4. Blowing the Shofar:[1]

It is the custom of Ashkenazi[2] Jewry to blow Shofar throughout the month if Elul.[3]

On which day of Rosh Chodesh does one begin to blow?[4] Some Poskim[5] rule one is to begin to blow the Shofar from the first day of Rosh Chodesh which is the 30th of Av. Other Poskim[6] rule one is to begin blowing Shofar from the second day of Rosh Chodesh which is the first of Elul. [Practically the Chabad custom is to blow the Shofar for practice on the first day of Rosh Chodesh and from the second day and onwards one begins the regular order of blows until Erev Rosh Hashanah.[7] When the first day of Rosh Chodesh falls on Shabbos, there is no need to practice blowing the Shofar on Erev Rosh Chodesh, even according to our custom.[8]]

How many sounds are blown and when?[9] The Chabad custom is that from the second day and onwards one blows nine blows [i.e. Tashrat, Tashat, Tarat].[10]

When is the Shofar blown?[11] The Shofar is blown daily following Shacharis [and the daily recital of Tehillim, with exception to Shabbos in which it is forbidden to sound the Shofar]. [It is customary to blow the Shofar also during children’s gatherings.]

One who makes a mistake in blowing:[12] If one made a mistake during the blow there is no need to repeat it, as these blows are merely a custom.

Erev Rosh Hashanah:[13] One does not blow the Shofar on Erev Rosh Hashanah.[14] This applies beginning from the night of Erev Rosh Hashanah [the night of the 29th of Elul].[15] This applies even when Rosh Hashanah falls on Shabbos.[16] It is forbidden to blow the Shofar, even for practice, in an open area.[17] One is however allowed to practice blowing the Shofar in a closed room.[18] [This applies whether one is learning how to blow or is trying to get used to blowing from a new Shofar.[19] However one may not blow the Shofar for no reason even in a closed room.[20]]

*Does one fulfill the custom of hearing Shofar in Elul through hearing a live blowing taking place via Zoom and the like?

A. Background:

One is obligated to hear the original Shofar sound in order to fulfill his Mitzvah on Rosh Hashanah, and it does not suffice to hear an echoed sound that results from the original Shofar sound.[33] The question is thus asked regarding a) Is the hearing of the sound of the Shofar through a live hookup [i.e. zoom] defined as the original sound, and if not then b) is there greater room for leniency regarding the blowing during Elul.

Background on fulfilling Mitzvos through live hookup: Initially, although there were some Poskim[34] who understood that one may fulfill a Mitzvah through hearing it on a radio, telephone, microphone or broadcast system[35], practically after further research into the understanding of how these systems work, the Poskim[36] conclude that this may not be done.[37] Thus, one cannot be Yotzei the Mitzvah of Megillah reading, Havdalah, or the Rosh Hoshanah Shofar blowing, through hearing it through a broadcast, radio, telephone, or live hookup [even if it was left on before Yom Tov]. The question, however, is asked regarding the Shofar blowing of Elul, which is a mere custom, as to whether there is room for leniency, as will be explained next.

The law:

There are several reasons recorded behind the reason for blowing Shofar in Elul, the main reason[38] being in order to arouse people in repentance.[39] Seemingly, based on this reason, one can likewise fulfill his obligation of the custom through hearing the Shofar via a live hookup, as psychologically it can arouse the person in repentance. Furthermore, we rule that by Shofar sounds that are blown due to custom, as opposed to an actual Biblical or Rabbinical obligation, are valid even if an invalidating mistake was made in their blowing, and there is no need to repeat them.[40] Furthermore, many Poskim[41] argue that in truth there exists no obligation even due to custom for one who is without a Minyan to hear Shofar, and hence the entire discussion of being Yotzei through a live hookup is superfluous, as they are not obligated in it to begin with. Accordingly, it would seem that there is no issue with hearing Shofar through Zoom, or other live hookup, as a) he is not obligated to hear it, b) an invalid blow is valid for the customary blows of Elul, and c) it fulfills the purpose of arousing him in Teshuvah. Despite the above arguments, the Rebbe in a talk[42] discussing being Yotzei Mitzvos through a tape and the like stated that  even the blowing of Shofar in Elul which its sole purpose is to arouse one in Teshuvah, one should not hear through a tape and the like. The reason for this is because in order to properly arouse one in Teshuvah, he must hear the original sound that comes from the heart of a Jew, and not an electronic echo of it. Accordingly, for those who are unable to join a Minyan during Elul [i.e. quarantine etc] it is proper for all those capable to place effort to purchase their own Shofar and learn how to blow it, in order to be able to blow Shofar throughout Elul in its most Mehudar form. However, those who are unable to do so, are encouraged at the very least to hear it through alive hookup so they at least receive the psychological effect that it can have in them to do Teshuvah.

