Chapter 10: The Blowing of the Shofar[1]

1. Who is obligated to hear Shofar?[2]

A. Men:

Men over the age of thirteen[3] are obligated to hear Shofar. The hearing of Shofar is a Biblical command and differs the Mitzvah of Davening on Rosh Hashanah in a case that the two conflict.[4]

B. Women:

Women are not obligated to hear Shofar.[5] Nevertheless if they desire to blow Shofar, they may do so[6] [with a blessing, as explained next]. Practically, women have accepted upon themselves the Mitzvah of hearing Shofar as an obligation.[7] [Accordingly, women are to be particular to hear Shofar on each day of Rosh Hoshanah, due to the accepted custom. It is likewise customary to educate young girls to hear Shofar.]

The blessing:[8] A woman [of Ashkenazi origin[9]] who hears Shofar, may choose to recite a blessing prior to doing so, just as a man recites prior to performing the Mitzvah.[10] [She may likewise recite the blessing of Shehechiyanu.[11]] If, however, a woman does not know how to say the blessing, a man may not say the blessing on her behalf.[12]

May a man blow Shofar for women?[13] It is permitted for a man to blow Shofar for women even if he has already fulfilled his obligation.[14] It is even permitted for him to carry a Shofar through a public domain for the sake of women hearing Shofar.[15] However, if the man has already fulfilled his obligation of hearing Shofar [or plans to do so with a later blowing] then he may not say the blessing for a woman, and rather the blessing is to be said by one of the women.[16] If a man desires to blow with a blessing for women then he is to blow for them before hearing Shofar in Shul and hence fulfill his obligation with this blowing. Alternatively, he can intend not to fulfill his obligation with the blowing in Shul [of Meyushav] and then blow for women with a blessing [between Meyushav and Meumad[17]] having intent to fulfill his obligation with this blowing.[18]

Q&A May a woman blow Shofar for another man to fulfill his obligation?[19] No, as will be explained in Halacha 2!   May a woman say the blessing of Shofar on behalf of another man to fulfill his obligation? No.                                                   May a woman blow Shofar for herself or for another woman to fulfill the Mitzvah? It is best for a man to blow Shofar for a woman rather than have a woman blow for herself or for another woman.[20] Nevertheless, from the letter of the law she may do so.[21]   How many blows is a woman to hear?[22] A woman only needs to hear the 30 sounds required to fulfill the Mitzvah [as explained in Chapter 3]. Nevertheless, it is proper for them to also hear the blows of Musaf and not speak until its conclusion. May a man blow the customary 100 sounds on behalf of a woman?[23] Seemingly, one may do so even for a woman. Must a woman perform Hataras Nedarim if she is unable to hear Shofar one year for whatever reason? No.[24] However, some Poskim[25] rule that one is to perform Hataras Nedarim. Practically she is to do Hataras Nedarim through her husband on Erev R”H if easily attainable.   Women blowing Shofar Question: I am a woman and recently bought a Shofar which I have been blowing for myself throughout the month of Elul. Am I allowed to also blow on Rosh Hashanah on behalf of myself and others, if I’m not able to make it a shul.   Answer: Although it is best for a woman to hear shofar from a man rather than from a woman, including herself, nonetheless, from the letter of the law she may blow shofar on her behalf or on behalf of other women, and you may even initially do so if you are not able to make it to Shul. You may not however blow on behalf of a man. Of course, even when blowing on behalf of yourself or other women, it is necessary to properly study the laws of shofar blowing, and learn how to properly blow the sounds in a valid manner, in order to fulfill one’s obligation.       Explanation: It is a clear ruling in the Talmud and Poskim that although women are exempt from the time dependent command of shofar blowing on Rosh Hashanah, nonetheless, it is permitted for them to blow on their own behalf, and that it is likewise permitted for men to blow for them. Now, in regards to the question as from whom it is better for a woman to hear shofar; from a man or another woman such as her blowing on behalf of herself, so we find deficiencies in either approach. If a man blows on behalf of the woman, perhaps it is considered that they are blowing for no need being that in truth women are not obligated in the mitzvah, and so indeed rule some Poskim that it is forbidden for a man to blow on behalf of a woman. Now, although we do not rule like this opinion, nonetheless, perhaps it is proper to suspect for it initially and have a woman blowing on her own behalf rather than have a man blow the shofar for her, and perhaps it is for this reason that the Shulchan Aruch first mentions the option of a woman blowing on her own behalf and only afterwards mentions the option of a man blowing for her. On the other hand, the famous Gaon the Shaagas Aryeh argues that there is also a deficiency involved in having a woman blow on behalf of herself or other women, as according to the opinion Rebbe Yehuda as understood by some Rishonim [i.e. Rif] it is forbidden for a woman to blow the shofar on behalf of herself being that it is forbidden to blow shofar on Shabbos or Yom Tov unless there is a mitzvah involved, and being that women are not obligated to hear shofar it therefore does not involve a mitzvah. However, even in their opinion, men may blow shofar on behalf of a woman being that they are obligated in the mitzvah on that day and it is hence not considered a forbidden form of blow. Practically, the Poskim conclude that initially it is better for a woman to hear from a man whose anyways blowing on behalf of himself or other men, and if not possible, then it is better for a man to blow for her then for her to blow for herself, and only if no men are available should she blow for herself.   Sources: See regarding if women desire to blow Shofar, they may do so and blow for themselves or have a man blow for them: Admur 589:2; Michaber 589:6; R”H 33a as rules Rebbe Yossi and Rebbe Shimon; Rabbeinu Tam; Ran; Rosh there; Beis Yosef 589; Piskeiy Teshuvos 589:2; See Kaf Hachaim 589:22; See regarding that despite the above, initially a woman should not blow even for herself: Shaagas Aryeh 104-105; Machazik Bracha 589:4; Shaareiy Teshuvah 589; Kaf Hachaim 589:26; See regarding the issues with having a man blow on behalf of a woman: Some Poskim rule it is forbidden for men to blow the Shofar on behalf of only women as it is forbidden to blow the Shofar for no need. [Baal Hitur brought in Tur 589; Peri Chadash; See M”E 589:12] The Kaf Hachaim 589:27 concludes that since there are Achronim that agree to the ruling of the Peri Chadash the custom therefore is that women come to Shul to hear Shofar and only in a case of need do we blow for them outside of Shul.

 

C. Children:[26]

Children are [Biblically] exempt from hearing Shofar.[27] [However children who have reached the age of Chinuch are Rabbinically obligated to hear Shofar. It is thus a Mitzvah to bring them to Shul and educate them to hear Shofar.[28]]

Children below the age of Chinuch:[29] Due to the necessity for quiet during the blowing, children who are below the age of Chinuch are not to be brought to the [men’s side of] Shul for Shofar blowing in order so they do not disturb the listeners. However, the women may have the children by their side as in any event they are not obligated in the Mitzvah.

At what age is a child considered to have reached the age of Chinuch?[30] The age of education for positive commands depends on the sharpness and knowledge of that individual child in each particular Mitzvah, whether a Biblical or Rabbinical command. [Thus, when the child understands the idea of the Mitzvah of Shofar he is obligated to hear Shofar.[31] Some[32] write that this is after age 6 or 7.]

Blowing for others:[33] Even a child who has reached the age of Chinuch is unable to blow and fulfill the obligation of an adult which is Biblically obligated in the command.

Q&A May a child blow Shofar for another child to fulfill his obligation? If the child has not reached the age of Chinuch then he cannot blow for the sake of the Mitzvah of a child that has reached the age of Chinuch. If the child has reached the age of Chinuch then some Poskim[34] rule he may do so if he is being supervised and has intent to be Motzi the other child. Others[35] rule that he cannot do so even if he has reached the age of Chinuch.   May a child blow Shofar for a woman to fulfill the Mitzvah? Some Poskim[36] rule that he cannot do so even if he has reached the age of Chinuch.   May a woman blow Shofar for a male child to fulfill his obligation? No.[37] However some Poskim[38] imply that she may do so.   May one blow the Shofar on behalf of children above the age of Chinuch if he already fulfilled his obligation?[39] Yes. However, in such a case the child is to say the blessing and not the Baal Tokeia.[40] Girls: The above allowance applies even to girls that have reached the age of Chinuch.[41] However some[42] are stringent in such a case.   May one blow the Shofar on behalf of children below the age of Chinuch? See Halacha 22 in Q&A!

