Yeshiva of Newark Podcast
Rosh HaShanah Readiness-Shofar-Tekiah or Shemiah
you're listening to the Yeshiva of Newark at IDT podcast. I'm your host and curator, probably a problem of give-a-levage. And I hope you enjoy this episode. It doesn't say, even that you blow a chauffeur or another. The Dober says it's a day of trua, and we assume it's a chauffeur, but we learn out from various Psukiim by the Yovil that the Baha'viru chauffeur that we're able to figure out what it is that you do on Rosh Hashanah. But the terror doesn't say the reason to blow the chauffeur. Let's see what the Sei Prachin upstairs. He says, "The chauffeur of this Mitzvah is autumn bauchomir. A person is physical, low you to layer with Valimkii-Melliday-Modir. That's the way we are. We are such physical beings. We need some sort of external thing to get us thinking about things differently. That's the way people are. Think about people in war. What do they do? The reason why they sound the trumpets is not the scare. It's to make you get angry, right? Look at the Psuk that he brings here and you shy you on the bottom. You never see people scream when they do karate or judo or they fight somebody or they yell. You can see images of people going to war. They start screaming. We need that sort of external screaming to get us energized. Because it's not necessarily a day of war, according to the Sei Prachinah. But it is the day of judgment and therefore you have to, normally, you think it's just like every other day, especially if you live in Hudslur. It's everybody's driving around and it's just a regular Saturday and people aren't even thinking. To think, I need the Mavakah Shrahmim for Mya Beerot. In other words, according to the Sei Prachinah, it's really a hissotorist to to Tvilo. It gets you in a different mode of mind that you realize that it is a pressure and intense and important time. And I need to dive into their boner show. And realizing who he is, of course, no sei oven befesha kantobenate. So it's a hissotorist for Davening. That's the idea of Tia Shofar. Definitely, even the Shofar does it, right? And that's just the one sound of the Tkiya. Koshke and Kolatrua, especially if you hear that broken sound, the Kola Nishbar. That can definitely make you think about, "I need to approach God." And then he says, "Besides the element that it's important today, I've got to approach God today, it's also a parallel to you. Not only do you feel energized, but it's a poetic way to illustrate who you are. Yeshwa-latum-zei-kim-adabeshi yishbar-yay-zei-libo-hara-bit-tai-vis-olam-ubak-atayim." Basically, you need to break, break your yay-ze-hara when you hear broken sounds. Maybe it tells you that you're broken, but it also tells you what you need to do, what you need to chisel away at. So that's the rationale to say from Krishna says why we blow chauffeur. But as we all know, the Gomara puts in something else. The Rambam says his own reason. Sadegon says another reason. Say from Krishna's reason is as positive as any of the others. But the Gomara, in Rosh Hashanah, mentions something else. And Rosh Hashanah says, "I'm a Rambavo. Loma-toga-bisho-fersho-yayo." So why is it a ramsorn? "I'm Rosh Hashanah-bersho-fersho-yayo. Loma-toga-bisho-fersho-yayo." And that is what Rambavo, who we've seen many times in Shah says, there's another thing. The other thing is we need to feel the importance of the Akheda during this whole period of time from Evel while we're blowing the chauffeur, especially in Rosh Hashanah. And if we feel that way, God will say, "Maybe you're like Yitzhak." Maybe you're like the one that's Akharatam, that's a Hemla Fana. And I've spoken about this many times. Some of you have heard me speak about it, that this Gomara is putting the emphasis on Yitzhak. There's other Gomars that emphasize Avram. And I talk about there's a difference between the Akheda of Yitzhak and the Akheda of Avram. But the Gomara here is basically saying that we need to, God views us as if we are Yitzhak, willfully going to the Akheda when we blow the chauffeur. And then of course, there's a tremendous spruce of Messyra and that fashion, how much God means to us. One of the central Hakkirot of what Ke'an Chauffeur is, the authors of Surbitelos, is it a mitzvah to blow the chauffeur or to hear the chauffeur? Now, obviously, you can't hear it unless you blow it. So really the question is, when you get someone to blow the chauffeur and others are listening, does it work that it's as if we all blew the chauffeur? Does the Khazan who blows the chauffeur on our behalf? And because we've listened to it amazingly, even though we put nothing to our lips, we have fulfilled the mitzvah to Ke'an Chauffeur? Yes, Shameke Oni. Right, which is an incredible thing because it's one thing Moshe when you talk about making a brachah, Shameke Oni. So like, well, I was listening in concerts like I was saying the brachah. It's another thing when I was just listening to the sound and it's as if I blew it. It's as if I blew that sound. It's as if I made that sound. It's as if I did the purula of tequia. That's like Shameke Oni. Or maybe there is no mitzvah to blow chauffeur. Maybe the mitzvah is to hear the chauffeur, but you need to ask the brachah to read it? Yes. It doesn't matter who blows the chauffeur, like the woman does it, is it calling chauffeurs? You're writing does it. Yeah, all kinds of things. So this question is very insignificant. Correct. If the mitzvah is, now obviously, let me say it better. Even if you say that the mitzvah, the way to understand the mitzvah is to hear the chauffeur, you need to hear the chauffeur from someone who's high even the mitzvah. That's the prat. The mitzvah is to hear the chauffeur and the way you hear the chauffeurs by somebody blowing