Answers to Riddles
למודי משה | September 18, 2025
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Answers to Riddles

למודי משה | December 10, 2025

Answers to Riddles

(For the riddles see above)

  1. Women and the mitzvah of shofar: Interestingly I saw that the sefer Shu”t Min HaShomayim asks if a woman can make a berachah on the mitzvah of tekias shofar, and he answers that part of the idea behind the mitzvah of shofar is: כדי שיעלה ז כרוניכם לפני ל טובה – “That we be remembered in front of Hashem for good”, and women need this as well, therefore if they want to make a berachah they can. However, this doesn’t answer why they don’t have an obligation to do so? For this I saw the sefer Divrei Sofrim (the son of the Sefer HaMakneh, siman 48) who answers: Shofar is different, because when the men blow shofar the women will also be remembered.
  2. Inscribing and sealing of the beinoni: The Pnei Yehoshua asks this question and he answers: On Rosh Hashanah Hashem acts with middas ha’emes [strict truth], and some people are guilty and some people are meritorious, however, there is no room for chessed. Those who are written down on Rosh Hashanah (tzaddikim and reshoim) get sealed as well, as the chosam [seal] of Hashem is emes, and they truthfully deserve to be written for good or for bad, therefore, Hashem is happy to seal their judgement with His signature of emes. However, on Yom Kippur Hashem acts with middas hachessed, as on Yom Kippur the Satan has no permission to interfere, and Hashem forgives and atones sins, therefore, a beinoni may come out of Yom Kippur being written for life, however, it could be he doesn’t really deserve it, therefore, Hashem whose seal is emes is unable to sign such a thing, therefore, although the beinoni may be written in the book of life, Hashem doesn’t seal it as it is not really true.

The Minchas Chinuch (311:6) writes about the above: דברי פי חכם חן ושפתיים ישק – “The words of a chocham are charming, and kissable with the lips.” Interestingly, the Rambam (Hilchos Teshuvah, Perek 3) brings the above Gemara adds in the fact the beinonim are inscribed and sealed on Yom Kippur. The Shu”t Doivev Meishorim (3:89) writes that this is the Rambam leshitosoi [following in his opinion], the Rambam writes that the way for a beinoni to be zoche is by doing teshuvah. If so, the beinoni is now a tzaddik and he rightfully deserves to be written in the book of life. Since he rightfully deserves it, it is true and Hashem can put His seal on it. The Iyei HaYam answers: If a beinoni is zoche he is written in the book of tzaddikim. Consequently, he is already included in the statement that the book of tzaddikim is inscribed and sealed, and there is no need for a special chasimah [sealing].

  1. Judging on Shabbos and Yom Tov: i) The Da’as Zekeinim MiBa’alei HaTosfos (Shemos 14:2) proves from here that Hashem doesn’t keep the Torah. However, this proof is difficult as the halachah of not judging on Shabbos and Yom Tov is a rabbinic enactment in case one comes to write (as is clear from Beitzah 37a), so how can we prove from here that Hashem doesn’t keep de’O’raisa’s? Additionally, the Yerushalmi says clearly that Hashem does keep the Torah.

It’s interesting that the Pnei Yehoshua learns that when the Gemara says if a beinoni is zoche he is written in the book of life, it doesn’t mean that he does a mitzvah or does teshuvah, it simply means that Hashem decides to be nice and inscribe him in the book of life.

