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א מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה לִשְׁמֹעַ תְּרוּעַת הַשּׁוֹפָר בְּרֹאשׁ הַשָּׁנָה שֶׁנֶּאֱמַר (במדבר כט א) "יוֹם תְּרוּעָה יִהְיֶה לָכֶם". וְשׁוֹפָר שֶׁתּוֹקְעִין בּוֹ בֵּין בְּרֹאשׁ הַשָּׁנָה בֵּין בְּיוֹבֵל הוּא קֶרֶן הַכְּבָשִׂים הַכָּפוּף. וְכָל הַשּׁוֹפָרוֹת פְּסוּלִין חוּץ מִקֶּרֶן הַכֶּבֶשׂ. וְאַף עַל פִּי שֶׁלֹּא נִתְפָּרֵשׁ בַּתּוֹרָה תְּרוּעָה בְּשׁוֹפָר בְּרֹאשׁ הַשָּׁנָה הֲרֵי הוּא אוֹמֵר בְּיוֹבֵל (ויקרא כה ט) "וְהַעֲבַרְתָּ שׁוֹפַר" וְכוּ' (ויקרא כה ט) "תַּעֲבִירוּ שׁוֹפָר". וּמִפִּי הַשְּׁמוּעָה לָמְדוּ מַה תְּרוּעַת יוֹבֵל בְּשׁוֹפָר אַף תְּרוּעַת רֹאשׁ הַשָּׁנָה בְּשׁוֹפָר:
1 It is a positive commandment from the Torah1 2 3 yovel ,4 5 6 7 8 yovel , [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar... you shall proclaim with the shofar." The oral tradition9 yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar.10
ב בַּמִּקְדָּשׁ הָיוּ תּוֹקְעִין בְּרֹאשׁ הַשָּׁנָה בְּשׁוֹפָר אֶחָד וּשְׁתֵּי חֲצוֹצְרוֹת מִן הַצְּדָדִין. הַשּׁוֹפָר מַאֲרִיךְ וְהַחֲצוֹצְרוֹת מְקַצְּרוֹת שֶׁמִּצְוַת הַיּוֹם בְּשׁוֹפָר. וְלָמָּה תּוֹקְעִין עִמּוֹ בַּחֲצוֹצְרוֹת מִשּׁוּם שֶׁנֶּאֱמַר (תהילים צח ו) "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ ה'". אֲבָל בִּשְׁאָר מְקוֹמוֹת אֵין תּוֹקְעִין בְּרֹאשׁ הַשָּׁנָה אֶלָּא בְּשׁוֹפָר בִּלְבַד:
2 In the Temple,11 12 13 14 15 16
ג שׁוֹפָר שֶׁל עַכּוּ"ם אֵין תּוֹקְעִין בּוֹ לְכַתְּחִלָּה וְאִם תָּקַע יָצָא. וְשֶׁל עִיר הַנִּדַּחַת אִם תָּקַע בּוֹ לֹא יָצָא. שׁוֹפָר הַגָּזוּל שֶׁתָּקַע בּוֹ יָצָא שֶׁאֵין הַמִּצְוָה אֶלָּא בִּשְׁמִיעַת הַקּוֹל אַף עַל פִּי שֶׁלֹּא נָגַע בּוֹ וְלֹא הִגְבִּיהוֹ הַשּׁוֹמֵעַ יָצָא וְאֵין בַּקּוֹל דִּין גֵּזֶל. וְכֵן שׁוֹפָר שֶׁל עוֹלָה לֹא יִתְקַע בּוֹ וְאִם תָּקַע יָצָא שֶׁאֵין בַּקּוֹל דִּין מְעִילָה. וְאִם תֹּאמַר וַהֲלֹא נֶהֱנָה בִּשְׁמִיעַת הַקּוֹל. מִצְוֹת לֹא לֵהָנוֹת נִתְּנוּ. לְפִיכָךְ הַמֻּדָּר הֲנָיָה מִשּׁוֹפָר מֻתָּר לִתְקֹעַ בּוֹ תְּקִיעָה שֶׁל מִצְוָה:
3 At the outset, we should not blow a shofar of idol worship.17 18 19 20 21 22 23 24 25 26 olah offering should not be sounded,27 28 29 30 31 teki'ot required to fulfill the mitzvah.