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[1] Rama 581:1

Background: The Rosh in his conclusion of Tractate Rosh Hashanah records the Pirkeiy Direbbe Eliezer 46 that on Rosh Chodesh Elul Moshe ascended to heaven to receive the 2^nd tablets. On that day they blew the Shofar proclaiming Moshe’s ascent to the public, so they do not make another calculation mistake as they did by the golden calf. Due to this the Sages instituted that every year one is to blow Shofar on Rosh Chodesh Elul for the purpose of arousing the people to repent and in order to confuse the Satan. The Rosh then concludes: This is the custom in Ashkenaz-to blow the Shofar in the morning and evening after prayers. The Tur 581 quotes his father and then writes “and there are those that increase in Selichos from Rosh Chodesh Elul”. In the Shulchan Aruch the Michaber 581:1 records only this latter custom of the Tur regarding saying Selichos and does not mention the blowing of the Shofar. The Rama however negates the custom of Selichos in Ashkenaz and states that they are rather accustomed to blow Shofar. From the wording of the Rama it implies that in exchange for the saying of Selichos throughout the month, the Ashkenazim blow Shofar. Perhaps the meaning behind this is that all Jewry begins to do some form of spiritual preparation in the month of Elul, the Sefaradim with the saying of Selichos, and the Ashkenazim with the blowing of the Shofar.

[2] Rama ibid; Rosh ibid; Tur ibid

Do Sefardim also blow Shofar during Elul? It is not the Sefaradi custom to blow Shofar after prayer during Elul. This follows the second opinion of the Tur which implies that those which increase in Selichos during Elul do not follow the custom of blowing the Shofar. This is implied from the Rama [and lack of mention of Michaber] that this custom only applies to Ashkenazim and not to Sefaradim. Nevertheless, there are some Sefaradim that are accustomed to blow Shofar during their recital of Selichos in order to follow both opinions. [Kaf Hachaim 581:13] See Aruch Hashulchan 581:1 that writes all Jews are accustomed to blow Shofar during the month of Elul.

[3] The reason behind blowing Shofar in Elul:

1. On Rosh Chodesh Elul Moshe ascended to heaven to receive the 2^nd tablets and on that day they blew the Shofar proclaiming Moshe’s ascent to the public. Due to this the Sages instituted that every year one is to blow Shofar on Rosh Chodesh Elul. [See Background from Pirkei Derebbee Eliezer] This, however, only explains why we blow Shofar on Rosh Chodesh Elul, however the reason for why we blow the entire month, even after Rosh Chodesh Elul, is due to the reasons brought next. [Perisha on Tur ibid] However, it is possible to learn in the Tur that due to this occurrence in the times of Moshe the Sages themselves instituted that we blow the Shofar everyday n Elul. This however is not the wording in Pirkei Derebbe Eliezer ibid, as well is not the way the Perisha explains the Tur. See also Pirush Haradal on Pirkei Derebbe Eliezer who says perhaps such a Girsa existed in the Pirkei Derebbe Eliezer of the Tur.
2. Blowing Shofar arouses fear of G-d and leads one to repentance. [Tur ibid; Kitzur SHU”A 128:2]
3. The verse states “Blow Shofar [for a] month”. [M”A 581:2; 28 days in Elul, as on Erev RH we don’t blow, and 2 days of RH for a total of 30-Levushei Serud]
4. Blowing Shofar refrains the Satan from prosecuting the Jewish people, as he recalls the day in which the great Shofar will be blown which is the date of his prosecution and death. [Hosafos Rav Nechemia Medovrana p. 1362 in SH”A Admur]
5. Blowing Shofar confuses the Satan in regard to the date of Rosh Hashanah. [Hosafos Rav Nechemia Medovrana p. 1362 in SH”A Admur]