  1. ii) Rabbeinu Tam (Beitzah 36b) learns that if there is no better dayan [judge] then one may judge on Shabbos and Yom Tov, if so, certainly there is no better dayan than Hashem so He may judge on Shabbos and Yom Tov. However, even according to Rashi who doesn’t hold of this heter, the reason not to judge on Shabbos and Yom Tov is because one may come to write down the words of those who say “obligated”, and those who say “exempt”, however, by Hashem there is only one judge, therefore, there is no need to write anything down. (Tzlach, Rosh Hashanah 29b)
  2. iii) Just like we find: אין שבות במקדש – there are no rabbinic enactments in the Beis HaMikdosh, because kohanim are very zoriz, speedy and meticulous, certainly by Hakadosh Baruch Hu we can say the same thing, and there is concern that He will come to write, therefore, there is no rabbinic enactment not to judge. (Madanay Asher)
  1. Apple and honey: Rav Yisroel Reisman notes that a key difference between the two types of devash is that date honey flows naturally from the fruit and is easily gathered, while the sweet honey produced by bees can only be obtained with significant effort and danger. To remove honey from a beehive, one must cover his entire body in special garments to protect him from the angry swarming bees, and even then, there is a risk that some of the bees will manage to sting him as he takes their precious honey. When we dip an apple into honey as a symbolic sign for a sweet year, we do not use date honey because something easily acquired does not represent the sweetness that we desire, which is the product of hard work and the occasional painful sting. As we know from life experiences, an accomplishment that is only reached after much struggle and exertion is far more gratifying than one handed to us on a silver platter. For this reason, we specifically use bee honey on Rosh Hashana to denote the type of sweetness we seek in the year ahead.

Rav Reisman adds that this insight can also help us appreciate why the Rema specifies that we should use a sweet apple for this practice, even though sweet apples are typically red, a color typically associated with sin. Although the apple appears red externally, it is white on the inside. Sweet years are never purely white, and there is always an element of redness mixed in. True sweetness comes when we persevere despite the setbacks and challenges represented by the red peel and uncover the whiteness waiting within.

  1. Blowing 100 shofar blasts and muktzeh: The Mishnah Berurah (586:88) writes that if a non-Jew makes a shofar on Yom Tov from a horn from his animal it is not muktzeh as the Yid never took his mind off using such a horn. However, if the non-Jew made it from the horn of a Jewish animal, then it’s forbidden to move and blow with it as it is muktzeh due to nolad [a new item being created on Yom Tov]. However, if there is no other shofar available, we can rely on the poskim that allow nolad on Yom Tov and blow with it, in order not to miss out on the mitzvas aseh of shofar. And as long as one is holding the shofar he may use it, however, once one has blown the minimum amount of tekias required and he then puts down the shofar, he isn’t allowed to pick it up to blow tekias which are simply done due to minhag. (R’ Yitzchak Zilberstein, Chasukei Chemed)
  2. Tehillim and Hallel on Rosh Hashanah: The Gemara in Rosh Hashanah (32b) says that we don’t say Hallel on Rosh Hashanah and Yom Kippur. The Gemara relates that the malachim asked Hashem why we don’t, and He answered back: אפשר מלך יושב על כסא דין וספרי חיים וספרי מתים פתוחין לפניו — וישראל אומרים שירה – “Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people are reciting joyous songs?!”

The Rambam (Pirush HaMishnayos, Rosh Hashanah 4:7) writes: “These are days of tefillah and subjugation in front of Hashem and we are scared of Him and running away to Him, and they are days of teshuvah, beseeching and asking for forgiveness, and in such circumstances, it’s not fitting to be happy and joyful.”

Therefore, there may be room to say, that if one says Tehillim on Rosh Hashanah, since we don’t sing joyous songs on Rosh Hashanah one should omit the perokim that are sang in Hallel. The Magen Avraham (584:1) writes: Tzorich iyun [it needs looking into] how those people who say Tehillim every day, are allowed to say the perokim of Hallel? The Magen Avraham answers: “Since it’s not said in a manner of song, rather, it’s done in a manner of beseeching and asking for mercy, it’s allowed.” He brings proof, from the fact that there is a minhag to finish the entire sefer Tehillim on Yom Kippur night. He brings further proof from the fact that people say Tehillim every single day, even though we find in Berachos (34b) “That if one recites Hallel every single day he is considered to be blaspheming”. It must be, that if one doesn’t say it for the sake of Hallel it’s ok.

