not sinned, but has blasted once. (Find Numbers 10:4) |
עָמַד וְהֵרִֽיעַ מִתּוֹךְ פְּשׁוּטָה יָצָא וְכֵן בִּשְׁתֵּי פְּשׁוּטוֹת בְּשֶׁהִפְרִישָׁן בְּקוֹל אֵין לְהַאֲשִׁים עוֹרֵר עַל־דַּֽעַת אַחַת הַתְּקִיעוֹת וְנִמְלַךְ לְשַׁנּוֹת לֹא־יָצָא בְּכׇל־שֶׁהֵן קוֹלוֹת מֻפְרָשִׁים עַל־תְּקִיעַת סִדְרֵי תְּרוּעוֹת שׁוֹנוֹת אֵין לָחוּשׁ בְּקוֹם יַֽחַד כְּאַחַת אֲנָשִׁים וַֽ֠יִּתְקְע֠וּ שְׁלֹ֨שֶׁת הָרָאשִׁ֥ים׃ (שופטים ז:כ) |
One who started the quavering-blast during the simple-blast is fine, no guilt with a second simple-blast done aloud. One who started intending one blast but tried to switch to another did not fulfill it, because they are different blasts. Orders of the blasts reversed, don’t worry, as long as people come together as one — and the three heads blasted. (Judges 7:20) |
פְּשׁוּטָה שֶׁשָּׁמַע שִׁעוּר בִּקְצָתָהּ וְשֶׁתָּקַע קְצָתָהּ שֶׁלֹּא כָּרָאוּי לֹא יֵרָצוּ פּוֹשְׁעִים שֶׁתָּקְעוּ בְּשׁוֹפָר גָּזוּל וְשֶׁאֵין־רָאוּי לְהִשְׁתַּמֵּשׁ־בּוֹ יָצְאוּ אֶֽפֶס כִּי־נִאֲצוּ פְּרָזוֹת בְּאַחַת מְבָרְכִין וּבְאַחַת תּוֹקְעִין אַף בְּסָפֵק אֲשֶׁר כֵּן נוֹעֲצוּ בִּמְק֗וֹם אֲשֶׁ֤ר תִּשְׁמְעוּ֙ אֶת־ק֣וֹל הַשּׁוֹפָ֔ר שָׁ֖מָּה תִּקָּבְצ֣וּ׃ (נחמיה ד:יד) |
Part of a simple-blast hearing, or inappropriately blasting part of a simple-blast, is not wanted. Pilfered shofars are not appropriate for use, but fulfill the requirement despite this mockery.[38] Y. Yevamot 12:2:2 Parishes where in one they pray right and in the other they blast right, even if there’s doubt they will be gathered,[39] Rosh Hashanah 34b:11-12 at the place where you will hear the sound of the shofar, there you will be assembled. (Nehemiah 4:14) |
צֶֽדֶק מִשְׁפָּט שֶׁאִם־שָׁמַע כְּשִׁעוּר בְּמִקְצָת תְּרוּעָה יָצָא לְפִי־שֶׁהֵן קוֹלוֹת מְחֻבָּרוֹת צָרִיךְ לְהִזָּהֵר מֵהִתְקַלְקֵל הַתְּקִיעוֹת שֶׁלֹּא־לְהַפְסִיק בֵּין־תְּרוּעָה וּפְשׁוּטוֹת הַמְּסֻדָּרוֹת צִוּוּ יוֹדְעֵי־דָּת שֶׁלֹּא־לִתְקֽוֹעַ בְּיוֹם־טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת אוּלַי יֵלְכוּ אֵֽצֶל בָּקִי לְהוֹרוֹת וּ֨בְיַד־יְמִינָ֔ם הַשּׁוֹפָר֖וֹת׃ (שופטים ז:כ) |
Choose justice and right: hearing part of a quavering-blast is enough, because they are combined sounds. Check yourself not to mess up the blasts by not pausing between the ordered quavering-blast and simple-blasts! Charged the sages not to on a festival that falls on Shabbat, lest people go by an expert to learn[40] Rosh Hashanah 29b:10 with shofars in their right hands. (Judges 7:20) |
קִדֵּם וּבֵרַךְ תּוֹקֵֽעַ אַחֲרֵי־כֵן וּמִצְוָה עַל־סֵֽדֶר בְּרָכוֹת בְּחֶֽבֶר־עִיר אֲבָל לֹא־בִּיחִידִים קֹֽדֶם שֶׁיִּטְעֹם אָדָם כְּלוּם רָאוּי לִתְקֽוֹעַ וְאִם־הִתְחִֽילוּ מַפְסִיקִין וְעוֹמְדִים קְרֵבִים לִתְקֽוֹעַ גַּם־כְּשֶׁיֵּשׁ שְׁהוּת בַּיּוֹם וְכֵן בְּיוֹם־טוֹב שֵׁנִי וְגַם כִּי־שְׁנֵיהֶם נוֹעָדִים כְּיָמִ֣ים אֲחָדִ֔ים׃ (בראשית כט:כ) |
