The Eddie B. Sit edition of the audio series of the Talmud Bavli, Masechet Sukkah, has been dedicated by Celia and Isaac Jamal for the success of their dear children. May they see much nachat from all of them, may they grow up, marry at the right time, and have children in health and happiness, with blessings and success, and may they see descendants and descendants of their descendants until the coming of the righteous redeemer. The masechet has also been dedicated for the elevation of the soul of Sara bat Adel. This daf is being studied for the elevation of the soul of Nuria ben Noga, who passed away at a young age, and for the elevation of the soul of Avraham ben Ester, as well as for Mazal bat Frida, who also passed away at a young age. Today’s daf is Daf Nun-Dalet, and we begin on Nun-Gimmel Amud Bet, starting two lines from the bottom.
In yesterday's Gemara, we explored a significant machloket between the Chachamim and Rabbi Yehuda regarding the interpretation of the sets of teki'ah teru'ah teki'ah during the blowing of the shofar. According to the Rabbis, each blowing is seen as a separate mitzvah, leading to a minimum of twenty-one teki'ot blown in a given day and a maximum of forty-eight. Rabbi Yehuda, on the other hand, contends that the minimum is seven sets and the maximum sixteen, as he considers each set to be one mitzvah. The Gemara now seeks to analyze this further.
The Gemara asks, "Who is the following statement attributed to?" Rav Kahana states, "There is no interruption between a teki'ah and a teru'ah." According to Rashi, the only permissible separation is for a breath; anything longer is not allowed. The Gemara then clarifies that this statement aligns with Rabbi Yehuda’s opinion, as he views each set as a single mitzvah, thus discouraging any interruption between the teki'ah and teru'ah.
The Gemara continues with a rhetorical question, affirming that it is obvious that the statement is consistent with Rabbi Yehuda. However, it raises the possibility that even the Rabbis might agree that one should not create a hefsek (interruption) between the teki'ot, even if they maintain their position of separate mitzvot. The Gemara suggests that this statement is meant to exclude the opinion of Rabbi Yochanan, who claims that if one heard nine teki'ot at nine different hours of the day, one has fulfilled their obligation. The Rabbis do not support this view, as they emphasize the need for continuity in the blowing.
The discussion leads to the conclusion that Rav Kahana’s statement indeed reflects the opinion of Rabbi Yehuda, who holds that each teki'ah teru'ah teki'ah is a single mitzvah, and therefore, no hefsek should occur between them. The Gemara then transitions into a new topic regarding Erev Shabbat during Chol HaMoed Sukkot. The Gemara states that when Chol HaMoed Sukkot falls on a Friday, the maximum number of teki'ot is forty-eight.
This prompts a question: Why does the Mishna not count the teki'ah teru'ah teki'ah performed on the tenth step during the nisuch hamayim ceremony? The Gemara identifies the author of our Mishna as Rabbi Eliezer ben Yaakov, who acknowledges that there are indeed three sounds on the tenth step, while the Tanna Kamma argues that the sounds are performed at the altar instead. The Gemara further clarifies that the two opinions exclude one another; thus, the Mishna indicates that the total of forty-eight includes the additional twenty-seven teki'ot associated with the nisuch hamayim process.
Rabbi Eliezer ben Yaakov argues that since they already blew at the gates, there is no need to blow at the tenth step, as it is not a gate. The Rabbis disagree, asserting that since the purpose of the teki'ot is for the filling of the water, the blowing at the altar is unnecessary. The Gemara then explains that the additional teki'ot contribute to the overall count, and the Mishna aligns with Rabbi Eliezer ben Yaakov’s view that emphasizes the significance of the altar during the nisuch hamayim process.
As the discussion progresses, the Gemara examines the implications of blowing the shofar on Shabbat and the associated halachic considerations. The conversation shifts to the context of Rosh Hashanah, where the number of teki'ot can vary based on the additional musaf offerings. The Gemara explores the relationship between the musaf offerings and the number of teki'ot blown, underscoring the importance of understanding the nuances of each case.
Ultimately, the Gemara concludes that while there are instances where the number of teki'ot can exceed the typical forty-eight, such as during special occasions, the standard remains firmly established. The discussion serves as a reminder of the intricate balance between tradition and halachic interpretation, guiding the community in their observance of these sacred practices.