  1. Shofar, cow’s horn, and the mouth as a kateigor: i) See the devar Torah titled “Why Do We Need the Shofar’s Tefillah, What Does It Add?”
  2. ii) Perhaps we can answer that Hashem wants us to correct our ways and to stop using our mouths for terrible things. Therefore, He specifically wants us to use our mouths so much on Rosh Hashanah, and when one knows that he has no choice but to use his mouth so much he will forward plan and he will make sure to stop using his mouth for bad things during Elul in preparation of Rosh Hashanah, in order to ensure that on this special day there will be no issue of ein kateigor naaseh saneigor.

The following answer are various different answers that people sent me:

  1. iii) The mouth is different to the golden calf because:
    הפה שאסר הוא הפה שהתיר - אדם נאמן לבטל דין
    שהוא בעצמו יצא ע"י טענתו - כתובות כ"ב

    The principle is caused by מיגו i.e. if I wanted to lie it would have been more advantageous to me. But since I say vidui admitting all my guilt it is accepted and negates what the mouth did previously. (R’ Eli Pick)
  2. iv) The principle of ein kateigor na'aseh saneigor (a prosecutor cannot become a defender) is applied in specific halachic contexts where an object or action serves as a tangible, external reminder of a past sin, potentially invoking accusation during a time of judgment or atonement. For the shofar, the cow's horn is disqualified because it directly evokes the collective sin of the golden calf (chet ha'eigel), acting as an unchanging symbol that could "prosecute" rather than defend.

    In contrast, sins of speech such as lashon hara or sheker are internal and personal, committed through thought and intent rather than a fixed, external object. On Rosh Hashanah, the day is centered on teshuva (repentance), which transforms the individual into a renewed person. As the Rambam explains in Hilchos Teshuva, true repentance involves a complete break from past misdeeds—confessing, regretting, and resolving not to repeat them—effectively making the sinner a "new creation" who is no longer defined by those sins.

    Thus, when we use our mouths for tefillah (prayer), it is not a static reminder invoking accusation, but an active part of the teshuva process itself. By redirecting the same faculty toward praise, confession, and supplication to Hashem, we rectify the past.

Answers to Riddles

(For the riddles see above)

  1. Women and the mitzvah of shofar: Interestingly I saw that the sefer Shu”t Min HaShomayim asks if a woman can make a berachah on the mitzvah of tekias shofar, and he answers that part of the idea behind the mitzvah of shofar is: כדי שיעלה ז כרוניכם לפני ל טובה – “That we be remembered in front of Hashem for good”, and women need this as well, therefore if they want to make a berachah they can. However, this doesn’t answer why they don’t have an obligation to do so? For this I saw the sefer Divrei Sofrim (the son of the Sefer HaMakneh, siman 48) who answers: Shofar is different, because when the men blow shofar the women will also be remembered.
  2. Inscribing and sealing of the beinoni: The Pnei Yehoshua asks this question and he answers: On Rosh Hashanah Hashem acts with middas ha’emes [strict truth], and some people are guilty and some people are meritorious, however, there is no room for chessed. Those who are written down on Rosh Hashanah (tzaddikim and reshoim) get sealed as well, as the chosam [seal] of Hashem is emes, and they truthfully deserve to be written for good or for bad, therefore, Hashem is happy to seal their judgement with His signature of emes. However, on Yom Kippur Hashem acts with middas hachessed, as on Yom Kippur the Satan has no permission to interfere, and Hashem forgives and atones sins, therefore, a beinoni may come out of Yom Kippur being written for life, however, it could be he doesn’t really deserve it, therefore, Hashem whose seal is emes is unable to sign such a thing, therefore, although the beinoni may be written in the book of life, Hashem doesn’t seal it as it is not really true.

