כיצד אפשר לתקוע בשופר של העקדה — הרי האיל נשרף כקרבן?

00:00 Welcome to another share on Health of Shechem. In honor of the upcoming Rosh Hashanah, I'll discuss something Rosh Hashanah related. We all familiar, we say every day in davening, uh, in Shemoneh Esreh, "Kabbalah Shofar Gadol," which is a reference to the passage in Yeshayah, which says when Mashiach is going to come, "Hayah bayam hahu yitakah shofar gadol." Uh, going to blow in a big shofar, and those that were So we find in the Midrash, it's also a well-known Midrash, about the Shofar Gadol, about the shofar that's going to be blown when Mashiach comes, that it says that this shofar comes from the isle, the ram, that was brought by the Akedah instead of Yitzchak. And the Midrash says in Pirkei DeRabbi Eliezer, Perek Lamed, it says, "That isle, that ram, that was created ben ha'shmashot." Um, so nothing was, nothing was in vain. Everything was used for something. The ashes were used as the foundation of the Mizbeach. Uh, the veins, the giddim, were used as the strings for the harp of Dovid HaMelech, and so on. And then it says that the, the horns, the left horn was the, was used for the shofar that was blown by Matan Torah. "Meshecha yevol yahav bahar." Uh, and then there's the, the right horn is gonna be blown when Mashiach comes. That's gonna be the tekiah shofar gadol. That's gonna be when Mashiach or Meshiach comes. That's a famous Midrash. On this, the Ramban asks on, on the passage, "Meshecha yevol yahav bahar" in Shemos, chapter

01:49 ten, verse ten. The, the Ramban asks based on what the Rashi on the passage says, that shofar is the isle, "Shofar ayalah shel Yitzchak hayah," from, from this, from this Pirkei DeRabbi Eliezer. So the Ramban asks, he doesn't understand. If it's the a- if it's the isle, if it's the ram that Yitzchak, that was brought by the Akedah Yitzchak, so then the whole thing, it's an ayelah. If it was brought as a ayelah, so then the din is by ayelah that the whole thing has to be burnt. So where, where did the shofar come from? How is there a shofar here? The whole shofar should have been burnt. There shouldn't be any shofar left to be blown at a later point. So the Ramban answers that it could be that Hashem takes the earth, takes the ashes of this horn, and he's gonna return it, make it back into a shofar. In other words, it was takah burnt. Hashem's gonna recreate the shofar to what it was, and that's how you're gonna have the shofar to be blown, uh, when Mashiach comes, and that was also how the shofar was blown by Matan Torah. And then the Ramban, uh, continues and it says, "V'lofitaiti," there's a big say in this, this, this concept that to blow the shofar of Yitzchak, that's referring to Pachad Yitzchak and, and, and so on and so forth. So that's what the Ramban explains about how to use the shofar. On the other hand, we find in the Sefer Shemesh

03:15 Ba'aretz, which is a Sefer written by Moshe Ibn Chaviv. Uh, the, the, the-- He has different parts of the Sefer. The, the-- There's one part on, on Mesechta Rosh Hashanah called Yereim Tru'ah. There's the more famous one, which is Kapais Tamid, which is on, on, on Mesechta Sukkah. Um, so this Sefer actually, the Pnei Yeshua actually writes that since he, he saw the Sefer of Moshe Ibn Chaviv, so he doesn't have to be ma'ayach so much on these Mesechtas because he already, Moshe Ibn Chaviv already wrote about it. There's HaGa'os on the Sefer from Rabbi Akiva Eger, and so on and so forth. He lived, uh, from sixteen fifty-four to sixteen ninety-six, and so on. So he writes, uh, a similar question about the shofar that ha- they brought as a ayelah. But he asks the question, if it's brought as a ayelah, you can't use it. Anything that's brought as a Korban, so then if you're gonna use it, once you bring it onto the Mizbeach, so then y- you're me'il. It's me'ilah. You're benefiting from something from Hekdesh, so it's asur to use. Now, it is true that we find in the Rambam, the Gemara also, Rambam puts two Gemaras together. It's the whole Shakata Yom HaFrashim. But in, in the Rambam, you can see it in Perek Alef, Halacha Gimel of Hilchot Shofar, that lechatchilah you can't use, uh, uh, shofar shel ayelah. Lo yitakah bo. You can't, you can't blow with it. It's taka true that if you use it, you'll

