{"id":42835,"date":"2016-09-29T16:18:33","date_gmt":"2016-09-29T16:18:33","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=42835"},"modified":"2016-10-10T07:16:27","modified_gmt":"2016-10-10T07:16:27","slug":"inyanei-rosh-hashana","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/inyanei-rosh-hashana\/","title":{"rendered":"Vayigdal Mosheh: Inyanei Rosh Hashanah"},"content":{"rendered":"

The Auspicious Nature of Rosh Hashanah<\/u><\/strong><\/h3>\n

In the Beis HaMikdash, on Rosh Hashanah, the Mishna says that the chatzotzros finished first, and the shofaros kept blowing, because mitzvas hayom is with the shofar. \u00a0Really, this is pashut pshat in the pasuk that says, \u201cyom teruah yihyeh lachem\u201d. \u00a0Of course, this is a mitzvah that one must do with the physical actions of his body; chovos ha\u2019eivarim. \u00a0Together with this, though, is an avodas ha\u2019nefesh which apparently is more than with any other mitzvah. \u00a0The first aspect is the arousal to do teshuva as the Rambam writes.<\/p>\n

There is another amazing component to it, which is tefillah. \u00a0Chazal call Rosh Hashanah a yoma d\u2019tzlosah, a day of tefillah. \u00a0Likewise, the Yerushalmi says on the pasuk, \u201cv\u2019Osi yom yom yidroshun\u201d that the two days are referring to Rosh Hashanah and Hoshana Rabbah. \u00a0The essential nature of these two days is tefillah and seeking out Hashem. \u00a0Similarly, on the pasuk that says \u201cpanah el tefilas ha\u2019ar\u2019ar\u201d (ar\u2019ar means something which is all alone), the Maharsha says that it is referring to Rosh Hashanah and Yom Kippur.<\/p>\n

When it comes to the rest of the year, halevai that we could say that after putting in tremendous exertion we manage to have kavana in davening. \u00a0Halevai. \u00a0But these days, tefillah comes much easier. \u00a0It goes. \u00a0These days are extremely auspicious for being able to have kavana, perhaps in particular when it comes to mussaf of Rosh Hashanah.<\/p>\n

However, you can\u2019t just fall into it. \u00a0It needs preparation. \u00a0The best way to prepare \u2013 and this is agreed upon by all Batei Medrash \u2013 is by learning the sugyos. \u00a0With the Tur and Beis Yosef, and eventually getting to the Shulchan Aruch and Mishna Brurah. \u00a0Another aspect to this preparation is to look over the contents of the machzor. \u00a0Chazal tell us that without review, divrei Torah can get dusty and rusty. \u00a0So you take out the machzor ahead of time \u2013 it is not too early \u2013 to get off all the dust and rust. \u00a0Aleinu, in particular, needs this rejuvenation, since we say it three times a day, every day.<\/p>\n

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Malchuyos Zichronos & Shofaros: D\u2019Oraysah or D\u2019Rabbanan<\/u><\/strong>?<\/strong><\/h3>\n

The Mishna and Gemara in Rosh Hashanah 32a tells us about the chiyuv to have malchuyos, zichronos, and shofaros. \u00a0The Gemara darshens it on the pasuk, \u201cshabbason zichron teruah\u201d. \u00a0Rashi al ha\u2019Torah brings this derasha. \u00a0The implication is that Rashi holds that it is a drasha gmurah m\u2019d\u2019Oraysoh. \u00a0The Ramban al ha\u2019Torah and in seifer ha\u2019mitzvos takes issue with this. \u00a0He points out the Gemara on 34b. \u00a0There the Gemara asks, what is the chiddush that a person should opt to go to a city where there will only be tekias shofar over going to a city where there will be only davening \u2013 since, after all, tekias shofar is d\u2019Oraysoh and davening is d\u2019Rabbanan?! \u00a0(The Gemara answers there that the chiddush is that even if one city will for sure have davening, and the other city you\u2019re not sure if they\u2019ll have shofar, the safek for the kiyum of a d\u2019Oraysah takes precedence over a vadai kiyum of a d\u2019Rabbanan). \u00a0So, you see mefurash, says the Ramban, that the seider ha\u2019brachos of malchiyos, zichronos, and shofaros is mi\u2019d\u2019Rabbanan, not like Rashi. \u00a0Even though the Gemara (on 32a and 16a) employs expressions such as \u201cRachmana amar\u201d and \u201camar Ha\u2019Kadosh Baruch Hu, imru l\u2019fanai malchiyos\u201d, it is just a manner of expression, but does not mean that it is d\u2019Oraysah. \u00a0Rather, it is like what Chazal say by hadlakas neiros Chanukah that we can say v\u2019tzivanu since there is a mitzvah of \u201czekeinecha v\u2019yomru lach\u201d.<\/p>\n

