Shofar In Mikdash: 3 Possibilities

The Mishna (Rosh Hashana 26b) tells us that on Rosh Hashana (in the Mikdash) the shofar was surrounded by trumpets.  The Gemorah on 27a explains this law only applies in the Mikdash because of the verse (Tehillim 98:6) בַּ֭חֲצֹ֣צְרוֹת וְק֣וֹל שׁוֹפָ֑ר הָ֝רִ֗יעוּ לִפְנֵ֤י׀ הַמֶּ֬לֶךְ י״יֽ.  The Gemora derives only before Hashem trumpets accompany the shofar.  What is the nature of this difference between the shofar of the Mikdash and the shofar everywhere else?  We can understand this law in three ways.  A.  It’s a law in shofar.  Shofar has parameters outside Mikdash different parameters inside Mikdash.  B.  It’s a law in Mikdash.  The Mikdash has unique laws and one of them is to blow shofar with accompanying trumpets.  C.  It’s a law in the the korban of Yom Tov.  Every Tom Tov has trumpets blown together with the korban (Behaloscha 10:10,) so Rosh Hashana is no different.  In the responsa of Har Tzvi Orach Chaim volume 2 siman 90 Rav Yaakov Kalmas entertains the possibility of A. and C. and gives a couple of nafka menous.  He says if it’s a law in the korban of the day it will have to be blown by a Kohan as opposed to it being option A. than anyone can blow it.  He suggests a further difference that if it’s option C. then the blowing of the Mikdash can’t discharge one of his obligation to hear the shofar for it is a different type of obligation, however if its option A. then it’s the same obligation.  Rav Tzvi Pesach Frank doesn’t think they are necessarily differences of this chakirah; ayen sham and in Mikraei Kodesh siman 34. 

Rav Tzvi Pesach Frank says since the Rambam cites this law in the Laws of Shofar chapter 1 law 2, not in the Laws of The Vessels of the Mikdash (3:5) where he cites the law of blowing on festivals then it must be a law in shofar like option A. 

The Minchas Chinuch (mitzvah 384) wonders why the Rambam cites this law of having the shofar and trumpets together both in the Laws of Shofar and the Laws of Fasts (at a time of communal distress trumpets were sounded as well see Mishna ibid.), but not in the Laws of The Vessels of the Mikdash?  I believe the Rambam understood there are two types of trumpet blasts.  There are the blasts used as a means of prayer, of calling out to Hashem.  Then there is another type of trumpet blast; that of festivity and shirah.  The Rambam understood this juxtaposition of shofar and trumpets is a law when the sound is being used as a form of prayer (i.e. Rosh Hashana and communal peril) but not when used as a form of praise and shirah (i.e. on Yom Tov.)  The shofar adds an element of a sound of warning and danger to the sound of the trumpets which is appropriate for prayer but not for shirah.

There is a debate in the Rishonim if one should say the verse in Behaloscha (ibid) amongst the verses of Shofras in the Amidah.  The Rosh (chapter 4 siman 3 in Rosh Hashana) cites some Rishonim held not to say it for there is no mention of shofar in the verse.  The Rosh disagrees and holds the mention of the word hariu even in the context of trumpets suffices.  One might be tempted to say the debate hinges on this very chakirah.  The other Rishonim hold the blowing of Mikdash is either like possibility A. or B. but the Rosh holds like possibility C. and therefore, we mention the possuk which applies to the shofar in Mikdash.  However, we mention these pessukim outside the Mikdash so why we should mention the possuk of the obligation of Mikdash?  Rav Solivetchik (Mo’adah Harav) hinges the debate on the previous point.  The Rosh holds the shofar blowing of Rosh Hashana besides being a blowing of a mitzvah and prayer it’ also a blowing of shirah, and therefore it is fitting to read the possuk of Behaloscha.  The other Rishonim however hold this isn’t a blowing of shirah, rather of prayer and therefore the verse in Behaloscha is inappropriate.

Tosfos in Megillah (20b) asks why we don’t say a prayer sheyebana Beis Hamikdash by lulav and shofar like we do after sifiras ha’omer.  We understand the question from lulav, for in the Mikdash the lulav is a Torah obligation for 7 days but outside the Mikdash its only 1 day (the 7 days we take the lulav is Rabbinic to remember the Mikdash).  However, we blow shofar nowadays as a Torah law, why would we add in a prayer for the Mikdash?  Tosfos held that the blowing in the Mikdash is either possibility B. or C. and is distinct from our blowing. 

The Mishna (Rosh Hashana 29b) says the shofar was sounded on Shabbos in the Mikdash but not outside of it.  The Gemorah explains we don’t blow shofar on Shabbos lest someone come to carry the shofar in a public domain.  So why in the Mikdash is it permitted?  Rashi explains the heter to blow shofar on Shabbos in the mIkdash is because of the principle of ain shevus bamikdash (Rosh Hashana 29b.)  The Turay Even asks that principle is only true if the shevus is necessary for the avodah (ayen sham for his proofs,) but what avodah is being done here?  We see from Rashi that he also held the blowing of Mikdash is either possibility B. or C. 

The Mishna (26b) says the mouth of the shofar was covered with gold.  Rashi says that means the shofar of Mikdash, not the shofar outside Mikdash (see Rashash.)  Why should only the shofar of Mikdash have this hiddur?  According to the Rambam the mitzvah of shofar is the hearing of it, not the action of blowing.  The Minchas Chinuch (384) wonders does the same thing apply to the blowing of the Mikdash or maybe there the mitzvah is the act of blowing?  Rav Yeruchim Olshin (Yerach La’moadim siman 19) explains Rashi holds that the shofar of Mikdash is different from outside of the Mikdash and the mitzvah is the blowing.  The Mitzvah is to have shofar sounded in the MIkdash, the hearing is not the point.  Therefore, the hiddur to cover the mouthpiece is only for the shofar of Mikdash where it is the object used to perform the mitzvah, not outside the Mikdash where one performs the mitzvah via hearing the shofar. 

The source for this idea of the shofar of Mikdash being unique comes from the Yerushalmi (Rosh Hashana chapter 4 law 1.)  The Yerushalmi holds not blowing shofar on Shabbos is a Torah law (not like the Bavli.)  The Yerushalmi asks if so, how do we blow in the Mikdash?  It answers with a verse “vehekravtem”, in the place of sacrifices there shall be blowing.  The Rishonim (Meiri Sukkah daf 30 and Raavad beginning of chapter 4 in Sukkah) understand that this isn’t just a ribui but that the shofar of Mikdash is unique from that of outside, like option 2 or 3 (Yerach La’Moadim ibid.)    

  

To end with a note of derush.  Rav Kook says that a shofar horn is a natural, heaven made noise maker.  Trumpets are manmade noise makers.  At the time of the Mikdash when we were serving Hashem properly then our avodah (represented by the trumpets) was desired.  However, in the golus our avodah isn’t accepted the same way and we ask Hashem to help us out (heaven-made shofar.)  Ultimately, Hashem will redeem us with the shofar gadol even if we aren’t deserving.