Quorum is necesary to blast the order for one who prayed the additional-prayer first — it cannot be done alone.[41] Rosh Hashanah 34b:8 Quite before eating anything, one should blast, and if they started eating, they pause and stand, Quickly blasting, even if there is opportunity later,[42] Based on Sukkah 38a:2-3, with the laws of the lulav also taken for the shofar as per the poskim. as well as on the second day, because they are combined[43] Beitzah 4b:13 as single days are. (Genesis 29:20) |
רֵאשִׁית דָּבָר כׇּל־שֶׁאֵינוֹ מִן־הַמּוּכָן וְכׇל־סָפֵק מוּכָן בְּיוֹם רִאשׁוֹן גַּם לְיוֹם שֵׁנִי דְּחוּיִים רַק לְרֽוּחַ אַחַת מְעָרְבִין לְיוֹם רִאשׁוֹן וְשֵׁנִי וּמִתְּחִלַּת יוֹם רִאשׁוֹן תְּחוּמִין לְיוֹם שֵׁנִי קְנוּיִים רִאשׁוֹן וְשֵׁנִי תּוֹרָה אַחַת לָהֶם לְכׇל־הַמַּעֲשִׂים אֲשֶׁר לַעֲשׂוֹתָם בְּיוֹם־טוֹב אֵינָם רְאוּיִים כׇּל־הַכָּת֥וּב לַחַיִּ֖ים׃ (ישעיה ד:ג) |
Regarding all that is not ready or might not be ready on the first day, first and foremost, it is postposed to the second. Running from day one to day two are eruvin that are acquired for both days.[44] Eruvin 38a:8-11 Relevant to both days is one law regarding all the things one should not do on a festival all written for life. (Isaiah 4:3) |
שָׁלוֹשׁ שָׁעוֹת רִאשׁוֹנוֹת לֹא־יִתְפַּלֵּל יָחִיד מוּסָפִין אִם לֹא־יַֽחַד בִּקְהִלָּה שֶׁאֵינוֹ בָּקִי בְּצִבּוּר וְשֶׁבַּשָּׂדוֹת שְׁלִֽיחַ־צִבּוּר פּוֹטֵר בְּכׇל־בְּרָכָה וּתְהִלָּהּ שָׁלֹשׁ בְּרָכוֹת שֶׁל־תְּקִיעוֹת אַף־הַבָּקִי מוֹצִיא בָּהֶם וְשֶׁבָּעִיר שֶׁעָמַד מִתְּחִלָּה לִשְׁמֹ֙עַ֙ אֶל־הַתְּפִלָּ֔ה׃ (מלכים א׳ ח:כט) |
Should one be praying alone, he should not say the additional-prayer in the first three hours of the day.[45] Avodah Zarah 4b:10 Should one not be an expert, whether here or in the fields,[46] Rosh Hashanah 35a:9 the prayer-leader exempts for all blessing and praise.[47] Rosh Hashanah 34b:14 Shofar’s three blessings fulfill even the expert, and one in a city who stood up early to hear the prayer. (I Kings 8:29) |
תְּמִים דֵּעִים הַבֵּט וּפְקוֹד עַם נִדַּח הָיָה לָבַז וּבְרִית לֹא־הֵפַר תּוֹחַלְתּוֹ לְךָ הִיא כִּ֤י יִרְאֶה֙ כִּֽי־אָ֣זְלַת יָ֔ד וְיִבְטַח כִּי־לֹא יֶחְפָּר תָּמִיד מְיַחֵל לִקְרֹא דְּרוֹר לֶאֱסֹף אֶת־שְׂרִידָיו אֶל־נַחֲלַת תִּשְׁפָּר עַד־מָתַ֖י אֶרְאֶה־נֵּ֑ס אֶשְׁמְעָ֖ה ק֥וֹל שׁוֹפָֽר׃ (ירמיה ד:כא) |
