USING AND MOVING THE SHOFAR ON ROSH HASHANAH - Shiur by Rabbi Nachum Scheiner

This year Rosh Hashanah about the Torah is holy and special. Says the Mishnah beginning of the fourth paragraph of Rosh Hashanah you do not blow the shofar. Mishnah actually says Rosh Hashanah is holy and special. The Megillah takes out of the way the Medina. But I can't follow him. The Mishnah you don't blow the shofar. Why not? Why do we not blow the shofar Rosh Hashanah is holy and special? The Gemara said the Torah says to blow shofar the first day of Tishrei. The Torah is not holy between Shabbos and not Shabbos. Zuckt the Gemara. The non-immediate armor of maybe by Lachman armor of Hanina there are two possible is one possible in the Torah that says that Rosh Hashanah is Yom Teruah and one possible that calls Rosh Hashanah Zichron Teruah not a day of Teruah but remembering Teruah. Zuckt the Gemara. Which means that the Gemara is saying it's mid-day right so not to blow on Rosh Hashanah is holy and special. What's the drasha? One place the Torah calls Rosh Hashanah a day Yom Teruah that you blow. One place the Gemara the Torah calls it Zichron Teruah Teruah just to remember. Is made of Zuckt the Gemara Rosh Hashanah is holy and special then you blow and Rosh Hashanah is holy and special then you do not blow. The safest is the right side. The Torah is me and us. What's the right of this that Torah calls it one place Zichron Teruah and one place Yom Teruah? The on Shabbat, it's zikaron, and on the holiday, it's yom. Maybe it's both. Maybe it's both. The safest Torah wants us every Rosh Hashanah side to blow shofar, and also zikaron teruah, the idea of what we actually do on Shabbat to say the pesukim, whether it's the keriah haTorah, the pesukim of mussaf, the pesukim in Shmoneh Esrei. Maybe it's both. So, what what's the raya that the Torah has a drasha? The Torah is telling us Rosh Hashanah shacharit and Shabbat not to blow. Zot haTorah temimah. It's parshat that if the Torah says to blow, >> [clears throat] >> then you don't have to also say the pesukim. It's the geder yehudah vo'id la'aroch. If you're blowing, then you don't have to speak about blowing. So, maylo ha'aroch ha'aroch, the Torah says on Rosh Hashanah bechol then you blow. Rosh Hashanah beShabbat, you don't blow. However, fact of Torah temimah, it's very interesting. When the Torah speaks about the ikar ha mitzvot of of of yamim tovim in parshat [clears throat] Emor, over there the Torah speaks about says zikaron teruah. And in parshat Pinchas by the korbanot, over there the Torah says yom teruah. I hear you tell me it's a drasha that the Torah says you only blow bechol and not beShabbat. L'chora, in parshat Emor when speaking about the mitzvot of taking lulav, eating matzah, blowing shofar, in parshat Emor it should have said yom teruah. And in parshat Pinchas it should have said zikaron teruah. Meaning to say, lo ch'aira, the ikkar Rosh Hashanah is a mitzvah to blow, and there's no mitzvah, so then it is a Zichron Teruah. Clear the shaila? Why is it that the Torah by the ikkar mitzvah is called a Zichron Teruah? Now, based on what the Gemara says, that the Torah is telling us Rosh Hashanah sh'chali's b'Shabbos that you don't blow, so why does the Torah say that in the parsha of the ikkar mitzvahs of Yom Tov? Says the Torah Temimah, that the first Rosh Hashanah after yetzias Mitzrayim, was a Rosh Hashanah sh'chali's b'Shabbos. You make the cheshbon, it's a very simple cheshbon. We went out of Mitzrayim on a Thursday. Now, with the cheshbon, it shows a year like this year. This year Pesach was Pesach was Thursday. And mainly we have Rosh Hashanah sh'chali's b'Shabbos. Rosh Hashanah sh'chali's b'Shabbos. Therefore, what? Says the Torah Temimah, that's why the Torah in parshas Emor says Zichron Teruah, because the first time it was negative for klal Yisrael the mitzvah of shofar, it was the mitzvah of Zichron Teruah, not Yom Teruah. And then afterwards, in parshas Pinchas, Yom Teruah the mitzvah of shofar. Though it's a little bit interesting, this year we have Rosh Hashanah sh'chali's b'Shabbos with a calendar when Pesach is on a Thursday. But back then, it was the mitzvah of kiddush hachodesh. It didn't have to be that if Pesach falls on Thursday that Rosh Hashanah is Shabbos. You make a dish up here area. Rabbeinu Rabbeinu Bahya brings the Rabbeinu Hananel that says a Hadish that all 40 years in the midbar cloud Israel was not a dish up here area. The did base of a dish but maybe the dish that we have but not up here area. Why not? Cuz they had a covered. They didn't see the Lavana. They had a covered. They didn't see the Lavana. So maybe there's no a Hadish. So that would be actually be me as