 

D. Mute:[43]

A mute which is able to hear is considered like a normal person and is obligated to hear Shofar. Likewise he may blow Shofar for others to fulfill their obligation. In such a case one of the listeners is to say the blessing and he is to blow.

 

E. Deaf:[44]

A deaf person [is exempt from blowing Shofar]. Even if he is able to speak, he is not allowed to blow for others as since he cannot hear he is exempt from the Mitzvah.[45]

Q&A Does a person with a hearing aid have to hear Shofar? May he blow Shofar for others?[46] Non-electric hearing aid: If he is able to hear with help of a non-electric aid then he is obligated in the Mitzvah.[47] He may thus also blow Shofar for others.[48] Electric hearing aid: One does not fulfill his obligation with hearing Shofar through an electric hearing aid.[49] Therefore, if one is able to hear without the hearing aid, he must remove it during the blowing in order for him to fulfill his obligation.[50] If he already fulfilled his obligation he may blow for others even while wearing the hearing aid. If, however, he cannot hear without the hearing aid, then he is exempt from the Mitzvah and cannot blow for others.

F. Blind:[51]

A blind man is obligated in blowing Shofar and is able to blow for others to fulfill their obligation.[52]

List of people exempt from Shofar: Women Slaves[53] Deaf Insane Q&A If one is medically forbidden from blowing Shofar may he nevertheless choose to do so for himself and/or others?[54] If doing so can put his life in danger [such as a heart attack] then it is forbidden for him to blow the Shofar in such a case and if he does so it is questionable whether he or others fulfill their obligation.

Is an Onen obligated to hear Shofar? May he blow Shofar for others? A. When is one defined as an Onen on R”H? First day of Yom Tov/R”H:[55] On the first day of Yom Tov one is never considered the status of an Onen unless he plans to bury the body on Yom Tov through gentiles. Practically however today the custom is not to bury the body on the first day of Yom Tov even through gentiles.[56] He is thus liable for all the Mitzvos, including Shofar and can hence also blow Shofar on behalf of others. Second day of Yom Tov/R”H: On the second day of Yom Tov and R”H one is considered the status of an Onen even if he does not plan to bury the corpse on that day[57] unless this is due to incontrollable matters.[58] B. The law of an Onen: Someone who is defined as an Onen, as stated above, is exempt from the Mitzvah of Shofar. Nevertheless, some Poskim[59] rule it is permitted for him to blow Shofar for others. Other Poskim[60] however rule that he cannot blow Shofar for others and if he did, so they do not fulfill their obligation. Practically he may not blow Shofar for others unless there is no other person available, in which case it may be done without a blessing.[61]

2. May one who is exempt from hearing Shofar blow for others?[62]

(Although the main Mitzvah of hearing[63] Shofar is merely to hear the sound nevertheless[64]) if the blower is exempt from the Mitzvah then he cannot fulfill the obligation on behalf of others through blowing for them.[65]

A child: Even a child who has reached the age of Chinuch is unable to blow and fulfill the obligation of an adult which is Biblically obligated in the command.

3. From what age may a boy/Bochur blow Shofar for others on Rosh Hashanah?

A. Background:

[Biblically[66]], one can only be Motzi another in a Mitzvah if he is of equal, or greater, level obligation as the person who is being Yotzei with him. Thus, in order for one who is Biblically obligated in a Mitzvah to be Yotzei with another person’s performance of the Mitzvah, that other person must likewise be Biblically obligated in the general Mitzvah [whether that person is currently obligated or not[67]].[68] This applies likewise to the Mitzvah of Shofar, (as although the main Mitzvah of hearing[69] Shofar is merely to hear the sound, nevertheless[70]) if the blower is exempt from the Mitzvah then he cannot fulfill the obligation on behalf of others through blowing for them.[71] Based on this, it is clear that a child who is not yet of age of Mitzvos can not be Motzi an adult for a Mitzvah, as the child is only obligated in it due to Chinuch, while the adult is fully obligated in it either Biblically or Rabbinically.[72] Now, when does a child reach the age of Mitzvos and become Biblically obligated in the commands to be able to be Motzi other adults? Only if the child is above Bar/Bas Mitzvah and has reached puberty through the growth of two pubic hairs.[73] Now, what does one do if he knows the child is Bar Mitzvah but does not know if the child has indeed reached this stage of development? Can he be Yotzei with him anyways or not? So if the boy has already grown a nice amount of facial hair, or is above age 18, it is assumed that he is fully developed, and he may therefore be Motzi others in all Mitzvos just as any other adult.[74] If, however he is below 18, and has not yet grown facial hair to this extent, then he maintains a questionable status of which the ruling is that he may be Motzi others for a Rabbinical command, but cannot be Motzi others for a Biblical command.[75] With that said, we will now analyze the law regarding if such a boy may blow Shofar for others on Rosh Hashanah.

B. The law:

The law on the first day of Rosh Hashanah: Men are Biblically obligated to hear Shofar on the first day of Rosh Hashanah.[76] Accordingly, on the first day of Rosh Hashanah a man cannot be Yotzei the blowing of Shofar with the blowing of another man unless that man is verified to have developed the signs of puberty [i.e. above age 18, or has grown a nice amount of facial hair, or one knows that he has grown two pubic hairs].[77] [If he already did so, he must rehear the Shofar blowing, without a blessing.[78]]

The law on the second day of Rosh Hashanah: Men are Rabbinically obligated to hear Shofar on the second day of Rosh Hashanah.[79] Accordingly, on the second day of Rosh Hashanah a man may be Yotzei the blowing of Shofar with the blowing of a boy above Bar Mitzvah even if the boy is under age 18 and has not begun to grow facial hair.[80] Nonetheless, initially, it is proper to be Yotzei the Shofar of even the second day through a man that is above age 18 or has grown facial hair.[81]

Blowing for women: Although some Poskim[82] rule that a child may not blow Shofar for a woman even if he has reached the age of Chinuch, nevertheless, seemingly, if he is above the age of Bar Mitzvah, he may do so even on the first day of Rosh Hashanah, even if he is under 18 and has not grown facial hair.[83] Practically, this should only be done if a man above 18 or with facial hair is unable to blow for her.

Summary: On the first day of Rosh Hashanah, a man cannot be Yotzei the blowing of Shofar with the blowing of another man unless that man is above age 18 or has grown a nice amount of facial hair. On the second day of Rosh Hashanah, a man may be Yotzei the blowing of Shofar with the blowing of a boy above Bar Mitzvah even if the boy is under age 18 and has not begun to grow facial hair. Nonetheless, initially, it is proper to be Yotzei the Shofar of even the second day through a man who is above age 18 or has grown facial hair.   Directives for appointing a Baal Tokeia: Based on the above, a community or Shul may not appoint as a Baal Tokeia a boy who is below age 18 and has yet to grow a substantial amount of facial hair. Preferably, this applies for even the second day of Rosh Hashanah.   Directives for Mivtzaim: When performing Mivtza Shofar on Rosh Hashanah, precedence should always be given to a Bochur above age 18 or with facial hair, to perform the blowing. This applies on both days of Rosh Hashanah, but especially on the first day when blowing for men. Thus, it is proper for those below age 18 or without facial hair to partner up with one above 18 or with facial hair, who can blow the Shofar. If this is not possible, then so long as one is over Bar Mitzvah he may blow Shofar on the second day of Rosh Hashanah, and blow Shofar for woman on the first day of Rosh Hashanah. Furthermore, if the boy in truth knows that he has developed the growth of two pubic hairs, he may blow Shofar for men on even the first day of Rosh Hashanah, if there is no other choice available and they would not hear Shofar otherwise.[84] He should not be discouraged from doing so, and meriting other Jews with this great Mitzvah.

