Rosh Hashana | How Did We Get To 30 Blasts?

0:00What I want to take a look at together is something that we really haven't looked at in years, but picking up on the last week's theme that we want to take a look at and introduction to the Miksav Shofar, last week we looked at the notion of Zichron Chura and what it commemorates, we've played with that a little bit. Today I want to go to something more basic. You look in the Torah and you know that the Torah describes Rosh Hashanah as Yom Chura, a day of Chura. I don't even know what Chura means, but we'll see that it has a few possible meanings, at least two. And from that we get to Shofar and we get to 30 sounds. Now I'm not going to go to 100 sounds, that's a later mean hug. The 30 sounds is the clear halahad-dharabanan and that's by the way what we do for instance when somebody is ill and has to be home or the hospital visit, we do 30 sounds, that's the kind of a minimum. So how do we get from Chura to 30 sounds?

1:02And what we're going to be spending this next half hour doing is really looking at midrash halahad. Midrash halahad, specifically out of the school of Rabi'aqib on the Sifrach, but we'll see how it plays. So if you see here on the page of Pesor 1 and 2 are the only two mentions of Rosh Hashanah anywhere in Khumash, not in Tanakh in Khumash and by the way it's never called Rosh Hashanah. There's only one day in all of Tanakh, it's ever called Rosh Hashanah and can you guess what it is? Because it's not Rosh Hashanah. So two bishvah not in the Torah, not in Tanakh. So if you open up to Yachez-Kel, Perak Mem, Pasukah, at the beginning of chapter 40 in Yachez-Kel says that God spoke to Yachez-Kel, Barosh Hashanah, Anyomah Kippurim. In other words, Kippur is called Rosh Hashanah, which is nice and confusing.

2:06But what it means is that and by the way in the Torah itself, in Sifr-Shmot, Sukot is called the end of the year. But you think about it, a year is a circle. We just continue to go on a circle. And a circle doesn't have a well defined end of the beginning. Wherever point you want to say is the beginning, that's your beginning. You're running laps at the track, wherever you started, that's your lap. So whatever point, whatever you lap or run, when you finish your run, and the time around, you're both at the end and at the beginning, at the end of the previous run. So if let's say that you picture on the track like a, I know I came to the track somewhere within these 30 yards. So when you get to those 30 yards, you finish the lap. But on the other end, when you get to the 30 yards, you may already be starting the next lap. And that's what this month seems to be. The month we'll call Tishray, seems to be the beginning of the year, but also the end of the year.

3:06And so Rosh Hashanah is really a season more than a day. But this day that we celebrate on the first of Tishray, which probably is the seventh month. So it's kind of hard to call it Rosh Hashanah, is mentioned twice in the Torah and hearing it to mention. Bakhoresh and I highlighted certain words. We didn't highlight these last week because it's a different focus. I have them certain words because they're going to inform what we're doing. The Torah says, the Belman A.S. on reading from source one, Le more Bakhoresh Hashvi E in the seventh month. Bakhoresh on the first day. Yalakhem is Shabbaton, the day off. The day of season work. Zechron Torah, Mikrakoresh. And last week we talked about the Zechron Torah, might need. And in Bami'bar, in the only other full presentation of the calendar, which is in Pinchas, it says it was, and this is the mafta we're going to read from Tuesday and Wednesday. Bakhoresh Hashvi E in Bakhad Lakhoresh, Mikrakoresh Yalakhem. Again, Bakhoresh Hashvi E in Bakhad Lakhoresh, all Malaqat Abu Dhabi'Allah, O Ta'asuh.

4:07You know, do any work? Okay, again, like Shabbaton. Yom Chura Yalakhem. And again, last week we looked at Yom Chura versus the Zechron Torah. Fine. So based on these two Tsukkim, what do I know I'm supposed to avoid on that day? Malaqat. Malaqat. Do any work? There's certain kinds of work. What do I know I'm supposed to do from here on that day? Oh. Chura. What's a Chura? I don't know. Now, you may start with the assumption that a Chura by definition is a blast of a Shabbar. Not so quick. Let me show you two other things. I'm going to switch the share here now to my... Here. Sorry. And I will show you here a different kind of a Chura.

