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12. The law if one blew the wrong sound or blew an extra sound?

Introduction: There are different types of mistakes that carry different rulings. One blew the wrong sound such as a Shevarim instead of Teruah; one blew an extra sound such as he blew the Shevarim twice etc. Certain mistakes simply require one to repeat the current blow. Other mistakes require one to repeat from the first Tekiah of the set of that mistake. The law is also dependent on if a breath was taken between the mistaken blow and the true sound.

*Important note 1: In all cases at the very most one would only be required to repeat from the first Tekiah of that particular set but never from the first Tekiah of the entire grouping. For example, if one blew Tashrat-Tashrat correctly and then made an invalidating mistake in the third set of Tashrat, at the very most he will be required to repeat from the first Tekiah of the third set of Tashrat. There is however never a mistake in a later set that can invalidate an earlier set even if they are of the same grouping such as in this case that all three sets are Tashrat.[1]

*Important note 2: All the cases below of mistakes refers to a person that intended to blow the mistaken sound or the extra sound for the sake of the Mitzvah. If one did not do so for the sake of the Mitzvah then it is not considered an interval at all and one may always continue from where he left off, as explained in length in Halacha 9 [590/12]. See there!

*Very important note for all Baalei Tokeia of Shuls and on Mivtzaim: The laws below are extremely pertinent for the Baal Tokeia to be an expert in as many times the sound of the Shevarim or Teruah does not come out well from the Shofar and the Baal Tokeia thus decides to re-blow the Shevarim or Teruah. However, at times this first sound is considered Halachicly valid and hence when he reblows the better sounding Teruah or Shevarim he is really blowing an extra Shevarim or Teruah in which case it invalidates that entire set as explained in the laws to follow!

 

A. Mistakes in Tashrat:

One began blowing the Teruah before the Shevarim:[2] If in the set of Tashrat one began[3] blowing a Teruah prior to even beginning the first sound of the Shevarim, then he must repeat and blow the first Tekiah of that particular set.[4]

One began blowing the Teruah prior to finishing the Shevarim:[5] If in the set of Tashrat one began blowing the Teruah after blowing only [one or] two sounds of the Shevarim, prior to finishing the third Shever, then if it was all done in one breath[6], he must [only] redo the Shevarim-Teruah by blowing three Shevarim and a Teruah and continue from there according to the Seder he is in. It is not necessary for one to repeat the first Tekiah of that set which he already blew prior to the mistaken [Shevarim Teruah].[7] This law applies whether he completed the sounding of the Teruah that he mistakenly began [blowing prior to sounding the third Shever] or whether he remembered in the middle of the Teruah and had not yet blown a complete Teruah.[8] If, however, one took a breath between the two Shevarim and the mistaken Teruah[9] then he must go back and also repeat the first Tekiah of this set.[10]

One blew an extra Shevarim:[11] If after blowing the three Shevarim in Tashrat one took a breath and blew another set of Shevarim, even if he only repeated the blowing of one more Shever [after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[12] [This applies whether he blew the extra Shevarim prior to sounding the Teruah or after sounding the Teruah.[13] If one did not take a breath in between then the blow remains valid.[14] If one did not take a breath but made a silent break the span of a breath before blowing the extra Shevarim, some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]

One blew an extra Teruah:[15] If after blowing the Teruah in Tashrat, which is defined as three Terumatin according to the first opinion mentioned in Halacha 7[16], one took a breath and blew another set of Teruah, even if he did not complete this Teruah [i.e. blew only one or two Terumatin after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[17] [If one did not take a breath in between then the blow remains valid.[18] If one did not take a breath but made a silent break the span of a breath before blowing the extra Teruah, some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]

 

B. Mistakes in Tashat:

Blew a Teruah instead of a Shevarim in the set of Tashat:[19] If in the set of Tashat one began[20] to blow a Teruah one must repeat and blow from the first Tekiah of that particular set.[21] This applies whether he began the Teruah after finishing the Shevarim, or whether he began the Teruah before finishing the Shevarim, even if he only blew one Shever, or whether he began the Teruah prior to blowing even one Shever.