it. Now, Dr. Kogan is saying maybe we should say a difference is can a guy blow the chauffeur for us? Or a woman blow the chauffeur? I heard it. So even any way you look at it, you have to hear it from someone who has the mitzvah. According to Ashkenaziim, the woman is okay to blow the chauffeur because according to Ashkenaziim, the higher also. Well, Ashkenazi, let me just say the women took it on themselves, Moshe. It doesn't say that the women have a Qiyu. We're going to talk about women specifically, but we'll see in a minute. The rambam says the mitzvah is to listen to the chauffeur, not to blow the chauffeur. How do we know that? The rambam in Hocha chauffeur starts, mitzvishilturah, assehilturah, lishmohah, threw us our chauffeur, Mr. Shodah to hear the chauffeur. In fact, the rambam says if somebody steals a chauffeur, you could be moatsay when you heard it. Why? Because even though you could say that's a puzzle to Qiyu, it's a mitzvah, blah, blah, blah, blah. Well, the mitzvah is not the tikiyah for you. The mitzvah is to hear a tikiyah. And therefore, the rambam says you don't have to touch it, you don't have to pick it up. And there it is. The main question is, how do you understand the rambam? Right, right. Those are all proofs to the opinion of the rambam. Correct. Well, similarly, somebody steals the chauffeur and blows it. So even though, in a way, you could say, well, he did an aveiro, but I heard a good chauffeur blow it. What did I steal? I didn't steal anything. The rambam says even the guy that blew it was Yoatsay the mitzvah. Because his mitzvah was the call that came out of it, not the blowing that preceded it. So he had no right to take the chauffeur. But the sound is ethereal. The sound is not physical. So it's not like you steal the lulov. There you could say, it's a mitzvah, blah, blah, blah. How could you fulfill the mitzvah when you stole it? When you steal the chauffeur, what is it? Where does the mitzvah become fulfilled? When the sound comes out of it, when the sound comes out of it, that's not what you're stealing. You just stole the vehicle that created the sound. Now, now the the rebel Tom, who was basically a little bit earlier than the rambam, I can temper it even earlier. The mitzvah says you make a prokhah altkia chauffeur. Why? Because the assiosa, he Gomar mitzvah, the mitzvah is to blow. Now, the Gomarah seems to back the rambam. What is the Gomarah say? Moshead mentions that, well, maybe if they look at the field and see if you can talk about them. Let's take a look at the Gomarah. Gomarah says that if a person blows into a pit or into some sort of other cistern or into some sort of pot. So what is he, what happens when he blows? He sort of hears the echo. So if he can hear his own blowing when he blows, he's yotes it. But if the echo starts immediately, and it's his original blowing is drowned out by the echo, low yachts, so the Gomarah says. That's the mission, I'm sorry. The Gomarah says, Ravunah says, what did the mission mean? El-ot-an-on-na-na-soth-a-bar? Because they're the ones that only might be hearing the echo. But the ones that are, if somebody is in the pit, he can actually hear the original blowing. So you see from this Gomarah, it's all about did you hear the sound or not? Because it would seem the man who's blowing, right? He blew. Now, even though what he heard was an echo, but he blew the chauffeur, he created the sound. And even though the echo overwhelmed him, if the Rabinut time is correct, he should be, you know, say the Mitzvah. It must be that the Rambam is right, that the Mitzvahs to hear the call, and you didn't hear the call. What you heard was the echo. The tour passes like the Rambam, and he says, you have to make the Bruchle de Schmola call chauffeur. Now, what is one of the questions that we mentioned before Dr. Kogan mentioned it? We know the mission says that a cotton, a woman, a chauffeur cannot blow the chauffeur, because they're makhuyibidavah. So once again, the question is, hmm, I heard it from a person, I heard it, why does it have to be someone who's high in the Mitzvah? So the hazzanish attempts to explain why this Gomorrah, this Mishnah and Rosh Hashanah, isn't a proof for Rabinutam and a contradiction to the Rambam. The Mitzvah is definitely just to hear, like the Rambam says, but you need to hear from someone who's quiet, because we have to hear the chauffeur of a Mitzvah. For example, when it comes to tzitzis, you need someone who's a barakiyuva to make the tzitzis, to tie the knots, even though that's not the Mitzvah, the Mitzvah is to wear it. The Mitzvah might be in listening, but the hensher of the Mitzvah has to be there to come from a barakiyuv. Similarly, let's say, if when I blow the chauffeur, I don't have you in mind. Well, I heard it. The point is, it's not a chauffeur chau Mitzvah. The guy who's blowing it, he has those people in mind, creates this situation, like the Kazunish explains, it's a chauffeur of Mitzvah. A chauffeur didn't cut on, even though you would like it to be a chauffeur of Mitzvah. They're the ones who are in charge of it, and therefore they're the ones blowing it, it can't turn into a chauffeur of Mitzvah. Similarly, if there's somebody blowing the chauffeur, and he doesn't have the community in mind, or let's say he doesn't want to have you in mind, so it's not a chauffeur of Mitzvah for you. So this sounds a little bit, by the way, like the Urbino Dam, that the Mitzvah is blowing chauffeur, and I don't want to have you in mind. Still, that is the brotha that we make with Shmoa, the goal chauffeur. Thanks for joining us for another episode from the Ishiva of Newark at IDT Podcast. Be sure to subscribe on your favorite podcast app, so you don't miss a single episode. [Music] [BLANK_AUDIO]