The teirutz for Rashi, I heard from my grandfather and saw in other Achronim as well, is that malchuyos, zichronos, and shofaros is d\u2019Oraysah when it is together with tekias shofar. \u00a0Rashi is in fact mashma like this in numerous places. \u00a0Throughout Shas (for example, here in Rosh Hashanah on 33b and in Arachin 10a), whenever the topic comes up, Rashi always goes out of his way emphasize that one set of tekios is for malchuyos, one for zichronos, and one for shofaros. \u00a0Similarly, in explaining the shitah on 34a that holds only one set of tekios is d\u2019Oraysah and the other two are d\u2019Rabbanan, Rashi says that the reason they made the takana to blow the other two sets is in order to make malchuyos, zichronos, and shofaros all be the same. \u00a0What you see from this Rashi is that, according to this shitah, even before the takanah d\u2019Rabbanan the blowing of the shofar was in the middle of mussaf, and that the takana was to make all the three brachos be the same. \u00a0The clear implication from all these Rashi\u2019s, then, is that the brachos and the tekios are one combined kiyum m\u2019d\u2019Oraysah, that each enhances the other (just that shofar is d\u2019Oraysah even by itself, whereas the brachos are only d\u2019Oraysah when together with the tekios \u2013 compiler\u2019s elaboration -).<\/p>\n

This explanation of Rashi fits very nicely with the Ritva\u2019s explanation of \u201cba\u2019meh? Ba\u2019shofar\u201d on 16a. \u00a0He says that what that means is that the tekias shofar is together with each bracha. \u00a0This echoes the statement of Rav Saadiah Gaon that each set of tekios is defined by the bracha that it accompanies. \u00a0The tekios following malchuyos are an expression of being mamlich Hashem. \u00a0The tekios following zichronos serve as the vehicle to bring our zikaron l\u2019tovah before Hashem, and the bracha of shofaros is that since we blow shofar, we have a bracha going directly on that.<\/p>\n

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The Tenth Pasuk<\/u><\/strong><\/h3>\n

The Mishna in Rosh Hashanah 32a says that according to Rabi Yochanan ben Nuri the pesukim of malchuyos are included with the bracha of kedushas Hashem, and no tekios are blown following that bracha. \u00a0Rather, tekios follow the brachos of a) kedushas ha\u2019yom, b) zichronos, and c) shofaros. \u00a0Rabi Akiva argues and says, \u201cif he is not blowing shofar for malchuyos, why is he mentioning?\u201d \u00a0The Gemara explains that what Rabi Akiva means is, \u201cwhy does he need to say ten pesukim; nine should be enough?!\u201d<\/p>\n

At first glance, this question seems to have no pshat. \u00a0Why shouldn\u2019t there be ten pesukim for malchiyos? \u00a0Why should the lack of tekias shofar together with malchuyos take away a pasuk?<\/p>\n

My grandfather (Rav Yosef Dov Soloveitchik zt\u201dl) said a gevaldikeh pshat. \u00a0It\u2019s as follows. \u00a0If you take a look in the machzor – which, parenthetically, one should do as a preparation for Rosh Hashanah – you\u2019ll see that for both zichronos and shofaros, the tenth and final pasuk is enveloped and incorporated into the bakasha of the bracha (in zichronos: \u201cv\u2019kayeim lanu\u2026ka\u2019amur v\u2019zacharti\u2026\u201d, and in shofaros: \u201cva\u2019havieinu l\u2019Tziyon\u2026v\u2019shahm na\u2019aseh\u2026ka\u2019amur u\u2019v\u2019yom\u2026\u201d). \u00a0The first nine pesukim serve as the declaration, the proof of the fundamentals put forth in the bracha, but the tenth pasuk serves a different function. \u00a0It is part of the bakasha of the bracha.<\/p>\n