of the dish of it was how Rosh Hashanah is Shabbos. It would be me as of It's not the third Hadish. It's brought. Everybody speaks about it. It's always brought that it's Rosh Hashanah is Shabbos. The lunar in the safer speaking about Rosh Hashanah is Shabbos. I'm not going to say over the word but just one pointer he says that sometimes a Rosh Hashanah is Shabbos they are ready years. The year that we went into Israel was a Rosh Hashanah is Shabbos. And the year that cloud Israel had a and the other on the ego was the height of the first Rosh Hashanah after the time was Shabbos. But just on the note of what we're saying that there was no dish up here area. The going says on the midst of Sukkot says the Vilna going and this is a nice word you can put in your pocket for Sukkot but he says you know why we sit in the Sukkot Sukkot and on the area covered. He says cuz basically we had Anania covered before Sukkot. With the head of ego, we lost the Anania covered. And we got it back with our when we started with our comments on Mishkan the high new Sukkot. That's the the going's vortex play why we sit in the Sukkot. We got back the Anania covered Sukkot. But even that before Sukkot for those months that time, we didn't have the Anania covered which the heard of I think came out. It would have been able to be killed this up here earlier. Al Capone. The mice are The mice are the Gamora's matter. And the Gamora says that it can't be that we do not blow shofar on Rosh Hashanah Shaharit Bashabbos at the right side again. It can't be. First of all because of these Easter day right side the blow shofar on Shabbos, so why the mix does to you blow? The only the only why would it be awesome at the right side? Why should it be awesome? There's no There's no below her. Why should it be awesome? And the name of the Gamora concludes here actually the Gamora says on my rubber the essence of it's famous from the Gamora Megillah Zera the rubber. The Gamora should have made me have a minute at the alarm as we should have said to him a Zera that you might come to carry the shofar to check to see how to blow. The shofar is kosher. Should have made me have a minute at the alarm as we should have said to him a Zera If you have a holiday Shabbos in my name with the common said not to blow shofar. The common said to him The Gamora [clears throat] in Yevamot says the Gamora that the common have a choir to be able to be over the government attire. The shabbat has said The common cannot come and say the common said to be over in a second. don't take with me and the Gamora with me says ah The Gamora says you may ask if I didn't have to ask how did the home say not to blow shofar what do you mean the Torah says to blow shofar the Torah says the home have a higher and they can be done with the shofar faster However Zack the task This task is a very famous task famous is a contrast from Rav Cohen from Flappers I would put out a contrast a task I do this task the task says that even though the home can be done with the Torah [clears throat] the shofar faster but it's not a blanket concept they can't be legally they can be [clears throat] done with sometimes This is a issue that goes to many different places in shots We're focusing on the shofar but I'll go upon it the task says it's in shofar that the home can only are sometimes the only shabbos He asked the shofar the also the second day of Rosh Hashanah why don't the home say not to blow shofar shabbos and play shofar You know how to blow shofar on on Pesach and on any shabbos so why is the task the home can be shofar faster but not completely only shabbos not yom tov interesting in The Yerushalmi actually only brings the first parrots of the Gemara, which would seem from the Yerushalmi that the reason why we don't blow shofar Rosh Hashanah shacharit is for Shabbos is mid'deoraisa. We said we explained in the gather of the deoraisa cuz the Torah says when there's no shofar, you make a in shofar with zecher teruah. [clears throat] It's interesting to note that the Ben Ish Hai in Torah Lishma says he's having one in Indian Shabbos, but he says the Rosh Hashanah shacharit is for Shabbos even though we don't have shofar, the ma'aseh of shofar, blowing shofar, but the chelek hadibur of shofar, the einu, like what we said before in the deoraisa of zecher teruah, that we do have. Our component you're not allowed to we do not blow shofar b'nei gezeirah shema ya'aneinu davar avah b'shoshanah rabbah. In Hilchos Shabbos there's a very big machlokes, big machlokes of poskim if bizman hazeh there is such a thing as a Rosh Hashanah rabbah. In Hilchos Shabbos siman shin gimmel, machlokes if there is a concept bizman hazeh, if it is there is