 

4. Who amongst those valid should be appointed to blow the Shofar?[85]

*See Halacha 1-2 for those who are invalid for blowing Shofar. This Halacha is discussing only regarding who should be chosen amongst those who are valid!

It is proper to appoint a righteous and upright individual to blow the Shofar[86] [for the congregation], as long as there is no quarrel [amongst the community] regarding his selection.[87] [Thus it is better to have a less righteous blower which is accepted by the community without conflict, than to have a righteous blower amongst controversy.] The Baal Tokeia should be at least thirty years of age [and be married] and have a full beard, just as is the law regarding a Chazan.[88] See Chapter 2 Halacha 15 J regarding a Chazan!

Removal of an appointed Shofar blower:[89] One may not remove the annual Shofar blower [i.e. Baal Tokeia] from his position without a valid reason. [If the Baal Tokeia does not usually Daven with a Minyan it is considered a valid reason to demote him from the position.[90]]

May one who is exempt from hearing Shofar blow for others?[91]  No. Thus, a woman, child, and deaf person cannot blow Shofar for others. See previous Halacha!

Seder for the Baal Tokeia: Must be expert in the laws of the Tekios. Learn the Mamar “Lehavin Inyan Tekias Shofar” Avoid any matters of impurity [including marital relations[92]] for three days before Rosh Hashanah.[93] Review the Nusach of the Davening before and after the Tekios Verify the Kashrus of the Shofar. Announce that everyone is to have intent to fulfill the Mitzvah and the Brachos, and that one is not to talk until after the Tekios of Musaf. One does not answer Baruch Hu Uvaruch Shemo. Review the Seder of the Musaf Tekios. Confess between sets. Buy new clothing for Shehechiyanu.   Spiritual preparation of the Baal Tokeia:[94] Three days prior to Rosh Hashanah the Baal Tokeia must remove himself from all matters of impurity and he must add in all matters of holiness.[95] [The Baal Tokeia should study the Kavanos of the Tekios from the Zohar.[96]] The Baal Tokea is to be an expert in Halacha and learn a Mamar:[97] The בעל התוקע should study the Chassidic Discourse titled “להבין ענין תקיעת שופר”, in addition to being expertise in the laws of the blowing. A general Kavana of the meaning and effect of Shofar must be studied by every individual listener as one does not fulfill his obligation of the “Kavanos” with the Kavanos of the Baal Tokeia.[98]                  If there are two appointed Shofar blowers, one for the first day and another for the second day; who blows the Shofar in a year that Rosh Hashanah falls on Shabbos?[99] The Shofar blower of the first day receives the merit to blow the Shofar on the second day of Rosh Hashanah in this year’s occurrence. [If, however, the matter will lead to dispute then they are to split the Tekios of Meyushav and Meumad to the two Baalei Tokeia.[100]]   May an Avel be the Baal Tokeia? This receives the same law as an Avel being Chazan on Rosh Hashanah.[101] See the section on Elul Halacha 15J in Q&A. Practically if he is not the set Baal Tokeia from previous years then he is not to be the Baal Tokeia at the current year, unless there is no one else available or of his stature.[102] If however he is the set Baal Tokeia from previous years then the Chabad custom is to allow him to be the Baal Tokeia even within his year of Aveilus[103], and so rule other Poskim.[104] Is the Avel to recite the blessing of Shehechiyanu if he is the Baal Tokeia?[105] Yes.

5. Kavanah-Having intent to fulfill the Mitzvah:[106]

All Mitzvos require Kavana in order to fulfill the obligation. This means that one must have in mind when fulfilling the action of the Mitzvah that he is doing so for the sake of fulfilling G-d’s command.[107] Thus before blowing Shofar or hearing the blows one must have in mind to fulfill the Mitzvah of hearing Shofar. [This applies equally to the second day of Rosh Hashanah as even Rabbinical commands require intent.[108]]

Must the blower and listener both have intent?[109] Both the blower and listener must have in mind to fulfill the Mitzvah in order for the listener to fulfill his obligation. It does not suffice for the blower to have in mind to fulfill his personal Mitzvah and he must also have in mind to fulfill the Mitzvah for the listener.[110] However it is not necessary for the blower to have in mind the identity of the listener and rather it suffices for him to have intent to include in the Mitzvah whoever desires to hear it and fulfill their obligation.[111] Thus anyone who hears the blowing of the Minyan fulfills his obligation even if he is hearing it while walking outside the Shul or while in his house, so long as he intends to fulfill his Mitzvah.[112] [It is proper for the Baal Tokeia to quietly verbalize prior to the blessings that he has in mind with the blessings and the blows to fulfill the obligation of all the listeners.[113]]

If one is unsure if he had intent:[114] If one heard the blow of the Shofar and afterwards entered into doubt if he had intent to fulfill the Mitzvah with hearing that blowing, he is required to hear Shofar a second time due to doubt.[115] If however one was walking and he stopped in order to hear the Shofar blowing from the Shul and afterwards entered into doubt as to whether he had intent to fulfill his obligation with this hearing, he is not required to rehear the blowing.[116]

If one came to Shul to hear Shofar must he have specific intent prior to the blowing?[117] If one came to Shul in order to hear the Shofar blowing and fulfill the Mitzvah together with the congregation then he fulfills his obligation even if at the time of the blowing he did not have explicit intent to fulfill the Mitzvah and rather heard it without any intent.[118] If, however, he came to Shul without any specific intent, and hence did not come in order to fulfill his obligation of hearing the Shofar from the Chazan, then if he did not intend during the blowing to fulfill the Mitzvah he has not fulfilled his obligation.[119]

If one only began having intent in middle of the blowing:[120] If one only began having intent to fulfill the Mitzvah within the midst of a specific blow, then that blow is invalid even if it contained the minimum required sound from when he began intending.[121] [Thus if he came in middle of the first Tekiah of a set he must hear that entire set again being the first Tekiah is invalid.]

Q&A Practically, if one did not have explicit intent to fulfill the Mitzvah, does he fulfill his obligation?[122] Some Poskim[123] rule that one is only required to repeat a Mitzvah if he did not have explicit intent if it is possible that he intended on doing the action of the Mitzvah for other purposes. If, however, it is clearly evident that he did the action for the sake of the Mitzvah then he fulfills his obligation even if he did not have explicit intent.[124] Nevertheless, initially one is to have explicit intent before the Mitzvah.

6. When is the Shofar to be blown?[125]

A. The days:

The first versus the second day:[126] The Shofar is blown on both the first and second day of Rosh Hashanah. Biblically, Rosh Hashanah is only on the first of Tishreiy, and hence one is only Biblically obligated to hear Shofar on the first day of Rosh Hashanah. However, Rabbinically, one is obligated to hear Shofar on the second day of Rosh Hashanah.

B. When on Rosh Hashanah-Daytime:

The Shofar may only be blown during the daytime of Rosh Hashanah.[127] The entire day is valid for blowing Shofar.

C. From what time in the day may one begin blowing Shofar?

After sunrise: One may blow Shofar beginning from sunrise. [Nonetheless, initially it is best to avoid blowing Shofar on behalf of oneself until after Shacharis, and when Davening without a Minyan, it is best to delay blowing it until after Sof Zeman Kerias Shema, as explained next. Nonetheless, when blowing for others on Mivtzaim, and when blowing for the sake of being able to eat before Shacharis if one is old or sick, then certainly one may even initially blow starting from sunrise.]

After Alos-before sunrise: If one blew before sunrise but after the beginning of dawn [Alos Hashachar] he has nevertheless fulfilled his obligation and is not required to hear Shofar a second time.[128] [Furthermore, in a time of need one may even initially be lenient.[129]] If one began blowing right before Alos and the sound continued past Alos, that sound is invalid. This applies even if it contained the minimum required sound from after Alos.[130]

D. When is the best time during the day to blow the Shofar:

Blowing before versus after Davening?[131] It is customary to blow the Shofar after Shacharis, and after the Torah reading.[132] [Thus, one should not blow Shofar on his behalf prior to Davening, unless he needs to do so for the sake of eating, if he is sick or old.]

