When the first day of Pesach comes out on Shabbos, there is a kashya that the acharonim ask, as it's brought down in the Shu'el u'Meshiv Mahadura D חלק א סימן ה, and in the Hamek She'eilah on the She'iltot, She'iltah סז סעיף קא. And the kashya is as follows: The Gemara says in ראש השנה דף כט עמוד ב that יום טוב של ראש השנה שחל להיות בשבת, if Rosh Hashanah comes out on Shabbos, we don't blow any shofar. And the reason is as the Gemara says there, because הכל חייבין בתקיעת שופר, everyone is obligated to blow שופר, ואין הכל בקיאין, but not everyone knows. So the reason you're not allowed to blow shofar on Shabbos is גזירה שמא יטלנו בידו, it's a gezeirah miderabbanan, you might take it in your hand, ויוליכנו אצל הבקי ללמוד, and you will come to the one that knows how to blow in order to learn how to blow, ויעבירנו ד אמות ברשות הרבים, and you might come to carry four amot in the reshus harabim, in the street. And therefore the chachamim said that even though mide'oraita you're supposed to blow shofar on Rosh Hashanah even if it comes on Shabbos, but the Rabbanan said that because of this gezeirah you are not allowed to blow shofar on Rosh Hashanah that comes out on Shabbos. And the Gemara there says, והיינו טעמא דלולב והיינו טעמא דמגילה. This is the reason for lulav, that if Sukkos comes out on Shabbos, we don't take the arbaah minim, the four kinds, the esrog, the lulav, and the hadasim, and aravos, on Sukkos, because of this gezeirah. And the same reason is for the Megillah. If Purim comes on a Shabbos, we don't read the megillah on Purim on Shabbos, because we're afraid you might come to carry. And that's what the Gemara says also in סוכה דף מב עמוד ב and in מגילה דף ד עמוד ב. So the question that the Acharonim ask is that according to this, if the first day of Pesach comes out on Shabbos, so the first night of Pesach is also Shabbos, so the din should be that we shouldn't have to eat any matzah and maror and drink the arba kosot, and not to say the Haggadah, all the different dinim that you have to do on the first night of Pesach, for the same reason. Because let's be afraid a person who doesn't know how to do it might carry the things to the baki, to the one that knows, in order to know how to do it. Especially that by matzah and maror and the ד כוסות there are many, many pratei dinim, many detailed dinim, more even than you have by shofar and by megillah. And certainly more than by lulav. By lulav, the whole thing is that he might not know how to make the ni'nu'a, how to shake it, or how to make the berachah, as Rashi says there in Sukkah. So how difficult is that already? And nevertheless, the Chachamim made a gezeirah that we're afraid he might come to carry it. Certainly when it comes to the detailed dinim of matzah and maror and ד כוסות and all the Haggadah, that we're afraid he might come to carry these things to the baki. So why didn't the Chachamim make a gezeirah therefore? So the Emek She'elah answers that being that this is at night, at night it's not the derech for people to go out, therefore there is no gezeirah you might go out. And he says that the reason the Chachamim made the gezeirah even by Megillah is only because of the reading of the Megillah during the day. But if we would only read the Megillah at night, they wouldn't even make the gezeirah there either. And that's the difference between Pesach and the others: shofar we blow during the day, the etrog we take during the day, the Megillah we read during the day, but this is at night, we don't make the gezeirah. But lichorah, this needs a lot of explanation, because whether it's the day or the night, whether it's the derech of people to go out or not, but if a person doesn't know how to do the mitzvah, what's he gonna do? So automatically he'll have to go to the baki who knows in order to find out how to do it, so we should make a gezeirah he might come to carry. In other words, what difference does it make whether it's the derech to go out or not? If he'll have to go, he'll go. So lichorah they should have made a gezeirah. And he gives another reason. He says during Pesach, as it comes out from the Rif in the end of Masechet Pesachim and in the Tur Orach Chaim סימן תפד, there used to be people that would go around from house to house to show the other people how to make the seder, what a kezayit is, and how much a revi'it is, and all the different details of the seder. M'meila there is no gezeirah that you might come go to the baki and bring the things along, you might come to carry, because the baki would come to the people. But this answer also needs extra explanation, because there is definitely are people who would be embarrassed to tell that they don't know. So the people who go around to show how to do the seder would not think of entering the houses of these people, because these people who are embarrassed, they don't publicize that they don't know how to do these things, so no one suspects that they don't know. On the other hand, to go to the rav or to the baki to find out, which is in private, that he definitely would do it, because he wants to know how to do. But to say that we should rely on the fact that they'll come to his house, how do we know they're gonna come to his house?