One blew an extra Shevarim:[22] If after blowing the three Shevarim in Tashat one took a breath[23] and blew another set of Shevarim, even if he only repeated the blowing of one more Shever [after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[24] [If one did not take a breath in between then the blow remains valid.[25] If one did not take a breath but made a silent break the span of a breath before blowing the extra Shevarim some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]

C. Mistakes in Tarat:

Blew a Shevarim instead of a Teruah in the set of Tarat:[26] If in the set of Tarat one began[27] to blow a Shevarim one must repeat and blow from the first Tekiah of that set.[28] This applies whether he began the Shevarim after finishing the Teruah, or whether he began the Shevarim before finishing the Teruah, even if he only blew one Terumatin, or whether he began the Shevarim prior to blowing even one Terumatin.

One blew an extra Teruah:[29] If after blowing the Teruah in Tarat, which is defined as three Terumatin according to the first opinion mentioned in Halacha 7[30], one took a breath[31] and blew another set of Teruah, even if he did not complete this Teruah [i.e. blew only one or two Terumatin after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[32] [If one did not take a breath in between then the blow remains valid.[33] If one did not take a breath but made a silent break the span of a breath before blowing the extra Teruah, some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]

  

D. If one blew a Teruah or Shevarim and stopped in middle, such as due to that the sound was not going well, may he restart the Teruah or Shevarim without repeating the first Tekiah?[34]

*This law applies in all case that he stopped in middle irrelevant of the reason, such as to catch his breath, or he became mixed up etc!

If he does not take another breath in between and reblows the better sounding Teruah or Shevarim directly after the previous ill sounding Teruah of Shevarim, then it is valid in all cases.[35] [See Q&A regarding if he took a silent break] If however one took a breath after the ill sounding Teruah or Shevarim and then after the breath blew a good sounding Teruah or Shevarim then if the previous Teruah or Shevarim was Halachicly valid [irrelevant of whether the Baal Tokeia enjoyed its sound] then the set is invalid and he must repeat the blows from the first Tekiah of that particular set.[36] If however the previous ill sounding Teruah or Shevarim was not Halachicly valid then he may take a breath and blow a good sounding Teruah or Shevarim.[37]

When is an ill sounding Shevarim considered Halachicly valid? All pitches of sounds are considered valid irrelevant to whether it sounds “ill” to the listener or not.[38] Nevertheless even a strong sound is only valid if it contains the correct measurements. See Halacha 7 for the dispute regarding the Halachic validation of the three Shevarim. Practically in this regard if it contained three short sounds that are more than one Terumatin each it is considered valid according to the first opinion there and one must hence repeat from the first Tekiah of that set according to that opinion.[39] If the ill sounding Shevarim was valid even according to the second opinion mentioned there then one must repeat from the first Tekiah according to all.[40] 

When is an ill sounding Teruah considered Halachicly valid? All pitches of sounds are considered valid irrelevant to whether it sounds “ill” to the listener or not.[41] Nevertheless even a strong sound is only valid if it contains the correct measurements. See Halacha 7 for the dispute regarding the Halachic validation of the Teruah if it must contain 3 or 9 Terumatin. Practically in this regard if it contained three Terumatin it is considered valid according to the first opinion there and one must hence repeat from the first Tekiah of that set according to that opinion.[42] If the ill sounding Teruah was valid even according to the second opinion mentioned there then one must repeat from the first Tekiah according to all.[43] 

Summary: If the ill sounding blow was Halachicly valid [i.e. contained the minimum required length according to even the first opinion in Halacha 7] and he then took a breath and blew a second time, he must repeat from the first Tekiah of that set. If, however, one did not take a breath in between the two blows, or if the previous blow was not Halachicly valid, then he may continue with the last Tekiah of that set. Thus, practically speaking, if one for example blew at least three Terumatin of a Teruah and it wasn’t blowing well and he took a breath and started again, then he is to begin again from the Tekiah of that set. Q&A If one tried blowing and a mere sound of air came out and not an actual blow, is this still considered like a Halachicly valid sound and hence follows all the rules mentioned above?[44] No. The sound of air coming out of the Shofar is not considered a sound at all and hence one may continue from whichever blow he is currently holding by. If one began blowing a normal sound and it then turned into a sound of air: If he did not yet blow the minimum amount, then he is to reblow that sound. If he did already blow the minimum amount then he has fulfilled his obligation. If he desires in any event to reblow the sound or already did so then he must repeat from the first Tekiah if he took a breath[45] in between.   If one blew an ill sounding Teruah or Shevarim that is only valid according to the first opinion what is he initially to do? If one did not yet take a breath, he is to try to blow a good sounding Teruah or Shevarim. If however one already took a breath then he is to stop and begin anew from the first Tekiah of that set.[46] Nevertheless if one did not do so and continued with the final Tekiah then it is valid.[47] Furthermore, even if he reblew a Teruah or Shevarim after taking the breath, then if that Teruah or Shevarim is valid even according to the second opinion, then the entire set remains valid Bedieved.[48]