Blowing within the first three hours of the day:[133] If one is blowing Shofar on Rosh Hashanah without a Minyan in order to fulfill the Mitzvah, he is to beware to delay the blowing of the Shofar until three hours have passed from the beginning of the day.[134] [This is commensurate to Sof Zeman Kerias Shema. Thus, one should not blow Shofar until after Sof Zerman Kerias Shema. Some Poskim[135] write that in today’s times it is proper not to blow the Shofar even with a Minyan until after three hours have passed. All the above however applies in a case that one will be able to blow or hear Shofar later on past the 3rd hour of the day. If, however, one may not have an opportunity to hear it later on, then certainly it may and should be blown prior to 3rd hour of the day. Accordingly, those doing Mivtza Shofar to merit as many Jews as possible in the Mitzvah may begin doing so from as early as sunrise. Likewise, those who need to eat before Shacharis due to medical reasons may blow the Shofar even within Zeman Kerias Shema for this purpose.]

E. Until what time may one blow Shofar?[136]

One may blow Shofar until Tzeis Hakochavim. [Regarding if a blessing is made when blowing past sunset-See Q&A]

Summary: One may blow Shofar from sunrise until Tzeis Hakochavim.   Q&A May one blow Shofar prior to Davening if he so chooses? Initially, it is proper to fulfil the Mitzvah of Shofar at its correct time in Davening, together with the Minyan, and hence one should not blow beforehand unless necessary, as explained above. Another disadvantage of blowing before Shacharis is that initially one is not to blow Shofar within Zeman Kerias Shema, as explained above.   May one blow the Shofar past sunset?[137] One may blow Shofar after sunset until nightfall. After nightfall it is forbidden to blow the Shofar. Seemingly, this applies likewise on the 2nd day of Rosh Hashanah, that one may blow until nightfall.[138] Is a blessing recited? Some Poskim[139] rule a blessing is not to be recited when blowing Shofar between sunset and Tzeis. Other Poskim[140] rule that on the first day one may blow with a blessing between sunset and Tzeis. However, on the second day one must blow without a blessing.   May one blow Shofar past sunset until nightfall if the second day of Rosh Hashanah is Erev Shabbos? Some[141] rule one may blow Shofar without a blessing.[142] Others[143] rule one may not blow the Shofar after sunset on Erev Shabbos.[144]

May one blow Shofar if he already accepted Shabbos on R”H that falls on Erev Shabbos? If one accepted Shabbos early, prior to sunset, then it is permitted for him to blow Shofar without a blessing up until sunset.[145] If another person who did not yet accept Shabbos is able to blow the Shofar on his behalf then he may do so even with a blessing.[146] In a case that one who already accepted Shabbos is blowing he is not to blow more than three sets of Tashrat; Tashat; Tarat.[147] This means that he is to blow exactly three sets of each set and not anymore.[148]

7. Standing-Is one to sit or stand during the Shofar blowing?[149]

A. The blower:[150]

The person who is blowing the Shofar is required to stand during the blowing.[151]

Leaning:[152] It is therefore forbidden for him to lean on any item in a way that it supports him from falling.[153] 

If one blew while sitting:[154] If one transgressed and blew the Shofar while sitting, he nevertheless fulfills his obligation and is not required to repeat the blows in a standing position.[155]

 

B. The congregation:[156]

The congregation which is listening to the Shofar blowing is not required to stand during the blowing. This applies even if they have not yet fulfilled their obligation of hearing Shofar and are fulfilling it with the current blowing.[157] [Nevertheless, the custom is to stand while hearing Shofar.[158]]

Tekios Meumad:[159] The above ruling that the congregation is not required to stand only applies to the Tekios that are not blown during Musaf. However, by the Tekios blown during Musaf both the Baal Tokeia and the listeners must stand while the Shofar is being blown.[160] [However, Bedieved one fulfills his obligation even if he remained seated.[161]]

C. The blessings:[162]

The blessing is recited in a standing position.  [Some Poskim[163] rule that even the listeners are to stand at the time of the recital of the blessing.[164] However, other Poskim[165] rule that it is not necessary for the listeners to stand for the recital of the blessing and so is the custom of certain communities.]

Summary: The blessing is recited in a standing position. The Baal Tokeia must stand while blowing the Shofar. The custom today is that also the congregation stands for the blowing.   Q&A If one already fulfilled his obligation and is blowing on behalf of another, must he stand during the blowing? Some Poskim[166] rule that in such a case the Baal Tokeia may be seated while the listener is to stand.

If one is unable to stand while blowing Shofar, such as one who is sick or injured, may he blow while sitting? If there is no one else available to blow the Shofar, then he may do so in a sitting position if he is unable to stand.[167]

8. From where in a Shul should the Shofar be blown:[168]

It is customary to blow the Shofar from the Bima of the shul on which the Torah scroll is read.[169]

Tekios of Musaf:[170] The Tekios of Musaf do not have to be sounded from the Bima. Rather the Baal Tokeia can stay in his place and blow.[171]

9. The Makri:[172]

What is the job of the Makri?[173] It is customary to have a person [i.e. Makri] utter the name of each and every blow to the Baal Tokeia [i.e. the person blowing the Shofar] prior to him sounding that blow.[174] This is a fine custom. [Nevertheless, according to the Chabad custom, the makri does not utter a word, and instead he merely points one by one to the names of the sounds as listed in the Siddur.[175] This custom applies to all Chabad Minyanim and not just to the Minyan of the Rebbe’s Shul in which the Rebbe is the Baal Tokeia.[176] The Baal Tokeia sounds the blow for as long as the finger of the Makri remains on the sound.[177][

Who should be the Makri?[178] It is customary that the Chazan who Davened Shacharis is also to be the Makri for the person blowing the Shofar. [If however there is a Rav present in the Shul then he is to be the Makri.[179] Practically it is not the Chabad custom to be particular that the Chazan of Shacharis be the Makri.[180] It is of much importance that the Makri be a person of stature, a Tzaddik that is expert in the Kabalistic meanings of the sounds.[181] This is in addition to the necessity for him to be an expert in the laws of the sounds that are explained in chapter 590.[182]]

Summary: It is customary to have a person direct the Baal Tokeia as to which sound to blow. The Chabad custom is that the makri does not utter a word, and instead he merely points one by one to the names of the sounds as listed in the Siddur.   Spiritual Preparation of the Makri:[183] The Makri is to spiritually prepare for the blowing just like the Baal Tokeia. He is thus to separate from impurity for three days prior to R”H.   Makri for Musaf:[184] It is not the Chabad custom to have a Makri point at the sounds by the blows in Musaf [both silent and repetition] or after Musaf.   May an Avel within his year of mourning be the Makri? Some Poskim[185] leave this matter in question. [Seemingly according to Chabad custom, it is permitted without question.[186] This especially applies if he is the set Baal Makri.]

10. Covering the Shofaros:[187]

It is customary to cover the Shofaros prior to saying the blessings.[188] [Some[189] write that the mouth of the Shofar however remains revealed. The Chabad Rebbe’s had a special order with regards to the coverings used.[190]] The Shofar remains covered until after the blessings have been completed.[191] One is to hold [with his right hand] the covered Shofar while the blessings are recited.[192] [Some[193] write that the Shofar is to remain covered throughout the time that it is not being blown after Tekios Meyushav, such as the intervals of before and during Musaf.]