Thought-pure one, look down and account for the exiled people, made plunder; yet with unbreached covenant! Though it sees its power is gone, its hope is for You,[48] Deuteronomy 32:36 trusting that it will not be ashamed. Through all that, hoping to proclaim liberty, to gather its refugees to the pleasant inheritance. When will I raise a banner? Let me hear the sound of the shofar! (Jeremiah 4:21) |
פזמון |
Pizmon |
אֲסִיר תִּקְוָה לְקֵץ יָמִין לֹא יַאֲמִין כִּי יְסֻפַּר וְאִם־חָזוֹן לֹא־יֹאבַד הַמְּחַכֶּה לֹא־יֶחְפָּר פְּדוּת שָׁמוּר לַמּוֹעֵד וְיֶאֱתָיוּ שְׁנוֹת מִסְפָּר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ (ישעיה יט:ג) |
The captive of hope for the end of days will not believe when they are told. If vision is not lost, one who waits will not be shamed. Liberation proteted to the season, and the annumerated years are added to — when the banner is raised up, see, and at the blast of the shofar. (Isaiah 18:3) |
פְּׄדוּת שָׁמוּר וְיֵשׁ תִּקְוָה יֵשׁ תִּקְוָה וְתוֹחֶֽלֶת וְלָֽמָּה תִּשְׁאַל מָה אוֹת אִם־נִשְׁאֲרָה גַּחֶֽלֶת סְנֶה בּוֹעֵר וְלֹא־אֻכַּל פְּלֵיטָה בְּאֵין מֶמְשֶֽׁלֶת אֵין נִמְכַּר לְעֶֽבֶד וְאֵין נִרְצָע בַּדֶּֽלֶת וְאֵיךְ לֹא־אָבְדָה שְׁאֵרִית בָּעַמִּים מִתְבּוֹלֶֽלֶת אוֹ תַּחֲזִיק בְּרִית וְתוֹרָה בְּדָמִים מִתְגּוֹלֶֽלֶת אֲבָל עוֹד זְמַן וְנִגְאֶֽלֶת בִּתְרוּעָה וְקוֹל שׁוֹפָר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ |
Protected liberation, and there is hope; ther e is hope and trust. And why ask what is the sign that an ember remains? The bush, burning and uncomsumed, the escapee without governance; has not been sold as a slave, nor nailed to the door. And how has no remnant been lost, mixed-up among the peoples? Or strengthening covenant and Torah rolled up in blood! But there is still time to be redeemed by the quavering-blast and the sound of the shofar, when the banner is raised up, see, and at the blast of the shofar. |
יַׄשִּׂיג מַגִּיד לְסַפֵּר אִם יָכִֽילוּ מְגִלּוֹת כׇּל־אֲשֶׁר דִּמּוּ לְנַפְשִׁי אוֹיְבִים בְּיָדָם לְמַלֹּאת יוֹם יוֹם חָמְסוּ תּוֹרָה וְדוֹר דּוֹר עָמְדוּ לְכַלּוֹת וְאֶשְׁתּוֹמֵם וְאֵין־סוֹמֵךְ וְחָדַל כּוֹפֵר סְגֻלּוֹת וְכׇל־יִשְׁעִי בְּאֶֽפֶס יָד מְנוּסִי צוֹם וּתְפִלּוֹת וְאֵיךְ לֹא־גְּאֻלָּה יְקַוֶּה רוֹאֶה יוֹם יוֹם גְּאֻלּוֹת בְּאׇזְנַי נוֹרָא תְּהִלּוֹת תּוֹקֵֽעַ בְּשׁוֹפָר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ |
If one can, the teacher pushes boundaries to tell what is in the scrolls. All that comes to my mind is enemies with hands full. Day upon day they oppress the Torah, generation upon generation they stood to destroy, and I was stunned, unsupported, and atonement ceased from the treasured ones. And any rescue under my power is nothing; my refuge is fasting and prayer. And how could one not hope for redemption; seeing redemption day after day? In my ears, the Awesome in Praises blasts the shofar, when the banner is raised up, see, and at the blast of the shofar. |
