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portrayed it as being Rabbinically forbidden. and rebuts that, in fact, the question hardly even starts.
According to the Rashba, bal tosif is a prohibition which
The Ra’avad, in his comments to the Rambam, disagrees. applies solely to an individual who adds additional com-
According to the Ra’avad, since there is an obligation to mandments or elements to existing commands out of his
safeguard the Torah’s laws by enacting Rabbinic decrees, own volition. When it comes to enactments by our Sages,
any additional decrees would be permitted, even if it was however, they were given the authority to add on to the
implied that they are of Torah origin. The only way in Torah’s laws by virtue of the verse in Parashat Shoftim. The
which one would transgress the prohibition of bal Tosif, additional shofar blasts are an established practice tracing
says the Ra’avad, would be by altering a positive com- back to the Gemara and thus constitute no prohibition.
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mandment such as lulav, tefillin or tzitzit. The Rambam
and Ra’avad thus argue whether bal tosif could apply to the At first glance there would seem to be a firm disagreement
enactment of Rabbinic decrees and extension of negative between the Rashba and Tosafot. The Rashba implies that
commandments, or merely to the fulfillment of positive our extra shofar blasts do constitute an additional element
commandments. Some have suggested that the argument to the Torah’s command, however, they are nevertheless
is broader and relates to the very nature of the subject of permitted, as they were enacted by the Sages. According to
this prohibition – according to the Rambam the prohibi- Tosafot, though, such is not the case. Rather, we are deal-
tion is addressed to the Beit Din, while according to the ing with the repetition of a mitzvah, which is permitted in
Ra’avad it would be addressed to the individual. 7 any event. What is behind the argument between these two
great authorities?
Bal Tosif as it applies to Tekiat Shofar
One might surmise that the argument between Tosafot
Two of the major Rishonim address the glaring difficulty as and the Rashba is similar to the argument between the
to why the additional shofar blasts enacted throughout the Rambam and the Ra’avad. The Rashba seems to be follow-
ages would not be a violation of bal tosif. ing the Ra’avad’s premise that the prohibition of bal tosif
applies not to the Beit Din but only to an individual. Thus,
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Tosfot, in two places in masechet Rosh Hashana explain by following the Sages’ enactment of tekiot deme’umad,
11
that bal tosif applies only when one adds additional ele- there can per force be no prohibition. Tosafot, by contrast,
ments to an existing mitzvah, such as adding an additional hold that the Beit Din could theoretically transgress bal to-
species to the Lulav bundle of Sukkot, however performing sif (as does the Rambam), and thus they need to explain
the same mitzvah twice would not constitute a violation. differently – that in this case we are dealing with the double
Thus one may carry a lulav several times on the day on Suk- performance of the unaltered mitzvah.
kot, consume matzah multiple times on the night of Pesach
and blow the Shofar on Rosh Hashana even beyond the However closer inspection reveals that this is not the case.
minimum amount of blasts required by the Torah. Rather Firstly, although the Rambam emphasizes the role of the
than signifying an addition to the Torah’s command, our Beit Din regarding bal tosif, it is explicit in several places
current practice would constitute the repetition of the in the Mishneh Torah that the Rambam held that an in-
mitzvah. 9 dividual, as well, could transgress bal tosif. The Minchat
12
Chinuch explains that the Rambam’s main discussion in
The Rashba takes a different approach. In his commentary the aforementioned passage is the verse of "רוסת אל" and
to the Gemara he quotes Tosafot’s question and answer the authority of the Beit Din to enact new decrees. It is in
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6 See Rashi to Devarim 4:2 where he gives examples of the prohibition of bal tosif “such as five parshiyot in Tefillin, five species [along with the] lulav,
and five tzitzit.”
7 See below where we bring further sources from the Rambam to reject this explanation.
8 Rosh Hashana 16b and Rosh Hashana 28b
9 This explanation ties in with the Gemara’s reasoning (Rosh Hashana 16b) for why we blow both tekiot demeyushav before Mussaf and then again
tekiot deme’umad again during Mussaf. The Gemara explains that this is in order to “confound the Satan”. As Rashi explains: ןיבבחמ לארשי עמשישכ
וירבד ןימתתסמ - תווצמה תא - - According to the explanation provided by Tosfot, the way we express our love of the mitzvah is simply by repeating it
again and again, even once we have discharged our obligation!
10 Rashba’s commentary to Masechet Rosh Hashana 16a
11 The second set of tekiyot, which are performed as part of Mussaf, as opposed to tekiot de’Meyushav, the first set of blasts, which are made before
Mussaf.
12 See for example Mishneh Torah Hilchot Tefillah Ch. 14, Hilchot Lulav Ch. 7

44 · Hilchot Shofar Tzurba M’Rabanan