How many Shofros is one to have available for the blessing?[194] It is accustomed to set up many Shofros at the time of the blessing, and have them all in mind during the blessing, just in case he needs to switch Shofros during the blows. The Rebbe Rashab had three Shofros set up, one being of the Maharal of Prague. Likewise, the Rebbe had three Shofros, one black and two white. There was a special “Seder” in the setup of the Shofros before the Mitzvah.[195]

11. The Blessings:

A. The Nussach of the Bracha:[196]

Prior to blowing the Shofar one recites the following blessing while standing: “ברוך ….אקב”ו לשמוע קול שופר” [“Baruch… Leshmoa Kol Shofar”].[197] If one mistakenly recited “Letkoa Beshofar” or “Al Tekias Shofar” he has nevertheless fulfilled his obligation.[198]

B. The blessing of Shehechiyanu:[199]

After reciting the blessing of “Lishmoa Kol Shofar” one is to recite the blessing of Shehechiyanu [“בא”ה אמ”ה שהחיינו וקימנו והגיענו לזמן הזה].[200] The blessing of Shehechiyanu is recited on both the first and second day of Rosh Hashanah.[201] After reciting these two blessings [of Leshmoa and Shehechiyanu] the blower is to blow “תשר”ת תש”ת תר”ת” three times each set.[202]

Wearing a new garment on the second day:[203] By the Shofar blowing of the second day the Baal Tokeia[204] should initially wear a new garment[205] and have it on him while reciting the blessing of Shehechiyanu, intending to exempt it with the blessing of Shehechiyanu.[206] [Upon saying Shehechiyanu one is not to intend only on the new garment and is to mainly intend that the Shehechiyanu is being said over the Mitzvah of Shofar.[207]] When the first day of Rosh Hashanah falls on Shabbos, in which case the Shofar was not blown on the first day, there is no need to wear a new garment during the blows of the second day.[208] If one does not have a new garment available, he is nevertheless to say the blessing of Shehechiyanu over Shofar on the second day.[209]

Q&A Does it suffice if one of the listeners has a new garment?[210] No.[211] It only helps if the Baal Tokeia is wearing a new garment.   Q&A for Sefaradim If a Sefaradi is Davening by an Ashkenazi Minyan on the second day may he answer Amen after Shehechiyanu? Some[212] write that he should not answer Amen although if he did, so it does not constitute an interval.   If on the second day one is blowing Shofar and reciting the blessings for a man of Sephardic origin is he to say the blessing of Shehechiyanu? No.   If on the 2nd day of R”H a man of Sephardic origin is blowing Shofar for a man of Ashkenazi origin is he to say the blessing of Shehechiyanu?[213] No. The listener is to say the blessing.

C. Standing:

The blessing is recited in a standing position. See above Halacha 5 for further details on this subject!

D. The listeners:

Being Yotzei with the Baal Tokeia:[214] It is a Mitzvah for the entire congregation who is fulfilling the Mitzvah of hearing Shofar to hear the blessing from a single person.[215] Either the person blowing the Shofar is to say the blessing on everyone’s behalf, or one of the participants who are listening is to say the blessing on everyone’s behalf.[216]

Not to answer Baruch Hu Uvaruch Shemo:[217] The listeners are not to say Baruch Hu Uvarach Shemo upon hearing Hashem’s name said in the blessing.[218] In the event one said Baruch Hu Uvaruch Shemo it is possible that one has not fulfilled his obligation of the blessing.[219] For this reason it is imperative to warn the public of this matter, as many are unaware of this.

Answering Amen: The congregation answers Amen after each of the two blessings that are recited. However, some say that those which follow the Sephardic custom are not to answer Amen after the blessing of Shehechiyanu which is said by the second day. See Q&A above! If one listened to the blessing but did not answer Amen he nevertheless fulfills his obligation.[220]

Q&A May a listener say the blessing instead of the Baal Tokeia? If the Baal Tokeia already fulfilled his obligation: See F! If the Baal Tokeia is currently fulfilling his obligation: Some Poskim[221] rule that it is permitted for a listener to be delegated the merit of saying the blessing so long as he plans to fulfill the Mitzvah with this blow. Other Poskim[222] however rule that initially the person who is blowing is always to say the blessing if he is currently also fulfilling his obligation. Practically, Admur rules like the former opinion that either the blower or listener may say the blessings on everyone’s behalf.[223]    What is one to do if he is unable to hear the blessing properly and missed a few words?[224] He is to recite the blessings to himself making sure to conclude the blessing prior to the start of the blows.   If one arrived to Shul after the blessing over Shofar had been recited, may he say the blessing to himself?[225] If one is able to say the blessing prior to the first blow, then he should do so.  If one is unable to, then he [or she] should say the blessing in-between the sets of Tekios. See next Q&A! If one missed the blessing and heard some of the sounds, may a blessing still be recited over the remaining sounds?[226] Did not yet hear 30 blows:[227] If one did not yet hear 30 sounds, then a blessing may be recited over the remaining sounds according to all. Thus, if one walked into Shul in middle and he missed even one blow, he can say the blessing prior to hearing the single blow that he missed. Some Poskim however leave in question whether a blessing may be recited if one already heard ten blows.[228] One already heard 30 blows [all Tekios Meyushav] may a blessing be said over Tekios Meumad: If one already heard 30 blows some Poskim[229] rule one may still recite a blessing over the Musaf blows. Others[230] however rule he can no longer recite a blessing and is rather to think it in his mind.   What is one to do if he arrived at Shul before Musaf?[231] He is to say a blessing to himself prior to the blows of Musaf. If in this congregation the custom is to blow during the silent Musaf prayer, then he should explicitly have in mind not to fulfill his obligation with these blows and delay the blessing until the blows in the Chazan’s repetition.

 

E. Talking between the blessing and the blowing:[232]

One may not speak between the blessing said over the Shofar [by Tekios Meyushav] and the start of the blowing even of matters that relate to the blowing or prayer. If one transgressed and spoke of matters [not relating to the blowing, even if he spoke of] matters relating to the prayer, he must repeat the blessing.[233] If, however, he spoke of matters that relate to the blowing then he is not required to repeat the blessing. Nevertheless, initially he may not speak of even matters that relate to the blowing prior to doing the Mitzvah unless it is not possible for him to begin the Mitzvah unless he speaks.[234] [This law applies equally to the listener and not just to the Baal Tokeia. Hence if a listener spoke of irrelevant matters between the blessing and the commencing of the blows then he must repeat the blessing quietly to himself.[235]]

Talking between blows: See Chapter 11 Halacha 9!

Talking between Tekios and Musaf: See Chapter 12 Halacha 3!

Talking during a blow: See Chapter 10 Halacha 13!

Q&A What is the law if one spoke during the first Tekiah after the blessing?[236] If he spoke during the first Tekiah of irrelevant maters, then he must repeat the blessing. If however he already heard the first Tekiah then the blessing does not need to be repeated.   May one practice the Segula of Vihi Noam prior to the first blow? If one is not successful in blowing the Shofar properly [and he is a good blower and the Shofar is a good Shofar] it is a Segula to turn the Shofar around and whisper into it the paragraph of Vihi Noam.[237] [see Chapter 11 Halacha 5 for the full details of this subject]. Nevertheless, if one is not successful in sounding even the first blow then he may not recite the above Segula, as doing so would be an interval between the blessing and the blowing, and would require a new blessing to be recited.[238] If however there is no other Shofar available in the area and hence bringing a new Shofar would anyways require the recital of a new blessing then the Segula may be recited and a new blessing is to follow.[239] General Q&A If after the blessings one switched the Shofar for a different Shofar must the blessing be repeated? The new Shofar was already on the Bimah:[240] If the Baal Tokeia had the new Shofar in mind at the time of the blessing then a new blessing is never repeated. It is for this reason that it is accustomed to set up many Shofros at the time of the blessing, and have them all in mind during the blessing, just in case he needs to switch Shofros during the blows. The new Shofar was not present during the blessing: If the Baal Tokeia did not have the new Shofar in mind prior to the blessing then if the Shofar is being switched prior to the first blow the blessing must be repeated.[241] However some Poskim[242] rule that even in such a case the blessing is not to be repeated. If the new Shofar is being brought only after the first blow, then according to all a blessing is not repeated.[243]   What is the law if one realized in middle of one of the blows that the Shofar is invalid, must the blessing be repeated?[244] If one sees that the Shofar was invalid from the beginning of the blowing, then the blessing must be repeated. This applies even if he had other Shofros on the Bima at the time of the blessing.[245] If, however, the invalidation occurred after the first blow, or one is unsure as to when the invalidation occurred, then a blessing is not recited. [This applies even if a new Shofar is being brought as explained in the previous Q&A!]