נַׄחֲׄלַת צְבִי לִי לְעֵדוּת תְּשׁוּעָה וְאִם־מְאַחֶֽרֶת לֹא אֶל־אוֹיְבִים יְרֻשָּׁה לֹא אֲבָל כּוֹס מְשַׁכֶּֽרֶת לָעוֹשְׂקִים תִּהְיֶה נְדָבָה לַמַּחֲזִיקִים לְמִמְכֶּֽרֶת אִם־יוֹם יֹאחֲזוּ־בָּהּ וְלֹא־מָחָר מְנַעֶֽרֶת וְאֵיךְ וְעַפְרוֹת מְקוֹם מִקְדָּשׁ עוֹד הַיּוֹם לְתִפְאֶֽרֶת וְאֵיךְ לֹא־לְאַרְמוֹן זָרִים אִם לֹא־לְאוֹת לְמִשְׁמֶֽרֶת עֵדוּת לִמְבַשֶּֽׂרֶת עַל־הָהָר וְקֹל שֹׁפָר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ |
Now has the splendid inheritance been my witness to salvation, and if it be delayed, not to enemies is its bequeathing, no, rather an intoxicating cup. The opressors have it as but a gift, those who conquered it for sale. If they hold onto it but a day longer, on the morrow won’t it shake? And how are the ashes of the Temple’s place yet to this day splendid? And how is it not a foreign palace, if not as a sign to keep? A testimony to the betide on the mountain with the sound of the shofar, when the banner is raised up, see, and at the blast of the shofar. |
סָׄפְדוּ עַל־מַה מְנָאֲצִים מִדָּמִים לְעַם קְדוֹשִׁים אוּלַי חָזוֹן בְּקִרְבָּם אִם־לֹא לִקְרַאת נְחָשִׁים מִי לָכֶם בְּסוֹד אֱלֹהִים לַחֲזוֹת בְּיֶֽשַׁע נְפָשִׁים גַּם־נְבִיאִים גַּם־אוּרִים אֶל־כׇּל־חֵֽפֶץ דְּרוּשִׁים אַיֵּה מוֹפְתַי תָּמִיד מוֹרָאִים מְחֻדָּשִׁים וְאַיֵּה אֶצְבַּע אֱלֹהִים לֹא־בְּרֶֽכֶב וּפָרָשִׁים אָז יַחְפְּרוּ כֶּחָשִׁים אִם־יִתָּקַע שׁוֹפָר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ |
So weep over what those mockers seek for the holy people! Perhaps there is a seer among them or if not, they can augur with snakes. Who among you has the Divine secret to see the salvation of souls? Whether prophets or cleromancy, seeking whatever you desire. Where are my permanet wonders, novel awesome acts? And where is the finger of God? Not in chariot or riders. Thus the deniers will be ashamed as blown will be the shofar. when the banner is raised up, see, and at the blast of the shofar. |
הֵׄן לׄוּׄ יִׄמְלְאוּ יָמִים וְיֵאָמֵן קֵץ פְּלָאוֹת לֹא תֹּאבוּ לִי מְשַׂנְּאִים אִם־לֹא יִפְרְצוּ נְבוּאוֹת לֹא לֶאֱמוּנָה גָּבְרוּ כׇּל־אֲשֶׁר יָשְׁבוּ לְכִסְאוֹת הָעָם יוֹדְעֵי אֱלֹהָיו יוֹדְעֵי סְתוּמוֹת וּבָאוֹת מְעַתְּדִים גְּמוּל אַחֲרֵי מוֹת כָּעֵת תְּנוּ לָכֶם אוֹת הָעֵדוּת לְיִשְׂרָאֵל מַחֲזֵה שָׁדַי וּמַרְאוֹת |
Hey, let the wish that the days be filled be, and the final wonders be believed! You hateful ones will not accept it for me unless prophecy spreads out. Not out of faith did they defeat those that dwelt in chairs. The people knowing their God, knowing closed and open aspects, are prepared for recompense after death, at the time you give a sign. The testimony is for Israel, sights and views of the Delimiter. |
