Arakhin 10a — the Talmud in English

And

a

leap year

of

year 30

was one day, and through this Rosh Hashana was delayed by one day.

And

also

last year we made both full

that is, eight leap years, and through this Rosh Hashana was delayed by another two days.

Subtract three

days that Rosh Hashana has to be delayed because we made three full months

against three

days by which it has to be advanced because of the three deficient months that we made,

and it stands

Rosh Hashana

in its place

which is the day of the molad.

He said to him

Rabbi:

Lamp of Israel

you are [who illuminated the eyes of the Sages].

So it is,

as you say.

Mishna:

One does not reduce the number of blasts below twenty-one

in the Temple,

every day.

And one does not add to forty-eight

blasts. This applies on the eve of Shabbat that falls during the festival. And these matters are explained in Sukkah, in the chapter Ha-ḥalil.

One does not reduce the number below two lyres

for two Levites, for the song that was in the Temple over the sacrifice.

And one does not add to six.

One does not reduce the number below two flutes

in the Temple,

and one does not add to twelve

and on twelve days of the year the

flute-player

plays the flute

striking

with his finger on the flute, for this is how it is played,

before the altar.

[But on the other days they did not perform music except with lyres, harps, and cymbals.]

And these are they: at the slaughtering of the first Passover sacrifice

and at the slaughtering of the second Passover sacrifice, and on the first festival day of Passover, and on the festival day of Shavuot, and on the eight days of the festival.

And they did not play with a bronze reed

[with a flute]

but with a reed flute, because its sound is pleasant.

And they did not divide

the conclusion of the song

except with a single reed flute.

One of them would prolong the conclusion of the melody on one flute after the other had become silent

because it produces a beautiful glide,

more than if both of them concluded together.

And the servants of the priests were

those who played the flute,

the words of Rabbi Meir. Rabbi Yosei says: From the families of Beit Pegarim and Beit Tzipra

and from a place called

Imum.

They were Israelites of established lineage, and for this reason

they would give

their daughters

in marriage to the priesthood. Rabbi Ḥanina ben Antigonus says: They were Levites

who played the flute.

Gemara:

The Mishna is not in accordance with Rabbi Yehuda. For it was taught in a beraita: Rabbi Yehuda says: The one who reduces,

on an ordinary day, on which the minimum measure applies,

shall not reduce below seven

blasts,

and the one who adds,

on a day on which the maximum measure applies,

shall not add beyond sixteen

blasts. Whereas it is stated in the Mishna that the minimum is twenty-one blasts and the maximum is forty-eight.

And we inquire:

With what do they disagree? They explain: According to everyone, seven sequences of terua-tekiya-terua are required, but they disagree as to what is considered one blast.

И объясняют: все согласны, что требуется семь раз сочетание простого трубного сигнала, звука тревоги и простого трубного сигнала; они спорят только о том, что считать одним трубным сигналом.

Rabbi Yehuda holds: The first blast

beforehand

and the terua and the blast

that follows it

are one

act of blasting

it is

and are considered one thing. And the seven that he states means seven terua-tekiya-terua sequences.

And the Rabbis hold: The blast separately

is to be counted,

and the terua separately, and the blast

after it

separately.

Therefore, seven terua-tekiya-terua sequences are counted as twenty-one blasts.

What is Rabbi Yehuda’s reason

for considering them all one?

For it is written: “And you shall sound a terua,” and it is written: “They shall sound a terua.”

It follows that the terua is called a blast, and the blast is called a terua, and they are one.

And the Rabbis: That

verse comes to say that one requires

a

blast

a plain blast before it

of the terua

and a plain blast after it; that is what it came

—the verse—to teach.

And the Rabbis, what is their reason

—what is the source that each one is separate? The source is

for it is written: “And when gathering the people, you shall sound, but you shall not sound a terua.” And if it enters your mind

that the law is like Rabbi Yehuda,

that the blast, terua, and blast are one, did the Merciful One say: Perform half a mitzva?

But this is only half an act of blasting.

And Rabbi Yehuda

holds that this is not a proof, because this blast

is only as a sign,

to gather the assembly, and not for the sake of the mitzva.

And we inquire:

According to whom does this statement of Rav Kahana go: There is no

interruption

between a blast and a terua

and between a terua

and a blast, not at all,

for they must be continuous?

And we answer:

According to whom? According to Rabbi

Yehuda,

who holds that it is one act of blasting.

And we object:

Is it obvious that it is according to Rabbi Yehuda?

Rav Kahana’s statement was said—what need is there to explain this?

And we answer:

Lest you say

that Rav Kahana’s statement

can be understood even according to the Rabbis,

and he did not come to say that they must be literally continuous, since each one of them is a separate thing, but only

to exclude Rabbi Yoḥanan, who said: “One who hears nine blasts

[three of kingship, three of remembrances, and three of shofarot]

at nine hours has fulfilled his obligation.”

Even though he waited an hour between one blast and the next, Rav Kahana disagrees with this and says that even according to the Rabbis this is ineffective: although each one is a separate thing, nevertheless they must be adjacent, though a slight interruption is permitted.

It teaches us

that this is not so. Rather, Rav Kahana stated it according to the view of Rabbi Yehuda, and there must be no interruption at all.

And we object:

But say that this is indeed so,

that Rav Kahana follows the Rabbis; from where do you know that his words are according to Rabbi Yehuda?

And we answer:

If so, what is the meaning of “and nothing” that Rav Kahana said?

Rather, it indicates that they must be genuinely consecutive, and in accordance with Rabbi Yehuda.

We learned in the Mishna:

“Twelve days in the year the flute is played”

and we raised the question:

What is different about these days from the song of the entire year?

days from the song that was sung throughout the rest of the year?

And we answer:

Since

on those days

an individual completes Hallel on them,

but on the other days it is not recited at all. And what we recite of Hallel with omissions on Rosh Chodesh and on the last six days of Passover is only a custom [Tosafot].

For Rabbi Yohanan said in the name of Rabbi Shimon ben Yehotzadak: The eighteen days on which an individual

completes

on them Hallel

the eight days of the festival, the eight days of Hanukkah, the first festival day of Passover, and the festival day of Atzeret; and in the Diaspora, twenty-one.

For three days are added because of the second festival day of the Diaspora.

Nine days of the festival, and eight

days of Hanukkah

38, and the two festival days of Passover, and the two festival days of Atzeret.