04:42 be yetzer, but you can't, but you're not allowed to lechatchilah use it. So the Yereim Tru'ah answers that it could be that the shofar got disconnected from... In other words, they brought it as-- Avraham brought the ram as, as a, as a, as a, as a, as a Korban. But we know the din is that if the shofar gets disconnected from the rest of the animal before zrikah, uh, or, or afterward, depending on which, which, which opinion, without getting into too much de-details, so then it's not considered that you're not gonna-- you're not considered being me'il on it, and in other words, that it fall- it falls off the Mizbeach, as we'll see in a second. So you're not considered being me'il on it if, if you, if you use it, because it then already belongs to the Kodesh. Once it belongs to the Kodesh, you can already have anah from it, and, and therefore, would be-- would-- that's how it would have been permitted to blow and use this shofar. And then he brings, right there he brings from, he brings the answer from the Ramban, uh, and he says it could be that the Ramban had to use this, so he calls it a derech that the Ramban said that, that the whole thing was burnt and Hashem's gonna recreate it. But he says it could be that the Ramban had to go into this derech because of the rest of the Midrash, that it says they use the veins and use the

06:01 other things, so you can't really answer the same answer about the horn being disconnected because you have to answer for all the other things. So we have two answers. Either the whole thing was burnt and Hashem recreated it, or it's a question of how you bringit and you have to say that it fell down before or afterwards. The truth is, the Eretz Chaim also similarly asks in, in, in Vayikra, Perek Alef, Pasuk Tes, where it talks about the Korban Olah, that you have to burn the whole Korban Olah. He, he also asks in-- slightly differently, "Why didn't Avraham bring the, the, the shofar also if we just learned that the whole Olah has to be burnt? Why didn't he bring the Olah? Why didn't he burn the shofar also?" So it says it could be... He gives three answers. It says it could be that it fell off the Mizbeach. Uh, and we learned that if it falls off the Mizbeach, so there you don't have to put it back on. Or it was-- got disconnected before the zika, the zika of the dam. Um, and we only, we only learned that you have to bring the horns together with the carbon as long as they're still connected. But if they got disconnected, uh, so then we learned that you don't have to. Uh, like we brought up earlier. Or he says, and thirdly, he says it could be it was before Matan Torah. Since it's before Matan Torah, it's true that Avraham Avinu

07:22 Kim Kol HaTorah Kula, even Erv Tavshilin, as the Gemara Yoma says. But nevertheless, as the Eretz Chaim explained in other places, that if there was something, if there was a, a, a reason, and the Rabbi says this also in Sefer, that if there was an actual valid reason to do differently, so it's palmam, he wasn't mitzvah-- he wasn't mitzvah. He didn't have a chiyuv to keep the Torah. So if there was a, a valid reason, so over here, there was the reason is to keep the shofar for, for, for when Mashiach comes and so on. So therefore, he didn't bring it. That's what the Eretz Chaim brings. Now, we find the Morah in Gur Aryeh on, on, on this, on the pasuk that we brought before about, about that the, the shofar was blown, um, the same pasuk the Ramban's on, that the, that the shofar was blown by Matan Torah. So he, he brings, you know, it says, "Ayeles ha'lyitzachaya." Um, so he asks-- So first of all, he brings what the Ramban asked on this, and it says, you know, it says the Ramban says that it was recreated. Then he brings from, from the Mizrachi, uh, that we have to say, um, like, like, like similar to what the other, to the, what the other mefarshim said, that it got disconnected beforehand, and therefore it's not-- you cannot bring it for a carbon. So the Gur-- the, the Morah first says, first of all, he doesn't understand. If it was separated before,

08:51 so it wasn't, it wasn't-- if it was separated even before, uh, he brought the ayal on the Mizbeach instead of Yitzchak, as some actually, some mefarshim say, resemblingit was kind of it got caught in the horns. So some want to say that he took the animal and the, the shofar actually got stuck in the horns and the animal came. So he says, "If it wasn't-- if you didn't bring it as a carbon, if it wasn't a full carbon instead of Yitzchak, so then there's nothing holy about these-- there's nothing special about these horns." The whole chidush of why we want to blow these horns and use it for Matan Torah and use it when Mashiach comes, because this horns, this ayal, this carbon was brought instead of Yitzchak. But if it was separated before he even brought it as a carbon, so then it didn't, didn't, uh, it didn't help. And then he goes on, um, um, and you have to say that it's, that it's, that it's-- in other words, so you have to say that, that it's, that, that it's because everything that we did to the carbon, um, we did instead of like, like we're going to bring also soon that before every part of the carbon that he brought, instead he's bringing, you know, this part of the carbon instead of that part of Yitzchak and so on and so forth. Um, and therefore it stood instead of Yitzchak completely, and that's the zechus and the, the merit of, of,

10:09 of the whole carbon, and that would be also the zechus of the shofar. But if that's the case, so then the whole thing, the whole thing is burnt. So therefore, he's goes back to the Ramban, but he doesn't like the Ramban either because what do you mean the Aibishter came out entire and Hashem blew a shofar? That the Aibishter blows a shofar, a, a, a gashmius take a shofar and therefore the Ramban has a whole question. How could it be he blew the shofar, it was already burnt? What does it even mean that Hashem blew a shofar? Hashem doesn't blow a physical shofar. And therefore, you must say that what-- therefore the Morah holds that the whole carbon is burnt, but only the part of the carbon that can be burnt is burnt. And there's the, there's, there's the, there's this tevetic part, the, the physical shofar, and that part is burnt. But there's also what it represents, the ruchniyus part, and that part can't be burnt. And that's what it means the Aibishter blew the shofar. And it's one, one has nothing to do with the other. And therefore, it's not a question about how did the Aibishter blow the shofar. It doesn't mean the Aibishter took a physical shofar like we blow. It w- it's the, it's the inyan of the shofar. And therefore, it's no, it's, it's, it's no, it's no, it's no question because that part wasn't burnt. Now, the truth is that look, these two different opinions and the question

11:26 of the Morah is based on, it, it-- you can say that it's really based on a, a different question of we said that we, we were careful to say that there's the blowing of the shofar, but in the beginning, I was careful to say, didn't say who, it's just kaba shofar. God would never say who blows the shofar. So the Morah was learning that it's-- Hashem blows the shofar, and that's what happened by Matan Torah. And that's taka what we find in the Midrash, Torat Veliyo, it says that the Ba'al Sedrah, Hashem is gonna blow the shofar when, when Mashiach is gonna be Mesgalah. Uh, well, yeah, Hashem Alukim Beshefer Yitaka, like it says in Zechariah. Uh, and then he says there's gonna be another blowing of the shofar, it says in Torat Veliyo, when, when, uh, Kibbutz Golias Which is and so on. Another is going to be, and then somebody says again, give me another one. So it says, "Hashem is gonna be the one that's gonna blow the shofar," which is tack in line with what the Mara asks, what does it mean that Hashem is gonna blow the shofar? However, we find in the Sefer Minere Samer, and when we say Minere Samer, I do not mean the one from, uh, the more famous one, Mari Abuhav. Um, but I actually mean there was actually Minere Samer that was actually before. It's actually earlier than the Mari Abuhav. Um, and, and actually, the Mari Abuhav's Minere Samer is actually took a

12:55 lot of this Minere Samer from Nusel Hankover, who was, he was a, he was a student of the Rosh, and he was killed, Al Kidush Hashem, uh, burnt on actually Shevat Tamuz near thirteen ninety-one. Um, so he-- even before the Minere Samer, the, the more famous Minere Samer. So he wrote a Sefer Minere Samer, uh, which is similar, very similar to the classic Minere Samer. And in fact, the, the classic Minere Samer, as we just said, is actually takes most of this Minere Samer but sets it up a-a little bit differently. Um, but it's also a collection of Agadits and Midrashim, and so on and so forth. And we have some versions of our, of, of Midrashim that are in there that we don't necessarily have in other places or, or different gear studies of Midrashim and, and, and so on. So over there, he has, uh, in, in the Midrash, he brings-- in, in the Minere Samer, he brings from a Midrash that, uh, he's going through the different reasons of the brachas that we say by, uh, when they decree the fast day. And he says, you know, the first bracha is and we say . He says, "What does that have to do with, uh,?" So he says, it's talking about we find, it says in, it says in the Midrash that, uh, when he's gonna-- when Mashiach is gonna come, and it's gonna, it's, it's gonna redeem the Yidden. So take care he's gonna blow in the ayal. He calls

14:25 it ayal of Shelam Ram, meaning the, the ayal, the ram of the Akeda. It's meaning to say that it's gonna be actually Mashiach that's gonna blow the shofar. So if it's gonna be Mashiach that's gonna blow the shofar, so then we don't have the question of the Mara. How could it be Hashem blowing the shofar? Because it's not gonna be Hashem, it's gonna be Mashiach who's gonna-- one who's gonna actually blow the shofar. Having said that, there's other answers given to this question, and we're gonna try to see how the Rebbe addre-s seems to, uh, address this question about the blowing of the shofar or how the Rebbe at least would learn, uh, or what we can say based on what the Rebbe says about this question about the blowing of the shofar when Mashiach comes. So we find Rashi says, um, by the Akeda, he says that, that, that, uh, Avraham brings the, the ram tachas b'no. So it says, brings it as an ayalah instead of his, his, his son. So Rashi asks on the posek, um, why does it have to say tachas b'no? If it says he brought it as an ayalah, I know what he, what-- I, I, I know, I know what it's for. So Rashi says that he was mispallel, as we mentioned earlier, every time, everything that he did, he shechted, he do the, the, sprayed the, the dam and so on. So took off the, the, the ur. Everything that he did to the animal, he

15:51 said, "Hi ratzon, this should be instead of my son." So now based on this, uh, Reb Shlomo Kluger in his Pirush on, on, on Chumash and Bamidbar, Peirak Alef, which is where he talks about the, the Korban Olah, uh, the posek-- the pasuk which talk about the Korban Olah. So then Sefer and the Shofar. So he says that this thing that you have to bring everything instead of the Korban. He's bringing the Korban instead of Yitzchak, and he's saying, "Hi ratzon for each thing that you're bringing for a Korban, that it should be instead of Yitzchak." So he says, just what when you say when by the, the halacha is by tumah that if you, if you, if you made a, a Korban holy instead of another Korban, which you're not supposed to do l'chatchila, but let's say you did it. Um, so the other Korban comes also, it has the same kedusha. However, he says if you had, uh, if, if the Korban that you l'chatchila, the original Korban didn't have horns, and now you're taking another Korban instead of it, you made tumah, and that one now has horns, so the horns don't become holy because there's nothing corresponding. The horns don't have a corresponding horn to the other animal. So he says the same thing happened with Yitzchak, that you're saying each one, hi ratzon, this should be instead of, uh, this part of Yitzchak. This should be instead of that part of Yitzchak. But the horns, there was no horns. Yitzchak

17:12 doesn't have horns, um, despite any pictures anywhere. So he doesn't have horns, so, so therefore, there's nothing corresponding to this. So therefore, there's no, there's no issue with these, with, with his horns of, of, of blowing it, of, of using it, of using it later. And the same thing similarly we find in, in the Ari Yakar, which is a, a Pirush on the, on the Erech HaIm. He says a similar thing that, that, uh, the, the horns, there-- since there's no corresponding horns on, on tachas b'no, on Yitzchak, so therefore it's not, there's not, there's no, no issue of using it later. There's no question of me'ilah and so on and so forth. That's what they answer. However, the Rebbe in Likutei Sichos Helek Lamed, Parshas Vayera, uh, Gimel on, uh, page seventy-nine. So he goes-- the, the Rebbe is there explaining what is tachas b'no, th-this Rashi that we brought earlier. And the Rebbe answers over there that why does it say that what's Rashi trying to say tachas b'no? Um, so first the rabbi says we could have explained that it means as we just explained before, that everything that happened to, to, to, to the carbon, he's saying it should be, he writes it should be instead of my son. So therefore, the carbon became holy, and it took off the kedushah from Yitzchak onto the carbon, and now the carbon is, is holy. But the rabbi says that Rashi actually learns just the opposite. That the p'rush of tachas benai is

18:49 that through bringing the ayah, it was as if he brought, as if each thing was done. He- my- Avraham is saying, he writes in there it should be as if I'm doing this to my son. So every time he's doing something, it's as if it's done to Yitzchak, and therefore Yitzchak becomes the carbon, and that is how Yitzchak became a oilah tmimah is actually through that, the rabbi's mechadesh. In other words, it's not just when Yitzchak got onto the mizbeach. It's actually when Avraham brought the carbon, and each thing that he did to the carbon, he said, "Yehi ratzon, it should be holy, it should be, it should be to Yitzchak. It should be as if I did this to Yitzchak, that to Yitzchak, another thing to Yitzchak," until Yitzchak becomes the carbon, the, the carbon oilah. So based on this, so Rabbi Garlitsky in, in his, in his, the sefer, he writes in the She'el Ba'halacha, uh, chelek alef, siman zayin, uh, he wa-he wants to answer that therefore the carb-- if the, if, if, if the carbon was nistalek, you know, the kedushah is going away through Avraham's tefillah, it goes away from the ram, and it goes onto Yitzchak, comes out that there's nothing left on the, on the carbon. Everything that was on the carbon is now on Yitzchak. So therefore, there's no ca-- there's no question of the Yom-- that the, the Sefer Yom Teru'ah that we brought earlier about me'ilah or, or, or even the, the Ramban because there's

20:16 no, there's no... The, the-- it's, it's, it's-- it went away. It went-- it's, it's now on Hashem was mekabel the tefillah of, of Avraham Avinu, and it's no more an oilah. However, so that, that is what he answers. However, l'chora, based on what we brought before, that each thing that he brought is to the corresponding, uh, part of the animal, and it's going on to Yitzchak. In other-- just like we said, the other ones like the Shelem HaKlugar was learning that it goes from, from the corresponding from, from Yitzchak was going on the animal, l'chora we say fakert also. If you're trying to take from the animal, it would be corresponding to Yitzchak. So right there, there's no, there's no, uh, there's no keren. You have with the rest of the animal, but the keren, you don't have anything corresponding on Yitzchak. There's no yehi ratzon over there. Um, but so, so l'chora, that would still be, uh, holy. Um, but yesh lemar that, that, that just as we said earlier, that the keren, um, if it gets, if it gets separated from the carbon, um, so then it doesn't have... It's not an issue of me'ilah. So even though you don't have to say, you don't even have to come out to say that it fell off or it didn't get burnt or it fell off or what-- or, or got separated earlier or later, you can say based on, on, on, on what the-- well, how the, on how the rabbi's learning tachas

21:38 benai that it-- that from a meilah, the whole reason why we say the, the, the shofar has to be burnt is because it's connected to the carbon. But the rest of the carbon sort of is no more a carbon anymore. It's all nifka onto Yitzchak, so therefore you don't have any more the issue of the, of the, of the, of the shofar. It's not connected to a carbon anymore. So even though you don't have any yehi ratzon nece-necessarily, and yesh lemar ha-gufa is why there's something significant about the, about the shofar, because the shofar itself sta-stays, stays holy. The, the shofar wasn't gonna go onto Yitzchak. The shofar stayed. So yesh lemar that that's the significance of the shofar, and also why there's no issue of using the shofar. The truth, however, is, um, while this is would be one way of explaining of how the rabbi would learn it, the truth is that in, in, in a sefer, Sichas Kodesh, tachshin chaf Ches, Shabbos Berachos, which was, uh, sort of a chiyus like this year, um, that Shabbos Berachos was on Shavu- uh, Shu-coming right after Simchas Torah, and it's actually a very relevant sifra to, to, uh, to, uh, our times 'cause the rabbi goes on to, um, um, things happening in Eretz Yisrael and so on. So the rabbi says that lefeneh izdaiti that this concept, he's talking about the Six Day War, going back to Teshuvus on the, apologize, was talking about this in Simchas Torah, but, um, that this, this,

23:12 the Six Day War is the concept of tekiah b'shofar gadol. 'Cause we find, as, as the rabbi points out, we don't-- doesn't actually say, "Ve'imei hahu yitakah b'shofar gadol." It doesn't say who's gonna blow. It doesn't say a vay. It doesn't say a kim. It doesn't say who's gonna blow the shofar. Um, so the rabbi's learning that it's gonna be the avoshe, but it's not gonna be shem a vay, and it's not gonna be shem a kim. Uh, you know, the vay, you know, the kim shows anteva, uh, um, um, a-and so on. So it's, it's going this, this thing that happened in Eretz Yisrael, the rabbi says that itself, the rabbi goes, "Vayeirech etz ovedem," that itself is the serius that comes out of it. That is the tekiah b'shofar gadol. Uh, that Hashem is trying to arouse the Yidden to do, to do teshuvah, which from here it seems, it would seem that the rabbi's learning similar to how the Maharal learns that tekiah b'shofar gadol is not necessarily, um, um, a, a, a gashmiy stick, a, a gashmiy stick, uh... It's not necessarily a gashmiy stick of shofar. Um, it, it could be means more, it means more, uh, a beruchni-- b-it's more of a, of a, of a ruchniystikeh thing with the tekiah of the shofar and so on, and similar to how the, the rabbi actually points out with the, with the, the chamor of Mashiach. So similar to Maharal also learns that it doesn't mean k'peshut. And the, the

24:36 Rashi actually learns that it is k'peshut in, in HaKudash Sichas chelek lamed alef, um, um, sh'mois gimel, ohr ari five. So, so the rabbi also brings over there, the Rashi learns that chamor, the afershes chamor is talking about Moshe Rabbeinu, but if it's k'peshut, the same donkey or was a different donkey. So it's the same thing over there. The Maharal learns that it was more of a ruchniys, and Rashi learns k'peshut. But over here, it seems that the rabbi's learning tekiah b'shofar gadol doesn't necessarily have to be a physical shofar, and therefore that would be in line with what the Maharal says, and we wouldn't have an issue with how we could blow the shofar. Or even if-- but, uh, on the other hand, even if you say it was a k'peshut, it is gonna be actual physical shofar, so then we could explain, as we said before, that, uh, the kedushah went on to the ayalah, on, on to Yitzchak, and there's nothing left. The kedushah, there's no issue of me'ilah anymore on the shofar. Let us takab izechah shebe tekiah b'shofar gadol l'chayil senu speedily in our days.