Page 78 - Chayei Adam LAYOUT sivan 5782

Chayei Adam - K’lal 141 - Laws of the Tekiahs & Berachos & Who is Obligated In Them

]1[ The time for blowing shofar is during the day and not at night as it says
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“the day of teruah”. The mitzva begins at sunrise and goes until the night.
Nevertheless, if one didn’t have a shofar during the day and they brought it to
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him during bein ha’shemashos, he should blow it without a beracha, and b’dieved,
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if he blew it from alos ha’shachar, he has fulfilled his obligation.

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]2[ When Rosh Hashana occurs on Shabbos, the shofar is not blown as the
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Chachamim decreed [not to blow it] lest one carry it four amos in a reshus
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ha’rabim (public domain). [Therefore] it is prohibited to move it unless it is
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needed for [a different use] or for its place. On yom tov however, it may not be
used because it is designated for the mitzva, but may be moved. 10

םדו רשב

1. Bamidbar 29:1. Meaning day and not who writes that it is “also” considered day,
night (Megilla 20a) implying something otherwise. It is important
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א
to note that according to the Gra and others,
2. The optimal way to fulfill the mitzva of alos ha’shachar is defined as when the sky is lit
shofar is to hear it with the tzibur both before up by the sun which is much later than the
musaf and with the tekios sounded during the generally accepted definition used for most
chazan’s repetition. One who won’t be able to published calendars. Accordingly, one who
hear shofa later should not delay it, but also must blow before sunrise, should try to do so
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should not blow too early in the day, as below, closer to sunrise when possible. See Biur
siman 7. Halacha.
ד

3. i.e. after sunset but before nightfall,
which is a time whose status is doubtful if it is 5. Although this is a rabbinic decree,
still day or already night. Accordingly, one Chazal cite the posuk “zichron teruah” as
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should blow the shofar in order to fulfill the support for their enactment.
mitzva, but not recite a beracha over it
(Mishna Berura). 6. However, in the Beis HaMikdash the
shofar was blown. After it was destroyed, R’
4. Because day really begins at alos Yochanan ben Zakai instituted to blow shofar
ha’shachar except that since most people in any place that there was a beis din, since
cannot discern it as such until the sun is visible they would be careful not to violate Shabbos.
above the horizon, one should wait until the (Mishna Rosh Hashana 29b) Although the Rif
sun rises. (Rashi, Biur HaGra and the understood this to mean in any established
consensus of the poskim) See however Levush significant beis din, and in fact actually blew

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