[4] Background: The Rama simply writes that we blow the Shofar from Rosh Chodesh Elul, and does not specify if this is in reference to the first or second day of Rosh Chodesh. The Magen Avraham [581:2] brings two opinions regarding which day one is to begin to blow. The Levush, Shalah, Mateh Moshe, Maharil and other Poskim rule that one is to begin blowing from the first day of Rosh Chodesh Elul, as that day begins the count of 40 days before Yom Kippur, on which Moshe ascended the mountain to receive the second Tablets [and on that day the Shofar was blown in order so all the people know the day he ascended, and prevent a similar mistake to that of the golden calf. For this reason, the Sages instituted to blow every year on Rosh Chodesh Elul. {Rav Nechmeia Dubravna}] Hence they hold the reason for blowing Shofar is in preparation for Yom Kippur, which we see from Moshe, began on the 1^st day of Rosh Chodesh. Others however begin from the 2^nd day of Rosh Chodesh, as they hold that the entire concern of blowing Shofar in Elul is that there be exactly 30 days of blowing Shofar, in living with the verse “Blow Shofar [for a] month” [M”A ibid; 28 days in Elul, as on Erev RH we don’t blow, and 2 days of RH for a total of 30-Levushei Serud]. The M”A himself suggests an alternative reason for beginning to blow on the 2^nd day of Rosh Chodesh, as in truth Moshe ascended the mountain on the 2^nd day of Rosh Chodesh, and that year Elul was a full 30 day month.

The final ruling: The Taz 581:1 rules that we begin blowing from the first day. The M”A ibid rules that many are accustomed to blow from the second day of Rosh Chodesh and one should not move from this custom. [See Kaf Hachaim 581:17 that M”A means to say that each one is to hold to his custom and so writes the P”M 581 A”A 2.] Practically this is the custom today. Nevertheless, in a place where there is no accepted custom one should begin blowing from the 1^st day of Rosh Chodesh, as this is the main ruling. [Rav Nechemia Dubravna in name of Eliyahu Raba] The Rebbe Rayatz directed that one is to blow the Shofar on the 1^st day of Rosh Chodesh as mere practice, while on the 2^nd day one begins to blow as normal. This is a compromise between the two opinions brought above. As we do blow on the 1^st day of Rosh Chodesh, hence satisfying the opinions which require this, and as well do not blow the common blows, hence satisfying the opinions which don’t require it. [Likkutei Sichos 33 Elul] Many Poskim record both customs and do not arbitrate as to which custom one is to follow. [Chayeh Adam 138:1; M”E 581:7; M”B 581:3; Kaf Hachaim 581:17; See Otzer Minhagei Chabad p. 7]

[5] First opinion in M”A ibid in name of Levush; Shlah; Mateh Moshe; Maharil; and so rules Taz ibid; Mishmeres Shalom 41:2

[6] Second opinion in M”A ibid recorded in Chayeh Adam 138:1; M”E 581:7; M”B 581:3

[7] Sefer Haminhagim p. 113 [English edition]; Hayom Yom 30^th Menachem Av. This ruling is a directive of the Rebbe Rayatz.