חִׄזְׄקׄוּ מְיַחֲלִים לִרְאוֹת הַקְשִֽׁיבוּ לְקוֹל שׁוֹפָר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ |
Be strong, those who hope to see! Listen for the sound of the shofar, when the banner is raised up, see, and at the blast of the shofar. |
בְּׄרִית לְקֵץ וְלֹא־יְכַזֵּב לֹא־אֶדְאַג מֵחַטָּאִים רַֽׄהַב וּבָבֶל אֶזְכֹּר נֶעֱזַֽרְתִּי בְּתוֹךְ לְבָאִים יׄוֹׄסֵׄףׄ לְבָבִי תִּקְוָה כְּהָצֵר לוֹ בְּבֵית כְּלָאִים בְּהֵאָמֵן דְּבַר נְבוּאוֹת אוֹת לְהֵאָמֵן פְּלָאִים לְקֵץ מִסְפַּר שְׁנוֹת רָצוֹן לְהַחֲיוֹת לֵב נִדְכָּאִים לָשׂוּם שְׁפָלִים לַמָּרוֹם בְּמוֹפְתִים וּבְמוֹרָאִים בְּמוֹפְתִים וּבַמּוֹרָאִים בַּחֲצוֹצְרוֹת וְקוֹל שׁוֹפָר׃ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר׃ |
By the never deceiving final covenant I will not fear sins., As I recall Egypt and Babylon, I was helped amidst lions. Joseph is my heart’s hope, as they opposed him in the prison-house. In believing the words of the prophets is the sign to believe in wonders. For the end of the numbered desired years, to bring life to the crushed heart, to set the lowly on high with wonders and awesome acts, with wonders and awesome acts, with trumpets and the sound of the shofar, when the banner is raised up, see, and at the blast of the shofar. |
כַּכָּתוּב — ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב יְהֹוָ֖ה צִיּֽוֹן׃ (ישעיה נב:ח) |
As is written: The voice of those seeking You raise their voice, together they cheer, for eye to eye they will see as the Cause returns to Ẓion. (Isaiah 52:8) |
וְנֶאֱמַר — וְאַף־גַּם־זֹ֠את בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיהֶֽם׃ (ויקרא כו:מד) |
And it is said: Nevertheless, when they are in their enemies’ land, I will not abandon dor despise them to destroy them, to breach My covenant with them, for I the Cause am their God. (Leviticus 26:44) |
וְנֶאֱמַר — כִּֽי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ (ויקרא כה:נה) |
And it is said: For servants Mine are the children of Israel, My servants they are, that I brought out of the land of Egypt, I, the Cause your God. (Leviticus 25:55) |
וְנֶאֱמַר — כִּֽי־עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לֹ֥א יִמָּכְר֖וּ מִמְכֶּ֥רֶת עָֽבֶד׃ (ויקרא כה:מב) |
And it is said: For My servants they are who I brought out of the land of Egypt; they will not be sold for a slave’s price. (Leviticus 25:42) |
וְנֶאֱמַר — וַיֹּ֙אמֶר֙ אַךְ־עַמִּ֣י הֵ֔מָּה בָּנִ֖ים לֹ֣א יְשַׁקֵּ֑רוּ וַיְהִ֥י לָהֶ֖ם לְמוֹשִֽׁיעַ׃ (ישעיה סג:ח) |
