Rosh Hashanah 33a — the Talmud in English

We learned in the Mishna:

“And one may not cut it”:

the shofar,

whether with something

whose prohibition

is on account of shevut

of rabbinic origin,

or with something whose

prohibition

is on account of a negative commandment

from the Torah.

And we explain:

“on account of shevut,”

when he cuts it with a

sickle,

a sickle. For it is not the way to cut shofarot with it, and the making of a vessel with something with which it is not customary to do so, which is work performed “in an unusual manner,” is prohibited only by rabbinic decree.

“On account of

a negative commandment” —

when he cuts it

with a knife,

with a knife, with which it is customary to cut shofarot. And one who makes the shofar in its usual manner, that is a complete Torah-level labor of “striking with a hammer.”

And we raise an objection:

“Now, when it is on account of shevut, you said no.”

Since you [the tanna] have already said to us that it is prohibited to cut the shofar with something whose prohibition is on account of shevut, then, when it is cut in its usual manner, which is

a negative commandment

from the Torah —

is it necessary,

and does the tanna need to teach us that one may not cut the shofar with something prohibited by a Torah-level negative commandment?!

And we answer: Our Mishna was taught in the manner of

“this, and it is unnecessary to say that.”

For the tanna said that it is prohibited to cut the shofar with something whose prohibition is on account of shevut, and it is unnecessary to say that it is prohibited to cut it with something prohibited at the Torah level, for it follows by a kal va-chomer.

We learned in the Mishna:

“But if he wishes to put water or wine into it, he may put it in.”

And we infer: Specifically

water or wine — yes.

Yes. But

urine — no,

he may not put it into the shofar, as follows.

“Whose Mishna is this,”

according to whose view was our Mishna taught? It is like

Abba Shaul.

For it was taught in a beraita: Abba Shaul says: Water or wine is permitted —

in order to polish it.

But

urine is prohibited —

for the sake of the honor

of the mitzva.

We learned in the Mishna:

“One does not prevent”

those who are prevented

“the children from sounding.”

And we infer: It is implied that specifically the children one does not prevent, because one must educate them in the mitzvot in which they will become obligated when they grow up.

But women,

who are entirely exempt from sounding the shofar, because it is a positive commandment whose time causes its application, and women are exempt from it,

one does prevent,

one prevents them from sounding. For if they sound, they thereby transgress “do not add.”

And we object:

But was it not taught,

and did we not learn in a beraita:

“One does not prevent either the women or the children from sounding on the Festival!”

Abaye said: It is not difficult,

there is no need to raise a contradiction between our Mishna and the beraita:

This,

our Mishna, is according to the view of

Rabbi Yehuda.

This,

the beraita, is according to the view of

Rabbi Yosei and Rabbi Shimon,

as follows:

For it was taught:

It is stated [Leviticus 1] concerning the burnt offering:

“Speak to the children of Israel

and say to them: When a person brings an offering from you. And he shall place his hand upon the head of his offering.”

Specifically

the children of Israel

who were mentioned in the verse

lay their hands, but the daughters of Israel do not lay their hands,

and even if they wish to lay their hands, they are not permitted, because they transgress “do not add,”

the words of Rabbi Yehuda.

Rabbi Yosei and Rabbi Shimon say: Women,

even though they are not obligated to lay their hands, if they wish,

lay their hands voluntarily,

of their own accord. And the matter is not prohibited on account of “do not add.”

Accordingly, our Mishna, which says that the women are prevented from sounding on Rosh Hashanah, follows the view of Rabbi Yehuda, that one who is exempt from a matter and performs it transgresses “do not add.” Therefore, it is prohibited for women to sound on Rosh Hashanah.

Whereas the beraita follows the view of Rabbi Yosei and Rabbi Shimon: that women can perform mitzvot in which they are not obligated, and there is no prohibition in the matter on account of “do not add.”

We learned in the Mishna: One does not prevent the children from sounding,

but

rather

one occupies oneself with them,

telling them to sound,

until they learn.

Rabbi Elazar said: Even on Shabbat

one occupies oneself with the children until they learn. And we are not concerned lest they come to carry four cubits in the public domain.

Because the adult is not occupied with the mitzva himself, but is occupied with teaching the child. And they decreed lest he carry four cubits only when he is obligated in sounding the shofar, lest, because of his preoccupation, he forget Shabbat. Rav Ovadiah of Bartenura.

It was also taught likewise,

for this was also taught in a beraita:

One occupies oneself with them

with the minors

until they learn, even on Shabbat.

And one does not prevent

the

children from sounding on Shabbat.

And even though it is prohibited to carry the shofar four cubits on Shabbat, they were not concerned lest they come to carry it.

And it is unnecessary to say

that one does not prevent them

on the Festival,

when it is permitted to carry the shofar in the public domain.

And we raise an objection:

The matter itself is difficult.

The words of the beraita contradict one another internally:

At first

you said

that

“one occupies oneself with them until they learn, even on Shabbat.”

Apparently,

from here we learn that

initially we say, ‘Sound!’

that the adults may tell the children at the outset, “Go sound!”

And afterward the tanna taught,

and afterward it taught in the beraita:

“One does not prevent

the children from sounding on Shabbat.”

And it is implied that specifically with regard to

prevention, it is that one does not prevent them.

But,

however,

at the outset —

we do not say

one does not tell them

“Sound!”

The words of the beraita are thus found to contradict one another!

And we answer:

It is not difficult.