5:12First of all, what instruments are mentioned in the Torah that were obligated to have to use at any any time? So we have the Chatzot Sroot, the Cornets or the trumpets which are going to show up here right away in a second. No pictures, but... Sorry. And... Let me show you. Sorry. Very slow, but the Chatzot Sroot are commanded in Safer by Mibar. Most are supposed to make Chatzot Sroot and they're supposed to be made out of pure silver. They're not natural, like in the sense of animal parts, they're metal. And here's what we're told about the Chatzot Sroot. Very well. Good. Okay. Oops. It looks good. Let's do this again. All right. Here we are. Sorry. There's the way. And there we go.

6:12Asana, Chatzot Sroot, yes. I'll put it up in English a little bit. Make it a little easier. You're going to make two Cornets or trumpets. All right. And now what do you do? So, the Takuba hand, Pasu Gamel, they should do its Kea. Now, we're told that one Kea, one Chatzot Sroot, both of them means different things. And now look at Pasu Kea. With Kattem, Chua, which means the word Chua is something that could be done by a Chatzot Sroot also. Right. Okay. And by the way, the Chua there is used for, we saw last week, for war and for moving. Okay. But I'm going to show you something else here. Take a look in, St. Frioshua. And St. Frioshua, which is the story of the conquest of Yeriko, chapter six. We're told that the Koanima are going to surround the city with seven Shofarot. And on the seventh day, they're going to blow up Kea. And when they blow up the Kea, what are the people supposed to do?

7:19What are the people supposed to do? You're supposed to shout? Yeah, shout. What's the word, Negro? Now, real. Chua. So the word Chua could be a, and a blast with any instrument. It can even be a blast with your own voice. So back for a personal question, how do I know what a Chua is here? Right. So before getting to an answer, I'm going to find that there is yet an associated mitzvah in Vyikra, not far from our passage in Vyikra. It's going to help me out. And it's source three. And believe it or not, source three, which is not about Russian Shana is going to be the model that's going to help us in everything else. Source three is talking about Yovl. How often does Yovl happen? Fifty.

8:19Yeah, what's in a Yovl? Right. Happens every 50 years, but it hasn't happened for over 2000 years. Has all sorts of prerequisites that we haven't met in a long time. Perhaps soon, but have our touch. So far, Chua, I want to look at source one and two and you'll see that the words behind the Shashv are highlighted. And they are in no means superfluous or unnat, superfluous or redundant or unnecessary. I'm being redundant and superfluous. But hopefully not unnecessary. But they are needed in the text because they're telling me what date, the first date of the seventh month. I need that. I don't know when it is. But in this Pasup, a Choreshashv is a little bit problematic because take over what it says. So now I know that in Yovl, I'm supposed to use a Chofar.

9:20But Choreshashv is a Choresh. On the seventh month, on the tenth day. Okay, what's the tenth day of the seventh month? Kipper. But Yomakipurim. Uh-oh, I got a problem. Because I start with a premise of absolute economy of language in the Torah's legal texts. It's not true about everything else in Torah. Not about prophecy, not about narrative, but legal texts are supremely economic, which means no extra words. And here the Torah says in the seventh month, on the tenth day, on Yomkipur, that's overkill. And the Medrash is very sensitive to this. And so now, think of a look at the Pasup and have highlighted it in three different ways. Green, green highlighting red, yellow highlighting purple, just to keep the economy of color scheme here. All right. So these are the three texts that we're going to play with. Now, we're now going to look at the Medrash Tanayim.

10:20The Medrash Tanayim here is from the book called Sifra. And Sifra is the Medrash Tanayim on the book of Vayikra. It's also known by another name, which is Torah Kwanim, which if you think about it, is just a Hebrew way of saying Leviticus. Right. The book of the Kwanim, the chapter is for the Kwanim. But the Sifra, which is the product of the school of Rabbi Akiva. And so it has what we keep a stamp on the style of Medrash, goes to Vayikra and interprets and using all of the various texts. And so all of the various from Reneutic rules that Rabbi Akiva's school uses, understands, expands, intuits, et cetera, the law. Let's take a look at it. Now, we have basically five paragraphs here. Paragraph, the first paragraph, which is paragraph Vav in this section, uminayin shuhubis shofar. That's the first question I asked. Who says that you have to use a shofar? I can get up on the street corner or in my own room and go, and I've done it.