such a thing as a as a Rosh Hashanah rabbah. The Chofetz Chaim whose yahrzeit is this Sunday The Chofetz Chaim in Biur Halacha why is it that bizman hazeh we don't blow shofar? We should blow shofar bizman hazeh. Like a poskim which seem maybe even that's how we pasken that there is no Rosh Hashanah rabbah. So why don't we blow shofar in his mana zeh? Not just the Mikdash or some other Mikdash, but all you should blow. And the Chofetz Chaim doesn't answer the question. Like schver, why don't we blow shofar in his mana zeh? The Shoel U'Mayshiv tries to be in the Yeshiva by saying that there's a concept that once the Chachamim made a gzeira, the minyan, they made a gzeira, even if it was botel hatam, loy botel agzeira. So, that's another pashut teretz. They said it's a gzeira shami ever in a davar hamas p'rushus Harabim, but even though it was botel hatam, loy botel agzeira. But he says l'maiseh that teretz doesn't work. Because when do you say that botel hatam, loy botel agzeira is only when the gzeira is a gzeira across the board. It's always a gzeira, then you say the gzeira is here to stay unless you have another best in the minyan to be oyker. Here, even when the Chachamim made this gzeira, there's still times when you do blow the Mikdash. The Chachamim left a loophole in the gzeira by allowing to blow the Mikdash. When there's a loophole in the gzeira, then if it's botel hatam, you say botel agzeira. So, by the way, that's a shaila. Al kol panim, we do not blow shofar. We don't blow shofar. Gzeira gzeira d'Rabbanan. Zocher ha'Ramah. Chayois, we do not blow shofar on Shabbos, Rosh Hashanah she'chal b'Shabbos. Zocher ha'Ramah. The shofar is muktzeh. What type of muktzeh? It's a kli shemalachto l'issur. It's muktzeh, but it's a kli shemalachto l'issur. And [clears throat] therefore, if it's mutar with tzarich gufo umakomei. The hayinu, if the shofar, you're practicing shofar on Rosh Hashanah, you're going to blow second day, you're practicing, and by mistake, you left the shofar on your dining room table, and you want to move it away. It's muktza. So, let's tzarich umakomei. It's in the way, you're allowed to move it. What's a tzarich gufo? A tzarich gufo is what the poskim bring up in the Gemara to to to put water inside. That's not so much a derech. The Shulchan Aruch Harav says, with tzarich gufo, you need to hold something down. Hold the door, hold down papers so they don't blow away. Tzarich gufo umakomei. However, and here's a more redig a cheilek, which is the first day and the second day with the same shofar. The second day, second day it's not muktza. It's not muktza. Even though once you blew, the Rama says you shouldn't blow shleil letzarich. There's a discussion about it, but on the component, it's not muktza because even if you blew, you might need to blow again. It might be needed. You're not going to blow, somebody's going to knock on your door to borrow your shofar to blow for somebody else. It's not muktza. The first day Yom Tov this year Rosh Hashanah, the shofar is muktza. The second day, it's not muktza. However, there's going to be an opposite effect also. More redig a cheilek, the other way that Yom Tov sheini is more chomer. Yom Tov rishon, it's mukti. I'm not allowed to move it. It's tam as I But if you want to use the shofar, it's not muktza letzarich so you could use it. You can hold down papers, you can put it by your door, you can do whatever you want with tzarich gufo. The second day Yom Tov, but only the second day Yom Tov, once you blew in the morning, it was muktza machmat vasa. Once you blew in the morning before it's not muktza, just because you're going to use it, it's muktza machmat vasa. And then maila, it's not muktza, you can move it, not because of tzaruch makom, you can move it cuz you can move it. But letzaruch gufo, you're not allowed to use it cuz it's muktza machmat vasa. So it's a valid killer within the first day and the second day. The first day means muktza, but you could use it, it's more cow. It's muktza, but you could use it letzaruch gufo. Again, it's not so degay, I don't know anybody that uses the shofar, but on Yom Kippur you could use the shofar. The second day it's not muktza, you can move the shofar from today till tomorrow. But on Yom Kippur you're not allowed to use the shofar. Even though we said that the the Rama says that it's a muktza, it's a kli shemalachto le issur, but it's buttel letzaruch gufo umakomai. Comes up Zalman with a chiddush and he says that the shofar hayois bizman hazeh, nobody uses the shofar not to scoop up water, not anything else. It becomes muktza machmat gufo, it's like a rock. And a rock is not buttel letzaruch gufo umakomai. So says up Zalman, if you