Jerusalem Debate Reignites Over Blowing Shofar on Shabbat
As Rosh Hashanah approaches, a centuries-old debate over whether to blow the shofar on Shabbat, when the holiday falls on the Sabbath, is resurfacing in Jerusalem. While most synagogues worldwide will refrain from blowing the shofar on the first day of Rosh Hashanah when it falls on Shabbat, a specific prayer quorum in Jerusalem's Old City, led by Rabbi Yisrael Ariel, plans to sound the shofar. This practice revives a historical controversy that deeply divided Jerusalem 145 years ago.
The core of the dispute lies in interpreting a Talmudic ruling by Rabbi Yochanan ben Zakkai, who permitted shofar blowing in any location with a functioning Sanhedrin (Jewish high court) after the destruction of the Second Temple. The debate centers on what constitutes a "Sanhedrin" today and whether the prohibition against carrying a shofar in public on Shabbat, to prevent accidental transgressions, still applies in modern times, especially with the widespread use of calendars.
Rabbi Ariel, head of the Temple Institute, argues that the prohibition was a safeguard against ignorance of the date, which is no longer an issue with modern calendars. He believes a "Sanhedrin" can be represented by a recognized rabbinical court and that the mitzvah (commandment) to blow the shofar on Rosh Hashanah is a Torah commandment that should be fulfilled. He cites historical figures like the Rif (Rabbi Yitzchak Alfasi) who, according to some interpretations, permitted shofar blowing in his court on Shabbat.
Conversely, Rabbi Avraham Maimon represents the view of most rabbinic authorities who maintain that the prohibition against carrying the shofar on Shabbat remains in effect, and the tradition of not blowing it when Rosh Hashanah falls on Shabbat should be upheld. He emphasizes that centuries of adherence to this practice, as codified in the Shulchan Aruch, constitute a binding tradition.
A third perspective, offered by Rabbi Yosef Chaim Ovitzion, delves into the mystical dimension, suggesting that in the absence of the shofar's sound on Shabbat, spiritual protection is achieved through prayer, intention, and the sanctity of Shabbat itself. He draws on Kabbalistic traditions that emphasize internal spiritual fulfillment when external observance is restricted.
The article also touches upon historical attempts to revive shofar blowing on Shabbat in Jerusalem, notably by Rabbi Akiva Yosef Schlezinger in the late 19th century, which faced significant opposition and ultimately failed due to communal disputes and rabbinic pressure. The discussion also briefly explores the related controversy of ascending the Temple Mount, with differing interpretations of rabbinic rulings attributed to figures like Rabbi Kook.
