בְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה׃ (ס)
Eis o seu novilho primogênito; ele tem majestade; e os seus chifres são <span class="x" onmousemove="Show('perush','Veja Zc 1 acerca da visão dos quatro chifres (no cap. 2, na versão hebraica.) Como na visão de Daniel, no cap. 7. A força dos filhos de Edom (não somente de Edom, senão também de outros inimigos de Israel - mas a força especial dos chifres de José é contra Edom) é representada por chifres, e a força contrária e possante no povo de Israel está na bênção de José, que se compara a um touro, e é repetida aqui.');" onmouseout="Hide('perush');">chifres de boi selvagem</span>; com eles rechaçará <span class="x" onmousemove="Show('perush','Povos, e não “todos os povos”, como aparece em hebraico. Conforme já explanado várias vezes, a força especial contra os inimigos de Israel descendentes de Edom, especialmente ’Amaleq, foi dada aos filhos de Raquel, especialmente a José. Refere-se especialmente aos povos que descendem dos filhos de Edom, ou que são por eles governados, como as potências ocidentais.');" onmouseout="Hide('perush');">todos os povos</span>, sim, todas as extremidades da terra. Tais são as miríades de Efraim, e tais são os milhares de Manassés.
Sefer HaChinukh
From the laws of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 27b), that the [minimum] size of the shofar is such that a person can hold it in his hand and see it [sticking out] on [both sides] of his hand. And all shofars are fit except for that of the cow (see Ramban in his Sermon for Rosh Hashanah). The explanation is that anything that is a shofar - meaning to say that it is hollow, as the expression, shofar, always implies something that has a cavity - such as the shofar of a [ram] that has a cavity inside of its protrusion, and any shofar in the world that has a cavity as we explained, is fit to blow with it on Rosh Hashanah. [This comes] to exclude the horns of an oryx and other animals, the horns of which are not at all included in the expression, shofar, as they do not have something with a cavity in them, but rather just the protrusion. But the horn of a cow is not fit, even though it is in the category of shofar - as behold, it has a cavity and a protrusion - since Scripture included it with those disqualified, as it called it a horn, as it is written (Deuteronomy 33:17), "His firstborn ox, etc. and his horns are the horns of an oryx." It comes out according to this explanation of ours that all the horns of the world are disqualified to blow with on Rosh Hashanah, except for the horns of [rams] and ewes and also male goats and female goats; as we have not found hollow horns in the world except for these and that of the cow. As all of the horns of all of the [other] animals are not empty, so it comes out that they are not in the category of the expression, shofar. And Scripture has also already taken out that of the cow from the category of the fit and placed it with the category of the disqualified, since it called it with their name. And let it not be difficult in your eyes about these words of ours, that behold Scripture [also] calls the shofar of male goats with the expression of the disqualified, as it is written (Daniel 8:5), "and the goat had a conspicuous horn between its eyes." As this matter was in a prophetic vision, and Scripture informs us that it appeared to the prophet as if it had a horn due to the great strength of the goat - meaning to say [the horn] was strong [in that it was] without a cavity. And the matter is not at all that Scripture is placing it with the disqualified, but rather the opposite, [as is understood] by all who understand. And I have written a little at length here, my son, because this explanation of the Mishnah was newly presented recently, and those who were before, explained it in a different way.
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