11:26That's a Torah. If a wall falls down, all the better. I don't want to open my house. But how do I know supposed to use a shofar? Tomud Lomar, Baha'at-Bhattash, shofar, shu'ab, bachhura, shahs, shfeeb, shahla, khura, shbiyama, kipurin. The answer is from this pursuit of Yovl. How does Yovl tell me that it's not Roshana? The answer is as follows. To aim Tomud Lomar, shfeeb, meaning the yellow highlighted piece, bachhura shahs, shfee, serves no purpose. It doesn't tell me anything because I've already told you, I keep orin. Umat, abdomar bachhura, shfeeb, so why does the Torah nonetheless say bachhura shahs, shfeeb? And Haray, shu'at, shfeeb, kazoo, to tell me that the blasting on the seventh month is like this one. In other words, it's like a flag saying, every time you see bachhura shahs, shfeeb, and you're told to make a noise, do it this way. Right? Umat, zubi, shafar, shfeeb, shafar, shfeeb, shafar, shfeeb, shafar.

12:28So just like the Yovl is explicitly with a shfeeb, so Roshana shfeeb is with a shfeeb. So we've gone step one. I want to make sure you're all with me before we go step two. So step one, we went from the vague word shua, which is multifocal, sorry, for the pun, and could be screaming, could be done with a different insert, could be done with the shfeeb, to tell me it's done with the shfeeb, because it has to be like Yovl. And Yovl is done with the shfeeb. By the way, what does the word Yovl actually mean? Yovl is actually means a ram. Right? Shnata Yovl is like the Chinese of the Year of the Ram. Why is it the Year of the Ram? Because it's the Year that is heralded by the blasting of the Ramsville. So just to send me back to Yovl. The word Yovl though, in Humaashin, becomes this big celebration. So as a result of it, you get the Latin word jubalera, right? Jubalara, which means to celebrate from which you get the English word jubali.

13:29All right, so it all comes from Yovl, and it actually comes back in the modern Hebrew and modern Hebrew, and a celebratory anniversary. But it starts his ram, just a little fun of language. Okay, so the first thing that we got is that it's a shfeeb. But so far all we know is that I'm supposed to get over the shfeeb to make a sound, a true ah. Now we happen to know that a true ah is some sort of a staccato sound. We don't know what it is, we know it's a staccato sound, because it's a war sound. We're told in the Hudson's Road to use it when we go to war. All right? Well, me nine sheeeps, she tell the fun ah now the word, pursuit. What does it word, pursuit name? Pachucha, restress sound. Simple, straight. So, pursuit means a straight sound, a not true ah, a straight flat sound, we call that a tchia. Me nine sheep, she tell the fun ah, how do I know that I have to blow a tchia before the true ah. Tamudamarva, vartashofar trua, look at the green in pursuit three.

14:34Lehaavir, which means to pass. But in the context of a sound and we have it elsewhere in schmote, it means to make a loud sound. So make a loud sound with the shfeeb, then trua. You see the three words, vartashofar trua. So varta alludes to a flat sound, a heralding sound, an announcing sound. And then the trua, which is the broken sound. From me nine sheep, she tell ah, how do I know I have to have a flat sound after the trua. Look at the pasouk. Vartashofar trua, vartashofar trua, vartashofar, dhattar, dhattar, tchia, virushofar. So therefore Tamudamar, tchia, virushofar. Now, anali alabiyo, valsofar, I only know that this is trua nyoval. And I have to have a tchia, a trua and a tchia. And by the way, so far I've only gotten three sounds, not 30. Virushasham, I mean, how do I know what expanded to rushofasham?