ד שׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה אֵין מְחַלְּלִין עָלָיו אֶת יוֹם טוֹב וַאֲפִלּוּ בְּדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת. כֵּיצַד. הָיָה הַשּׁוֹפָר בְּרֹאשׁ הָאִילָן אוֹ מֵעֵבֶר הַנָּהָר וְאֵין לוֹ שׁוֹפָר אֶלָּא הוּא אֵינוֹ עוֹלֶה בָּאִילָן וְאֵינוֹ שָׁט עַל פְּנֵי הַמַּיִם כְּדֵי לַהֲבִיאוֹ. וְאֵין צָרִיךְ לוֹמַר שֶׁאֵין חוֹתְכִין אוֹתוֹ אוֹ עוֹשִׂין בּוֹ מְלָאכָה. מִפְּנֵי שֶׁתְּקִיעַת שׁוֹפָר מִצְוַת עֲשֵׂה וְיוֹם טוֹב עֲשֵׂה וְלֹא תַּעֲשֶׂה וְאֵין עֲשֵׂה דּוֹחֶה לֹא תַּעֲשֶׂה וַעֲשֵׂה. מֻתָּר לִתֵּן בְּתוֹכוֹ מַיִם אוֹ יַיִן אוֹ חֹמֶץ בְּיוֹם טוֹב כְּדֵי לְצַחְצְחוֹ. וְלֹא יִתֵּן לְתוֹכוֹ מֵי רַגְלַיִם לְעוֹלָם מִפְּנֵי הַכָּבוֹד שֶׁלֹּא יִהְיוּ מִצְוֹת בְּזוּיוֹת עָלָיו:
4 Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies32 sh'vut .33 34 35 36 37 38 39 40 41 42 43 44
ה שִׁעוּר הַשּׁוֹפָר כְּדֵי שֶׁיֹּאחֲזֶנּוּ בְּיָדוֹ וְיֵרָאֶה לְכָאן וּלְכָאן. נִסְדַּק לְאָרְכּוֹ פָּסוּל. לְרָחְבּוֹ אִם נִשְׁתַּיֵּר בּוֹ כַּשִּׁעוּר כָּשֵׁר וּכְאִלּוּ נִכְרַת מִמְּקוֹם הַסֶּדֶק. נִקַּב אִם סְתָמוֹ שֶׁלֹּא בְּמִינוֹ פָּסוּל. סְתָמוֹ בְּמִינוֹ אִם נִשְׁתַּיֵּר רֻבּוֹ שָׁלֵם וְלֹא עִכְּבוּ הַנְּקָבִים שֶׁנִּסְתְּמוּ אֶת הַתְּקִיעָה הֲרֵי זֶה כָּשֵׁר. קְדָחוֹ בְּזִכְרוּתוֹ כָּשֵׁר שֶׁמִּין בְּמִינוֹ אֵינוֹ חוֹצֵץ. דִּבֵּק שִׁבְרֵי שׁוֹפָרוֹת עַד שֶׁהִשְׁלִימוֹ לְאֶחָד פָּסוּל:
5 The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding]45 46 47 48 49 50 51 52 53 54 55 56 57 58 shofarot until one has constructed a shofar, it is unacceptable.59
ו הוֹסִיף עָלָיו כָּל שֶׁהוּא בֵּין בְּמִינוֹ בֵּין שֶׁלֹּא בְּמִינוֹ פָּסוּל. צִפָּהוּ זָהָב מִבִּפְנִים אוֹ בִּמְקוֹם הַנָּחַת פֶּה פָּסוּל. צִפָּהוּ מִבַּחוּץ אִם נִשְׁתַּנָּה קוֹלוֹ מִכְּמוֹת שֶׁהָיָה פָּסוּל וְאִם לֹא נִשְׁתַּנָּה כָּשֵׁר. נָתַן שׁוֹפָר בְּתוֹךְ שׁוֹפָר אִם קוֹל פְּנִימִי שָׁמַע יָצָא וְאִם קוֹל חִיצוֹן שָׁמַע לֹא יָצָא. הִרְחִיב אֶת הַקָּצָר וְקִצֵּר אֶת הָרָחָב פָּסוּל:
6 If one made any addition to a shofar60 61 62 63 64 65 66 67 68 69 70 71 72
ז הָיָה אָרֹךְ וְקִצְּרוֹ כָּשֵׁר. גֵּרְדוֹ בֵּין מִבִּפְנִים בֵּין מִבַּחוּץ אֲפִלּוּ הֶעֱמִידוֹ עַל גִּלְדּוֹ כָּשֵׁר. הָיָה קוֹלוֹ עָב אוֹ דַּק אוֹ צָרוּר כָּשֵׁר שֶׁכָּל הַקּוֹלוֹת כְּשֵׁרִין בְּשׁוֹפָר:
7 If a shofar was long and one shortened it,73 74 75 76 77 78 79 80
ח הַתּוֹקֵעַ בְּתוֹךְ הַבּוֹר אוֹ בְּתוֹךְ הַמְּעָרָה. אוֹתָן הָעוֹמְדִים בְּתוֹךְ הַבּוֹר וְהַמְּעָרָה יָצְאוּ. וְהָעוֹמְדִים בַּחוּץ אִם קוֹל שׁוֹפָר שָׁמְעוּ יָצְאוּ. וְאִם קוֹל הֲבָרָה שָׁמְעוּ לֹא יָצְאוּ. וְכֵן הַתּוֹקֵעַ לְתוֹךְ חָבִית גְּדוֹלָה וְכַיּוֹצֵא בָּהּ. אִם קוֹל שׁוֹפָר שָׁמַע יָצָא וְאִם קוֹל הֲבָרָה שָׁמַע לֹא יָצָא:
8 When a person sounds a shofar within a pit or within a cave,81 82 83 84 85 86 87 88 89 90 91
1 Sefer Hamitzvot (Positive Commandment 170) and Sefer Hachinuch (Mitzvah 405) count this mitzvah as one of the 613 mitzvot of the Torah.2 The mitzvah is not the blowing of the shofar, as might be inferred from the verse, but rather listening to the blowing. The blessing recited before the fulfillment of this mitzvah, praising God for commanding us "to listen to the sounding of the shofar (Chapter 3, Halachah 10)," emphasizes this principle.yovel , the Rambam himself writes that: "it is a positive mitzvah to blow the shofar on the tenth of Tishre... (Hilchot Shemitah V'Yovel 10:10)."3 Though the ram's horn is not explicitly mentioned in the verse, our Sages derived the requirement as the Rambam explains.4 to announce the freeing of the slaves and the return of property, as explained in Leviticus 25:9-13.5 Rams' horns are always bent. This, too, has homiletic significance, referring to the bending over of our proud hearts. (See Rosh HaShanah 26b.)6 Rosh HaShanah 16a states that a ram's horn is used to recall the akedah (binding) of Isaac.7 The Rambam's opinion is based on the statement of Rav Levi (Rosh Hashanah 26b), who declares: "The mitzvah of Rosh Hashanah is to be performed with bent [shofarot]," implying the use of a sheep's or ram's horn for that is their natural shape.Shulchan Aruch (Orach Chayim 586:1), which states that it is desirable to use the horn of a ram. However, if that is not possible, the horn of any animal may be used. The only exceptions are the horns of a cow