Rosh Hashanah

מתני׳ יום טוב של ר"ה שחל להיות בשבת במקדש היו תוקעין אבל לא במדינה משחרב בהמ"ק התקין רבן יוחנן בן זכאי שיהו תוקעין בכל מקום שיש בו ב"ד אמר רבי אלעזר לא התקין רבן יוחנן בן זכאי אלא ביבנה בלבד אמרו לו אחד יבנה ואחד כל מקום שיש בו בית דין

Rosh Hashanah 29b:5

MISHNA: With regard to the Festival day of Rosh HaShana that occurs on Shabbat, in the Temple they would sound the shofar as usual. However, they would not sound it in the rest of the country outside the Temple. After the Temple was destroyed, Rabban Yoḥanan ben Zakkai instituted that the people should sound the shofar on Shabbat in every place where there is a court of twenty-three judges. Rabbi Elazar said: Rabban Yoḥanan ben Zakkai instituted this practice only in Yavne, where the Great Sanhedrin of seventy-one judges resided in his time, but nowhere else. They said to him: He instituted the practice both in Yavne and in any place where there is a court.

במדבר כ״ט:א׳

(א) וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם׃

Numbers 29:1

(1) In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations. You shall observe it as a day when the horn is sounded.

ויקרא כ״ג:כ״ד

(כד) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃

Leviticus 23:24

(24)Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion.

תלמוד ירושלמי ראש השנה ד׳:א׳:ב׳

ר' אבא בר פפא א"ר יוחנן ורשב"ל הוון יתיבון מקשיי אמרין תנינן י"ט של ר"ה שחל להיות בשבת במקדש היו תוקעין אבל לא במדינה אין דבר תורה הוא אף בגבולין ידחה אין לית הוא דבר תורה אף במקדש לא ידחה עבר כהנא אמרין הא גברא רבה דנישאול ליה. אתון שאלון ליה אמר לון כתוב אחד אומר (במדבר כט) יום תרועה וכתוב אחד אומר (ויקרא לג) זכרון תרועה הא כיצד בשעה שהוא חל בחול יום תרועה בשעה שהוא חל בשבת זכרון תרועה מזכירין אבל לא תוקעין. ר' זעירה מפקד לחבריי' עולון ושמעין קליה דרבי לוי דרש. דלית איפשר דהוא מפיק פרשתיה דלא אולפן. ועל ואמר קומיהון כתוב אחד אומר יום תרועה וכתוב אחד אומר זכרון תרועה הא כיצד בשעה שהוא חל בחול יום תרועה בשעה שהוא חל בשבת זכרון תרועה מזכירין אבל לא תוקעין.

Jerusalem Talmud Rosh Hashanah 4:1:2

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ראש השנה כ״ט ב:ז׳

גמ׳ מנה"מ אמר רבי לוי בר לחמא אמר רבי חמא בר חנינא כתוב אחד אומר (ויקרא כג, כד) שבתון זכרון תרועה וכתוב אחד אומר (במדבר כט, א) יום תרועה יהיה לכם לא קשיא כאן ביו"ט שחל להיות בשבת כאן ביום טוב שחל להיות בחול

Rosh Hashanah 29b:7

GEMARA: The Gemara asks: From where are these matters; from where is it derived that the shofar is not sounded on Shabbat? Rabbi Levi bar Laḥma said that Rabbi Ḥama bar Ḥanina said: One verse says, with regard to Rosh HaShana: “A solemn rest, a memorial of blasts” (Leviticus 23:24), which indicates that one should merely remember the shofar without actually sounding it. And another verse says: “It is a day of blowing for you” (Numbers 29:1), i.e., a day on which one must actually sound the shofar. This apparent contradiction is not difficult: Here, the verse in which the shofar is only being remembered but not sounded, is referring to a Festival that occurs on Shabbat; there, the verse in which the shofar is actually sounded, is referring to a Festival that occurs on a weekday.

