Every festival has its own unique aspects and Pesach is no exception. This is particularly so in a year when the first day of Pesach falls on Shabbos:

The Gemara instructs[197] that we do not sound the shofar on Rosh HaShanah when it falls on Shabbos, since "All are obligated to sound the shofar, but not all know how.... It has [therefore] been prohibited [to sound the shofar when Rosh HaShanah falls on Shabbos], as he [who lacks the skill of sounding the shofar may take [the shofar] in hand and bring it to an expert in order to learn [how to sound it. By doing so,] he will carry it four cubits within the public domain," thereby committing a Torah transgression.

The Rabbis ask:[198] According to the above reasoning, there should also be a decree prohibiting eating matzah and maror, drinking the four cups of wine, and reciting the Haggadah when the first day of Pesach falls on Shabbos! Since there are far more detailed laws regarding these mitzvos than the laws regarding shofar, we should surely worry that some ignorant person might carry these Pesach items to an expert through a public domain on Shabbos.

There are those[199] who answer that people who were well versed in the laws would go around on Pesach to the houses of those unfamiliar with the laws, in order to conduct the Seder and recite the Haggadah for them. Accordingly, there would be no need to worry about an unlettered person going to the house of an expert and inadvertently carrying in the public domain on Shabbos, for rather than his going to the expert, the expert would come to him.

This answer leaves much to be desired. Surely, there were people who were ashamed to admit they were not conversant with the laws - in which case an expert would not visit their homes. So, there is still a risk that these people would surreptitiously go to the houses of experts to learn the laws and "… carry" in the process.

In addition to the above, the following question is raised in a number of chassidic discourses:[200] Why, indeed, did our Sages set aside the positive Torah commandment of blowing the shofar merely because of a possibility that some individual might unwittingly transgress?

The conclusion in these discourses is that when Rosh HaShanah falls on a Shabbos, it is not necessary for the shofar to be blown, for all those things that are accomplished (after the destruction of the first Beis HaMikdash) by sounding the shofar, are accomplished on Shabbos as a result of the day itself.

But this must be understood as well: There is an established principle in Jewish law[201] that, in certain situations, our Sages may indeed set aside something from the Torah. Why then is the question asked: "Why did our Sages set aside...."?

The explanation is as follows: In His infinite kindness, G-d constantly renews creation.[202] The purpose and intent of this continuously renewed creation is accomplished through the interaction of the Jewish people and the Torah - Jews following the dictates that the Torah sets down for them.[203]

As the entire purpose of creation is for the Jewish people to be able to observe the Torah, it is thus inconceivable for something to exist within creation that would thwart a Jew from carrying out his divinely required commandment.

If, as originally thought, there is indeed an obligation to sound the shofar on Shabbos, then there can be no justification in nullifying the command because "possibly he will carry it." Were this to be so, it would be tantamount to saying that G-d created the world in a manner wherein it is impossible to perform the mitzvah of shofar when Rosh HaShanah falls on Shabbos!

Since our Sages do, however, accept the possibility that "he will carry it" as justification for ruling that when Rosh HaShanah falls on Shabbos the shofar should not be blown, we must perforce conclude, says Chassidus, that when Rosh HaShanah falls on Shabbos, we do not need to sound the shofar, for whatever is accomplished by the sounding is accomplished by the day of Shabbos itself.

We thus understand that the reason this type of decree does not apply to Pesach when it falls on Shabbos is that those things that are accomplished through eating matzah, etc., are unique, and thus cannot be accomplished through the day of Shabbos itself; they must be done even when Pesach falls on Shabbos.

This also points to yet another unique aspect of Pesach: Its sanctity is such that, during this holiday, we need not worry that a person will sin inadvertently and "carry"; the sanctity of the Pesach festival itself assures proper Shabbos observance.

Based on Likkutei Sichos, Vol. VII, pp. 48-53.

   

Notes:

197. (Back to text) Rosh HaShanah 29b.

198. (Back to text) Shoel U'Meishiv, MeHadurah 4, 1:5; HaEimek Shalah on She'iltos, She'ilta 67, sec. 21.

199. (Back to text) HaEimek Shalah, ibid.

200. (Back to text) See Likkutei Torah, Rosh HaShanah, p. 56a; Siddur Im Dach 240c; discourses titled Yom Tov Shel Rosh HaShanah of the years 5659, 5665, 5666, 5703, et al.

201. (Back to text) Tosafos titled VeChosem, Berachos 16a, et al.

202. (Back to text) Beginning of Shaar HaYichud VehaEmunah.

203. (Back to text) See sources cited in Likkutei Sichos, Vol. V, p. 159, fn. 62.