In malchiyos, though, it is different. \u00a0The tenth bracha follows the previous nine, and is not incorporated into the nusach of the bakasha that follows. \u00a0However, this is not resultant of the tenth pasuk serving a declaratory\/proof function like the previous nine. \u00a0If we see that in zichronos and shofaros the tenth pasuk serves as part of the bakasha, then it only stands to reason that that is the case with the tenth pasuk of malchiyos as well. \u00a0The reason, though, that it appears as a continuum of the list of ten instead of being incorporated into the body of the bakasha is that the Anshei Knesses Ha\u2019Gedolah did not want to alter the consistency of the bakasha of the bracha of kedushas ha\u2019yom. \u00a0L\u2019maaseh, we pasken like Rabi Akiva who puts malchiyos together with kedushas ha\u2019yom. \u00a0So the nusach bakasha that comes at the end of this bracha in musaf is the same as that of Maariv, Shacharis, and Mincha. \u00a0As such, they did not want to change that nusach. \u00a0So instead of the pasuk of Shema Yisrael appearing in the middle of the bakasha, it immediately precedes it. \u00a0But it is still part of the bakasha.<\/p>\n

This fits perfectly with how Rashi in Chumash explains the pasuk. \u00a0He explains that Hashem echad means that just as we know now that Hashem is Elokeinu, l\u2019asid lavoh He will be one to the whole world. \u00a0As soon as we say that, we immediately follow it with, \u201cElokeinu veilokei avoseinu meloch al kol ha\u2019olam kulo bi\u2019chvodecha\u2026\u201d \u00a0We are asking for the message of Hashem echad to come to fruition.<\/p>\n

The Ritva explains that when the Gemara (Rosh Hashanah 16a) says, \u201cu\u2019ba\u2019meh ba\u2019shofar\u201d, it means that the tekias shofar of each bracha expresses and carries the theme of that bracha. \u00a0It is a tekiah of bakasha that the bracha should be fulfilled.<\/p>\n

Now we can understand what Rabi Akiva meant: if you are omitting from malchiyos the component of bakasha manifest in tekias shofar, then you can also omit the tenth pasuk which essentially serves the same purpose.<\/p>\n

——————————————————<\/p>\n

\u201cTeruah\u201d: defining the term<\/u><\/strong><\/h3>\n

The Torah calls the sound that we have to blow on Rosh Hashanah a teruah. \u00a0Chazal darshen that a teruah always is preceded and followed by a tekiah, so it inherently becomes a set: tekiah-teruah-tekiah.<\/p>\n

The Mishna (Rosh Hashanah 33b) says that a teruah is three yevavos, the staccato sound that we colloquially call teruah. \u00a0Rashi holds that it is only three, very-short blasts (=kol shehu), and other Rishonim hold each yevava is three very-short blasts for a total of nine. \u00a0The Braisah, though, says that the teruah is three shevarim. \u00a0The Gemara says it is a machlokes if the teruah of \u201cyom teruah\u201d is genuchei ganach (shevarim) or yelulei yalil (yevavos, which we colloquially call teruah).<\/p>\n

The Gemara (34a) says that Rebbi\u00a0Abahu maintained a safek about these two opinions. \u00a0He had a further safek as well that perhaps the teruah of the Torah is really a combination of the two, a shevarim-teruah. \u00a0Therefore, he made a takana to blow all three types: a) tekiah-shevarim\/teruah-tekiah, which we call tashrat, b) tekiah-shevarim-tekiah, which we call tashat, and c) tekiah-teruah-tekiah, which we call tarat.<\/p>\n

Tosafos points out that according to Rashi\u2019s shitah that a teruah (using the vernacular way of referring to it) is merely three tiny sounds (kol shehu), when blowing a tekiah-shevarim-tekiah one must be careful that each one of the three shevarim are not as long as the length of three tiny sounds. \u00a0Why? \u00a0Because the Mishna says that the length of a tekiah is equivalent to a teruah. \u00a0So, the moment a shever has extended to the equivalent length of three tiny sounds, it is no longer a shever but a tekiah!<\/p>\n

The Rishonim ask a very difficult kashya on this statement of Tosafos. \u00a0When you are blowing tekiah-shevarim-tekiah, that means that you are fulfilling the opinion of the Braisah that says the teruah of the Torah is three shevarim, not three tiny yevava sounds. \u00a0That being the case, while blowing the set of tekiah-shevarim-tekiah, the defining length of a tekiah is the equivalent length of three shevarim, not three tiny sounds! \u00a0So why should there be any reason to be careful that each shever not reach the equivalent length of three kol shehu\u2019s?! \u00a0As long as each shever does not reach the length of three shevarim, that should be fine?!<\/p>\n

The answer to this question apparently lies in the shitah of Rav Hai Gaon. \u00a0Rav Hai Gaon holds that there is no machlokes l\u2019halacha. \u00a0Both the Mishna and the Braisah agree that both yevavos and shevarim are valid as a “teruah”. \u00a0You can blow either one. \u00a0They\u2019re both good. \u00a0Just that differing minhagim evolved as to which type to utilize. \u00a0So that it should not look like there are two Torah\u2019s, Rebbi Avahu enacted a uniform practice of doing both types, in addition to his innovation of the third type called shevarim-teruah. \u00a0That is the shitah of Rav Hai Gaon.<\/p>\n