If one blew only two of the three Shevarim, or only two Terumatin in the Teruah, and took a breath must he restart from the first Tekiah of that set? No. He is to continue and repeat a proper Shevarim or Teruah.[49]

 

E. If one recognized the mistake only later on:[50]

Remembered after blowing the last Tekiah of that set: In all cases that it was explained that one must repeat from the first Tekiah of that particular set if one did not recognize the mistake until he already blew the last Tekiah of that particular set then that Tekiah counts as the first Tekiah of the [set which is required to be repeated] and he is to continue from there and onwards according to the order he is in.

Remembered in middle of the next set: If one only recognized the mistake in a different set, or in a different grouping altogether, then he should complete that grouping and then blow the one set [which contained the mistake and had to repeated]. Thus, for example if he made an [invalidating] mistake in the set of Tashrat and only recognized this mistake in the set of Tashat or Tarat then he is to complete the entire grouping that he is currently holding in and then blow a single set of Tashrat.[51]

 

F. The difference if one made a mistake during the blows of before Musaf [Meyushav], during the blows of the midst of Musaf [Meumad] or during the blows of after Musaf:[52]

In all cases that it was explained that one must repeat from the first Tekiah of that particular set in which the mistake occurred there is no difference between whether this occurred during the Tekios Meumad [during Musaf] or the Tekios Meyushav [of before Musaf after Kerias Hatorah]. In either order of blows, one must repeat [the mistaken set] according to the laws explained above.[53] If however one made a mistake in the blows of after Davening this has no relevance being that it is a mere custom.

Summary Blew the wrong sound: Blew a Teruah instead of a Shevarim or vice versa: In all cases that one was supposed to blow a Teruah or Shevarim and instead he blew a Shevarim or Teruah [i.e. one blew a Shevarim inתר”ת  instead of a Teruah, or a Teruah in תש”ת instead of a Shevarim] he must start again from the Tekiah of that particular set. [Each of the three groupings in תשר”ת/תש”ת/תר”ת  is considered a set for a total of 9 sets] This applies even if one only began the wrong blow, and then remembered right away. If in תשר”ת one began blowing the Teruah before blowing the Shevarim: If one began blowing the Teruah prior to finishing blowing the 3 blows of the Shevarim, then if it was all done in one breath he does not need to re-blow the Tekiah of that set. Rather he is to simply reblow the Shevarim-Teruah. If however one took a breath in between the Shevarim and Teruah, or began blowing a Teruah before even beginning the Shevarim, he must start again from the Tekiah of that particular set. Blew an extra set of Teruah or Shevarim: In all cases that one is supposed to blow a Shevarim or Teruah and he blew a second Terua or Shevarim, then if the first Terua or Shevarim was Halachicly valid he must repeat from the first Tekiah of that set, if he took a breath between the two sets. This applies even if he did not complete the second set, such as he only blew one Shevarim or one Terumatin. If, however, one did not take a breath in between the two sets, or if the previous set was not Halachicly valid then he may continue with the last Tekiah of that set. If one recognized a mistake only later on: If one recognized while blowing that he made a mistake in a previous grouping of blows [i.e. realized made mistake in תשר”ת while blowing תש”ת] he should finish that grouping and then blow the set which contained the mistake.