Then there's another terutz given in the Chemdat Yisrael to Rav Meir Dan Plotzki. He says that the גזירת חכמים on Rosh Hashanah and on Sukkos that came on a Shabbos, that we shouldn't blow shofar and we don't take the lulav, is not the pshat that we are oker, we completely tear out the mitzvah of תקיעת שופר and נטילת לולב, because on Shabbos, you could learn the halachah halachot of these mitzvot. And we know a rule that כל העוסק בתורת עולה כאילו הקריב עולה. Anybody who learns the halachot of the קרבן עולה, it's as if he brought a קרבן עולה. As the Gemara says in Menachot דף קי עמוד א. And the same is here. A person learns the halachot of shofar, it's as if he blew shofar. He learns the halachot of lulav, it's as if he blew blew lulav. And therefore he says, when the Chachamim said that you don't blow shofar on Rosh Hashanah that comes on Shabbos, but you have to learn the halachot of shofar, you have to learn the halachot of lulav on Sukkot that comes on a Shabbos. So it's not the pshat that the Chachamim took away the mitzvah completely. And therefore he says, Pesach, since women are also obligated to fulfill all these mitzvot of Pesach, the כזית מצה, and the ד' kosot, and the maror, and all the other things that we have to do on the night of Pesach at the seder, women have to do too. And women, on the other hand, are patur from תלמוד תורה, they are not obligated to learn Torah. So, concerning the women, if we will say they shouldn't do these mitzvot, it would mean that we would take away the mitzvah from them completely. The other things, which women are not obligated, so we're only talking about men, so we tell them, \"You should learn these halachot.\" So then, we did not take these mitzvot away completely, because they will be learning the halachot of these mitzvot, so it's as if they did it. But on Pesach night, since the women are also obligated, and they can't learn because they're patur from תלמוד תורה, so, by them, it would mean an akirah legamrei. But this teirutz also needs further, sort of explanation, because we don't find anywhere it should say clearly as a halachah, not in Shulchan Aruch, not in other poskim, that on Rosh Hashanah and Sukkos that comes out on Shabbos, there is a chiyuv, you must learn the halachot of shofar and lulav. And therefore, it comes out that if a person did not learn the halachot of shofar and lulav on that day, it doesn't mean that he went went against the din of shofar and lulav. So it comes out that it's not because of these halachot that you're able to learn, that's why the chachamim made this gezeirah. Now, if it's not because of that, then we're back to the question, why didn't the chachamim make the same gezeirah on Pesach?

Now, the truth is that there are definitely other answers and other explanations why the chachamim did not make this gezeirah, but we are going to explain it al derech ha-derush and al derech ha-chassidut. It says in ספרי חסידות concerning this halachah, that יום טוב של ראש השנה that comes out on Shabbos you don't blow shofar, and the reason is because of gezeirat Rabbah as we call it, because we're afraid you might carry the שופר ד' אמות ברשות הרבים. So it says in ספרי חסידות that it's not only because of that, because after all, this gezeirah is only for people who are קלי הדעת, people who are not very careful, and therefore they might forget and come to carry. So can we say that because of these קלי הדעת, these hedyotot, these simple, ordinary people, the chachamim took away this mitzvah from all the great tzaddikim? But the peshat is that on Rosh Hashanah that comes on Shabbos, you actually don't have to blow shofar. Which means that whatever shofar would accomplish, on that day it is accomplished through Shabbos itself. And the truth is we must say that way, because otherwise, what are we going to say? At the time when the Chachamim made this gezeirah, it was because they realized the nature of the people changed. Till then, people were in high level, and people were careful, and therefore no one would come to carry on Shabbos. People lowered their מדרגה, so now the Chachamim saw, were afraid that if they're going to blow shofar on Shabbos, they might come to carry. Which means that the reason for this gezeirah is because the Chachamim saw that the nature of the people is so