and some wild animals whose horns are single, solid entities (Ramban).8 The above verse merely mentions יום תרועה - "a day of sounding" - without stating what must be sounded.9 Rosh Hashanah 33b10 An analogy (גזרה שוה) is drawn between the two verses, to teach that the same type of "sounding" is required on both occasions. Thus, since the Torah specifies states that the "sounding" of the yovel is carried out with a shofar, that same instrument is used on Rosh HaShanah.11 As will be explained in the commentary to Chapter 2, Halachah 8, and Chapter 7, Halachah 13, in certain contexts the Rambam interprets the expression במקדש - literally, "in the holy place" - as referring to the entire city of Jerusalem. (See also the Rambam's commentary to the mishnah, Rosh HaShanah 4:1.) However, in the present context, it refers to the Temple alone. Thus, Rosh HaShanah 27a states that the shofar was sounded in this manner only "on the Temple Mount and at the eastern gate."12 The verse from Psalms mentions "the voice of the shofar," using the singular. In contrast, it refers to "trumpets."13 for greater emphasis14 Rosh HaShanah 26b contrasts the sounding of the shofar and trumpets on Rosh HaShanah with their being blown on a fast day declared because of unfavorable conditions. On the latter occasion, the sounding of the trumpets was emphasized in keeping with the instructions of Numbers 10:9.15 Rosh Hashanah 27a states that the expression "before God" implies: in the Temple.16 even within Jerusalem17 For it is not appropriate to use such a shofar for a mitzvah.18 The Maggid Mishneh explains that this refers to a shofar belonging to a gentile that was used in the worship of idols, or a shofar which was itself worshiped as an idol. However, as will be explained, if the shofar of idol worship belonged to a Jew or if it was made from the horn of an animal that was sacrificed to an idol, even after the fact, its use is not acceptable.19 עיר הנדחת. Deuteronomy 13:13-19 describes the laws governing a city in which the majority of the inhabitants have turned to idol worship. All the idolaters must be slain and all the homes and property burned. No benefit may be derived from them. (See also Hilchot Avodat Kochavim , Chapter 4.)20 Rosh Hashanah 28a explains that the difference between a shofar of idol worship and one of an apostate city is that all the property within the latter must be destroyed. Since ultimately this shofar must be burnt, even before it is actually destroyed it is no longer considered to be an existent entity. Thus, we may not use it on Rosh HaShanah, because a shofar used for the mitzvah must be of a specific size - slightly larger than one's hand, as mentioned in Halachah 5 - and a nonexistent entity has no size at all.Hilchot Avodat Kochavim 8:8. Since there is a possibility that it will not have to be destroyed, it is considered to be an existent entity and may be used for the mitzvah.Hilchot Avodat Kochavim 8:9.) Hence, a Jew's shofar of idol worship may not be used. Similarly, if a Jew has acquired a shofar of idol worship that belonged to a gentile before the latter negated its connection to idol worship, the Jew is no longer capable of negating this connection. Therefore, such a shofar may not be used on Rosh HaShanah.Shulchan Aruch (Orach Chayim 586:3-4) quotes all the above laws as halachah. The Ramah relates that certain authorities recommend not using even a gentile's shofar of idol worship unless we know that he negated its connection with idol worship before Rosh HaShanah begins.21 one who blows it fulfills his obligation - Though in general, a mitzvah performed with a stolen article is not acceptable (see Chapter 8, Halachah 1; Hilchot Chametz U'Matzah 6:7), this case is an exception...22 Hence, a person who listens to the shofar being blown fulfills his obligation23 Based on this statement, the commentaries propose that, according to the Rambam, a person who blows a shofar without putting his lips to it fulfills his obligation. The Ramban (see Maggid Mishneh 1:6) does not accept this view.24 Accordingly, after the fact, by hearing such a shofar, one has fulfilled one's obligation, because25 for sound is not a physical