Q&A What is the law if one took a breath in middle of a Tekiah and hence blew two sets of Tekiahs? By the last Tekia of a set, so long as one of the sounds, whether before the breath or after the breath, had the minimum required length of the Tekiah then it is valid.[54] [If however in the first Tekiah of a set the first Tekiah had a valid length and the second did not have a valid length, such as one by mistake began re-blowing the Tekiah and remembered and stopped prior to blowing the desired length then a proper Tekiah must be repeated.[55]] If one did not take a breath prior to blowing the extra sound but made a silent break prior to doing so must he repeat from the first Tekiah?[56] Some Poskim[57] rule that if a silent break between a repeated sound is equivalent to the amount of time it takes for one to take a breath and begin to blow then it has the same law as one who took a breath in between and he must repeat from the first Tekiah of that particular set. It requires further analysis as to the opinion of Admur in this matter.[58] If one is in doubt as to the validity of a set must he repeat that set due to doubt?[59] This is dependent on whether the sounds are Biblical or Rabbinical. Thus, on the second day of R”H or by Tekios Meumad there is certainly room to be lenient.

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[1] Admur 590:18 “Blow one set” [brought below in E]; and all the Halachas from 590:15-18 in which he says “Repeat the Tekiah of this set”; Michaber 590:9 “If one blew two sets correctly and in the 3^rd set he made a mistake he only needs to repeat this last set”; Tur 590 in name of Ramban; Chayeh Adam 142:11 and 14 [“This applies even if made a mistake in the second set”]; Beis Yosef 590 rules like Ramban; Kaf Hachaim 590:69 “so is the conclusion of the Achronim”; Piskeiy Teshuvos 590 footnote 41

Other opinions: Some Poskim rule that whenever one is required to repeat a set he must repeat from the beginning of that grouping. Thus, if he made a mistake in the 3^rd set of Tashrat he is to repeat from the first set of Tashrat. [Opinion in Tur 590] Some Poskim rule that according to the Rosh and Raaven if one waited the amount of time to blow the entire set he must repeat from the first set of that grouping. [Beis David 410] In recent times the findings of writings of more Rishonim have revealed that they agree with this opinion in the Tur, unlike the Ramban. Based on this some Rabbanim rule that Lechatchila one should try to repeat the entire grouping if he made a mistake in the second or third set. [Moadim Uzmanim 1:5 in name of Binyan Shlomo; Mahril Diskin; brought in Piskeiy Teshuvos 590 footnote 41] Practically the custom is not to be stringent in this matter. [Piskeiy Teshuvos ibid]

[2] 590:16 and so rules: Abudarham; Bach 590; Kneses Hagedola 590:10; Taz 590:10; M”A 590:11; M”E 590:27; Chayeh Adam 142:13; opinion in M”B 590:30; Kaf Hachaim 590:59; Piskeiy Teshuvos 590:9

Other Opinions: Some Poskim rule that in the set of Tashrat if one began the Teruah before the Shevarim then he is not required to repeat the Tekiah. [Elya Raba 590:17; Derech Hachaim 1; M”B 590:30]

[3] This applies even if he did not blow a valid Teruah such as he only blew one Terumatin and then remembered. [590:17-regarding case brought next; M”B 590:29; Shaareiy Tziyon 590:32; Piskeiy Teshuvos 590:9]

[4] The reason: The reason one is required to repeat from the first Tekiah of this set is because he made an interval of a Teruah between the Shevarim and the Tekiah that precedes it, as this Teruah is not similar to the Shevarim that is required to be sounded [at this time] in this set. Now although it is similar to the Teruah that is required to be blown in this set, this does not suffice at all being that he did not yet blow the Shevarim of this set. [Admur ibid]

[5] 590:15; Michaber 590:7 [with differences of rulings mentioned in footnotes]; Tur 590 like Rosh unlike Raaven that rules one must always go back to the first Tekiah of that set

[6] 590:16; This means that he did not take a breath between the end of the two Shevarim which he sounded and the beginning of the Teruah that he accidently began to blow too early. [ibid] He may however take a breath between the mistaken Shevarim Teruah and the correctly repeated Shevarim Teruah.