that they might come to carry. Who made this nature of the people? Everything comes from Hashem, so Hashem made this nature, because Hashem created the world with its nature. Aye, one might say, but He created the world many, many years before, and this nature became years later at the time when the Chachamim made this gezeirah? But we know that Hashem did not just create the world once and left it for itself. Hashem keeps on recreating the world every second. So at that time when the Chachamim saw that the nature of the people changed and people became in such a way that it's very easy for them to forget and start carrying, who made that nature then? Hashem made that nature. Now Lichorah, since there is a din that you have to blow shofar on Rosh Hashanah, and who made this din? Hashem gave us this din. And at the same same time, there's a din that you're not allowed to carry on Shabbos. Who gave us that din? Also Hashem. And here Hashem made a nature of people that people might come to carry if they're going to fulfill the mitzvah of shofar. So it comes out that Hashem is contradicting Himself. Hashem wants us to blow shofar, He wants us to keep Shabbos, and He made a nature that people through this itself might come to forget and carry on Shabbos. So it comes out that the nature that Hashem Himself created is against the mitzvah that was Himself given by Hashem. So therefore we must say that it's not so. It's not just because the nature is so that contradicts the keeping of the mitzvah of shofar, but it's because on שבת ראש השנה that comes out on Shabbos, you don't really have to blow shofar. And the truth is al pi halachah we must find reasons in halachah why the chachamim did it and how they were able to do it, and all this is based on the rule יש כח ביד חכמים ל עקור דבר מן התורה, that the chachamim have a right to take away a din of the Torah, etcetera, etcetera, etcetera. But we're trying to explain it a little bit deeper, more in the hashkafah-wise, wise of it. So we have to say that the reason we don't blow shofar on Rosh Hashanah that comes on a Shabbos, is because whatever shofar accomplishes on Rosh Hashanah that comes on Shabbos, it will be accomplished through Shabbos itself. And we must also say that till the chachamim made this gezeirah, it wasn't so. Which means till the chachamim made this gezeirah, then there was something in the mitzvah of shofar that could not be accomplished through Shabbos. And therefore, even if Rosh Hashanah came on on a Shabbos, they had to blow shofar. At the time when the chachamim made the gezeirah, obviously, what people could accomplish through shofar was not such a high madregah to begin with, and that level that they would accomplish through shofar is accomplished through Shabbos itself. And the truth is we do find in ספרי קבלה, ספרי חסידות all kinds of explanations al pi kabbalah and al pi chassidus, different inyanim in the similarity of shofar and Shabbos, and explanations why if Rosh Hashanah comes on a Shabbos, the inyan that shofar would have accomplished is accomplished by itself through the inyan of Shabbos. We are not going to go into all these kabbalistic explanations and chasidishe explanations, but this definitely says in ספרי חסידות that on יום טוב של ראש השנה שחל להיות בשבת, שבת accomplishes what shofar was supposed to accomplish. And therefore, we don't have to blow shofar on that Rosh Hashanah. From that we understand that when it comes to a mitzvah where we see that the Chachamim did not make this gezeirah, and they said that even though it comes on a Shabbos, you nevertheless have to fulfill these mitzvot, this itself shows that in the ruchniyusdike sense of it, Shabbos does not take the place, does not substitute what these mitzvot have to do. And that is the reason why the Chachamim did not make the gezeirah that we should not fulfill the mitzvah of matzah and maror and ד' כוסות and Haggadah, which is סיפור יציאת מצרים, on Shabbos, because Shabbos is not substituted. And not to go into the details of the explanations, but we must say that על פי חסידות, על פי קבלה, according to the inner explanation, the deeper, kabbalistic, ruchniyusdike explanation in these מצוות, שבת does not substitute these mitzvot. And therefore, these mitzvot have to be fulfilled even if they come on a Shabbos.

