2876 —הבהרות על הירושלמי, חולי הפראסטאטא, ופסקי הלכה

B"H, 27 Menachem Av, 5714.

Brooklyn.

Haraha"g vavac"h iy"a tzm"s etc. Yaakov HaKohen

Shalom u'Vrachah!

I received your letter and waited to respond until your book Shu”t Beit Yaakov arrived as you mentioned you were sending it. It was recently received—thank you very much for this gift.

Regarding what you wrote that it is proven in the Maamar of my revered father-in-law, the Rebbe, that when Rosh Hashanah falls on Shabbat there is no Torah obligation to blow the shofar, following the opinion of the Yerushalmi: I have already noted that my revered father-in-law explicitly writes this is only rabbinic. The previous Rebbes also write this explicitly on this topic, going back to the Alter Rebbe. Furthermore, in the Maamar printed in the Siddur it is also explained why we blow shofar by Torah law and only the Sages decreed otherwise—see there.

As for your suggestion to look at Pnei Yehoshua on Rosh Hashanah 24b: there is something remarkable there—it seems he holds that even according to the Bavli one could explain that by Torah law there is no shofar blowing on Shabbat. So far I have not found anyone else who says this.

Regarding what you wrote about prostate illness being a form of castration due to illness: prostate illness is a condition that does not affect fertility at all. As is known, this illness involves enlargement of the prostate which narrows the urinary tract. Regarding an elderly man who cannot father children: it is obvious that according to halachah such a situation exists and it also affects Sanhedrin appointments and other matters. However, more research is needed to find a definitive halachic criterion for someone being unable to father children due to old age—it’s clear it does not depend solely on years; this is obvious.

With honor and blessing.

As is my custom, out of fondness for the matter I reviewed your book even though due to current preoccupations only briefly. As a sign I marked at least three places: Shu”t S”A V., page A. Although there’s no need for feathers according to Rambam’s conclusion—its source needs clarification. In all editions I saw it isn’t there. In any case it’s puzzling to interpret his intent as referring to needing actual feathers; if so what’s new here? And in such a case what difference does it make if feathers are needed?

What you wrote at the end regarding doubts about nail removal according to Rivash—see Magen Avraham there who brings him up and in Shulchan Aruch of our Rebbe there—the explanation of Rivash’s view can be found in Shu”t tzt"z Shaar HaMiluim Chiddushim for Shabbat 94b; see also Siman 24. Note Tzafnat Paneach (by the Gaon of Rogatchov) on Rambam Hilchot Me’ilah ch.4 halacha 9; Hilchot Shechita ch.5 and elsewhere; end of Siman 54 quoting Raavad of Panevezh that we do not find etc., and it is kosher without doubt. Based on this—it should be written so even initially! How great are those who reject the opinion of Pitchei Teshuvah quoting G.M.—but practically speaking! G‑d forbid to act against Pitchei Teshuvah and G.M., who merited that their rulings were accepted by Bnei Yisrael—see also Sdei Chemed Asifat Dinim entry Get section 17 sub-section 37.

Regarding what you wrote about Birkat HaMazon: The obligation for Birkat HaMazon and zimun begins and becomes established at the time of eating; therefore there is no difference between Pesach night and any other time during the year. No response needed regarding your clever insight.

Summary

The Rebbe clarifies nuanced points in halachah regarding shofar blowing on Shabbat per Yerushalmi versus Bavli opinions, addresses medical-halachic questions about fertility related to prostate illness and old age, and emphasizes careful adherence to established rabbinic rulings while appreciating scholarly analysis.