Resources for Rosh Hashana daf 27

Daf A Week

Rabbi Yitzchok Gutterman

  1. The גמרא says that you cannot have a ציפּוי זהב on the שופר if it is במקום הנחת פּיו. There is a מחלוקת ראשונים as to what “מקום הנחת פּיו” is referring. See the רמב"ן in his דרשת ר"ה who says (at least according to one דעה) that it refers to the place that your lips cover, which is a small amount on the outside length of the שופר. He also says that the problem with having a ציפּוי זהב is that it’s a חציצה. See the רא"ש quoted by the טור סימן תקפּ"ו who says that מקום הנחת פּיו refers to the width of the שופר where you place your lips. See the ב"י there who explains that according to the רא"ש, the issue with the ציפּוי זהב is not חציצה but rather the fact that you added something to the שופר. See the ר"ן on ו: ד"ה גמ who says that מקום הנחת פּיו refers to the inner portion on the width of the שופר where your mouth touches. However, if you add gold to the outer part of the width of the שופר it is כשר.

Many אחרונים ask that according to the שיטות that hold that the problem of the ציפּוי זהב is that it is a חציצה, why don’t we apply the principle of כל לנאותו אינו חוצץ which means that anything which is added to beautify something is not considered a חציצה (such as a gold handle on a לולב)? See the שו”ת אבני נזר או”ח סי’ תל”ב אות א who says that the mitzvah of לולב is different than the mitzvah of שופר. By the mitzvah of לולב, there is no requirement that your hand must touch the לולב—just that there be no חציצה between your hand and the לולב. However, by שופר there is a requirement for your lips to touch the שופר. Therefore, anything that is physically in the way is considered a חציצה, even if it is there לנאותו. See the ברכי יוסף או” ח סע’ כ”ז אות א who says the same סברא. He says that you can’t have water on your hair and then put on tefillin as it is a חציצה. Even though liquids are not generally considered a חציצה, in the case of tefillin where there is a requirement for it to physically be on your head, anything is a חציצה.

  1. The גמרא says that if you blow one long תקיעה which you intend to count as the last תקיעה of the first set and the first תקיעה of the second set, then אין בידו אלא אחת. Most ראשונים understand this to mean that you were יוצא the last תקיעה of the first set but not the first תקיעה of the second set. However, see the ריטב"א and many other ראשונים here who quote the opinion of the רי"ץ גיאות which is based on a ירושלמי that says you are יוצא neither! According to this, אין בידו אלא אחת refers to the first תקיעה of the first As mentioned, almost all ראשונים disagree with that position.

 

  1. The משנה says that if one blows the שופר into a pit and hears a קול הברה, they are not יוצא. The גמרא describes קול הברה on עמוד א as an “ערבוב קלא”. See the ט"ז in סימן תקפּ"ז ס"ק א who says that if the שופר is being blown in shul and you hear it being blown while standing outside the shul, you may not be יוצא since you will have only heard a קול הברה. The ט"ז seems to have understood that קול הברה refers to a weak sound as opposed to a mixed sound. See the first ביאור הלכה in סימן תקפּ"ז who disagrees and says it means a mixed sound. Nonetheless, להלכה he says to be חושש for the ט"ז. He ends off with an astonishing חידוש: since קול הברה either means a mixed קול or a weak קול, if one heard the שופר in a mountain range where one clearly heard only the echo itself, one can be יוצא with that קול.

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