15:35The answer is exactly what we just said. Tamudamar, vartashofar trua, vacjet, dhattar, tchiahot, dhattar, dhattar, dhattar, tchiaet, ant tamudamar by heap. There's no need for vahojet, dh gauge and dısı pasouk. Again, it's extra. fulmátsba, vvar Timothy b Lorasofyya at trakat. In any blasting in the 7 months it's like this one. This is the model. Ma zu' кʔʔʜ tital of pana' still deserted te llisa acharyaā Just like yoval, that has questa flat sound. At last in the middle before t하죠 aht, After oxa shahar jungle dep quatre- ne unscrewila acharya quem kiloshtala. So by the way I've now got two steps. First step is I have to use a shawfar. Second step is that I have to have a flat sound and a flat sound that sandwich a broken sound. Okay are we all together on that so far? We're good? Okay. Next step. Minayan Shalos Shalos Shalos Shalos. I know that I have three sounds but how says I have

16:36three times? By the way what do we do on Russian? We do Tchaia Tchaia three times. Is that what we do? Tchaia Tchaia? Robert you're about to kill right? Is that what you do? Tchaia Tchaia? Is that all we do? We do different versions of true. Ah exactly. So we're thinking we're going to get to that. But right now we're going to go from three to nine. Three we got three we're all on board with. So how do I know that I do each one of those three three times? So the more of a Vatashya Fartua, Zichron Tromikakor is Yom Tchaia Lachem. Look at source one two and three. What's the word in red? Red text with green highlight. Tchaia Tchaia. Now remember we've already done because of Mahodashashvii we've drawn these three together. Rochana Rochana Niyoba and now they become a group. And so now this group

17:39is made up of three true roads. And so we have to do Tchaia three two or three times. But we've to do two or three times and each Tchaia always has to be preceded and followed by its Kia. Right. So here we go. That's the last question. Yeah. Where do you have it when something is mentioned multiple times that it becomes a creative as opposed to just more detail? There are several other examples of it but you're right it is not a hard and fast rule which is going to lead to our observation about this meteorology and finish it. I'll come back to it but let me give an example right now. Okay. Mariah and the fourth character Shabbat. Poses the question. How do we know that there's 39 Malachot on Shabbat. After all the Torah just says, no Tastakhomalaha. Have we know that there's 39 categories of Malachot? And by the way 39 categories of Malachot seems to be a very old tradition. Right. We talk about Lama Teb Malachot. So one answer in the Bavli and same answer given in New Shalmy another context is Aila Hadvarim. The beginning of Reyakil,

18:45the Gamachi of Aila is 36 and Dvarim is another two and Hadvarim has another one 39. Okay. But another whole direction taken to Midrash is if you count how many times it says Malachah in the Torah, it's 39. Now that's a difficult, by the way that leads to problems of certain Malachot. Don't mean Malachah. This is far with Joseph and his opponent is Pondifar where there's Malachar not. It's an interesting problem. Bottom line though and that'll take me to that other point is bottom line. How do we know that there's 39 Malachot? Up against the wall. Jeopardy final Jeopardy this is it. Right. And you put all your money, not all your money on it. And Jeopardy answer is this is how we know, I'm doing this a number of Alex Trebekah. How do we know that this is how we know that there's 39 Malachot? What would your answer be? The judges are Tameh Khummi. I don't know what they're doing.

19:50What would your answer? What would your Jeopardy question be? What is? Go ahead. This is how we know this 39 Malachot. The Jeopardy question is what is? Adagresive word. I don't think what they are. How do we know there's 39 of it? Someone said so. Hey, go ahead. What's a one word, one word in Hebrew for that? Or if you want to be taboo, you could sing it. Misura. We have Misura 39. Right? We have Misura 39. We have a transmitted tradition of 39 of Malachot. Once we have, and that's what we're getting here, once we have a 39 Malachot as a tradition, then we try to link it through the text and it can match reality and how many times it shows up. I'll say why I'm saying that Jason, because when you take a look at this midrash, you have to ask the same question. Jason, for instance, when do we start counting up times it shows up and turn that into details of the mitzvah? So I want you to look at the very beginning

