Shofar in the Afternoon

Question: We were on holiday and had no shofar for shacharis. We only managed to obtain one later in the day. Should we have blown it at maariv?

Answer: The Rema (OC 581:1) writes that the minhag Ashkenaz is to blow the shofar each morning after shacharis throughout the month of Elul. He notes that some have the practise to blow in maariv, too. The Mateh Ephraim (Elef Lemateh 581:8) quotes the Elya Rabba who records that this was the practice in Prague.

However, the Aruch Hashulchan (OC 581:12) writes that one must not blow the shofar at night-time even to practice as that is not an opportune moment for mercy. Therefore, R’ Moshe Feinstein (Igros Moshe OC 4:21:5) explains that the Rema is evidently referring to those who davened maariv while it was still daytime. He notes that the Chayei Adam (2:138:1) specifies that some people would blow a second time during mincha which is still an acceptable time.

R’ Moshe Feinstein explains why the shofar is specifically blown after shacharis. Since more people are present in shul during shacharis than mincha, it ensures that the mitzva is fulfilled publicly and with maximum participation. Additionally, blowing the shofar in the morning serves to inspire individuals before they head off to their daily work

In conclusion, if a shul did not blow the shofar during shacharis, they should do so later in the day, such as at mincha. However, they should refrain from blowing the shofar at night.

Comments

Post a Comment

Popular posts from this blog

Beracha on Tasting Food

Question: I frequently taste food while cooking. Should I recite a beracha? Answer: Rambam (Berachos 1:2) states that one is not required to recite a beracha before tasting food. However, Rabbeinu Chananel (quoted by Tosefos, Berachos 14a) holds that one must recite a beracha , unless they spit the food out (see Tur OC 210:2). The Shulchan Aruch (OC 210:2) rules that if one tastes less than a revi’is of food and spits it out, they do not need to say a beracha . There is, however, a difference of opinion as to whether a beracha should be recited if the food is swallowed. The Mishna Berura (210:19) explains that the Shulchan Aruch follows the opinion of Rambam, meaning that one would not recite a beracha regardless of whether the food is swallowed. The Rema adds that safek berachos lekula , in cases of doubt as to whether a beracha is necessary, the lenient approach is followed, as most berachos are derabanan . However, the Mishna Berura (ibid., Shaar Hatziyun 210:30) notes...
Read more

Wait Until Nacht to Count the Omer

Question: When is the best time to count the omer if I am not davening maariv with a minyan at nacht ? Answer: The Beis Yosef (OC 489:1) highlights a machlokes regarding whether one may count the omer during bein hashemashos (the time between shekia , sunset, and nacht , nightfall). The Rosh, (Pesachim 10:40), Tur (OC 489:1) and Tosafos (Menachos 66a) argue that since counting the omer is miderabanan nowadays, it is permissible to count from shekia . On the other hand, Rambam (Temidin Umusafin 7:22) and the Ran (Pesachim 28a) assert that one should wait until nacht . Following this reasoning, the Mishna Berura (489:14) states that, ideally, one should wait until nacht to count (see Aruch Hashulchan OC 489:7). Other poskim , including the Bach (OC 489:1), Shulchan Aruch Harav (OC 489:12) and R’ Ovadia Yosef (Yechave Daas 1:23) write that it is acceptable to count after shekia . The Shulchan Aruch (OC 489:1) advises that the omer should be counted after maariv . The Mishna Beru...
Read more

Omitting Tachanun on a Yahrzeit

Question: I was davening shacharis in a shul where they skipped tachanun, though most people didn’t know why. When I asked the chazzan afterwards, he explained that it was a tzaddik’s yartzheit . Should I have recited tachanun ? Answer: The Shulchan Aruch (OC 131:6) lists various days on which tachanun is omitted due to the simcha associated   with the day, such as Rosh Chodesh and Chanuka . The Mishmeres Shalom (12:4) and Minhag Yisrael Torah (OC 131:3) record a minhag to omit tachanun on the yahrzeit of a tzaddik. They cite Rashi (Yevamos 122a), who notes that it was common practise for talmidei chachamim to gather together to learn on the yahrzeit of the amaoraim, referring to such days as regalim, auspicious occasions. Nonetheless, R' Ovadia Yosef (Yabia Omer OC 3:11:9) strongly opposes this practice, asserting that tachanun should not be omitted unless there is a solid halachic basis. If one were to follow this minhag consistently, tachanun would never b...
Read more