Page 58 - Chayei Adam LAYOUT sivan 5782

Chayei Adam - K’lal 140 - The Laws of the Shofar

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mouth over the wider part, he doesn’t fulfill his obligation as it says “you shall
pass the shofar” which Chazal understand to mean that [it must be blown] the
way it passes; that the way it grows on the ram’s head while it is alive is the way it
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must be blown, meaning through the narrow end. Even though this posuk
appears in connection with the blasts of Yom Kippur in the Yovel year, Chazal
explain that we connect all the blasts of Rosh Hashana and Yom Kippur of the
Yovel to each other. 22

]6[ If however [the shofar] was long and one shortened it, leaving the
minimum size, or if he scraped out the inside or thinned it out from the outside, it
is valid for he has not modified it from the form it had on the ram’s head. 23

]7[ All sounds of the shofar are valid, whether they are thick or very thin,
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provided that the sound is its own. If however, the sound is modified by
something else, it is not valid. Therefore, if one inserts one shofar into another
and blows it, he fulfills his obligation if the inner shofar protrudes from the outer
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one on both ends, because then he hears only the sound of the inner shofar,

םדו רשב

19. Ran, Darkei Moshe. See Aruch from ‘and you shall pass’ is a Torah source
זט
Hashulchan who writes that if one cut from of invalidation. Our version of the Rosh
both ends to the point where both ends are does in fact cite both reasons, but presumably
equally wide, the shofar is posul, even if he the version the Chayei Adam had before him
blows through the [previously] narrower end. only listed the Talmud Yerushalmi’s reason
that the shofar should be blown from the
20. Vayikra 25:9 narrow place, which is not a real source, but
rather a poetic borrowed usage of the posuk.
21. Chayei Adam’s note: This is what Accordingly, he explains that the Rosh, who (in
the Ran and Ritva write in Succah, and that his version) omitted the primary reason which
which the Yerushalmi writes ‘from the is a direct derivation from the posuk, based
narrow’ (Tehillim 118) is just borrowed himself on the Ran in meseches Rosh Hashana
terminology used poetically. It appears to who cites only this secondary reason.
me that that which the Rosh cites only the
Yerushalmi’s reason must be because the 22. Rosh Hashana 33b. See note 3, above.
Ran’s reason was omitted from print
because the Ran’s reason, that it is learned 23. Rosh Hashana 27b. This is because

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