ראש השנה כ״ט ב:ח׳

אמר רבא אי מדאורייתא היא במקדש היכי תקעינן ועוד הא לאו מלאכה היא דאצטריך קרא למעוטי

Rosh Hashanah 29b:8

Rava said: This explanation is difficult, for if the distinction between Shabbat and the rest of the week applies by Torah law, how does one sound the shofar on Shabbat in the Temple? If it is prohibited to sound the shofar on Shabbat, it should be prohibited everywhere. And furthermore, there is an additional problem with this explanation: Although the Sages prohibited sounding a shofar and playing other musical instruments on Shabbat, by Torah law sounding a shofar is not a prohibited labor on Shabbat such that a verse is necessary to exclude it when Rosh HaShana occurs on Shabbat.

ראש השנה כ״ט ב:ט׳

דתנא דבי שמואל (במדבר כט, א) כל מלאכת עבודה לא תעשו יצתה תקיעת שופר ורדיית הפת שהיא חכמה ואינה מלאכה

Rosh Hashanah 29b:9

The Gemara cites a proof for this last claim: As a Sage of the school of Shmuel taught in a baraita, with regard to the verse that prohibits performing prohibited labor on Festivals: “Any prohibited labor of work you shall not perform” (Numbers 29:1). This comes to exclude from the category of prohibited labors the sounding of the shofar and the removal of bread from the oven, each of which is a skill and not a labor, and therefore they are not included in the category of prohibited labor. Apparently, sounding the shofar is not prohibited by Torah law.

ראש השנה כ״ט ב:י׳

אלא אמר רבא מדאורייתא מישרא שרי ורבנן הוא דגזור ביה כדרבה דאמר רבה הכל חייבין בתקיעת שופר ואין הכל בקיאין בתקיעת שופר גזירה שמא יטלנו בידו וילך אצל הבקי ללמוד ויעבירנו ד' אמות ברה"ר

Rosh Hashanah 29b:10

Rather, Rava said: By Torah law one is permitted to sound the shofar on Rosh HaShana even on Shabbat, and it was the Sages who decreed that it is prohibited. This is in accordance with the opinion of Rabba, as Rabba said: All are obligated to sound the shofar on Rosh HaShana, but not all are experts in sounding the shofar. Therefore, the Sages instituted a decree that the shofar should not be sounded on Shabbat, lest one take the shofar in his hand and go to an expert to learn how to sound it or to have him sound it for him, and due to his preoccupation he might carry it four cubits in the public domain, which is a desecration of Shabbat.

ראש השנה כ״ט ב:י״א

והיינו טעמא דלולב והיינו טעמא דמגילה:

Rosh Hashanah 29b:11

The Gemara comments: And this is also the reason for the rabbinical decree that the palm branch [lulav] may not be taken on Shabbat, and this is likewise the reason for the decree that the Megilla of Esther may not be read on Shabbat. The Sages were concerned that one might carry the lulav or the Megilla four cubits in the public domain to take it to an expert who will teach him the proper manner to perform these mitzvot.

משנה תורה, הלכות שופר וסוכה ולולב ב׳:ו׳

(ו) יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת אֵין תּוֹקְעִין בַּשּׁוֹפָר בְּכָל מָקוֹם. אַף עַל פִּי שֶׁהַתְּקִיעָה מִשּׁוּם שְׁבוּת וּמִן הַדִּין הָיָה שֶׁתּוֹקְעִין יָבוֹא עֲשֵׂה שֶׁל תּוֹרָה וְיִדְחֶה שְׁבוּת שֶׁל דִּבְרֵיהֶם. וְלָמָּה אֵין תּוֹקְעִין גְּזֵרָה שֶׁמָּא יִטְּלֶנּוּ בְּיָדוֹ וְיוֹלִיכֶנּוּ לְמִי שֶׁיִּתְקַע לוֹ וְיַעֲבִירֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים. אוֹ יוֹצִיאוֹ מֵרְשׁוּת לִרְשׁוּת וְיָבוֹא לִידֵי אִסּוּר סְקִילָה. שֶׁהַכּל חַיָּבִים בִּתְקִיעָה וְאֵין הַכּל בְּקִיאִין לִתְקֹעַ:

Mishneh Torah, Shofar, Sukkah and Lulav 2:6

(6) [When] the holiday of Rosh Hashanah falls out on Shabbat, we may not blow the shofar in any place. [This is the case] even though blowing [the shofar] was forbidden only on account of a Shabbat decree; so it would have been appropriate that we would blow — a positive commandment of the Torah would come and override a Shabbat decree from the words [of the Sages]. So why do we not blow? [Because of] a decree lest one take it in his hand and carry it to someone to blow for him, and [in the process,] carry it four ells in the public domain, or transfer it from one domain to another — and come to a prohibition [punishable by] stoning. [This is necessary because] all are obligated in blowing [the shofar], but not all are expert at blowing [it].

מסכת סופרים י״ט:ח׳

(ח) כשם שחתימתן של ראש השנה ויום הכפורים משונה משאר ימים טובים כך תפלתן ואין מזכירין (זכרונות) בשלשה ראשונות ובשלשה אחרונות אלא בב' ימים טובים של ר"ה וביום הכפורים בלבד ואף באלו בקושי התירו אם חלה ראש השנה להיות בשבת אינו אומר יום תרועה אלא זכרון תרועה לפי שאין תקיעת שופר דוחה את השבת בגבולין משום גזירה:

Tractate Soferim 19:8

(8) As the concluding words [of the benedictions] of the New Year and the Day of Atonement are different from those of other Festivals, so are the prayers of these days; and we do not include ‘remembrance’³⁵‘Remember us unto life’, etc. (P.B., p. 239). either in the first three³⁶‘Blessed art Thou … the holy God’ (ibid. pp. 44f). or last three³⁷‘Accept O Lord … with peace’ (ibid. pp. 50-54). [benedictions of the ‘Amidah] except only on the two Festival days of the New Year and Day of Atonement³⁸Cf. ibid. pp. 239, 256. and, even with these, permission was given with difficulty.³⁹Because, as a rule, no break is allowed in these benedictions. If the New Year falls on a Sabbath, one does not say ‘A day of blowing the Shofar’ but ‘a day of remembrance of blowing the Shofar’, because the blowing of the Shofar does not take precedence of the Sabbath in country towns,⁴⁰Outside Jerusalem. This was permitted in the Temple only (Rashi). According to Maimonides the permissibility extended to all Jerusalem. this being a preventive measure.⁴¹One might carry the Shofar on the Sabbath through a public domain to an instructor to take lessons in the art of blowing it.

תוספות על סוכה מ״ב א:א׳:א׳

אמר אביי כשהפכו. מדאיצטריך לשנויי הכי משמע דסבירא ליה דמצות אינן צריכות כוונה דהא קאי אמוציא לרשות הרבים והתם אין שייך מתכוין לצאת כל כמה דלא בירך ועוד דאיירי בהולך אצל בקי ללמוד ותימה דבסוף ראוהו ב"ד (ר"ה ד' כח:) דאמר רבא מצות אינן צריכות כוונה קא מותיב ליה אביי טובא ושמא אביי קיבלה מיניה:

Tosafot on Sukkah 42a:1:1

...