F. Blowing Shofar for the sake of others if one is not currently fulfilling his obligation:

A person is able to fulfill his obligation of Shofar through hearing the blows from another person even if he knows how to blow Shofar himself and even if there isn’t a Minyan present.[246]

Saying the blessing when blowing for other men:[247] If one who has already fulfilled his obligation of hearing Shofar is blowing Shofar for a man who has not yet fulfilled his obligation, then if the man knows how to recite the blessings, he is to recite them rather than hear the blessings from the blower who already fulfilled his obligation.[248] [This law likewise applies if the blower did not yet fulfill his obligation, but plans to only do so with a later blowing.[249] Bedieved, if the blower recited the blessings rather than the listener, nevertheless the listener fulfills his obligation of reciting the blessings.[250]] If, however, the listener is unable to recite the blessings then the blower is to recite both blessings [i.e. Leshmoa and Shehechiyanu] for the listener.[251] [On the second day of Rosh Hashanah men of Sephardic origin do not recite the blessing of Shehechiyanu.[252]]

Saying the blessing when blowing for only Women:[253] If one already fulfilled his obligation of hearing Shofar, or plans to do so with a later blowing, then if he is blowing for only women, [if the women follow the Ashkenazi custom], she is to say the blessings herself. If she cannot say the blessing herself one may not say the blessings for her, and one is hence to blow without a blessing. [If she follows the Sefaradi custom she is not to say the blessing at all even if she knows the blessing.[254]] See Halacha 1B for further details on this topic!

Having intent to fulfill the Mitzvah: It is important to remind those hearing Shofar to have in mind while hearing it, that they are fulfilling the Mitzvah of Shofar, as Mitzvahs require intent. See Halacha 5!

Q&A What is the definition of not knowing how to recite the blessings?[255] Seemingly, this means the person has difficulty verbalizing the Hebrew words, or does not know the Nussach of the blessing. There is no obligation for the blower to have the listener repeat the blessing after him.[256] However, some Poskim[257] write that it is best to do so, although he is not to say Hashem’s name.   May one blow the Shofar on behalf of children above the age of Chinuch if he already fulfilled his obligation?[258] Yes. However, in such a case the child is to say the blessing and not the Baal Tokeia.[259]   When blowing Shofar for others who know to say the blessing should each one say the blessing themselves or should one say it on behalf of them all?[260] If there are less than ten people present, then each person is to say the blessing themselves prior to the blowing.[261] If there are ten people present then one person says it aloud for everyone to hear and fulfill their obligation. [However, some[262] rule that when blowing for a group of women, every woman is to say the blessing to herself even if there are ten women present.] When blowing Shofar in various areas should one fulfill his obligation with the first blowing or the later blowing? Some Poskim[263] rule it is best to fulfill one’s obligation in the first area that he is blowing Shofar. Others[264] rule he is to full his obligation in the last area. Admur does not differentiate in this matter and leaves the choice in the hands of the Baal Tokeia.   If on the second day one is blowing Shofar and reciting the blessings for a man of Sephardic origin, is he to say the blessing of Shehechiyanu? No. See B in Q&A!   If on the second day a Sephardi is blowing Shofar and reciting the blessings for a man of Ashkenazi origin, is he to say the blessing of Shehechiyanu? No. See B in Q&A!

12. The positioning of the Shofar on the mouth:

The Shofar needs to be placed on ones lips when he blows.[265] If feasible, it is proper to blow the Shofar from the right side of one’s mouth.[266] It is proper to position the mouth of the Shofar facing upwards as opposed to having its mouth point towards the side.[267] [It, however, is not necessary to position the Shofar in a slanted position with the far end elevated higher than the end of one’s mouth.[268]]

Q&A From which side of the mouth should a lefty blow from? Some Poskim[269] rule he is to blow from the left side of his mouth. Others[270] however rule it is to be placed on the right side of his mouth, and so is the ruling of Admur.[271] Nevertheless, in a case of difficulty one is to hold it from whichever side is most comfortable.[272]   With which hand should the Shofar be held? The Shofar is to be held in one’s right hand during the blows.[273] A lefty:[274] A lefty is to hold the Shofar with his right hand.   What is the law if one blew without holding the Shofar in one’s hand?[275] One fulfills his obligation.[276] However, initially one is to hold the Shofar in his right hand as stated above.[277]   What is the law if one held the Shofar with a Chatzitza, such as with a towel and the like?[278] One fulfills his obligation. Therefore, it is permitted to allow a set Baal Tokeia to blow the Shofar even if he has a cast or bandage on his hand that he will be using to hold the Shofar.

13. Silence throughout the Shofar blowing:[279]

During the actual blowing of the Shofar, whether of Meyushav [i.e. before Musaf] or Meumad [i.e. during Musaf], it is forbidden for one to [make any noise even[280] to] spit, as one must hear the entire sound from beginning to end, even if the blow is very long.[281] [It goes without saying that one may not cough, burp or make any other noise with his mouth during the blows as this causes others to become disturbed.[282] If one feels the need to spit then he should let it get absorbed in his clothing.[283]]

If there was noise during the Shofar blowing does one nevertheless fulfill his Mitzvah?[284] Even if there were trumpets blowing during the Shofar blowing nevertheless [if one concentrated on the Shofar sounds] he fulfills his obligation. This applies by all forms of noise.[285]

Children:[286] Due to the above [necessity for quiet during the blowing] children which are below the age of Chinuch are not to be brought to the [men’s side of] Shul for Shofar blowing in order so they do not disturb the listeners.[287] However the women may have the children by their side as in any event they are not obligated in the Mitzvah.

One must hear the entire blow:[288] One is obligated to hear the entire blow even if it is very long.

Q&A Must the listeners focus on the sounds during the blowing? Does one fulfill his obligation even if he was thinking of other matters?[289] One must focus his attention on the sounds during the blows.[290] If one did not do so it is questionable whether he fulfills his obligation of that specific blow in which his mind was drifting.[291] Thus it is proper for one to look inside the Machzor and follow along by each sound. One is to think by each sound how he is fulfilling the will of G-d and giving Him pleasure above. Doing so will help him concentrate and prevent him from allowing his mind to drift.[292] Accordingly one is to beware not to think too deeply while hearing the sounds even of matters that pertain to the Shofar, such as its laws and Kabalistic intents.[293]   If one spoke during the blowing, has he fulfilled his obligation?[294] Seemingly, if one spoke during the blowing, he does not fulfill his obligation for those blows that were sounded while he was speaking.

Question: My baby distracted me in middle of one of the Teruos, after 9 Teruot was already made, and I did not pay attention to the end of the Tekia. Am I Yotzei?   Answer: If indeed you did not pay attention to the end of the Terua, then the implication of the Poskim is that you are not Yotzei that sound, and hence should hear again   Sources: See regarding distractions during the sounds: Admur 587:1; 590:14; 592:8; M”A 592:2; M”E 592:3; M”B 592:10; Kaf Hachaim 592:16 See regarding the obligation for the entire blow to be valid, from beginning to end: Admur 587:4; 588:2; 590:10; 592:8

14. If one is in doubt if he fulfilled the Mitzvah:[295]

If one is in doubt as to whether he has fulfilled the Mitzvah of hearing Shofar then on the first day of Rosh Hashanah he is required to rehear the blowing of the Shofar[296], although he is not to repeat the blessing.[297] However if this doubt occurred regarding the blowing of the second day of Rosh Hashanah one is not required to rehear the blowing.[298]

15. May one receive payment for blowing the Shofar?[299]

(It is forbidden to receive payment for blowing Shofar on Rosh Hashanah even if one was hired before Yom Tov.[300] If one receives payment for the blowing good fortune will never be seen from this money.) [However, there are opinions[301] which rule that it is permitted to receive payment for blowing the Shofar.[302] Nevertheless, according to all opinions, one will not see good fortune from this money received.[303]]

Havlah-Receiving a single lump sum that includes weekday work:[304] The above prohibition only applies against one receiving payment solely for the blowing on R”H. It is however permitted according to all to receive payment for blowing Shofar on R”H if this money is included in the payment [i.e. Havlah] of blowing Shofar also during the week. [Thus if the Baal Tokeia was also hired to blow Shofar during Elul he may receive a single lump sum that includes the payments of both jobs.[305] Likewise, if the Baal Tokeia had to prepare and practice blowing from before Yom Tov then he may receive a single lump sum as explained in the Q&A-see there! Some[306] were even particular to pay the Baal Tokeia for his work, using the above allowances, and refused to allow him to blow for free.]