[8] Likkutei Sichos 34 p. 95

[9] Sefer Haminhagim p. 113 [English Edition]; Custom in Bach 592 based on Aruch; Darkei Chaim Veshalom 690; Likkutei Sichos 2:446; See Otzer Minhagei Chabad p. 7

Background:

The Bach 592 writes that based on the opinion of the Aruch [regarding blowing Tashrat-Tarat-Tashat in Musaf-See “The laws of Shofar” chapter 4:5] one is to blow 9 blows in order so people not think that one fulfills the obligation with less than these nine blows. He however concludes that the custom is not to do so possibly due to that they hold like the opinion of Rabbeinu Tam that argues on the Aruch [regarding the blows in Musaf and says one is only to blow Tashrat three times]. In Likkutei Sichos 2:446 the Rebbe states that the ten sounds correspond to the ten soul powers.

Other opinions: The custom of most communities is to only blow Tashrat. [Bach ibid based on Rabbeinu Tam; Kitzur SH”A 128:2; Piskeiy Teshuvos 581:3 ]

[10] The reason: One is to blow a total of nine blows in the order of Tashrat, Tashat, Tarat in order so people do not think that one fulfills the obligation with less than these nine blows. [Bach ibid] This follows the ruling of Admur in 592:5 that the best custom to follow is the custom of Aruch by Musaf and so rules Admur in the Siddur.

[11] Rama ibid.

Blowing at night: The Rama records that there are places that likewise blow the Shofar at night. [Rama 581:1] This is not our custom today. [Aruch Hashulchan 581:1]

[12] Admur 590:19 regarding blows of after Musaf

[13] Rama 581:3 in name of Minhagim; Hashlama of Reb Nechemia 581:2

[14] The reasons:

1. To make a separation between the Tekios of the custom and those Biblically required on Rosh Hashanah. [Levush 581:1; Taz 581:4; M”A 581:14; Hashlama of Reb Nechemia 581:2]
2. To confuse the Satan so he thinks that R”H has already passed. [M”A ibid in name of Minhagim; Elya Raba 581; Hashlama of Reb Nechemia 581:2]
3. To be able to say Shehechiyanu on the Shofar on Rosh Hashanah. [Chochmas Shlomo 581; Ashel Avraham 581]
4. To show that the next day is Rosh Hashanah. [Chochmas Shlomo 581]

The practical ramification-Blowing at home: The M”A ibid writes that according to the first reason one may blow the Shofar for practice in the privacy of his home. However according to the second reason of the Minhagim one must completely avoid blowing the Shofar at all. 

[15] M”A 581:14

[16] M”B 581:24; Kaf Hachaim 581:77

The reason: As by reciting the words “Zichron Teruah” on Shabbos it is considered as if the Shofar was blown. This especially applies due to the fact that in the Mikdash the Shofar was blown. [ibid]

[17] M”A ibid; P”M 581 A”A 14

[18] Elya Raba 581:4 in name of Amrakel; First opinion in M”A 581:14; P”M 581 A”A 14; M”B 581:24; Ben Ish Chaiy Netzavim 2 “One who needs to practice is to do so in a closed room or in a pit”; Hashlama of Reb Nechemia 581:2

Other opinions: The M”A ibid writes that according to the reason that this custom is done in order to confuse the Satan, then one may not blow at all. This implies that one may not blow even for practice and even in a closed room. However, from the P”M ibid and M”B ibid it implies that even according to this reason in a closed room it is permitted to blow for practice.

[19] Kaf Hachaim 581:76

[20] So is implied from Poskim ibid to suspect for the second reason of the Minhagim as rules the M”A ibid.

[21] Tzitz Eliezer 12:48; Rivivos Efraim 1:394 in name of Rav Chaim Kanievsky and many other Rabbanim who he corresponded with; Piskeiy Teshuvos 581:3

[22] Siach Yitzchak 264; Nitei Gavriel 4:9 and footnote 14 in new edition versus old edition in which he wrote not to blow

[23] Nitei Gavriel ibid footnote 14

[24]  Hisvadyos 1991 4:314 [printed in Shaareiy Halacha Uminhag 5:66; Shulchan Menachem 3:74]; Igros Moshe 4:21; See Chayeh Adam 1338:1; See also Rama 581:1 that there are places which blow also by Maariv.