entity that can be possessed. Rabbenu Manoach and the Kessef Mishneh cite other examples from Nedarim 13b-15a, where the Sages differentiate between sound and material entities.Sukkah 3:1) derives this law as follows:Everyone agrees that a stolen lulav is unacceptable. What is the difference between a shofar and a lulav?Magen Avraham 586:4).26 animal consecrated as an...27 Once an animal is consecrated as an olah offering, no part of its body may be used any other purpose. Therefore, we should not use such a shofar from such an animal for any purpose whatsoever.Rosh Hashanah 28a).28 In Hilchot Me'ilah 5:16, the Rambam writes:Concerning the sound, sight, and smell of consecrated objects: We should not derive benefit from them. However, all the implications of the prohibition against using them for mundane purposes do not apply.29 The prohibitions forbidding use of consecrated articles for mundane purposes...30 Though the laws of מעילה do not apply to sound, there is still a Rabbinic prohibition against benefiting from the sound of consecrated articles. Therefore, one might think that we would be unable to fulfill the mitzvah with such a shofar (Lechem Mishneh ). Accordingly, the Rambam explains:31 Rashi (Rosh Hashanah , ibid.) states: "the mitzvot were not given to the Jewish people for their enjoyment, but rather as a yoke."Hilchot Teshuvah , the Rambam writes:One who serves [God] out of love occupies himself with the Torah and the mitzvot...for no ulterior motive, not because of fear that evil will occur, nor in order to acquire benefit...Based on this concept - that mitzvot were not given for our benefit;a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah. - Doing so is not considered a violation of his vow.Shulchan Aruch (Orach Chayim 586:5) advises that the person who took the vow should not blow the shofar himself [because many consider that to be a pleasurable experience (Taz )]. Rather, he should hear the teki'ot from a colleague.Shulchan Aruch (ibid.) notes that if a person specifically states that he vows not to listen to a colleague's teki'ot , he may not hear that person blow the shofar on Rosh HaShanah, because a vow (neder ) can also negate a mitzvah. (See Hilchot Nedarim 3:6-8.)32 not only when obtaining the shofar requires the violation of a melachah (forbidden labor) prohibited by the Torah, but33 In Hilchot Shabbat 21:1, the Rambam defines sh'vut as a prohibition instituted by the Sages because a particular activity resembles one forbidden as a melachah by Torah law, or because performing it may cause one to perform a melachah .melachah forbidden by the Torah to obtain a shofar, so, too, it is forbidden to violate a sh'vut forbidden by Rabbinic law (Kessef Mishneh ). [Nevertheless, note the clarification of this principle in Chapter 2, Halachah 6.]34 and that is the only shofar available - one may not climb the tree - lest one accidentally cut off a branch (ibid., 6)35 lest one prepare a swimming aid (ibid., 23:5). The Mishnah (Rosh Hashanah 32b) mentions other examples of forbidden activities.36 In his commentary on the mishnah, the Rambam explains that this refers to cutting the horn off with a household knife. Since a craftsman's knife is not being used, cutting the shofar off is not forbidden by Torah law. Nevertheless, the Rambam uses the expression "needless to say," because such an activity bears a closer resemblance to one forbidden by Torah law than those mentioned previously.37 cutting off the horn with a craftsman's knife38 [to prepare a shofar so that we may blow it].39 as stated in Halachah 1.40 In Hilchot Sh'vitat Yom Tov 1:2, the Rambam writes:Whoever rests from a melachah categorized as "work" on one of [these days] fulfills a positive commandment, because the Torah describes them as "days of rest"... if one performs a melachah that is not intended to prepare food,... one negates the performance of a positive commandment and transgresses a negative commandment, as [Leviticus 23:8] states: "You shall not perform any servile work."41 Though the performance of a positive commandment overrides a negative commandment (Yevamot 3b), that applies only when the negative commandment is not reinforced