Summary: One may not receive payment for blowing Shofar on R”H although he may receive payment for practicing before R”H and this single lump sum may include also the payment for blowing on R”H.   Q&A May one hire a Baal Tokeia on Rosh Hashanah itself, in exchange for payment?[307] According to all, on Yom Tov it is forbidden to hire someone to blow the Shofar, and this leniency hence only applies if one hires the blower before Yom Tov.   May the Baal Tokeia receive payment in one lump sum [Havlah] if he also practiced during the week?[308] Yes. If the Baal Tokeia had to prepare and practice blowing from before Yom Tov then he may receive a single lump sum that includes the payment of all of his work, including the blowing on R”H.   May the Baal Tokeia receive payment in a single lump sum if he was also the Chazan for Selichos?[309] This matter requires further analysis.[310]

May a Chazan receive payment for his Davening on R”H?[311] According to all if the Chazan was also hired to Daven during the week [Selichos or another important weekday Davening and the like[312]] then he may receive a single sum that includes the payments of both jobs. Nevertheless even if the Chazan did not do so the custom is to be lenient to allow a Chazan to be paid for Davening on R”H.[313]

16. Having someone take over the blower:[314]

If one began blowing the Shofar and is unable to complete the entire set of 30 blows a second person can take him over and complete the remaining blows. If the second person could not complete the remaining blows, then a third person is to take him over and complete the remaining blows. This applies so on and so forth as there is no maximum limit for how many people can be involved in the blows [and hence even if 27 people blow one blow each the Mitzvah is fulfilled[315]].[316]

Should the substitute repeat the blessing? The substitute is not to repeat the blessing prior to blowing as he has already fulfilled his obligation with the blessing said by the first blower. This applies even if the first blower did not manage to blow even a single blow, and was then substituted, nevertheless his blessing is not considered to be a blessing said in vain.[317] However, if the substitute blower was not present at the time of the blessing [and he desires to fulfill his obligation with the current blowing[318]] then he must [silently[319]] repeat the blessing prior to blowing being that he did not fulfill his obligation with the first blower.[320] If however the substitute already fulfilled his obligation through hearing all the blows in a different area then he is not required to repeat the blessing prior to blowing being that the listeners already heard the blessings from the first blower.[321]

Summary: One may have another person substitute him in middle of a set if he is unable to complete the blows. If the substitute did not hear the blessing from the first blower then he is to repeat the blessing if he intends to fulfill his obligation with this blowing. Q&A If one did not yet hear any of the blows and he is taking over the Baal Tokeia is he to restart from the first blow?[322] If he desires to fulfill his obligation with this blow then he is to start from the beginning. However Bedieved even if he did not do so he fulfills his obligation if he makes up the missed sounds after completing the blows for the listeners.

A Segula for a “broken” Shofar:[323] If one is not being successful in sounding the blows from the Shofar it is a Segula to turn the Shofar around and recite the psalm of Vihi Noam into the mouth of the Shofar. This was experimented in a certain synagogue and the Shofar began to sound the proper blows.

17. Minyan-Blowing with versus without a Minyan:

Hearing Shofar with a Minyan/group versus blowing for oneself:[324] Whenever there is a group of people who need to hear Shofar, it is proper for one person to blow on behalf of everyone else, rather than have each person blow individually, in order to fulfill “Berov Am Hadras Melech.” This is not an obligation, although is preferable.[325] This applies even if a Minyan is not present.

When to blow:[326] If one is blowing Shofar on Rosh Hashanah without a Minyan in order to fulfill the Mitzvah, he is to beware to delay the blowing of the Shofar until three hours have passed from the beginning of the day.[327] [Some Poskim[328] write that in today’s times it is proper not to blow the Shofar even with a Minyan until after three hours have passed.]

Question:

May I step out of Shul by the time of Tekias Shofar and blow privately for myself or must I hear it together with the Minyan? [This can come up in a case that one does not trust the blows of the Baal Tokeia, or would like to use the bathroom which will cause him to miss the beginning of the blows, or simply due to the desire to personally fulfill the mitzvah.]

Answer:

There is no obligation for you to hear Shofar together with the Minyan, although it is preferable due to Berov Am Hadras Melech, and is certainly preferable for you to do so if it is still within Sof Zeman Kerias Shema. Thus, while you certainly retain the right to blow for yourself, it is better to hear the blows with the minyan. However, if you don’t trust the blows of the Baal Tokeia to be valid, or initially valid or Mehudar, and you feel you can blow in a better way, then you may certainly do so. Likewise, in the event that you don’t yet feel spiritually prepared enough for the mitzvah and would like to take more time preparing, then you may do so and then blow later on for yourself. Likewise, in the event you need to use the bathroom, then you should first use the bathroom and then blow for yourself.

In all the above cases, the blow should be done inconspicuously, such as in the privacy of your home if you live near the shul, in order not to cause any dispute in the community with people wondering as to why you don’t want to fulfill your obligation with everyone else.

Explanation: We do not find any specific Halacha in the laws of Shofar in which it states that one is encouraged to hear Shofar specifically with a minyan, rather than in private, although it is part of the general rule of Berov Am, in which we encourage, but do not obligate, one to fulfill a Mitzvah in unison rather than alone. The one time that hearing shofar with the minyan is mentioned in the laws of shofar is with regards to that one who blows in private is to delay blowing until after the third hour of the day. Thus, it seems that there is no real issue for one to leave Shul to blow Shofar for himself if he has some reason for why he would prefer this. Nonetheless, there are two matters that still require clarification: 1) In such a case, do the blessings that one said in private count for the blows in Musaf which are only obligated to be blown with the minyan. If not, then it ends up that the blows that one hears later on during Musaf are considered blown without a before blessing, as perhaps only when the blessings were originally said with a minyan, they continue to count for the Musaf blows. In truth, however, it seems that even a private person’s blessing should count for the blows of the minyan. Vetzaruch Iyun. 2) Regarding the mitzvah of shaking Lulav, Admur in his Siddur states that one cannot leave Shul prior to Hallel because of the onlookers, which implies that there is an issue with leaving shul in middle. On the other hand, we explicitly find in the Poskim that after the Torah reading, an individual may leave Shul prior to returning the Torah scrolls to the ark, and only majority of the congregation is restricted from leaving, hence negating any issue.

Sources: See regarding the general rule and advantage of fulfilling a Mitzvah together with the community versus in private: Admur 213:6: Whenever there is a group of people who need to hear Shofar, it is proper for one person to blow on behalf of everyone else, rather than have each person blow individually, in order to fulfill “Berov Am Hadras Melech.” This is not an obligation, although is preferable.; The reason: One cannot obligate someone to fulfill a Mitzvah that is commanded upon him through an emissary, if he is able to fulfill it on his own. [Admur ibid] Vetzaruch Iyun why it is even preferable to fulfill the Mitzvah collectively, if we rule that Mitzvah Bo Yoser Mibishlucho, and seemingly one should be able to choose, without preference, which advantage he desires, just as we ruled in the previous case. However, in truth, the rule of Mitzvah Bo Yoser Mibeeshlucho does not apply in this case, as everyone is fulfilling the Mitzvah himself, as Shomeia Keoneh, it is just that they are doing so through the same object and voice, and hence there is no advantage of Mitzva Bo even if they say the Megillah/Kiddush themselves. Accordingly, one should prefer doing the Mitzvah collectively, even if a Minyan is not present. Now, once a Mitzvah is done collectively, it is a Mitzvah for one person to say the blessing on behalf of all, as Berov Am Hadras Melech, and there is no Mitzvah to increase in blessings, being they are considered like one entity, as stated in previous footnote; See regarding not to blow privately prior to Sof Zeman Kerias Shema: Admur 591:14; M”A 591:9; M”B 591:15; Kaf Hachaim 591:36; See regarding the blessing of Meyushav counting for the blows of Musaf: Admur 592:7; See regarding not leaving Shul before Hallel to shake Lulav in the sukkah: Siddur Admur by Hallel; See regarding not leaving Shul before the Torah is returned to the Ark: Michaber and Rama 149:1; M”A 149:2; M”B 149:2; See P”M 149 A”A 2

18. May one eat before hearing Shofar?

See the section on Rosh Hashanah Chapter 1 Halacha 11A!

