And it came to pass when Moses raised his hand that Israel prevailed, etc.  Was it Moses’ hands that won the battle or lost the battle? Rather, [the Torah] teaches you: As long as Israel looked heavenward and subjected their heart to their Father in Heaven, they would prevail; but when they did not, they would fall.  In a similar matter you learn: Make a fiery serpent and set it upon a pole, and it shall come to pass that whoever is bitten will look at it, and live.  Was it the serpent that killed or the serpent that gave life? Rather, when Israel looked heavenward and subjected their heart to their Father in Heaven, they were healed; but when they did not, they perished.  A deaf person, an imbecile, and a minor cannot discharge the obligation of the many. This is the general rule: Whoever is not obligated [himself] in a matter cannot discharge the obligation of the many.

When the Rosh Hashanah festival fell on the Sabbath, they would blow [the shofar] in the Temple, but not in the province. After the Temple was destroyed, Rabban Yochanan ben Zakkai instituted that they blow [the shofar] in every place where there is a beis din.  R’ Elazar said: Rabban Yochanan ben Zakkai instituted [this regulation] for Yavneh only.  They said to him: Yavneh and any other place where there is a beis din.

In this [matter], too, Jerusalem was superior to Yavneh, in that any town which could see [Jerusalem], and could hear, and is near [to Jerusalem], and can come [to Jerusalem on the Sabbath], may blow [the shofar on the Sabbath]; whereas in Yavneh they blew only before the beis din.

Originally the lulav was taken in the Temple [all] seven [days of Succos], and in the province [the lulav was taken only] one day.  After the Temple was destroyed, Rabban Yochanan ben Zakkai instituted that the lulav be taken in the provinces for seven [days] in remembrance of the Temple, and that the entire day of waving [the omer] should be forbidden.

Originally they accepted testimony regarding the new moon all day. Once the witnesses were delayed in arriving, and the Leviim blundered in the [daily] hymn. So they ordained that they accept [new moon testimony] only until the minchah; and that if witnesses come from the minchah onward, that day should be kept holy and the next day [should be kept] holy.  After the Temple was destroyed, Rabban Yochanan ben Zakkai instituted that they accept new moon testimony all day.  R’ Yehoshua ben Karchah said: This too did Rabban Yochanan ben Zakkai institute: that even if the head of the beis din should be in another place, the witnesses should go only to the place of the assembly.

[This is] the order of the blessings: He recites [the blessing called] Patriarchs; [the blessing called] Powers; [the blessing called] Holiness of the Name, and includes [the] Kingship [verses] with them, but [the person designated to blow] does not blow [the shofar]; [he recites the blessing of the] Holiness of the Day, and blows; Remembrances, and blows; Shofaros, and blows. Then he recites [the blessing of] the Sacrificial Service, [the blessing of] Thanksgiving, and the Blessing of the Kohanim. [These are] the words of R’ Yochanan ben Nuri.  Said R’ Akiva to him: If he does not blow the shofar at [the blessing of] Kingship, why does he mention [it]? Rather, he recites [the blessings of] Patriarchs; Powers; and the Holiness of the Name; and [then] he includes Kingship with [the blessing of] the Holiness of the Day, and blows; Remembrances and blows; Shofaros and blows. Then he recites [the blessing of] the Sacrificial Service, [the blessing of] Thanksgiving, and the Blessing of the Kohanim.

They recite no fewer than ten Kingship [verses], than ten Remembrance [verses], than ten Shofar [verses]. R’ Yochanan ben Nuri says: If he recited three [verses] from each of them, he has discharged his obligation.  They should not recite [any verse of] Remembrance, Kingship, or Shofar which alludes to punishment.  He begins with [verses from] the Torah and concludes with [verses from] the Prophets. R’ Yose says: If he concluded with [verses from] the Torah, he has discharged his obligation.

He who leads the services on the Yom Tov of Rosh Hashanah, the second [chazzan] causes the shofar to be blown; but when Hallel is said, the first chazzan recites the Hallel.

For the shofar of Rosh Hashanah, they may not go beyond the Sabbath boundary, nor may they remove a heap [of stones or debris] for it, nor may they climb a tree, nor may they ride an animal, nor may they swim on the water, nor may they sever [it], whether with an implement that is prohibited under Rabbinic law or with an implement that is prohibited by the Torah [through a negative commandment]. But if one wishes to put water or wine into it, he may do so.  One should not prevent the children from blowing the shofar; rather, one may occupy himself with them until they learn [to blow].  One who practices has not discharged his obligation, and one who hears [the shofar being blown] from one who practices has not discharged his obligation.

The order of the shofar blasts are three [sets] of three [blasts] each. The duration of a tekiah is like three teruos. The duration of a teruah is like three quavers.  If one blew the first [tekiah] and prolonged the second [tekiah] for the duration of two [tekios] —- it counts as only one.  If one recited the blessings and later a shofar became available to him, he should blow tekiah-teruah-tekiah three times.  Just as the chazzan is obligated, so is every individual obligated.  Rabban Gamliel says: The chazzan discharges the congregation’s obligation.