by a positive commandment, as in the case at hand.42 It is forbidden to prepare a utensil for use on a festival. (See Hilchot Sh'vitat Yom Tov 4:8.) However, this activity is not placed in that category (Rabbenu Manoach).43 i.e., even before Rosh HaShanah44 The Rambam concludes Hilchot Shechitah (14:16):...lest one view the mitzvot in a deprecating manner, because the deference is not to be granted to the mitzvot in and of themselves, but to the One who commanded us to fulfill them, blessed be He.45 The protrusions are necessary lest one say that a person is producing the sounds by blowing into his hands without a shofar.46 Niddah 26a defines this measure as "an expanded handbreadth." The Beit Yosef notes that, in this context, a handbreadth is defined as four thumbbreadths. Thus, the difference between the width of a thumb and the other fingers accounts for the "expansion." In modern measure, a handbreadth is considered between 8 (Shiurei Torah ) and 9.6 (Chazon Ish ) centimeters.47 i.e., from its mouth to its end;48 This is a quote from Rosh Hashanah 27b. The Rabbis have noted that, in contrast to a crack along the shofar's width, in this context no minimum figure is mentioned with regard to the portion of the shofar remaining uncracked. Two contrasting interpretations are offered to explain the difference.Shulchan Aruch, Orach Chayim 586:8).halachah l'ma'aseh , both the Shulchan Aruch HaRav (586:8) and the Mishnah Berurah (586:43) write that when no other shofar is available, one may rely on the first opinion. Nevertheless, even the latter opinion does not disqualify a shofar that is cracked lengthwise if it is tied firmly so that the crack will not expand, or if the shofar is heated and the crack closed. Some opinions also allow such a shofar to be used if the crack is plugged closed with other substances.49 with the crack extending along the majority of the shofar's circumference (Shulchan Aruch, Orach Chayim ibid., 9),50 Most authorities require a handbreadth to remain from the crack to the shofar's mouth (Kessef Mishneh ). However, the Ba'al Ha'itur maintains that a shofar is acceptable even if the minimum measure remains only from the crack to the end of the shofar.51 This applies even if the sound of the shofar is changed because of the crack (Shulchan Aruch , ibid.).52 Hence, the crack does not disqualify it.53 In his commentary on the Mishnah (Rosh Hashanah 3:5), the Rambam writes that the hole must be plugged. This point is not accepted by the Shulchan Aruch (ibid., 7), which emphasizes that if the hole is not plugged, the shofar is kosher even though its sound has changed. Nevertheless, the Ramah states that if another shofar is available, a shofar with a hole should not be used.54 i.e., any substance other than a ram's horn;55 because the sound produced does not come from the shofar alone, but rather from the shofar and the other substance.56 These three conditions are dependent on the Rambam's interpretation of Rosh Hashanah 27b. Rabbenu Asher interprets the passage differently. The Shulchan Aruch (ibid.) favors the Rambam's interpretation, but states that under difficult circumstances, when no other shofar is available, one may rely on Rabbenu Asher's interpretation.57 the bonelike tissue inside the horn58 The presence of a foreign substance inside the shofar would cause it to be disqualified, as stated in the following halachah. However, since this tissue is considered to be part of the horn itself, the shofar is acceptable.Shulchan Aruch (ibid., 586:15) quotes this law, but also adds that if one removed this tissue from the horn and then hollowed it out, the tissue would be unacceptable for use as a shofar.59 Tosafot, Rosh Hashanah 27a explains that this construction is not called a shofar. The Shulchan Aruch (ibid., 10) states that this law applies even if the fragment of the shofar closest to one's mouth is of sufficient size to be considered a kosher shofar itself.60 whether from the mouthpiece or from the wider end (Shulchan Aruch HaRav 586:11).61 using a fragment of a ram's horn62 it is unacceptable. - On the surface, this law appears to be an extension of the principle mentioned in the last clause