In numerous chassidic discourses it is explained that it is inconceivable that the Sages would deprive all of Israel of the benefits afforded by one of the greatest mitzvot we have—simply on account of a few ignorant souls who might otherwise err. We must conclude that the Sages understood that on Shabbat it is actually unnecessary to blow the shofar, for that which we normally accomplish through sounding the shofar is, of its own accord, accomplished on Shabbat.
The accomplishment of the shofar is to renew G‑d's pleasure in His works, especially this world, so that there will be a desire to continue infusing His works with the life force necessary for their continued existence. If He delights in us, then He has reason to continue creating us, reason to continue His relationship with us. (For more on this, see The Kabbalistic Spin on Rosh Hashanah.)
The principal theme of Shabbat is also pleasure, delight and desire. "Call the Shabbat a delight," the prophet enjoins us—which we accomplish by partaking of sumptuous meals. And that which G‑d instructs us to do, He also does Himself.13 If so, on Shabbat the delight and desire to continue with our world and with our relationship is already there—no need to blow the shofar to renew it.
(Nevertheless, there are many gradations to pleasure. The level of Divine pleasure evoked through blowing the shofar in the Holy Temple – the location where G‑d's essence was manifest – is greater than the pleasure naturally activated on Shabbat. As such, the shofar is sounded in the Temple even when Rosh Hashanah falls on Shabbat.)
Soon, we hope to merit hearing the "great shofar" that will be sounded on the day of the Redemption: "And it shall come to pass on that day, that a great shofar shall be sounded, and those lost in the land of Assyria and those exiled in the land of Egypt shall come, and they shall prostrate themselves before G‑d on the holy mount in Jerusalem."
The "great shofar" symbolizes the ultimate level of pleasure, far greater even than the pleasure evoked in the Holy Temples of yore: the pleasure that G‑d takes in each and every one of His children. It is this pleasure that will be felt and manifest.
Indeed it is this immense revelation, this grand sounding of the shofar, that will reach the hearts of even the most distant of Jews – those lost in the land of Assyria and exiled in the land of Egypt – and kindle within them the desire to return to where they really belong: the holy mount in Jerusalem.

R' Avraham of Slonim, the Beis Avraham, explained that all mitzvot exist in the realm of thought and intellect as well as in the realm of active, physical application. The intellectual realm is referred to as the "Mikdash", while the active, physical realm is called "Medina".
When Rosh HaShanah falls out on Shabbat, the shofar is sounded in…an internal fashion…
When Rosh HaShanah falls out on Shabbat, the shofar is sounded in the Mikdash, but not in the Medina. We sound the shofar in an internal fashion, but without the actual shofar. The intentions underlying the shofar are realized only in the internal aspect. When Rosh HaShanah falls on Shabbat, the blowing of the shofar is a sublime, spiritual action which must take place in the inner recesses of one's heart, and in the depths of one's soul.
Blow the shofar on the day of new moon... (Psalms 81:4)
In Hebrew, "Tiku ba'chodesh shofar, ba'keseh l'yom chagainu", literally "Blow the shofar when the moon is covered", i.e. when the moon is small, on the 1st day of the month. The acrostic of the verse contains the letters tav, beit, shin, beit, which, when rearranged, spell "B'Shabbat" - "on Shabbat". On Shabbat the blowing of the shofar is in a covered, hidden way. One may still reach the deepest levels of the mitzvah of shofar, yet without the actual shofar. They are accomplished in a hidden place; in one's heart and through one's intentions.
Happy is the nation that knows Terua [the shofar blast], they walk in the light of your countenance, G‑d. (Psalms 89:16)
The Zohar (III, 233b) points out that the verse doesn't state, "happy is the nation that hears Terua", or "happy is the nation that blows "Terua", but "happy is the nation that knows "Terua". They know the secret of the Terua, as it is written, "Shatter (in Hebrew, "Teraim") them with an iron rod". (Psalms 2:9) Terua is derived from the root "to break" or "shatter", hence the broken notes of the shofar.
The first day of the seventh month shall be a sacred holiday to you when you may not do any mundane labor. It shall be a day of Terua for you.(Num. 29:1)
The Torah instructs us how to sweeten and break the severity of any judgment pending against us on Rosh HaShanah. ". . .it shall be a day of Terua for you." When Rosh HaShanah falls out on Shabbat, a Jew must make it a day of Terua in its inner dimension. A Jew must shatter his stony heart into pieces until his ego is completely nullified and he can honestly declare, "I, and everything that I possess is for G‑d alone".
The Zohar speaks about a watchman who points out each Jew to the heavenly court, "This one did this mitzvah, and this one committed this transgression". But when a Jews appears before G‑d with a broken heart, his ego erased and his only desire to do the will of G‑d, then there is no "one", no individual who can be accused of any transgression. The severity of the judgment has been sweetened and has nowhere to make itself manifest.