20:54of the midrash here, the first of our section. Who means nine? Who will be so far? What does that mean? How do I know that this true is done with the so far? What's the nature of that question? Is that question a truly interrogative open-ended question with all sorts of possible answers? Or is it a question that rests on an assumption? Look at the language. What do you think? You say this one more time? This is an open-ended question with all possible answers out there. Or is it a question that rests on an assumption? Look at the language. I mean nine sure will be so far. How do I know that I have to use a show for? What does that mean? It seems like it's in a show for. It means we assume we're using a show for. And now we're not getting from. In other words, I'm not saying I don't know what to use. Let me look in the Torah. Let me use the midrashic tools and figure out what to use. My voice, front-peda show for. As soon as the phone, I don't know. Or is it saying I know I use a show for

22:00how do I know I use a show for? Because my father used to show for. Because his father, because my job in here is to show for. We all know to use a show for. And now we're saying good, let's see if we can find it in the text. So the same thing Jason would be for here. I know that I blow three true out each preceded and followed by it here. Now where do I find that in the text? Okay? Does that make it smoother for you? And this is basically the torment. So this is midrash. Mugra shalakhah. Now, Mugra shalakhah, I'm going to use Manachem Elonzaal's terminology. If you know Manachem Elon, he was a justice on the Israeli Supreme Court and he wrote a fabulous book called Mishpat Yvuri, which is both a part of his argument in favor of adopting Khosya Mishpat as the rule of the land. And his civil law is of Halakhah for Israel. But also it is a fabulous, it's interesting in English. The fabulous introduction of the law of his system. It talks on Mugra shalakhah and he identifies Mugra shalakhah as either being Mugra sh-

23:02Hayyot's heir, Mugra sh- that creates the Halakhah. Meaning, I come to the Sukim, I don't know what to do. I use the Mugra sh- to get there. Some Mugra sh- seem to be that. And others known as Mugra sh- Hamid va'er or Mugra sh- Hamid Sayyia. He uses the word Mugra'er on Mugra sh- that clarifies or that supports pre-existent Halakhah. And that's what this looks like. And if we know the Halakhah, now let's find the Mugra sh- connection. Okay. So the three different times gives me three true oath and each one of course is three, because Kiyatru'at Kiyah, good. And then, umine'in lintanet, Amur bi-ova, Ras al-Shanabat, Amur Ras al-Shanabbi, Oval. Now the question is, why am I mixing the one mention of Yoghrel and two mentions of Ras al-Shanabat turning them into three? And by the way, the same as Rulz for Yoghrel. Yoghrel also has three, because Ras al-Shanab two plus Yoghrel. And then, when it's all of them are the same. The answer is Bah-Hor-S-Hash-Bh-Hor-S-Hash-Bh-Hid, the Gzera Shaba. Again, the word Bah-Hor-S-Hash-Bh-Hid shows up in all three places, ties them together, and turns them into a single unit. So now, Ketsat say to T'kyo, Mishdhav

24:09and Midrash then concludes, so what do you do? T'kyo, Meryav T'kyo, T'kyo, T'kyo, Meryav T'kyo, Shalosh T'kyo, T'kyo, T'kyo. So that's what you do. T'kyo, T'kyo, T'kyo, nine, three times, that's nine. And then, Meryav T'kyo, T'kyo, T'kyo, T'kyo, Ravarnos is very well. How long is your T'kyo? How long is your T'kyo? The same way, because the true. Right. What's the rule? Right? There we go. So it came first. What? According to your first Pacific at the top, you have the flathead first and then the true. Oh, correct. Which is the baseline for the measurement. What is it all revolving around? It's all revolving around true. A true is the focal point. Okay. The omchura. So however long the true has to be, the T'kyo has to match that. Now, it can be longer. So if your minimal true has to be, let's say, three seconds, that's what we say for a shrine true. Three seconds. So therefore, you have to be three seconds. If you have two,

