Daf HaYomi B'Halacha Daily Email

Can a shofar be used without permission?

Chazal state that one who borrows another person’s objects without permission is a thief. Mitzvah objects, however, are an exception. It can be assumed that the owner would grant permission for someone to use his item for the fulfillment of a mitzvah. Examples include borrowing a tallis or shofar without permission. One may not remove the item from its location when using it, however. If the owner is in close enough proximity to ask his permission, the borrower must do so. Later poskim discuss whether the assumption that an owner of a mitzvah object would allow others to use his object is still applicable nowadays. It can be argued that due to hygienic and other concerns, people are no longer disposed to allow other people to use their items.

[משנ"ב תקפו, ט, ושעה"צ כ; ביאורים ומוספים דרשו, 15 ,16 ,17 ו־19]

Can a brochah be recited when blowing a stolen shofar?

A person who listened to tekiyos from a stolen shofar has fulfilled his obligation. This is because the primary aspect of the mitzvah of tekiyas shofar is listening to the sounds of the shofar. Sounds themselves cannot be stolen. L’chatchilah, though, it is forbidden to blow from a stolen shofar. It is also forbidden to recite a brochah before blowing a stolen shofar. When it comes to mitzvos in which the primary focus is to use or eat the mitzvah object, one cannot fulfill his obligation with a stolen item. Examples include eating stolen matzos, shaking a stolen lulav and wearing stolen tzitzis.

Is a shofar that was used for idol worship acceptable for tekiyas shofar?

A shofar that was used for avodah zorah is disqualified from the mitzvah of tekiyas shofar. Since it is destined to be destroyed, it is as if that shofar does not exist. If the shofar is owned by a non-Jew, it may--b’dieved--be used for the mitzvah. This is because a non-Jew has the ability to nullify the shofar from being an avodah zorah object. As such, even before he nullifies it, it has the status of existing and is acceptable for the mitzvah. (Nonetheless, it is objectionable to use it for the mitzvah because it is an avodah zorah object.) Although it is forbidden to derive benefit from such a shofar, using an object for a mitzvah is not considered a form of enjoyment that would fall into this category of benefit.

[שו"ע תקפו, ג, משנ"ב י ו־יד, ושעה"צ ל; ביאורים ומוספים דרשו, 21]

It is preferable to use a shofar from a ram for tekiyas shofar. Since a ram was the sacrifice that was offered instead of Yitzchak Avinu, it serves as a reminder of the Akeidah. The ram should be at least a year old. If a shofar from a male is not available, one from a female is also acceptable.

It is proper to use a curved shofar for tekiyas shofar. A curved shofar conveys the proper attitude for Rosh Hashonah, which is that our hearts should be subservient during the tefillos.

It is customary for the makri to announce the first tekiya, even though there is no issue of confusion at that point. If a particular congregation does not have this custom, they should not adopt it, since it serves as an unnecessary break between the brochos and the first blast.

When is a shofar forbidden forever?

Does a person “enjoy” blowing the shofar?

Can a neder take effect on an action?

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.