Accordingly, if Tosafos holds like this, there is no kashya, because even when you\u2019re blowing a tekiah-shevarim-tekiah, you still hold that yevavos is also a valid teruah; and since the length of a tekiah is equivalent to the length of a teruah, once you have reached the length of the smaller teruah, it becomes a tekiah!<\/p>\n

This is not quite sufficient, though, to answer the question. \u00a0The Rambam explicitly says that the machlokes between the Mishna and the Braisah evolved as a result of the passage of many years and the intensity of the galus. \u00a0He says that the precise definition of teruah was forgotten and that is how this machlokes became possible. \u00a0So, he clearly holds that it is either or, not both. \u00a0They are mutually exclusive.<\/p>\n

Tosafos makes a statement that clearly indicates that he holds like the Rambam on this matter. \u00a0Our minhag nowadays is that we blow all three sets \u2013 tashrat, tashat, and tarat \u2013 for malchiyos, zichronos, and shofaros. \u00a0However, in the time of the Rishonim, such a minhag was practically unheard of. \u00a0They had it that for malchiyos a tashrat was blown, for zichronos a tashat was blown, and for shofaros a tarat was blown.<\/p>\n

Tosafos says that Rabbeinu Tam found this minhag baffling because it is inherently contradictory. \u00a0If tashrat is correct, then you aren\u2019t being yotzei for zichronos and shofaros; if tashat is correct, then you aren\u2019t being yotzei for malchuyos and shofaros; and if tarat is correct, then you aren\u2019t being yotzei for malchuyos and zichronos?! \u00a0Clearly, then, Tosafos holds like the Rambam that each shitah is mutually exclusive. \u00a0If he held like Rav Hai Gaon that really everybody agrees that either way is halachically valid, there would be no reason to find the minhag baffling.<\/p>\n

That being the case, we are back to the kashya of the Rishonim on Tosafos. \u00a0Why, when blowing a tekiah-shevarim-tekiah do you need to be careful that each shever not be as long as three kol shehu\u2019s, as long as each shever is not the length of three shevarim together, that should be fine?!<\/p>\n

The answer to this question is that Tosafos holds similar to Rav Hai Gaon, but not completely like him. \u00a0We find that the concept of blowing a teruah is not unique to Rosh Hashanah. \u00a0In the midbar, they had to blow a teruah (albeit with chatzotzros) when it was time for the Yidden to travel, and in the Mikdash a teruah was blown when the korbanos were brought on Yamim Tovim, etc. (B\u2019haaloscha 10:5-10). \u00a0Tosafos holds like Rav Hai Gaon in the sense that, in general, either a yevava or a shevarim are both inherently included in the definition of “teruah”. \u00a0Just what? \u00a0On Rosh Hashanah the mitzvah is to blow only one type of \u201cteruah\u201d, and that is the machlokes between the Mishna and the Braisah \u2013 which type to blow.<\/p>\n

But even according to the shitah of the Braisah that the \u201cteruah\u201d of Rosh Hashanah is specifically shevarim, it is not that a yevava (what we colloquially call teruah) is not a “teruah”. \u00a0It is a “teruah”. \u00a0Just that the Braisah holds that that type of “teruah” is not the one the Torah mandates on Rosh Hashanah. \u00a0But it is still a cheftzah of “teruah”. \u00a0And the shiur of a tekiah is the equivalent length of a “teruah”. \u00a0So, once a shever has reached the equivalent length of the shortest “teruah” on record, it is no longer a shever, but a tekiah. \u00a0That is why Tosafos holds that even when blowing tekiah-shevarim-tekiah, each shever must not be as long as the equivalent length of three kol shehu\u2019s (in accordance with shitas Rashi).<\/p>\n

By the way, three kol shehu\u2019s takes about one second. \u00a0Perhaps some baalei tekiah can do it in a bit less than a second, and for some it takes a bit more than a second; but it is right around the area of a second.<\/p>\n