[7] The reason: Although one made an interval of a mistaken two Shevarim and a Teruah between the first Tekiah of this set and the [correct] Shevarim Teruah of this set, this does not carry any Halachic meaning. The reason for this is because since the Shevarim Teruah that was mistakenly blown is similar to the Shevarim Teruah that is to be blown in this set, therefore it is not considered an interval. To what is this similar? To one who begins to blow a Teruah and the sound does not come out good. He thus stops and tries to blow the Teruah a second time. The short sound that was heard from the Shofar [which did not come out good] is not considered an interval between the Teruah and the Tekiah that preceded it being that it is similar to the Teruah that he must blow. [590:15; Tur 590]

[8] 590:15; So also rules: Mordechai in name of Rabbeinu Yoel; Bach; Taz 590:8; Elya Raba 590:15; Beis David 413; Erech Hashulchan 590:7; Nehar Shalom 590:5; Chayeh Adam 142:13; M”E 590:23; Derech Hachaim 1; M”B 590:27 [“Initially be stringent”]; Kaf Hachaim 590:51-52

Other Opinions: Some Poskim rule that if one remembered in middle of the Teruah, meaning he did not yet blow the minimum number of Terumatin within the Teruah [which is 3 Terumatin [according to the 1^st opinion]-Mordechai; M”A 590:8; Biur Hagr”a; M”B 590:28; Kaf Hachaim 590:54], then he does not even have to repeat the Shevarim and simply blows one more Shever and then blows the Teruah. [Michaber 590:7; Raaven; Rosh] Some Poskim however rule that even according to this opinion it only applies if it was done in one breath. [Nivei Shalom 590:11; Mamar Mordechai 590:8; Biur Hagr”a; M”B 590:27; Kaf Hachaim 590:52] If one only blew one Shever and then began blowing a Teruah, according to all one must repeat from the Shevarim. [M”E 590:23; Kaf Hachaim 590:53]

The law Bedieved: Some Poskim conclude that Bedieved if one followed the ruling of the Michaber ibid and did not repeat from the Shevarim but simply blew the Shevarim that remained, and then blew the Teruah, then he fulfills his obligation. [M”B ibid; M”E ibid; Kaf Hachaim 590:53] However from Admur ibid it is implied that even Bedieved one must repeat that set of Tashrat if he did not restart from the Shevarim, as Admur completely omits the opinion of the Michaber from this Halacha.

[9] He may however take a breath between the mistaken Shevarim Teruah and the correctly repeated Shevarim Teruah.

[10] The reason: The reason one is required to repeat from the first Tekiah of this set is because since one took a breath between the two Shevarim and Teruah they are therefore not considered like one blow, and the Teruah hence does not join the Shevarim at all. It is similar to one who blew only a Teruah without the Shevarim, which means that prior to blowing the three Shevarim in the set of Tashrat he blew a Teruah, in which case he must repeat and blow the first Tekiah of this set. The reason for this is because he made an interval of a Teruah between the Shevarim and the Tekiah that precedes it, as this Teruah is not similar to the Shevarim that is required to be sounded [at this time] in this set. Now although it is similar to the Teruah that is required to be blown in this set, this does not suffice at all being that he did not yet blow the Shevarim of this set. [590:16]

[11] 590:17

[12] The reason: The reason for this is because one made an interval of extra Shevarim between the Shevarim and the Tekiah that follows it. Now even if one were to repeat the blow of the Shevarim and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Shevarim which he already blew  is an interval between the valid Shevarim of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Shevarim is not similar to the Shevarim that is required to be sounded in this set as it is not at all necessary being that he already blew them. [ibid]

[13] Pashut, and so rules Admur 590:16 regarding one who blew a Shever in Tarat.

[14] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]

[15] 590:17

[16] Admur ibid; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9

Other Opinions: Some Poskim rule that one never has in mind to fulfill his obligation with a sound that is not valid according to all opinions. Hence if the Teruah was less than nine Terumatin long, even though it is valid according to the first opinion, in this regard it is not considered an interval and one may continue with the nine Terumatin Teruah. [Daas Torah 590; Beir Tzevi ibid that so is the custom of the world and that the Baal Tokeia is to have this specifically in mind that he has no intent to be Yotzei with blows that are valid only according to the first opinion-See Piskeiy Teshuvos ibid footnote 49]

Question on Admur: Vetzaruch Iyun Gadol on the ruling here of Admur as earlier in 590:7 Admur rules that so long as it is valid according to one opinion one is not required to repeat the set, and hence why here must one repeat the first Tekiah if the three Terumatin Teruah was not valid according to the second opinion there! Perhaps however there is a difference between if one is in middle of a set, in which case he should repeat it, in contrast to if the set was already completed. Vetzaruch Iyun!