And it is said: And They said, “they are yet My people, children, not falsifiers,” and was for them salvation. (Isaiah 63:8) |
וְנֶאֱמַר — וַהֲשִׁמֹּתִ֥י אֲנִ֖י אֶת־הָאָ֑רֶץ וְשָֽׁמְמ֤וּ עָלֶ֙יהָ֙ אֹֽיְבֵיכֶ֔ם הַיֹּשְׁבִ֖ים בָּֽהּ׃ (ויקרא כו:לב) |
And it is said: And I will lay waste the land and it will be waste to your enemies who dwell in it. (Leviticus 26:32) |
וְנֶאֱמַר — וַיֹּ֨אמֶר יְהֹוָ֜ה אֵלָ֗יו שָׁ֠מַ֠עְתִּי אֶת־תְּפִלָּתְךָ֣ וְאֶת־תְּחִנָּתְךָ֮ אֲשֶׁ֣ר הִתְחַנַּ֣נְתָּה לְפָנַי֒ הִקְדַּ֗שְׁתִּי אֶת־הַבַּ֤יִת הַזֶּה֙ אֲשֶׁ֣ר בָּנִ֔תָה לָשׂוּם־שְׁמִ֥י שָׁ֖ם עַד־עוֹלָ֑ם וְהָי֨וּ עֵינַ֧י וְלִבִּ֛י שָׁ֖ם כׇּל־הַיָּמִֽים׃ (מלכים א׳ ט:ג) |
And it is said: And the Cause said to me, “I have heard your prayer and your petition that you petitioned before Me; I have sanctified this house that you built to place My name there forever, and My eyes and heart will be there always.” (I Kings 9:3) |
וְנֶאֱמַר — מַגִּ֣יד דְּבָרָ֣ו לְיַעֲקֹ֑ב חֻקָּ֥יו וּ֝מִשְׁפָּטָ֗יו לְיִשְׂרָאֵֽל׃ (תהלים קמז:יט) |
And it is said: Teaching Their words to Jacob, laws and rulings to Israel. (Psalm 147:19) |
וְנֶאֱמַר — לֹ֘א־עָ֤שָׂה כֵ֨ן ׀ לְכׇל־גּ֗וֹי וּמִשְׁפָּטִ֥ים בַּל־יְדָע֗וּם הַֽלְﬞלוּ־יָֽהּ׃ (תהלים קמז:כ) |
And it is said: They do not do so to every nation, they do not know the laws, halleluyah! (Psalms 147:20) |
וְנֶאֱמַר — וְיָדְע֗וּ כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיהֶ֔ם בְּהַגְלוֹתִ֤י אֹתָם֙ אֶל־הַגּוֹיִ֔ם וְכִנַּסְתִּ֖ים עַל־אַדְמָתָ֑ם וְלֹא־אוֹתִ֥יר ע֛וֹד מֵהֶ֖ם שָֽׁם׃ (יחזקאל לט:כח) |
And it is said: And they will know that I the Cause am their God as I exiled them to the nations and will gather them to their land; I will not leave any more of them there. (Ezekiel 39:28) |
וְנֶאֱמַר — וְלֹא־אַסְתִּ֥יר ע֛וֹד פָּנַ֖י מֵהֶ֑ם אֲשֶׁ֨ר שָׁפַ֤כְתִּי אֶת־רוּחִי֙ עַל־בֵּ֣ית יִשְׂרָאֵ֔ל נְאֻ֖ם אֲדֹנָ֥י יֱהֹוִֽה׃ (יחזקאל לט:כט) |
And it is said: And I will no more hide My face from them, that I will pour out My spirit on the house of Israel — declares the Master Cause. (Ezekiel 39:29) |
וְנֶאֱמַר — וָאֶשְׁמַ֞ע אֶת־הָאִ֣ישׁ ׀ לְב֣וּשׁ הַבַּדִּ֗ים אֲשֶׁ֣ר מִמַּ֘עַל֮ לְמֵימֵ֣י הַיְאֹר֒ וַיָּ֨רֶם יְמִינ֤וֹ וּשְׂמֹאלוֹ֙ אֶל־הַשָּׁמַ֔יִם וַיִּשָּׁבַ֖ע בְּחֵ֣י הָעוֹלָ֑ם כִּי֩ לְמוֹעֵ֨ד מֽוֹעֲדִ֜ים וָחֵ֗צִי וּכְכַלּ֛וֹת נַפֵּ֥ץ יַד־עַם־קֹ֖דֶשׁ תִּכְלֶ֥ינָה כׇל־אֵֽלֶּה׃ (דניאל יב:ז) |
And it is said: And I heard the man clad in linen who was above the waters of the river, and he raised his right and left hand to heaven and swore by the Ever-Living that one season, two seasons, and a half, and at the end the holy people’s power will be broken, all this will be over. (Daniel 12:7) |
