Daf HaYomi B'Halacha Daily Email

The Torah relates in Parshas Beha’aloscha that in the second year following yetzias Mitzrayim, the Yidden offered the korban Pesach. Rashi cites the Chazal that asks why the Torah delayed the reporting of the bringing of the korban Pesach? Its’ more suitable place of mention would have been earlier in parshas Bamidbar. Chazal explain that the Torah wished to delay the mentioning of this event since it portrayed Klal Yisroel in a negative manner. Throughout their forty-year sojourn in the midbar, this was the only korban Pesach that was offered, and this was something not to be proud of at all.

There is a famous question. How could the Yidden have been faulted for not having brought a korban Pesach during their stay in the midbar? The Gemorah says that the wind that contributes to the health and safety of those that undergo bris mila did not function in the midbar, thus rendering it dangerous to undergo bris mila. In order to be eligible to bring the korban Pesach, it was incumbent on all accompanying males to have a bris mila. If so, how could they be faulted for not having brought the korban Pesach during their years spent in the midbar?

The answer is that they should have cried out from pain, “Why should we lose the opportunity to bring the korban Pesach?” They should have felt as if they lost something valuable. Their silence and acquiescence to the situation indicated indifference to the importance of korban Pesach.

The institution of Pesach sheni was prompted by a group of people who vented to Moshe Rabeinu, “Loma nigorah”- “Why should we lose out on the opportunity to bring a koban Pesach?”

What legitimacy did this complaint carry? They knew, quite well, that they were impure, thus, ineligible to bring the korban! This is tantamount to a fellow missing an arm and complaining of losing out on the mitzvah of tefillin!

The Chidushei Horim explains that they clearly knew the halochah that their tumah rendered them unfit to offer the korban. They were pouring their heart and expressing their anguish at not being able to partake in this holy undertaking. They were aching because of the missed opportunity to bring nachas to the Eibershter.

Hashem desires our ratzon and yearning to perform His avodah. Their intense yearning earned them the zechus to innovate the parshah of Pesach sheni.

Why should the shofar be blown from the right side of the mouth?

It is proper for the ba’al tokaya to blow the shofar from the right side of his mouth. Blowing from the right side has the power to dispel the Soton who stands on the right, ready to prosecute. An additional reason mentioned in the Achronim is that the left side is already protected by the mitzvah of tefillin, while the right side is more vulnerable. As a general rule, the Mishnah Berurah did not quote from his contemporaries. The sole exception to this rule is regarding this topic. In the Biur Halacha, he quotes an additional reason for this halacha from Rabbi Meir Simcha of Dvinsk (the author of the Ohr Someach). He explains that the Gemara derives details of the mitzvah of tekiyas shofar from the trumpets that were blown during war time. The verse in Shoftim states that the trumpets of war should be held in the right hand.

[שו"ע תקפה, ב, משנ"ב ז, שעה"צ יח, וביה"ל ד"ה וטוב; ביאורים ומוספים דרשו, 25]

Which side should a left-handed person blow from?

A person who is unable to blow from the right should at least tilt the wide end of the shofar towards the right. There is disagreement about whether a left-handed person should also blow on his right. If a tzibur has a choice between a scholarly and righteous ba’al tokeya who cannot blow from the right and an ignoramus who can blow from the right, they should choose the scholar.

[שעה"צ תקפה, יז; ביאורים ומוספים דרשו, 23-22]

Why should the shofar be covered during the brochah?

The custom is to cover the shofar during the recitation of the brochah. The Achronim provide various sources for this custom. Some say that since the shofar commemorates the Akeidah, in which Avrohom covered the mizbeyach (where he planned to offer Yitzchok) until right before the offering, we cover the shofar until right before the blowing. Avrohom’s intention was to conceal the mizbeyach until the last possible moment, so that the Soton would not attempt to disqualify it. Some Achronim question the practice, since when it come to making a brochah on food, the food must be revealed before the brochah is made. Some suggest a method to reconcile the custom with the halachic issue: the ba’al tokaya can place his hand on the covered shofar while he is reciting the brochah.

[ביאורים ומוספים דרשו תקפה, 9]

The tekiyos before Musaf are known as tekiyos d’meyushav—the tekiyos blown while sitting--since one may sit while blowing or listening to these blasts. Since these tekiyos were not the primary tekiyos designated to fulfill the basic obligation, sitting is permitted. The purpose of these tekiyos is to convey our affinity for the mitzvah of tekiyas shofar by blowing extra blasts. This will in turn dispel any arguments from the prosecuting angel.

All birchos hamitzvos must be said while standing. The word v’tzivonu (“and He commanded us”) connotes that we are in Hashem’s service; just as the avodah in the Beis Hamikdosh was done while standing, we stand when calling attention to our own service.

A bris milah that takes place on Rosh Hashonah should be scheduled before tekiyas shofar.

Must the shofar come from an animal that had a kosher shechita?

Can a manipulated shofar be used on Rosh Hashonah?

Should the makri announce the first tekiya?

PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.