This week’s daf continues to raise difficulties on R. Aha who had stated that they sound a separate set of blasts for each musaf offering.
This baraita clearly states that while there are blasts for Rosh Hodesh and Shabbat (when they fall on their own), there are not separate blasts for multiple musaf offerings when holidays, Shabbat or Rosh Hodesh fall on the same day. Meaning that if Shabbat coincides with a festival, there are only one set of blasts for the two offerings. This is a successful refutation of R. Aha’s statement.
While R. Aha was refuted, it is unclear exactly how the verse is being used. Abaye explains that the plural form “New Moons” implies that the number of blasts sounded on all New Moons should be the same. This would mean that just as there are one set of blasts on most months, so too there are one set of blasts on Rosh Hashanah, even though there are two musaf offerings—Rosh Hashanah and Rosh Hodesh. This serves as a paradigm for all other occasions with more than one musaf offering.
R. Ashi has a different reading of the midrash on the verse. The plural “On the beginnings” coupled with the singular “your month” seems, to R. Ashi, to refer to a month that has two beginnings. This can only be Rosh Hashanah which is the beginning of the new year and the new month. Nevertheless, the Torah still refers to it as one beginning, meaning one set of blasts. Thus, again we have the precedent that even though there are two musaf offerings, there are only one set of blasts.
Today’s section continues to deal with R. Aha b. Hanina who had stated that separate blasts were sounded for each musaf offering.
This long baraita describes what Psalms were recited in the Temple while offering the musaf sacrifice. The end of the section contains a few mnemonics which some sages used to remember the order of the Psalms. This is followed by yet another mnemonic to remember what sage gave what mnemonic!
The important issue is that R. Aha has again been refuted because the Psalm for Shabbat supersedes the Psalm for Sukkot. Just as two Psalms would not be recited on one day, so too we would not have two sets of trumpet blasts.
The problem with the refutation of R. Aha (b. Hanina) is that there was a baraita that stated that they blast the trumpet according to the musafim (additional offerings). This seems to support R. Aha who said that they sound separate blasts for each offering.
Ravina reinterprets the baraita—they don’t sound separate blasts for each musaf. Rather, when there are multiple musafim, they just sound longer blasts.
R. Aha (a different R. Aha) explains that they had more trumpeters, although there were still only one set of blasts for all of the musafim.
The sugya ends with a question concerning the practice outside of Israel where the first day of Yom Tov is doubled. On the second day, we can’t say the regular second day of Sukkot Psalm, because that Psalm is for a day that is not as holy (Hol Hamoed). On the other hand, if we said the second day Psalm on the third day, then on the seventh day we would say the sixth day’s Psalm. But then what happens to the seventh day’s Psalm?
According to Abaye, we just skip the second day’s Psalm. According to Rava, we just skip the seventh day’s.
Amemar rules that each and every day we would say two days’ Psalms. For instance on the first day of Hol Hamoed we would say the second and third day’s Psalm and so forth. The next day we would say both the third and fourth day’s Psalms. In this way, each day would be covered. This would also express the underlying doubt that they had in the Diaspora as to what day of the month it was—i.e. is today the second day of Sukkot or the third?