of the previous halachah. If so, one might question why the Rambam mentions them in two separate halachot.63 or any other foreign substance64 for the sound must come from the shofar itself. Though Rosh Hashanah 26b mentions that the mouth of the shofar used in the Temple was coated with gold, the place where the person blowing would put his mouth was not covered.65 with gold or any other substance66 for then, the sound we hear is a product of both the shofar and the coating, and not the shofar alone.teki'ot from being acceptable.67 All these laws are quoted by the Shulchan Aruch (Orach Chayim 586:16).68 i.e., with the further end of the inner shofar protruding beyond that of the outer shofar69 for the outer shofar had no effect on the sound we hear. The Shulchan Aruch (Orach Chayim 586:20) emphasizes that one may fulfill one's obligation under such circumstances only if the sound of the inner shofar remains totally unchanged. The teki'ot are unacceptable if its sound is altered.70 i.e., its edge protrudes beyond that of the inner shofar71 for then, one is hearing the sound of two shofarot . The Torah commanded us to hear one shofar and not two (Tosafot, Rosh Hashanah 27b).72 Rosh Hashanah 27b explains the derivation of this law as follows: The terminology which Leviticus 25:9 uses when commanding us to blow the shofar, שופר והעברת, has an additional implication. That expression is also related to the word עבר, meaning "to pass." The manner in which we use the shofar must parallel the manner in which the ram passes by with it on its head.73 It makes no difference whether the portion is cut away from the shofar's mouthpiece or from its wider portion (Mishnah Berurah 586:63).74 Tosafot, Rosh Hashanah 27b explains that the necessity of mentioning this law arises from the last clause of the previous halachah. Since we find that the Torah requires us to use the shofar in the same manner as which it was carried by the ram, a special teaching is necessary to inform us that a shofar is acceptable even if it was shortened.Kessef Mishneh explains that such a shofar is acceptable even it was shortened because of a disqualifying factor which it possessed on the portion which was cut off.75 either from the inside - widening the hollow of the shofar76 scraping away its outer shell77 even if the sound of the shofar changes (Shulchan Aruch HaRav 586:13; Mishnah Berurah 586:65).78 since no change is made in its fundamental shape.79 Rabbenu Manoach and the Kessef Mishneh translate צרור as "dry," explaining that blowing a shofar causes it to dry out and produce a raspy tone. Hence, it was customary to rinse it with water or wine, as mentioned in Halachah 4.80 In his commentary on this clause, Rabbenu Manoach injects a spiritual concept emphasizing how the musical quality of the shofar's tones are not significant, but rather the stirring and rousing nature of the shofar's call which motivates the people to Teshuvah.81 Rav Hai Gaon writes that these laws were not merely questions of abstract theory. Rather, they carried practical relevance in the Talmudic period, when the Jews frequently had to perform mitzvot clandestinely, to avoid being observed by the Roman authorities.82 for they hear the shofar's sound alone. Needless to say, both they and the person blowing the shofar must fulfill the conditions outlined in Chapter 2 regarding a person's fulfillment of the mitzvah when hearing the shofar blown by a colleague.83 all84 is85 However,86 even if they hear the sound of the shofar together with it,87 because another sound is mixed together with the desired sound.88 The Kessef Mishneh explains that the Rambam does not mention people standing within a barrel, because that is a very unlikely eventuality.89 alone,90 together with the shofar,91 The Taz 587:1 explains that this concept is also relevant for synagogues with poor acoustics. If the people hear echoes together with the shofar's sound, they do not fulfill their obligation.Sefaria: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007 · CC BY-NC · sefaria.org
Imported from sefaria · Sefaria: Torat Emet 363 · public-domain · at the source
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