With this in mind, we can also understand why Tosafos said \u201cv\u2019nireh\u201d when he put forth the halacha that in the set of tekiah-shevarim-tekiah the tekios have to be longer than those of tekiah-teruah-tekiah, and in the set of tekiah-shevarim\/teruah-tekiah the tekios have to be even longer. \u00a0Since, explains Tosafos, the Mishna says that the shiur of the tekiah is the equivalent length of the teruah, it is therefore necessary to elongate the tekiah according to the length of the teruah of that set. \u00a0Now, that would seem to be self-evident. \u00a0So, why would Tosafos preface it with \u201cv\u2019nireh\u201d? \u00a0\u201cV\u2019nireh\u201d is an expression of \u201cv\u2019nireh li\u201d; in other words, \u201cthis is my chiddush\u201d. \u00a0So why is Tosafos saying that this is his chiddush when it seems to be self-evident from the Mishna?<\/p>\n

The pshat is that since even when you\u2019re blowing a tekiah-shevarim-tekiah or a tekiah-shevarim\/teruah-tekiah, a tekiah which is as long as three kol shehu\u2019s is inherently defined as a cheftza of tekiah, there could be room to think that such a tekiah suffices even in the sets where the teruah thereof is longer.<\/p>\n

The chiddush of Tosafos is that there are two measurements relevant to tekiah. \u00a0One measurement is for defining the basic cheftza of the tekiah, and the second measurement is for determining how much<\/em><\/strong> of that cheftza you need for the fulfillment of the mitzvah. \u00a0A blast which is less than the length of the smallest “teruah” on record \u2013 namely, three kol sh\u2019hu\u2019s (according to Rashi) \u2013 is not at all called a tekiah. \u00a0Imagine someone trying to use an olive branch which is three tefachim long instead of hadassim for his dalet minim. \u00a0The requisite three-tefach shiur he may have, but the basic cheftza of the mitzvah he is missing! \u00a0Similarly, a shofar blast which is not at least as long as three kol shehu\u2019s is simply not a tekiah.<\/p>\n

But now think about someone who is trying to use a 2.9 tefach hadas. \u00a0The basic cheftza of the mitzvah – a hadas – he has. \u00a0But he is still not yotzei. \u00a0Why? \u00a0Because the Torah demands that he have a certain amount (shiur) of that cheftza-shel-mitzvah.<\/p>\n

And that is the chiddush of Tosafos regarding tekios; that in addition to the shiur that defines the actual cheftza of a tekiah, there is also a shiur, a requisite amount, for the kiyum ha\u2019mitzvah \u2013 and that goes according to whichever set he is blowing. \u00a0If he is blowing the tekiah-shevarim\/teruah-tekiah set, for example, and the length of his tekios are only equal to three kol sh\u2019hu\u2019s, a tekiah he has, but the requisite shiur of that tekiah he is missing.<\/p>\n

Based on this pshat in Tosafos, my son Avrohom explained pshat in a difficult Rashi. \u00a0On 34a \u2013 when the Gemara speaks out the safek of Rabi Avahu and says \u201cmaybe \u2018teruah\u2019 is genuchei (i.e. shevarim)\u201d \u2013 Rashi elaborates \u201cand you should not do the teruos [as] yevavos\u2026\u201d. \u00a0Why does Rashi need to say this? \u00a0Would it be necessary to say \u201cdon\u2019t use an apple instead of an esrog\u201d?!<\/p>\n

The pshat is, perhaps, that a yevava is also a cheftza of a “teruah”, no matter what. \u00a0Just that on Rosh Hashanah the requirement is to blow one type of “teruah”, and not just any type of “teruah”. \u00a0So now it is perfectly understandable why Rashi says \u2013 on the tzad that “teruah” on Rosh Hashanah is shevarim \u2013 \u201cand you should not do the teruos as yevavos\u201d.<\/p>\n

\n

Provided courtesy of VayigdalMoshe.com<\/a><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

The Auspicious Nature of Rosh Hashanah In the Beis HaMikdash, on Rosh Hashanah, the Mishna says that the chatzotzros finished first, and the shofaros kept blowing, because mitzvas hayom is with the shofar. \u00a0Really, this is pashut pshat in the pasuk that says, \u201cyom teruah yihyeh lachem\u201d. \u00a0Of course, this is a mitzvah that one […]<\/p>\n","protected":false},"author":133194,"featured_media":42843,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[337],"tags":[],"class_list":["post-42835","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-rosh-hashanah"],"yoast_head":"\nVayigdal Mosheh: Inyanei Rosh Hashanah - Jewish Holidays<\/title>\n<meta name=\"description\" content=\"Rav Mosheh Twersky on the auspicious nature of Rosh Hashanah, whether malchuyos, zichronos, & shofaros are mid'oraisa, and defining the word "teruah"\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/inyanei-rosh-hashana\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Vayigdal Mosheh: Inyanei Rosh Hashanah - 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