leave your shofar on the table, it's muktza, not a muktza kli shemalachto le issur, you can move it if you need to. It's muktza and you can't move it bachlal. Says up Zalman. Voi. Says up What I say? >> If you blow it, it's not clean. >> The shofar. So so the maiseh is like this. For the first day Shabbos, you can't blow, you can't use it to blow. >> Every muktza is like that. What are you saying is that's like a it's not >> Every book so let's say a hammer It's a cliche of the book It says like this if there's a toy The post explains if there's a toy cool toy Then I may use the toy my climate also But if there is no toy if there's nothing what to use it for then You don't have a toy my climate also the hammer it's a toy toy You're not allowed to move it at all The toy is the climate hammer And Maybe you'll appreciate the one who blow the Toy for me says it's a it's toy for me it's a kiss It's toy for me it's a kiss it's a kiss And he says The climate is more similar Get excited I see it after mention I'm sorry I have to So What's this climate is more similar which is also on climate becomes problematic Moving it because it's climate climate kiss The face A person obviously climate kiss Climate kisses At the way it's tied climate climate kisses a person's Climate shouldn't get ruined So it doesn't mean that there of course $50,000 A toy for a person He has a toy for that toy for works for him He's very careful about it doesn't want anybody use a climate climate kiss which is vital You don't have the head of climate of the climate climate kiss However The voice there Is highly The master of the voice says The voice it's considered a climate the list even if it's my that's a climate the list there The right [clears throat] I'm not going to go into the right I'm already taking overtime I want to do this and say but the voice there it's more there So the master The master you have the toy for sitting on your dining room table Climate the first day of Russia Shana Could you move the toy for off cuz it's in the way? It's a machlokes I'm Zalman and Rav Vosner. One more nekuda, and with this I conclude, which is the gay va'ayted to the noiser muktza. Rav Akiva Eiger has a very interesting shaila and the Chachmas as well. If somebody was over on the takanas rabanan and he blew shofar beshogeg, b'meizid he blew shofar are you yoitze the mitzvah of shofar? We know yesh koach b'yad rabanan to lacker to tell us not to blow. Were they also oiker the mitzvah that even if you blow you're not b'kayin the mitzvah? Or you're b'kayin the mitzvah? They told you not to blow but you're b'kayin the mitzvah. What's a simple nafka mina? If somebody whether b'meizid beshogeg, he blew the first day. Let's say a shogeg, he didn't have to and he blew and he made a shachiyanu. Do you make a shachiyanu again the second day? If you were yoitze the first day, you're not making again a shachiyanu. But if you weren't yoitze, no shaili, make a shachiyanu. Another nafka mina the Chachmas says what what's what's if somebody started blowing beshogeg? B'meizid beshogeg should he stop now or should he finish up? If you hold the etzem he already messed up, he was over on the chachamim. The chachamim said not to blow and he blew. He should the etzem stop right now. However, if he's m'kayin the mitzvah, then l'maiseh he's already anyways over on the the chachamim, so maybe let him finish up. But if you hold he's not going to be m'kayin anyways, so then he shouldn't finish up. As if the Chachmas big ayreshes. I if maybe another half a minute would be the guy that works there. To say this, if you blow and you maybe it's not what you thought. But it's partial. It's partial. Partial even if you go like that side that you blow you say about that it's what you thought. If a person goes and he's a person maybe he's a person but it's not what you thought. It's partial. Partial that it's what you thought. What you thought means you thought it either cuz you're not allowed or you're not going to use it. So it's what you thought. If this person ends up blowing I hear he is over the top of the kind of what you thought. So yeah. The mice The help is there. It concludes that it's partial. You're not a person. So maybe it's not even a person. It's partial that you're not a person. Just one line the lotion. He brings this over here and then he says I'm going to tell her she is going to say something like that. It's a good and then at the end the whole thing is going to be what you thought. So if you're not a person then it's not even a person. So if you're not a person then it's not even a person. We should and with the base of what you thought it's a lot of what you thought. So yeah. >> [clears throat]