If it was less than three Terumatin: Then the second sound remains valid and one is to continue with the last Tekiah-See D!

[17] The reason: The reason for this is because one made an interval of an extra Teruah between the Teruah and the Tekiah that follows it. Now even if one were to repeat the blow of the Teruah and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Teruah which he already blew is an interval between the valid Teruah of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Teruah is not similar to the Teruah that is required to be sounded in this set as it is not at all necessary being that he already blew it. [ibid]

[18] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]

[19] 590:16; Michaber 590:7 and 8 [Vetzaruch Iyun as to what the difference is between the two Halachas, it seems like repetition!]

[20] This applies even if he did not blow a valid Teruah such as he only blew one Terumatin and then remembered. [590:17-regarding case brought next; M”B 590:29; Shaareiy Tziyon 590:32; Kaf Hachaim 590:56; Piskeiy Teshuvos 590:9]

[21] The reason: The reason for this is because since this Teruah is not similar to the Shevarim that is required to be sounded in this set therefore it is considered an interval between the Shevarim and the Tekiah that precedes it. [ibid]

[22] 590:17; Michaber 590:8; Beis Yosef 590; Tur 590 in name of Ramban

Other Opinions: Some Poskim rule that blowing two sets of the same blow is not considered an interval. [Opinion in Tur ibid]

[23] Admur ibid; M”B 590:32; Biur Halacha “Shasak”; Kaf Hachaim 590:61

[24] The reason: The reason for this is because one made an interval of extra Shevarim between the Shevarim and the Tekiah that follows it. Now even if one were to repeat the blow of the Shevarim and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Shevarim which he already blew is an interval between the valid Shevarim of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Shevarim is not similar to the Shevarim that is required to be sounded in this set as it is not at all necessary being that he already blew them. [ibid]

[25] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]

[26] 590:16 regarding Tashat and the same would apply in the case here of Tarat even though Admur does not mention it explicitly; Michaber 590:7 and 8 [Vetzaruch Iyun as to what the difference is between the two Halachas, it seems like repetition!]; Kaf Hachaim 590:56

[27] This applies even if he did not blow a valid Shevarim such as he only blew one Shever and then remembered. [590:17-regarding case brought next; M”A 590:9; Elya Raba 590:16; M”B 590:29; Shaareiy Tziyon 590:32; Kaf Hachaim 590:56; Piskeiy Teshuvos 590:9]

[28] The reason: The reason for this is because since this Shevarim is not similar to the Teruah that is required to be sounded in this set therefore it is considered an interval between the Teruah and the Tekiah that precedes it. [ibid regarding Tashat and the same would apply in the case here of Tarat]

[29] 590:17; Michaber 590:8

[30] Admur ibid; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9

Other Opinions: Some Poskim rule that one never has in mind to fulfill his obligation with a sound that is not valid according to all opinions. Hence if the Teruah was less than nine Terumatin long, even though it is valid according to the first opinion, in this regard it is not considered an interval and one may continue with the nine Terumatin Teruah. [Daas Torah 590; Beir Tzevi ibid that so is the custom of the world and that the Baal Tokeia is to have this specifically in mind that he has no intent to be Yotzei with blows that are only valid according to the first opinion-See Piskeiy Teshuvos ibid footnote 49]

Question on Admur: Vetzaruch Iyun Gadol on the ruling here of Admur as earlier in 590:7 Admur rules that so long as it is valid according to one opinion one is not required to repeat the set, and hence why here must one repeat the first Tekiah if the three Terumatin Teruah was not valid according to the second opinion there! Perhaps however there is a difference between if one is in middle of a set, in which case he should repeat it, in contrast to if the set was already completed. Vetzaruch Iyun!

If it was less than three Terumatin: Then the second sound remains valid and one is to continue with the last Tekiah-See D!

