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“Vain” and “untruth” both were said together, which is impossible for the mouth to say and the ear to hear⁵⁰The two versions of the Ninth Commandment, Ex. 20:16 and Deut. 5:17, both are Sinaitic versions which had been said in parallel and were written serially.. “Remember” and “keep”⁵¹The two versions of the Fourth Commandment, Ex. 20:8 and Deut. 5:12. The first two examples are also in the Babli, Šebuot 20b, this example only in Babli Roš Haššanah 27a, Mekhilta dR. Simeon ben Ioḥai 20:5 (p. 148). A parallel text from here to the end of the Halakhah is Sifry Deut. 233; Midrash Tannaïm p. 138 (Midrash Haggadol Deut. 22:11), Mekhilta dR. Ismael Yitro Chap. 7. both were said together, which is impossible for the mouth to say and the ear to hear. “Its desecrator shall be put to death” and “two unblemished one year old sheep⁵²From here to the end of the paragraph one speaks of laws that contradict one another, not different parallel texts. Another approach to the problem of contradiction in pentateuchal legislation is in Sifry Num. 3; a radically different one in Babli Ḥulin109b, where Yalta, Rav Naḥman’s wife, holds that all of Sinaitic legislation has exceptions (in contrast to the commandments given to Noah which represent Natural Law and are without exceptions).” both were said together⁵³The first verse is Ex. 31:14 on the observation of the Sabbath, the second is Num. 28:9 on the Sabbath sacrifice which requires many actions which if performed outside the Temple on a Sabbath would be capital crimes., which is impossible for the mouth to say and the ear to hear. “The nakedness of your brother’s wife you shall not uncover⁵⁴Lev. 18:16.”, “her brother-in-law shall come to her⁵⁵Deut. 25:5; cf. Introduction to Tractate Yebamot.”, both were said together. “You shall not move real property from one tribe to another,” “any daughter inheriting real property,” both together⁵⁶On the face of it, both verses, Num. 36:8–9, say the same, viz., that an heiress may marry only a man of her own tribe. The explanation is given in Babli Baba batra 111b, where it is shown that the entire chapter 36 only refers to the daughters of Ṣelofḥad; for all others only the rules of Num. 27:7–11 are applicable without restrictions. In this case, Num. 36:8–9 is the exception from Num. 27:8.. “Fringes you shall make for yourself,” “do not wear sha‘ṭnez”, both were said together⁵⁷In Deut. 22:11, wearing wool and linen together is forbidden. In v. 12, any garment, including linen ones, is required to have fringes, which according to Num. 15:38 must contain a dark blue woolen thread.. And so it says⁵⁸Ps. 62:12., “God spoke once, two I heard from this.” And it is written: “Is not my word like fire, says the Eternal, and like a hammer which shatters a rock.”

Should one not say the same for Hallel? Not all people are there⁸⁴Since Hallel draws large crowds and they respond in chorus “hallelujah” to the reader’s words (cf. Šabbat16, Note 59), the service also could be mistaken as start of an insurrection.. Then should one not say the same for blowing, not all people are there⁸⁵This makes R. Joḥanan ’s explanation unlikely.? Rebbi Jonah said, it is written, day, day they will seek⁸⁶Is.58:2, read as asserting that on two days of the year everybody comes (early) to the synagogue, New Year’s day and the Seventh day of Tabernacles., that is shofar blowing and willow twigs. Rebbi Joshua ben Levi in the name of Rebbi Alexander heard it from the following: ⁸⁷Ps.17:2.Eternal, listen to sincerity, this is the reading of the shema`. Take note of my song, this is the song of Torah<sup>88</sup>The recitation of the Torah following musical accents.. Listen to my prayer, this is prayer. Disregard swindling lips, this is musaf. What is written afterwards? From before You may my judgment come<sup>89</sup>Ps.17:3. This makes blowing at musaf a Davidic institution, contradicting R. Joḥanan ’s explanation.. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira, there is a difference, since the obligation of the day is in musaf⁹⁰The biblical obligations of the day are all expressed in terms of the musaf sacrifice.. Rebbi Taḥlifa from Caesarea said, the verse says so: A day of shofar blowing, and you shall make⁹¹Num. 29:1–2.. Rebbi Eleazar ben Rebbi Yose in the name of Rebbi Yose bar Qaṣarta: For all sacrifices it is written and you shall offer, but here is written, you shall make⁹²New Year’s Day’s musaf is the only one characterized as doing, not offering. This is taken as a hint that some other activity besides sacrificing is involved, referring to blowing the shofar... The Holy One, praise to Him, said to them, since you came before Me in judgment on New Year’s day and left in peace, I consider it as if you were newly created⁹³One could vocalize בִּרְייָה חֲדָשָׁה “a new creature”..

“An oath that I shall eat this loaf;” etc. ¹³³Since by the first oath he became obligated to eat the loaf by biblical rules, the second oath has a similar status as an oath to violate a biblical commandment.Vain and untruth both were said together, which is impossible for the ear to hear and the mouth to say. Its desecrator shall be put to death and on the Sabbath day two sheep¹³⁴Ex. 31:14, Num. 28:9. were said together. Do not wear ša`aṭnez, fringes you shall make for yourselves¹³⁵Deut. 22:11–12., both were said together. The nakedness of your brother’s wife and her brother-in-law shall come to her¹³⁶Lev. 18:16, Deut. 25:5. were said together. You shall not move property; any daughter inheriting real estate¹³⁷Num. 36:8–9. both were said together, which is impossible for the mouth to say and the ear to hear. And so it says, God spoke once, two I heard from this¹³⁸Ps. 62:12.. And it says, is not My word like fire, says the Eternal¹³⁹Jer. 23:29. The reference is to the end of the verse, and like a hammer splintering rock..