This also answers, not in halachah, but again according to the hashkafah and Kabbalah, the kashya of Tosafot in Megillah דף ד' עמוד ב' concerning milah, why we do not say that if the mitzvah of milah comes on a Shabbos, we should push away the mitzvah of milah. Why? Because it's a gezeirah, maybe the person won't know what to do, he's going to take the knife, or the baby, or whatever, and carry it to the בקי and might come to carry on Shabbos. We don't say that. And the din is that if the milah, brit milah comes on on Shabbos, you have to be mal on Shabbos. So the answer is very simple: because Shabbos does not take the place of what milah is supposed to do. Milah is a higher madregah than Shabbos, and by keeping Shabbos, you will not have accomplished what milah is supposed to accomplish. And concerning milah, we find it clearly. It says in the Gemara that why is the milah on the eighth day? כדי שיעבור עליו שבת אחת, in order that one Shabbos should pass, and it says in ספרי חסידות and ספרי דרוש that the Gemara doesn't mean only פשוט כפשוטו, that if the milah is on the eighth day automatically you have a Shabbos. From when it's born till the milah you definitely have a Shabbos, no matter which day it was born you'll always have a Shabbos if the milah is on the eighth day. And that's what the Gemara means in order that a Shabbos should pass, but it means more than that: that the mitzvah of milah is יעבור עליו, is higher than Shabbos. That's why milah is on the eighth day and Shabbos is on the seventh, because the seventh day, even though it's seven, כל השביעין חביבין, the seventh is the beloved, and seventh is a very high madregah, but nevertheless it's part of the creation, because a complete cycle is seven, so seven is the top, the highest level. Nevertheless, it's still part of it, while eight is the one that's beyond it, it's the one over the seven, and that is beyond השתלשלות, as the לשון is in קבלה, it's a much higher madregah, as the Kli Yakar and different מפרשים explain in the beginning of Parshas Shemini what the maalah is of ויהי ביום השמיני. So therefore, since milah is higher than Shabbos, so you can't say that Shabbos will substitute milah. Therefore, if the milah comes on on Shabbos, you have to be mal. And the same thing is concerning Pesach. We know that Pesach and milah have a very close connection. That's why we see that if a person doesn't bring the korban Pesach, he is chayav kares, and if a person doesn't fulfill the mitzvah of milah, he is chayav kares. And these are the only two exceptions, because usually kares is only by a מצות לא תעשה, by a negative mitzvah. We don't find kares by not fulfilling a מצות עשה, positive mitzvah. Nevertheless, these are the two that if you don't do it, you're chayav kares. And the reason is because they reach such a high madregah that if you don't do it, you get automatically cut off. By milah, as we explained before, is such a high level, and therefore if you don't do it you get cut off from Hashem, and the same thing with Pesach, which is connected to Yetzias Mitzrayim, as explained, explained in many sefarim. So since Pesach and all the mitzvot in connection to Pesach, which is the mitzvah of matzah and maror and all the other mitzvot, are connected to this high madregah which is higher than Shabbos, therefore, we can't say that by just keeping Shabbos we will have accomplished what these mitzvot have to accomplish. And therefore, even if Pesach comes on a Shabbos, we still have to fulfill these mitzvot, and the chachamim did not make a gezeirah and say that don't do these mitzvot. But by the way, from here we come out with a very interesting horaah, a very interesting inyan, that even though the reason the chachamim did not make the gezeirah according to this peshat that we're saying is because they only made a gezeirah at the time when Shabbos could substitute that mitzvah, when Shabbos cannot substitute the mitzvah they did not make a gezeirah. But the bottom line is that they did not make the gezeirah. And if they did not make the gezeirah, so obviously, there is no reason for this gezeirah. By saying that there is no reason for the gezeirah, that means that we are not afraid, we don't suspect, that a person might come to carry on Shabbos the night of Pesach. What does this show? This shows the greatness of the night of Pesach, that it holds a Yid back from doing an aveirah. Just like it says that the night of Pesach is ליל שימורים, it's a night that's watched, and therefore we ליין קריאת שמע differently, and it says there used to be a minhag by some people to leave the door open, night of Pesach, not to lock it at all. It's one of the reasons why we open the door when we let Eliyahu HaNavi in. It's not only for Eliyahu HaNavi, but we open the door to show that we're not afraid, because Pesach night is ליל שימורים, a night that's watched. So it's not only in gashmiyut, but it's also in ruchniyut, that Hashem watches over every Yid to make sure that a Yid will not come to do any aveirah, not come to carry. And therefore, even יום טוב של פסח שחל להיות בשבת, we still fulfill all the mitzvot of the seder.