וְנֶאֱמַר — וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַיהֹוָ֛ה בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלָֽ͏ִם׃ (ישעיה כז:יג) |
And it is said: And it will be on that day that the great shofar will sound and all the lost ones in the land of Assyria and exiles in the land of Egypt will bow before the Cause on the holy mountain in Jerusalem. (Isaiah 27:13) |
Recordings
Notes
| 1 | Rosh Hashanah 26b:10 |
|---|---|
| 2 | Rosh Hashanah 26a:3 |
| 3 | RaN on Rosh Hashanah 6a:2 |
| 4 | Rosh Hashanah 27b:3 |
| 5 | Rosh Hashanah 27b:13 |
| 6 | Rosh Hashanah 27b:11 |
| 7 | Rosh Hashanah 16a:17-16b:1 |
| 8 | Rosh Hashanah 27b:7 |
| 9 | Rosh Hashanah 27b:11 |
| 10 | Yerushalmi Rosh Hashanah 3:6:2 |
| 11 | Rosh Hashanah 27b:3 |
| 12 | Rosh Hashanah 27b:10 |
| 13 | Rosh Hashanah 27b:4 |
| 14 | Tosafot on Rosh Hashanah 27b:4 |
| 15 | Rosh Hashanah 28a:13 |
| 16 | Rosh Hashanah 29a:9 |
| 17 | Rosh Hashanah 32b:24 |
| 18 | Rosh Hashanah 27b:5-6 |
| 19 | Rosh Hashanah 27b:3 |
| 20 | Rosh Hashanah 27b:18 |
| 21 | Rosh Hashanah 29a:8 |
| 22 | Shulchan Arukh, Orach Chayim 588 |
| 23 | Berakhot 30a:12 |
| 24 | Rosh Hashanah 27b:15 |
| 25 | Rosh Hashanah 27b:4 |
| 26 | i.e. one only recites sheheḥeyanu when fulfilling one’s own obligation. See Mishneh Torah, Hilkhot Berakhot 11:10 |
| 27 | Rosh Hashanah 32b:24 |
| 28 | Rosh Hashanah 34b:6 |
| 29 | Rosh Hashanah 32b:18 |
| 30 | Rosh Hashanah 34a:4 |
| 31 | Rosh Hashanah 34a:20–21 |
| 32 | Rosh Hashanah 33b:5 |
| 33 | A controversial opinion — there is no need, according to the payṭan, for a break between the final teqiah of the set and the first teqiah of the next. This is in keeping with many rishonim but contradicted by Rosh Hashanah 33b:5 |
| 34 | Rosh Hashanah 28a:14 |
| 35 | Rosh Hashanah 33a:4 |
| 36 | Rosh Hashanah 32b:23 |
| 37 | Rosh Hashanah 34b:2 |
| 38 | Y. Yevamot 12:2:2 |
| 39 | Rosh Hashanah 34b:11-12 |
| 40 | Rosh Hashanah 29b:10 |
| 41 | Rosh Hashanah 34b:8 |
| 42 | Based on Sukkah 38a:2-3, with the laws of the lulav also taken for the shofar as per the poskim. |
| 43 | Beitzah 4b:13 |
| 44 | Eruvin 38a:8-11 |
| 45 | Avodah Zarah 4b:10 |
| 46 | Rosh Hashanah 35a:9 |
| 47 | Rosh Hashanah 34b:14 |
| 48 | Deuteronomy 32:36 |
“אזהרות לשבת לפני ראש השנה לחכם ר׳ פנחס הלוי זלה״ה | Azharah and Pizmon for the Shabbat before Rosh haShanah, by Pinḥas ben Yosef ha-Levi of Toledo” is shared through the Open Siddur Project under the Creative Commons Attribution-ShareAlike (CC BY-SA) 4.0 International copyleft license.
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