web analytics
October 31, 2014 / 7 Heshvan, 5775
At a Glance
Judaism
Sponsored Post
Meir Panim with Soldiers 5774 Roundup: Year of Relief and Service for Israel’s Needy

Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.



Daf Yomi

Daf-Yomi-logo

The Shofar On Shabbos
Rosh Hashanah That Fell on Shabbos
(Rosh Hashanah 29b)

 

According to Torah law, shofar must be blown even when Rosh Hashanah falls on Shabbos. However, fearing that a person might accidentally carry if he had to blow shofar on Shabbos, our Sages decreed that it should not be blown on that day.

The Gemara suggests that, even according to Torah law, shofar should not be blown on Shabbos. Although our Gemara rejects this suggestion, the Yerushalmi (Rosh Hashanah 4:1) and Toras Kohanim seem to accept it.

In the Beis Hamikdash a shofar was blown even when Rosh Hashanah occurred on Shabbos. After the Beis Hamikdash was destroyed, Rabbi Yochanan ben Zakkai instituted that shofar be blown in every beis din on Shabbos. The Sages of the beis din would ensure that the shofar not be carried.

Beis Din: The Unbroken Chain

The Rambam (Hilchos Shofar 2:9) writes that shofar is blown on Shabbos only in a beis din consisting of Sages that received their ordination in an unbroken chain from Moshe Rabbeinu. But this semicha was discontinued long ago. (Today’s semicha is simply a document in which a rabbi certifies that someone is knowledgeable in halacha and capable of offering halachic rulings.) According to the Rambam, therefore, shofar should not be blown on Shabbos in contemporary batei din.

 

Beis Din: Supremely Prominent

The Rif, on the other hand, maintained that any beis din “which is supremely prominent in its generation” should have shofar blown in its precincts on RoshHashanah that falls on Shabbos. The Rishonim note that the Rif himself had shofar blown in his own beis midrash on Shabbos since he was unquestionably the preeminent Torah authority of his times (see introduction to Milchamos Hashem, by the Ramban). However, even the Rif’s closest students did not accept their teacher’s ruling (Rosh 1). The Ritva writes: “We have not seen this practice followed in any community of Israel.”

Raising A Storm: A Controversial Ruling

Yet, Rabbeinu Mano’ach (Shofar 2:3) writes that in Damascus this practice was followed. Rabbi Akiva Yosef Shlezinger, zt”l (1838-1922), author of Lev Ha’Ivri, lived in Yerushalayim and raised a storm of controversy when he ruled that shofar should be blown on Shabbos in Yerushalayim (Mikra’ei Kodesh, Yomim Noraim 32).

He based this ruling on a number of points. First, the Rif maintains that the preeminent beis din should have the shofar blown in its precincts on Shabbos. Second, some Rishonim believe that the shofar should be blown in Yerushalayim even outside of beis din (see Tosafos, s.v. Aval; Acharonim, however, interpret Tosefos differently). Third, he cites the Rambam’s opinion that, although the chain of semicha from Moshe Rabbeinu was broken, it can be reinstated if all the Sages of Eretz Yisroel gather to appoint a beis din. In total, he cites 15 different points to support his conclusion that shofar can be blown in a prestigious beis din in Yerushalayim, even today.

Much Dissent

In the year 1870, when Rabbi Shlezinger arrived in Yerushalayim, he presented his opinion before Rabbi Meir Auerbach of Kalish zt”l (1815-1878), author of Imrei Bina, who firmly rejected it. Years later, he again presented his ruling, this time before the Maharil Diskin zt”l (1818-1898), who also rejected it. The Maharil Diskin explained that in our times, we do not have a beis din with the same renown as that of the Rif. Therefore, even the Rif would forbid blowing shofar on Shabbos.

In 1905 and 1906, RoshHashanah occurred on Shabbos, and Rabbi Shlezinger published several halachic essays and treatises, attempting to advance his proposition. He engaged in halachic discussions with the author of the Aderes and the author of Yisa Beracha, but he was unsuccessful in convincing the community to accept his ruling.

About the Author: RABBI YAAKOV KLASS, rav of Congregation K’hal Bnei Matisyahu in Flatbush, Brooklyn, is Torah Editor of The Jewish Press. He can be contacted at yklass@jewishpress.com. RABBI GERSHON TANNENBAUM, rav of Congregation Bnai Israel of Linden Heights, Boro Park, Brooklyn, is the Director of Igud HaRabbanim – The Rabbinical Alliance of America.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Daf Yomi”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Yehudah Glick on the Temple Mount.
Yehuda Glick’s Condition Stabilizing, “He Was Very Lucky” (1:00 PM)
Latest Judaism Stories
PTI-103114

People love their GPS; just type in the address and it tells you exactly how to get to where you want to go.

Grunfeld-Raphael-logo

In the same way as a married woman is precluded from marrying another man without a get, so too is this widow prohibited from marrying another man without chalitzah.

Daf-Yomi-logo

The Ban Of The Communities
‘Impaired Chalitzah’
(Yevamos 26b)

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

“My mother raised us to independence, all of us,” Rivka says, which certainly plays itself out in the fact that all three children have taken a different path.

“ ‘We’re almost out of stamps,’ I said. ‘I’ll be happy to run over to the post office and pick up a supply.’ ”

Bris Bein Habesarim affirmed that Hashem gave the land to Avraham’s children. It does not specify for how long. It did not guarantee the Jewish people eternal ownership of the land

According to the Raavad if one who is uncircumcised breaks something he will be exempt from paying for it since he was chayav kares at the same time as he was obligated to repay for the item he broke.

Why does Hebrew refer to mothers-in-law as “sunshine” when society often calls them the opposite?

Having herself been victimized by Pharoah, Sarah should have been more sensitive to Hagar.

Avram’s father was not impressed with the cleverness of his son. In fact, he was so unimpressed that he took him to Nimrod the king, who pronounced him an enemy of the state and attempted to execute him.

How do the stories in Lech Lecha help us understand the central tension of Abraham’s life, legacy?

Abraham did not govern society but instead was the representative of God’s kingdom on earth.

Hagar grossly miscalculated her own merits and demonstrated a serious lack of gratitude for Sarai.

Noach was the lonely man of faith living in a depraved world, full of wickedness.

More Articles from Rabbi Yaakov Klass and Rabbi Gershon Tannenbaum
Daf-Yomi-logo

The Ban Of The Communities
‘Impaired Chalitzah’
(Yevamos 26b)

Daf-Yomi-logo

Law-Abiding Citizen
‘That Which Is Crooked Cannot Be Made Straight…’
(Yevamos 22a-b)

For Appearance’s Sake
‘Shammai Did Not Follow Their Own Ruling’
(Yevamos 13b 14a)

Being Overly Burdensome
My Sabbaths Shall You Observe’
(Yevamos 6a)

Chatzitzah And Its Applications
‘Greater Stringency Applies To Hallowed Things…’
(Chagiga 20b-21a)

A Role Reversal
‘Return, O Wayward Sons…’
(Chagigah 15a)

An Astonishing Miracle
‘Why Bring the Infants to Hakhel?’
(Chagigah 3a)

A Blast At A Funeral?
“R. Hamnuna Came To Daramutha…”
(Moed Kattan 27b)

Printed from: http://www.jewishpress.com/judaism/halacha-hashkafa/daf-yomi-132/2014/06/03/

Scan this QR code to visit this page online: