Canceling the blowing of the shofar on Shabbat for fear of being expelled
It seems that our leaders today are secretive.
On the one hand, they allow shaking every Shabbat by mixing, meaning they are not afraid that the streets of Didan are a mess.
On the other hand, they cancel the blowing of the shofar on Shabbat, lest they shake us in the Lord.
Do you think it is necessary, at least in principle, to blow the shofar on Shabbat?
This entire decree is very puzzling. Even for their time. In my article on blowing the shofar on Shabbat, I explained that the fear that it would be transmitted by the Rabbi is not the real reason (the Babylonian does not fundamentally disagree with the Jerusalemite).
It is clear that if this is the reason for the ruling, then in principle one should stick it, it was true in their time as well.
The custom in many places in Jerusalem is to stab on Shabbat
Because in the country they did not decree and the country is Jerusalem, certainly from where you can see the temple grounds
In place 1 they also sat in a group of three and stabbed in their faces
(and then they made it holy and everything is good)
The problem is that I moved from Jerusalem
And when I start on Shabbat, who will stab for me?
Rabbi Michi, and what about the lulav on Shabbat, (which does not have the sermon of the remembrance of the sound of the trumpet). That is, in which only the 'strange' taste remains?
Good question. Maybe there's some other flavor there too. I don't know.
I heard that in Jerusalem within the walls
they take 4 species on Shabbat
This puzzlement is mentioned in the commentary on the Halacha, 3:18, and no solution was offered.
For the sake of completeness, it appears that many of the sages' decrees are intended to be the decree itself, and not the technical fear that they will result in a prohibition. “Mishmaret Lemishmareti” explains that by adding more prohibitions as a departure from the Torah prohibition, the severity of the Torah prohibition is strengthened in the eyes of the public.
It can be assumed that eksut was a prohibition that many failed to comply with, both because it was not perceived as a work (“bad work”) and because it can easily be forgotten and shaken, and see Jeremiah, chapter 17 and Nehemiah, chapter 13, whose rebuke for Sabbath desecration was mainly about shaking a load. Apparently, this is why the Sages decreed to abolish such important and central positive commandments as the shofar and the lulav, so that the very decree would instill in the public the severity of the prohibition on spending on Shabbat.
Leave a Reply
Please login or Register to submit your answer