The Minchas Chinuch (311:6) writes about the above: דברי פי חכם חן ושפתיים ישק – “The words of a chocham are charming, and kissable with the lips.” Interestingly, the Rambam (Hilchos Teshuvah, Perek 3) brings the above Gemara adds in the fact the beinonim are inscribed and sealed on Yom Kippur. The Shu”t Doivev Meishorim (3:89) writes that this is the Rambam leshitosoi [following in his opinion], the Rambam writes that the way for a beinoni to be zoche is by doing teshuvah. If so, the beinoni is now a tzaddik and he rightfully deserves to be written in the book of life. Since he rightfully deserves it, it is true and Hashem can put His seal on it. The Iyei HaYam answers: If a beinoni is zoche he is written in the book of tzaddikim. Consequently, he is already included in the statement that the book of tzaddikim is inscribed and sealed, and there is no need for a special chasimah [sealing].

  1. Judging on Shabbos and Yom Tov: i) The Da’as Zekeinim MiBa’alei HaTosfos (Shemos 14:2) proves from here that Hashem doesn’t keep the Torah. However, this proof is difficult as the halachah of not judging on Shabbos and Yom Tov is a rabbinic enactment in case one comes to write (as is clear from Beitzah 37a), so how can we prove from here that Hashem doesn’t keep de’O’raisa’s? Additionally, the Yerushalmi says clearly that Hashem does keep the Torah.

It’s interesting that the Pnei Yehoshua learns that when the Gemara says if a beinoni is zoche he is written in the book of life, it doesn’t mean that he does a mitzvah or does teshuvah, it simply means that Hashem decides to be nice and inscribe him in the book of life.

  1. ii) Rabbeinu Tam (Beitzah 36b) learns that if there is no better dayan [judge] then one may judge on Shabbos and Yom Tov, if so, certainly there is no better dayan than Hashem so He may judge on Shabbos and Yom Tov. However, even according to Rashi who doesn’t hold of this heter, the reason not to judge on Shabbos and Yom Tov is because one may come to write down the words of those who say “obligated”, and those who say “exempt”, however, by Hashem there is only one judge, therefore, there is no need to write anything down. (Tzlach, Rosh Hashanah 29b)
  2. iii) Just like we find: אין שבות במקדש – there are no rabbinic enactments in the Beis HaMikdosh, because kohanim are very zoriz, speedy and meticulous, certainly by Hakadosh Baruch Hu we can say the same thing, and there is concern that He will come to write, therefore, there is no rabbinic enactment not to judge. (Madanay Asher)
  1. Apple and honey: Rav Yisroel Reisman notes that a key difference between the two types of devash is that date honey flows naturally from the fruit and is easily gathered, while the sweet honey produced by bees can only be obtained with significant effort and danger. To remove honey from a beehive, one must cover his entire body in special garments to protect him from the angry swarming bees, and even then, there is a risk that some of the bees will manage to sting him as he takes their precious honey. When we dip an apple into honey as a symbolic sign for a sweet year, we do not use date honey because something easily acquired does not represent the sweetness that we desire, which is the product of hard work and the occasional painful sting. As we know from life experiences, an accomplishment that is only reached after much struggle and exertion is far more gratifying than one handed to us on a silver platter. For this reason, we specifically use bee honey on Rosh Hashana to denote the type of sweetness we seek in the year ahead.

Rav Reisman adds that this insight can also help us appreciate why the Rema specifies that we should use a sweet apple for this practice, even though sweet apples are typically red, a color typically associated with sin. Although the apple appears red externally, it is white on the inside. Sweet years are never purely white, and there is always an element of redness mixed in. True sweetness comes when we persevere despite the setbacks and challenges represented by the red peel and uncover the whiteness waiting within.