[31] Admur ibid; M”B 590:34; Biur Halacha “Shasak”; Kaf Hachaim 590:61; Piskeiy Teshuvos 590:9 footnote 44

[32] The reason: The reason for this is because one made an interval of an extra Teruah between the Teruah and the Tekiah that follows it. Now even if one were to repeat the blow of the Teruah and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Teruah which he already blew is an interval between the valid Teruah of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Teruah is not similar to the Teruah that is required to be sounded in this set as it is not at all necessary being that he already blew it. [ibid]

[33] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]

[34] Based on the previous laws above corresponding to Admur 590:15-17; So rules also Piskeiy Teshuvos 590:9

The apparent contradiction in Admur and its resolve: In 590:17 it implies as written here, that whenever the first blow was valid then one cannot re-blow a second blow if he took a breath in between. No differentiation is made regarding if the first blow was good sounding or ill sounding.  However, in the end of 590:15 it implies that if the sound is not coming out well one may always repeat a good sounding blow. One must answer that in 590:15 Admur is referring to a case that it was all done in one breath as he in truth establishes in 590:16. Alternatively it refers even to a case that one took a breath in between but the ill sounding blow was invalid according to all opinions, such as it was only two Terumatin. So is also implied from the words there “the short sound that was heard from the Shofar [which did not come out good] is not considered an interval”

[35] 590:4; Implication of 590:16 regarding Tashrat and 590:17 regarding Tarat and Tashat that so long as one did not take a breath it is all considered a single Teruah or Shevarim even if there was a break of silence in between. Hence it is valid even if the ill sounding part of the Teruah or Shevarim [before the break of silence] was Halachicly valid. So rules also M”B 590:34

[36] 590:16 regarding Tashrat and 590:17 regarding Tarat and Tashat

[37] 590:15; Direct implication of 590:17; Tur 590; M”A 590:11; Elya Raba 590:18; Derech Hachaim 4; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; M”B 590:34; Kaf Hachaim 590:64; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9

Background:

590:15: “One who begins to blow a Teruah and the sound does not come out good and he stops and tries to blow the Teruah a second time. The short sound that was heard from the Shofar [which did not come out good] is not considered an interval between the Teruah and the Tekiah that preceded it being that it is similar to the Teruah that he must blow.” 

590:17: If after blowing the Teruah in Tarat, which is defined as three Terumatin according to the first opinion mentioned above, one took a breath and blew another set of Teruah..” Thus, we see Admur continges the invalidation when a breath is taken on whether the previous blow was valid according to at least some opinion.

Must one take a breath in between? No, as it is all considered one blow. [based on Admur ibid that does not mention taking breath but merely “stopping”; and 590:4; However see Piskeiy Teshuvos 590:8 and footnote 47; Moadim Uzmanim 1:5, that says one must take a breath in between in order not to mix a valid sound with an invalid sound. Veztaruch Iyun Gadol as it is all considered one valid sound if it is done in a single breath.

[38] Michaber 596:6; See Halacha 3!

[39] Based on the ruling of Admur regarding the Teruah [see next and other opinions mentioned there!]; See Q&A that [based on wording in Admur] one should initially suspect for this opinion although Bedieved it is valid whether one continued with the last Tekiah or reblew a Shevarim that is valid even according to the second opinion.

[40] If, however, he decides to continue and not reblow a better sounding Shevarim then certainly he may do so and then continue to blow the final Tekiah of that set, as all sounds are Kosher for Shofar.

[41] Michaber 596:6; See Halacha 3!

[42] 590:17; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9

Other Opinions: Some Poskim rule that one never has in mind to fulfill his obligation with a sound that is not valid according to all opinions. Hence if the Teruah was less than nine Terumatin long, even though it is valid according to the first opinion, in this regard it is not considered an interval and one may continue with the nine Terumatin Teruah. [Daas Torah 590; Beir Tzevi ibid that so is the custom of the world and that the Baal Tokeia is to have this specifically in mind that he has no intent to be Yotzei with blows that are only valid according to the first opinion-See Piskeiy Teshuvos ibid footnote 49]

Bedieved: See Q&A that [based on wording in Admur] one should initially suspect for this opinion although Bedieved it is valid whether one continued with the last Tekiah or reblew a Teruah that is valid even according to the second opinion.

[43] If however he decides to continue and not reblow a better sounding Teruah then certainly he may do so and now blow the final Tekiah of that set, as all sounds are Kosher for Shofar.

[44] Piskeiy Teshuvos 590 footnote 22

[45] According to the M”E 590:25 this applies even if he did not take an actual breath in between but made a break of more than a breaths worth in between. So rules also Piskeiy Teshuvos ibid; see Q&A!