[25] Piskeiy Teshuvos 581:3

[26] Aruch Hashulchan 581:12, Igros Moshe 4:21 explains that this does not contradict the Rama which says that some would blow after “Arevis” as here it refers to an early Maariv, which is prayed while it is still day.

[27] Kaf Hachaim 581:13, and Mateh Efraim 581:7

[28] Piskeiy Teshuvos 581:3

[29] Piskeiy Teshuvos 581 footnote 27

[30] Sichas Balak 7^th Tammuz 1984

[31] The reason: “Even the sounding of the Shofar in Elul, which is only to arouse Teshuvah, is not to be heard from a recorder as since it needs to arouse ones feelings of Teshuvah therefore it has to be done through a person, as words that come from the heart enter the heart”

[32] Mamar Ani Lidodi 1974

[33] Admur 587:1; Michaber 587:1; Gemara R”H 27b; Piskeiy Teshuvos 589:3

[34] Minchas Elazar 2:72; Rav Pesach Tzevi Frank in Mikraei Kodesh 11 based on Halachos Ketanos 2:45; Hearos on Halachos Ketanos 276; Possibility entertained by Igros Moshe 2:108; 4:126 regarding Bedieved or time of need [See there that his leaning opinion is to permit being Yotzei and that so should be done in a case of need, that one is unable to hear Havdala or Megillah otherwise, and that perhaps one is not to protest one who is lenient, although he concludes to protest being that the allowance is unclear]; Tzitz Eliezer 8:11-10 regarding Bedieved or time of need; Sheivet Halevi 5:84 that from the letter of the law seemingly one is Yotzei [Rav Yaakov Meir Shtern claimed that the Shevet Halevi was indeed lenient to rely on this Bedieved ]; Opinion of Rav Shteinman quoted in Vayishma Moshe Gilyon 23

The opinion of the Chazon Ish: Chazon Ish, brought by Rav SZ”A in footnote in Minchas Shlomo 1:9, replied to Rav SZ”A with an argument to be lenient to validate if one heard a Mitzvah from a microphone, radio and the like, although Rav SZ”A concluded that he does not understand his argument; Practically, Rav Chaim Kanievsky stated that the Chazon Ish was not lenient to permit hearing Megillah from a microphone and even Bedieved one is required to re-hear it

[35] The reason for the allowance: As perhaps the above machines send the actual voice of the reader to the ears of the listener. [Igros Moshe ibid] Furthermore, even if the transmitted voice is not the natural voice of the reader, perhaps there is no need to hear the actual voice so long as the voice that one hears is the direct result of the actual voice and is heard at the same time as his natural voice. Furthermore, perhaps all hearing is through the sounds being reproduced in the air until it reaches the ear of the listener, and nonetheless one is Yotzei. [Arguments of Chazon Ish ibid; Igros Moshe ibid; Shevet Halevi ibid; Mikraeiy Kodesh ibid that so is proven from Halachos Ketanos ibid who permits mechanical hearing aids as carrying a sound through a secondary means is valid]

[36] Daas Torah 689 based on Halachos Ketanos; Mahraiy Engel Brachos 25; Rav SZ”A in Minchas Shlomo 1:9 “One cannot be Yotzei anything from a microphone and speakers or the radio and telephone, and those who puzzle at this ruling simply do not understand the mechanics of these machines, thinking erroneously that there is some kind of magical transportation of the persons actual voice. I have lengthened in this Teshuvah to negate this mistake, as they do not know the truth, and I have spoken with people knowledgeable of this matter, and they all agree with me.”; Eretz Tzvi 1:23; Mishpitei Uziel 1:5; Final ruling of Chazon Ish, as brought in previous footnotes; Minchas Yitzchak 1:37 and 3:38; Yechaveh Daas 2:68; 3:54; Chazon Ovadia Megillah 56; Mishneh Halachos 4:85; Kinyan Torah 1:75; Beir Moshe 3:166-168; Piskeiy Teshuvos 689:3; Rebbe in Igros Kodesh 23:304 and Likkutei Sichos 21:496, printed in Shulchan Menachem 3:319,“What is heard is not a man’s voice at all (and does not even resemble the case of one who sounds a Shofar in a pit). It is obviously most novel, even strange, to suggest that an indirect effect (koach kocho) and a basic transformation of the very nature of speech, should serve as a substitute for speech. Even though the recent scholars who have ruled otherwise include reputed poskim, it is evident from their very responsa that those who explained them the nature and workings of the telephone made a basic mistake.”; Rav Yaakov Yosef Z”l completely invalidates using it, and states the Poskim who permitted made a mistake in their understanding of these systems; The following lenient Poskim all agree that one is initially to be stringent: Igros Moshe 2:108; 4:126; Tzitz Eliezer 8:11; Sheivet Halevi 5:84 that it is forbidden to hear from the above systems even though it is possible that one is Yotzei

Other opinions who rule that despite the new and confirmed knowledge of the system one can be Yotzei: Some of the lenient Poskim ibid rule that despite the confirmed understanding of the mechanics of the above machines and that the sound is not the natural voice, nevertheless one is still Yotzei, or is at least questionably Yotzei the Mitzvah, as perhaps there is no need to hear the actual voice so long as the voice that one hears is the direct result of the actual voice and is heard at the same time as his natural voice. [See Chazon Ish ibid; Igros Moshe ibid; Mikraeiy Kodesh ibid; Tzitz Eliezer ibid]

[37] The reason: As one must hear the readers voice to be Yotzei the Mitzvah [Admur 124:11], and this voice must be the persons natural voice [See Admur 587:1; Michaber 587:1; Gemara R”H 27b where echoes are invalidated for Shofar hearing] and one is thus not Yotzei the Mitzvah if he hears an artificial mimic of the readers voice. Now, being that the above technologies do not magically send the natural voice of the reader to a further distance but simply make an artificial mimicking of it, therefore one cannot be Yotzei the Mitzvah through hearing the Megillah through a broadcast, radio, telephone, or live hookup. Just as one cannot be Yotzei a Mitzvah by playing a recording of the Mitzvah, as one is not presently hearing the voice of one who is obligated in the Mitzvah, but rather of a machine which contains no obligation, so too one cannot be Yotzei even if the event is live, as in both cases it is a machine made voice being sounded, and machines are not obligated in Mitzvos. [Rav SZ”A ibid; Rebbe ibid] This is in addition to the fact that some Poskim rule that it is forbidden to ever answer Amen through a distanced transmission being that there are churches and bathrooms in the interim area where the voice travels. [See Piskeiy Teshuvah 167; Rav SZ”A in Minchas Shlomo 9:1; Moadim Uzmanim 6:105; Mishpitei Uziel 1:5 [brought in Igros Kodesh 13:221 as opinion of Sefaradim]; Beir Moshe 3:166-168]

[38] Rebbe in Sichas Balak 7^th Tammuz 1984

[39] Tur 581; Kitzur SHU”A 128:2

[40] Admur 590:19 regarding blows of after Musaf

[41] Tzitz Eliezer 12:48; Rivivos Efraim 1:394 in name of Rav Chaim Kanievsky and many other Rabbanim who he corresponded with; Piskeiy Teshuvos 581:3

Other opinions: Some Poskim rule that one is to blow the Shofar even when praying in private [Siach Yitzchak 264; Nitei Gavriel 4:9 and footnote 14 in new edition versus old edition in which he wrote not to blow]

[42] Sichas Balak 7^th Tammuz 1984 “Even the sounding of the Shofar in Elul, which is only to arouse Teshuvah, is not to be heard from a recorder as since it needs to arouse ones feelings of Teshuvah therefore it has to be done through a person, as words that come from the heart enter the heart”