Yerushalmi Sukkah 5:6 ירושלמי סוכה ה׳:ו׳

MISHNAH: There are no less than 21 fanfares¹⁰⁰By blowing metal trumpets, Num. 10:1–10. in the Temple and one does not exceed 48. Every day there were 21 fanfares, three at the opening of the gates, nine at the daily morning sacrifice, nine for the daily evening sacrifice, and for musaf sacrifices¹⁰¹On Sabbath and holidays, Num. 10:10. they added another nine. On Friday afternoon one adds another six, three to make people leave work and three to distinguish between holy and profane¹⁰²At the time of the start of the Sabbath..
Friday afternoon during Tabernacles there were 48: three at the opening of the gates, three at the upper gate¹⁰³As described in Mishnah 5., three at the lower gate, three at the drawing of water, three on the altar¹⁰⁴At the moment of the water libation., nine at the daily morning sacrifice, and nine for the daily evening sacrifice, nine for musaf sacrifices, three to make people leave work, and three to distinguish between holy and profane.

HALAKHAH: It was stated: No less than seven and no more than sixteen¹⁰⁵Tosephta 4:10 in the name of R. Jehudah.. This Tanna¹⁰⁵Tosephta 4:10 in the name of R. Jehudah. considers blowing straight, modulated, and straight as one unit; the other Tanna considers each single one of them as a unit. You find to say, three for each tribe; Rebbi Jehudah says, three for each standard¹⁰⁶This refers to Num. 10:5–6 (Sifry Num. 73), that the trumpets blown by Cohanim in the Sanctuary also were used to give the signals for departure of the tribes in the desert. The tribes were organized into standards, three tribes for each standard. Since for R. Jehudah three blowings form a unit, the question arises whether there were three or nine sounds heard for each standard.. But it was stated, and nine at the tenth step. That is another one¹⁰⁷Mishnah 7, which does not mention the tenth step, contradicts Mishnah 5.. He who has “three on top of the altar” does not have “at the tenth step;” he who has “at the tenth step” does not have “three on top of the altar”¹⁰⁸Since Mishnah 5 does not mention that the actual pouring of the water on the altar was accompanied by trumpet sounds, the total number of units is equal in Mishnaiot 5 and 7; that number can be taken as a trustworthy tradition. The only difference in traditions refers to the place where the additional sounds were produced. Babli 54a.. Rebbi Ze`ira said, this implies that they only blew the trumpet at the water libation¹⁰⁹But not on the tenth step.. If you are saying, for the drawings, one should state, three for drawing water today, and three for drawing water for tomorrow¹¹⁰Parallel to the trumpet blowing on the occasion of the daily wine libation; Mishnah Tamid 7:3.. Are these it? Are there not others, nine for musaf on the Sabbath, nine for the musaf on a New Moon, and nine for the musaf of the New Year’s day holiday¹¹¹Since blowing at musaf was mentioned in the Mishnah, the question arises whether separate musaf offerings require separate trumpet blowings.? But it must follow him who said, they shall blow, in the course of the musaf sacrifices¹¹²Num. 10:8. Since the ram’s horn on New Year’s Day may be blown by any one of Israel, it follows that the trumpet blowing on Sabbath, holiday, and new Moon mentioned in 10:10, since it may be done only by Cohanim, refers to musaf. Since the days are enumerated separately it follows that on a New Year’s Day which is a Sabbath (and automatically a day of New Moon), three sets of musaf require three separate blowings. Babli 54a.. The rabbis of Caesarea in the name of Rebbi Jacob bar Aḥa: Even following him who said they shall blow, in the course of the musaf sacrifices, they were adding modulated sounds¹¹³In the scribe’s text reading תרועות for תקועות. Since R. Jehudah considers any sequence of sounds preceded and followed by an extended single tone as a single unit, there may be many modulated sounds within one musaf unit. The corrector’s correction of the non-word תקועות to תקיעות makes little sense in the context., they were not adding straight tones.

Rebbi Ḥiyya bar Abba said, harp and lute are the same¹¹⁴Denied by the Babli, Arakhin13b., extra strings¹¹⁵Greek νη̅μα. make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments¹¹⁶“Whiten” means making pale by embarrassment. The word נבל of unknown etymology is explained by metathesis as לבנ.. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, ¹¹⁷Ps. 150:4.עוּגָב is a water organ¹¹⁸Greek ‘ύδραυλις.. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody¹¹⁹It drowns out subtleties. Babli Arakhin 10b..

The fife of the Temple was from Moses¹²⁰Babli Arakhin 10b. and was made from reed. It broke and was repaired but its sound was not as sweet as originally. They undid and removed, and it returned to its prior state. The cymbal of the Temple was from Moses and was made from brass. It broke and was repaired but its sound was not clangorous as originally. They undid and removed, and it returned to its prior state. The mortar of the Temple was from Moses and was made from brass. It broke and was repaired but it did not compound as originally. They undid and removed, and and it returned to its prior state. These are two implements which broke in the first Temple and could not be mended. About these it says, polished brass¹²¹2Chr. 4:16.; scrubbed brass. And two brass vessels, beautiful gold colored, valued like gold¹²²Ezra 8:27.. Two Armoraim. One said, one of them valued like two of gold. But the other said, two [of them]¹²³A Roman copper coin, Greek ʼασσάριον. like two of gold.

It was stated: Rabban Simeon ben Gamliel says, the Siloam was giving water like an as¹²⁴This paragraph is from Sheqalim8:5, Note 67.. They said, let us enlarge it to increase its flow. They enlarged it and its flow was diminished. They fenced it in again and it returned to its prior state.

The organ. Rav and Samuel. One said, it had ten holes and each one produced a hundred different sounds. But the other said, it had a hundred holes and each of them produced ten different sounds. According to both of them it produced a thousand different sounds.

¹²⁴This paragraph is from Sheqalim8:5, Note 67. Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Ḥiyya said in the name of Rebbi Joḥanan: To make a proclamation to make known that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other.