[46] So is the implication from Admur 590:17, as it will no longer help to blow a good sounding Teruah or Shevarim as explained above, and if he chooses to continue then he will only fulfill his obligation according to the first opinion.

[47] Being that, as brought in earlier footnotes, in 590:7 Admur rules that so long as it is valid according to one opinion one is not required to repeat the set, and hence here also since it is valid according to the first opinion he is not required to repeat the set. This is certainly the case regarding Tekios Meumad and the Tekios of the 2^nd day which are only Rabbinical and hence Safek Derabanan Lekula. Furthermore based on 590:7 it seems that even by the Tekios Demeyushav of the 1^st day one can even initially choose to continue and not repeat the Teruah or repeat the set from the Tekiah even though that doing so would validate the set also according to the second opinion there! Vetzrauch Iyun as perhaps there is a difference between if one is in middle of a set in which case he should repeat it in contrast to if the set was already completed. See also Alef Hamagen 590:7 that it is proper to redo the sounds so it be valid according to all opinions. See Piskeiy Teshuvos 590 footnote 49

[48] As explained in previous footnote from 590:7 that so long as it is valid according to one opinion one is not required to repeat the set, and hence here also since according to the second opinion the first ill sounding Teruah or Shevarim was Halachicly invalid, therefore there is no interval involved as explained above and that set remains valid in their opinion.

[49] As the first Teruah or Shevarim was not valid according to any opinion, as explained above!

[50] 590:18; so also rules: M”A 590:12; Elya Raba 590:20; M”E 590:12; M”B 590:35; Kaf Hachaim 590:67

[51] The reason this is not considered an interval between the three sets of Tashrat: Although one made an interval in middle of the set of Tashrat with Tekios of Tashat, this has no meaning, as the Torah was only particular that one should not make an interval between the Teruah and the Tekiah that precedes and follows it. However an interval between sets, even of Shofar sounds that do not belong in that grouping, have no Halachic meaning. [Admur ibid] A proof for this is from the fact that originally the blows were established to be heard only in the concluding blessings of Musaf, and in Musaf we make an interval between the sets with the prayers and Piyutim of each blessing. Hence, we see that we are not particular against making an interval between the sets. [M”A ibid] Veztaruch Iyun why Admur omitted this proof of the M”A!

[52] 590:18; So rules also: M”A 590:12; P”M 590 A”A 12; M”E 590:33; Derech Hachaim 7; M”B 590:35; Kaf Hachaim 590:68

[53] The reason why in Tekios Meyushav we do not rely on the blows in Tekios Meumad: Even in a community that blows all thirty [Biblically required] sounds during Tekios Meumad [they must repeat the sets that contain mistakes in Tekios Meyushav]. We do not say in such a case that if one made a mistake in Tekios Meyushav he can [ignore it and] rely on the blows in Tekios Meumad and he is thus not required to repeat the mistaken set as since he recited a blessing on this order of blows he must sound them properly in order so his blessing not be in vain. [ibid]

[54] As by the last Tekiah of a set if the first sounding Tekiah before the breath was valid, then that set has been completed and the second Tekiah he blew has no meaning. If the first sounding Tekiah was not valid and the second Tekiah, after the breath, was valid then the entire set is likewise valid is explained above [from 590:15 and 17] that a sound can only be an interval if it is Halachicly valid!

[55] As the invalid Tekiah is considered an interval between the valid Tekiah and the Shevarim or Teruah that is to follow it, as explained in 590:17 regarding if one took a breath and blew an invalid Shevarim or Teruah after blowing a valid Shevarim or Teruah.

[56] This means as follows: One blew the same sound twice, such as a Tekiah and then another Tekiah or a Shevarim and then another Shevarim or a Teruah and then another Teruah, and he did not take a breath in between, but there was a space of silence prior to the repeated sound. Is the set valid and he is to continue with last Tekiah or is the space of silence considered like a breath and hence he must repeat from the first Tekiah?

[57] Mateh Efraim 590:25; Piskeiy Teshuvos 590:5 and 9 footnote 44

[58] Admur never mentions that a silent break has the same status as a breath. On the contrary from his wording in different Halachas it is implied that it is all one sound. [See 590:4; 590:16 and 590:17] So is also implied from M”B 590:34; Vetzaruch Iyun.

[59] Admur 585:6; Piskeiy Teshuvos 590:9