25:09you have five seconds, that's fine. And if you're trying to sure it takes 10, that's fine. As long as they all meet the minimum. Okay. But we only got to nine sounds. How do we get the 30 sounds? And nine isn't divisible in the 30. So it's a little bit of a problem. And for that, we go to the tomorrow, which means by the way, what we just read is the Dean of the Mishnah. In the Dean of the Mishnah, meaning in 10, 8 times, what they did was exactly what you read. Nine sounds. And the Mishnah talks about if you hear nine sounds over the course of nine hours, you'll say, et cetera. Right. Nine sounds is what they talk about. How do we get the 30? As 30 is the baseline holocaught the Gomorrah. How do we get there? So here you have the Gomorrah Shana. And I put it in English also so you could follow it more easily. Atkinra biavahu bikisari. Narbiavahu is a very big rabbi and she's real. Very popular rabbi who's a student from Biavaharan. So put him in the middle of towards the end of the third century. And he was very welcome at the Prefects house in in Cesarea. And when he would come, all of the people who worked there said,

26:15oh, the grand rabbi of the Jews has come. He's very popular man, highly esteemed. So atkinra, when he made a takana, it carried weight. Biavahu bikisari. Kiyah, Shloshat, Shrayim, Shruat, Kiyah. He made a takana which is Kiyah. Shwishwari. Now, we're going to use Shruat the way we use it which is ta ta ta ta ta ta ta ta ta. Daam. Kiyah. Now, we challenged that. We say monofshah, take a sound and stick with it. Iyilulayole. Laavit. Kiyah, Shruat, Kiyah. If the proper sound of a true uh is uh staccato and do that. The Gignuchagona, the other ants like a siren or like a sying, uh uh Lavi Keishlosh is trying to treat do that. So the answer they give is a very bizarre answer. I mean, answer a question. What hand do you put to fill in on Jason? Weak your hand. Weak your hand. How do you know that? Because my father taught father did had your father know because his father

27:16did it. Right. John forbid we would ever end up with a generation or two of nobody plans filling then we'd have to start looking in books. We have to consult people who have ancient secret knowledge. I think God we don't. Right? Um uh what's the you know what I could ask you. What did what did the two weeks before pay stock look like in any Jewish home? I'm not house. I know because it was a nut house growing up my parents grew up in a nut house growing up in a nut house. Aaron Pesa right? Some people started going away. There's a different kind of nut house. Right. So why don't you have rabbi avos suddenly doesn't know what a true it sounds like. Something nobody knows what a true it sounds like. He said I'm not sure what to do. So he'll watch this. Missat Galei Gignuchagona, the Yolul Yolul Yolul. He was unsure if it was assigned the the wailing sound or the siding sound. Very bizarre. Right? So now Matki Thorevier, Avira said

28:18the Duma Yolul they have him. Maybe the real sound is the Yolul Lating Sound, the staccato. Kamafi Saksshra and Mintura Latzkya. I want your picture. You let's say you did a tka and then you played when the sense come marching in on your show far and you did a true Latzkya. Would you be ill say? You wouldn't. Why not? What's wrong with that? An extra non prescribed sound. Right. You interrupted between the tka and the true. Okay? So if the real sound is a true of and you're trying to interruption. So the answer he gives is the Hadar Abid Kiyatroyd Kiyat. So after doing this thing you do tka atroyd Kiyat. By the way, Avira Duma Gignuchagona, maybe the real sound is the sying sound. Kamifsikatroyban Shraim Latzkya, then if you drove Kiyat Shraim, true atkiya and that true is wrong, you've interrupted it again with a relevant sound. Now it's Kiyat Shraim Tkiya. So the answer is you do tka, Kiyat Shraim Tkiya. In other words, what are you doing?

29:21You're doing tka, Shraim Tkiyat, Kiyat Shraim Tkiya. Which by the way means I'm in doubt, which by the way is weird. And now I'm covering my doubt by doing both ways, which should give me 18 sounds, not 30, to me 18 sounds. Now, my outkins, what are Rabiya Wahoo ad? Iganuchagona khabdi, yalul yalala abdi. If all this taqana was, do it both ways because we're not sure then what we, what's the point? Well, what's he adding? And why did he, why did he make a taqana of Kiyat Shraim Tkiyat, true atkiyat? The answer is misafically Duma Gona Khayala. His new sub-fake that he raised was maybe the real sound is both. Sine and weeping, sighing then you'll lay. Yaqli Avidami Ipah. So why didn't you do the opposite then? Tkiyat Shraim Tkiyat. The answer is, Stamah Dymeltikim, it's a smell of cooperation, Gona Khayala, because normally when people hear of setting news, the first thing

