Talmud su Levitico 25:9

HALAKHAH: “If the holiday of the New Year,” etc. Rebbi Abba bar Pappos said, Rebbi Joḥanan and Rebbi Simeon ben Laqish were sitting and questioning. They said, we have stated: “if the holiday of the New Year falls on a Sabbath, at the Temple they were blowing but not in the countryside.” If it is a word of the Torah, in the countryside it also should push aside⁴Since any positive commandment which must be performed at a fixed date pushes the Sabbath aside, such as the daily and Sabbath sacrifices in the Temple and circumcision on the eighth day.; if it is not a word of the Torah also in the Temple it should not push aside. Cahana passed by. They said, this is a [an important]⁵Corrector’s addition. man whom we may ask. They went and asked him. He said to them, one verse says, a day of sounding; another verse says, a remembrance of sounding⁶In Num. 29:1, New Year’s Day is called a day of sounding, but in Lev. 23:24 it is remembrance of sounding.. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow. Rebbi Ze`ira told the colleagues to go and listen to Rebbi Levi preaching since it would be impossible that he would let a weekly reading go by without enlightenment. He came and said before them, one verse says, a day of sounding; another verse says, a remembrance of sounding. How is that? If it falls on a weekday, a day of sounding. If it falls on a Sabbath, a remembrance of sounding, one mentions it but does not blow⁷That this argument is treated as a novelty a full generation after R. Joḥanan shows that Cahana’s explanation was not disseminated.. Then also in the Temple it should not push aside⁸The Babli 29b accepts this as proof that the prohibition of blowing the shofar outside the Temple on the Sabbath must be purely rabbinic.. It was stated, on the first of the month⁹Both in Num. 29:1 and Lev. 23:24 this is the definition of the day.. Then also anywhere they know that it is the first of the month it should push aside¹⁰Since it is known with certainty which day is a Sabbath, but the exact date of New Year’s day depends on a declaration from the calendar court, it should be clear that at a distance from the court, in Temple times at a distance from Jerusalem, one cannot blow the shofar on a 30^th of Elul which is a Sabbath. (This argument is disputed in the Babli 29b).. Rebbi Simeon ben Yoḥai stated, and you shall sacrifice¹¹Lev. 23:24., at the place where the sacrifices are offered. The colleagues said before Rebbi Jonah. Is it not written, you shall convey a sounding shofar in the seventh month¹²Lev. 25:9. The verse continues, on the tenth of the month, on the Day of Atonement,you shall convey a shofar in all your Land. There can be no doubt that on a day of Atonement in a Jubilee year which is a Sabbath the shofar has to be sounded in all the Land of Israel, not just at the Temple. Since it was established in Halakhah 3:5 that the rules of New Year’s Day and Day of Atonement in a Jubilee year are identical, there seems to be no reason not to blow the shofar on a Sabbath outside the Temple., etc? He said to them, this one you convey in all your Land, therefore not another one¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh.. They said to him, or we might say, this one you convey in your Land, therefore another one both in your Land and outside the Land. Rebbi Jonah said, if it were written “convey a shofar in your Land”, I would have said that here he restricted and at another place he extended. But in all your Land, here he extended and at another place he restricted¹³While this argument is attributed here to an Amora of the generation before the last, it is given in Sifra Behar Parashah 2(5): “Why does the verse say, on the tenth of the month, on the Day of Atonement? Since it says, on the Day of Atonement, would I not know that it is on the tenth of the month? But to tell you that on the tenth of the month it pushes the Sabbath aside in all of your Land, but the sound of New Year’s day does not push the Sabbath aside in all of your Land, only at the place of the Court.” This argument justifies Rabban Joḥanan ben Zakkai’s decision to have the shofar blown at Jabneh..

From where for remission of debts? At the end of seven years make remission of debts¹⁸⁰Deut. 15:1. Different Babli 8b.. Since years are counted from Tishre, also remission of debts is counted from Tishre. For Jubilee periods¹⁸¹Note the spelling which indicates a pronunciation yubilot. from where? You shall count for yourselves seven Sabbatical periods of year, seven years seven times¹⁸²Lev. 25:8.. Since years and Sabbaticals are counted from Tishre, also Jubilee periods are counted from Tishre. They objected, is it not written¹⁸³Lev. 25:9. The objection is from the part of the verse not quoted, that the proclamation of the Jubilee is made on the day of Atonement, not on New Year’s Day., you shall sound the shofar of cheer in the seventh month, etc. Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Samuel bar Rav Isaac: So that all months of the year be equal and no month be divided into two years¹⁸⁴Since months follow the moon and years the sun, there is no intrinsic reason to adapt months to years.. They objected, did we not state, “on the first of Shevaṭ is New Year for trees following the House of Shammai; the House of Hillel say, on the fifteenth of it”? Then not all months of the year are equal and a month is divided into two years¹⁸⁵For the House of Hillel the reason given to prefer New Year’s day to the Day of Atonement does not hold. In effect the first 10 days of the Jubilee are somewhat in limbo; the laws of the Jubilee are
enforceable only after the Day of Atonement. Babli 8b..

⁶⁴Sifra Emor Parashah 11(7), Behar Parashah 2(4); Babli 33b/34a.“From where that there is a single sound preceding? The verse says, you shall convey the shofar. And from where that there is a single sound afterwards, the verse says, you shall convey the shofar⁶⁵Lev. 25:9 reads: You shall convey the shofar of sounds in the seventh month, on the tenth of the month; on the Day of Atonement you shall convey the shofar in all of your land. It seems that they interpret “convey” as conveying a single sound.. So far the Jubilee, New Year’s day? You shall convey the shofar of sounds in the seventh month, on the tenth of the month, on the Day of Atonement. The verse did not have to say, in the seventh month. Why did the verse say, in the seventh month? Only that everything you are doing in the Seventh Month do as on the Tenth of the Month. Since here he blows, modulates, and blows, so also there he blows, modulates, and blows.”