  1. Blowing 100 shofar blasts and muktzeh: The Mishnah Berurah (586:88) writes that if a non-Jew makes a shofar on Yom Tov from a horn from his animal it is not muktzeh as the Yid never took his mind off using such a horn. However, if the non-Jew made it from the horn of a Jewish animal, then it’s forbidden to move and blow with it as it is muktzeh due to nolad [a new item being created on Yom Tov]. However, if there is no other shofar available, we can rely on the poskim that allow nolad on Yom Tov and blow with it, in order not to miss out on the mitzvas aseh of shofar. And as long as one is holding the shofar he may use it, however, once one has blown the minimum amount of tekias required and he then puts down the shofar, he isn’t allowed to pick it up to blow tekias which are simply done due to minhag. (R’ Yitzchak Zilberstein, Chasukei Chemed)
  2. Tehillim and Hallel on Rosh Hashanah: The Gemara in Rosh Hashanah (32b) says that we don’t say Hallel on Rosh Hashanah and Yom Kippur. The Gemara relates that the malachim asked Hashem why we don’t, and He answered back: אפשר מלך יושב על כסא דין וספרי חיים וספרי מתים פתוחין לפניו — וישראל אומרים שירה – “Is it possible that while the King is sitting on the throne of judgment and the books of life and the books of death are open before Him, the Jewish people are reciting joyous songs?!”

The Rambam (Pirush HaMishnayos, Rosh Hashanah 4:7) writes: “These are days of tefillah and subjugation in front of Hashem and we are scared of Him and running away to Him, and they are days of teshuvah, beseeching and asking for forgiveness, and in such circumstances, it’s not fitting to be happy and joyful.”

Therefore, there may be room to say, that if one says Tehillim on Rosh Hashanah, since we don’t sing joyous songs on Rosh Hashanah one should omit the perokim that are sang in Hallel. The Magen Avraham (584:1) writes: Tzorich iyun [it needs looking into] how those people who say Tehillim every day, are allowed to say the perokim of Hallel? The Magen Avraham answers: “Since it’s not said in a manner of song, rather, it’s done in a manner of beseeching and asking for mercy, it’s allowed.” He brings proof, from the fact that there is a minhag to finish the entire sefer Tehillim on Yom Kippur night. He brings further proof from the fact that people say Tehillim every single day, even though we find in Berachos (34b) “That if one recites Hallel every single day he is considered to be blaspheming”. It must be, that if one doesn’t say it for the sake of Hallel it’s ok.

  1. Shofar, cow’s horn, and the mouth as a kateigor: i) See the devar Torah titled “Why Do We Need the Shofar’s Tefillah, What Does It Add?”
  2. ii) Perhaps we can answer that Hashem wants us to correct our ways and to stop using our mouths for terrible things. Therefore, He specifically wants us to use our mouths so much on Rosh Hashanah, and when one knows that he has no choice but to use his mouth so much he will forward plan and he will make sure to stop using his mouth for bad things during Elul in preparation of Rosh Hashanah, in order to ensure that on this special day there will be no issue of ein kateigor naaseh saneigor.

The following answer are various different answers that people sent me:

  1. iii) The mouth is different to the golden calf because:
    הפה שאסר הוא הפה שהתיר - אדם נאמן לבטל דין
    שהוא בעצמו יצא ע"י טענתו - כתובות כ"ב

    The principle is caused by מיגו i.e. if I wanted to lie it would have been more advantageous to me. But since I say vidui admitting all my guilt it is accepted and negates what the mouth did previously. (R’ Eli Pick)
  2. iv) The principle of ein kateigor na'aseh saneigor (a prosecutor cannot become a defender) is applied in specific halachic contexts where an object or action serves as a tangible, external reminder of a past sin, potentially invoking accusation during a time of judgment or atonement. For the shofar, the cow's horn is disqualified because it directly evokes the collective sin of the golden calf (chet ha'eigel), acting as an unchanging symbol that could "prosecute" rather than defend.

    In contrast, sins of speech such as lashon hara or sheker are internal and personal, committed through thought and intent rather than a fixed, external object. On Rosh Hashanah, the day is centered on teshuva (repentance), which transforms the individual into a renewed person. As the Rambam explains in Hilchos Teshuva, true repentance involves a complete break from past misdeeds—confessing, regretting, and resolving not to repeat them—effectively making the sinner a "new creation" who is no longer defined by those sins.

    Thus, when we use our mouths for tefillah (prayer), it is not a static reminder invoking accusation, but an active part of the teshuva process itself. By redirecting the same faculty toward praise, confession, and supplication to Hashem, we rectify the past.
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למודי משה | September 18, 2025