30:21they do is sigh and then it breaks into, I mean, I don't know if that's true, but okay that's what they say. All right. We are left with quite a confusing thing. Rebiyah, by the way, we now understand we got 30 from, because if we're going to count Shraim and Tru'as, two different sounds, it's Kiyat Shraim Tru'at, Kiyat that's four times three is 12 plus nine plus nine is 30. But why? Why? And why, why are, what, where's the down here? It's very strange. So let me introduce you to a friend of ours. His friend's name is Zura Bzzraqiyahal-Abi. He was from originally from a Spanish family that moved to Provence. He lived in Narbon and Provence, 12th century, middle of 12th century, wrote an important critique on the Rift, had an ongoing battle with the Riveid. And in his commentary on the Rift, he does the following.

31:23I'll summarize that because it's late. He summarizes, he quotes a Chuvar of Haigon, who says that really what happened was they had a tradition that any broken sound is a valetura. And there were some places where they did it like this, and some places where they did it like that. And what did Rebiyah, actually, come to do? Let me ask you a question. What is Ahtoot? What's Unity? How do you achieve Unity? So as much as Unity is a great thing with a wave on a flag, you know what most people's version of Unity is? I want everyone to do it my way. That's Unity. Rebiyah was said, you want Unity on RushShutting, what we're going to do? We're going to do it all ways. In other words, there were communities that did a Chuvar, communities that ashamed, some communities did ashamed Chuvar. Rebiyah was said, everybody does all of them. So that we should all be one nation.

32:25And he then comments an interesting thing. He says, because here's the concern that Rebiyah Valu had. Now, I just have to take one second aside to get on a little bit of a Zoom soap box. I have friends who work in trying to arrange seating and locations for people on RushShutting and Kippur. You're all familiar with this phenomenon. And with people going bonkers over where they're seated. And getting very upset and angry. And sometimes angry to the point of vilification, of never the poor guy who's volunteered his time to try to set up seating in the show. And he got to stop and wonder. RushShutting, you're coming for God and asking him for a good year. You're asking to forgive you. You're asking him to see you in his good graces. And you're going crazy on a guy because of where he put his seat. RushShutting is a great time for after. It's a terrible time for fighting. So watch the Rebiyah go in here.

33:26He was quoted in this, in this Passive Am's Raphael Avery, since following. He said, the scholars understand that all the sounds are good. We do it this way. You do it that way. It's all fine. And if I come to your community, I'll do it your way. And that's all good. But what will the common folk think? After a generation or two, the common folk are going to think, we do it the right way. And you guys are wrong. Remember once meeting a guy who grew up here in the Orthodox community. And as a kid, he went to visit a friend on Paisach, of a meal at his house in the friendless farty. He didn't eat anything. He came home and he was convinced that these people are Jewish because they had a right on the table. Right? You do things differently than me. You must be wrong. You must be out. I think they were Jewish, but they weren't reserved. He said, that's what's going to happen is the head of your talk. The simple people are going to think, oh, we make the right sound. You guys are wrong. And we'll leave the fighting. We'll leave him a cloak. So what do I be a vow to do? He said, I'm making a Takana.

34:27And because he was going to be a vow, it held the day. It held the day and by the way, it is to this state of practice of Jews everywhere, to do all the sounds. Ultimately not to. Ultimately not to. It isn't. We all do it my way. Or we carve a little out of this. We all do everybody's way. It takes a little longer. It's working. And that's the explanation. He said, so there was no doubt. We'll be voting. Never doubt. Come on. He never doubt whatsoever. You know what the issue was? There was simply different mean, he game. There will be a vow. Bala Hashvot. I mean, I go to equate and equalize all of them in a game. So I should go. And that's, that's the sugea of how the simple word, suwa ends up with a shofar, with a kiala fanala khara, with three different kinds of troat and each one of them, three times leading to 30 sounds.