19. Blowing from different area than listeners-Blowing in an area that echoes:[329]

One is required to hear the pure sound of the Shofar blow without any other sounds intertwined. If one heard mixed sounds he has not fulfilled his obligation and must re-blow the Shofar with a blessing.[330] Therefore when blowing in an area that echoes[331] those which can hear the echo only fulfill their obligation if they are positive they heard the sound of the Shofar.[332] Even in such a case that one is positive that he heard the sound of the Shofar it is proper to be stringent and rehear the Shofar blowing without a blessing.[333]

What areas are considered to give off an echo?[334] The following areas are assumed to release an echo: One who is blowing inside a large barrel releases an echo both to those standing inside and outside.[335] One who is blowing inside a pit or cave or one who is blowing inside a building that majority of its area is beneath the ground releases an echo only to those outside. (If, however, majority of the building is above the ground while minority of it is within the ground then it has the same status as a house [and does not release an echo at all].[336])

Standing inside versus outside:[337] As explained above, in certain areas that contain an echo it is possible that those standing outside the area in which the Shofar is being blown will hear an echo while those standing inside will not hear an echo. In such a case those which are inside fulfill their obligation, while those outside only fulfill the Mitzvah if they are positive they heard the Shofar sound and not its echo.[338] If they are unsure as to what they heard they must hear the blowing again as explained above.[339] Even in such a case that one outside is positive that he heard the sound of the Shofar it is proper to be stringent and rehear the Shofar blowing without a blessing.[340]

Hearing Shofar from outside a building:[341] One who was standing outside the Shul and heard the Shofar being blown [and had in mind to fulfill his obligation] then if he is sure that he heard the sound of the Shofar and not of an echo, he is not required to be stringent upon himself and rehear the blowing. [This applies even if the windows of the Shul were closed.[342]] However, if he is unsure whether he heard the sound of the Shofar or the sound of an echo then he is to rehear the blowing being it is possible that he heard the sound of the echo rather than the Shofar.  

Summary: One is required to hear the pure sound of the Shofar blow without any other sounds intertwined. If one heard mixed sounds, he has not fulfilled his obligation and must re-blow the Shofar with a blessing.  Even if one is certain he heard the Shofar blow and not the echo, if there was also an echo, he is to rehear the Shofar blowing.

Q&A May one listen to Shofar outside a Shul which is within a basement or bunker [Miklat]?[343] Any building which is majority in the ground is assumed to release an echo to those outside and hence follow the same laws as stated above regarding a place that echoes.[344] If, however, the basement has windows near its roof, and the windows are above ground, then it is questionable whether it releases an echo to those outside.[345] Practically, due to this, it is proper that all the listeners of Shofar enter inside the Shul if the Shul is found in a basement or bunker. Nevertheless, by women there is room to be lenient to allow them to remain outside if the windows are open and they are sure they are hearing the sound of the Shofar and not the echo.[346]   May one blow Shofar in a building that has acoustic ceilings? This matter requires further analysis.

20. Which over-rides: Hearing the Shofar blowing or praying Musaf?[347]

One who does not know to pray on his own and is in a situation where he can either go to one community for Rosh Hashanah and hear the Shofar but will not be able to pray, or another community in which he will be able to pray but there is doubt if he will hear the Shofar, then he should go to the community in which he will hear the Shofar, as Shofar is a Biblical command, while Musaf is only a Rabbinical command.

21. The law of blowing Shofar when Rosh Hashanah falls on Shabbos:[348]

One does not blow Shofar on Rosh Hashanah that falls on Shabbos.[349]

Is the Shofar Muktzah on this Shabbos?[350] The law regarding moving the Shofar on this Shabbos [on which Rosh Hashanah coincides with] is similar to the law of moving a Shofar on all the Shabbosim of the year, [in which the law is that] it may only be moved for the sake of [using] its space or for the need of using it [for a permitted purpose], such as to lean a plate on it and cases of the like.

May children blow Shofar on this Shabbos?[351] A child may not blow Shofar on this Shabbos even if he has not reached the age of Chinuch. Thus, if a Beis Din[352] hears a child blowing Shofar on Shabbos they must stop him from doing so.

Wearing a new garment on the second day:[353] When the first day of Rosh Hashanah falls on Shabbos, in which case the Shofar was not blown on the first day, there is no need to wear a new garment during the blows of the second day.[354]

Summary: The sages decreed against blowing the Shofar on Shabbos Rosh Hashanah. The Shofar is categorized as Muktzah Machmas Issur and thus may only be moved if one needs its space, or if one wants to make a use of it.  Q&A If one transgressed and blew the Shofar on Shabbos, has he fulfilled the Biblical Mitzvah? Some Poskim[355] rule that he has fulfilled the Biblical command despite having transgressed the decree of the Sages. Other Poskim[356] however rule one does not fulfill his obligation.   In the above case, is Shehechiyanu recited by the blowing of the next day? According to the Ashkenazim this has no relevance and the blessing of Shehechiyanu is to be repeated the next day.[357] However, according to the Michaber and Sephardim they are not to recite Shehechiyanu the next day.[358]   If one began blowing on Shabbos and then realized the prohibition is he to complete the sounds? This matter is discussed in Poskim.[359]

The Chassidic and Kabbalistic explanation:[360] In the Chassidic teachings, the above Rabbinical decree which prohibits the Shofar from being blown when Rosh Hashanah falls on Shabbos is questioned in terms of why the sages would make such a decree. While it is clear that the Torah gave them authority to do so, the reason explained behind the decree seems very weak, and unjustified. As stated above, the entire worry of the Sages which prompted them to make this decree was the fact that perhaps an ignoramus will come to carry the Shofar on Shabbos in an area that is a Reshus Harabim, and Biblically forbidden to be carried. Now, why would the Sages abolish a positive command ion the Torah simply due to worry of the ignoramuses. Why should all the righteous of the Jewish people lose out from a Mitzvah simply due to chance that an uneducated Jew may sin? This is even more puzzling regarding the Mitzvah of Shofar which carries such importance Divine significance. The Talmud itself explains that we crown G-d as king on Rosh Hashanah through blowing the Shofar, and in Kabbalah it is explained how the entire Divine energy for the coming year is affected by the blows. How then can such an important and significant Mitzvah be abolished for such a weak reason? The explanation is as follows: The effect that the Shofar has above in heaven is that it arouses the pleasure that G-d has with his monarchy and with his reign over the Jewish people, thus revealing a new set of Divine energy for the coming year. Now, when Rosh Hashanah falls on Shabbos, that pleasure which needs to be aroused within G-d for Him to desire the coronation is automatically aroused by Shabbos itself. Every Shabbos Hashem experiences pleasure for Kelal Yisrael, and when Rosh Hashanah falls on Shabbos this pleasure alone suffices to renew the coronation. Thus, since the effect of the Shofar is not needed on Shabbos, therefore the Sages felt that it could be differed and abolished even due to a weak reason of that it may cause an uneducated Jew to stumble, as in any event its resultant accomplishments are already there.

22. Using the Shofar on Rosh Hashanah for mundane purposes:[361]

The above[362] only applies on Shabbos, however if Rosh Hashanah falls during the week, then although the Shofar is permitted to be moved even if one is not doing so for the purpose of using it or using its space[363], nevertheless it is forbidden to use it and benefit from it on this day.[364] Thus, one may not lean a plate on it or use it for other purposes of the like.

Summary: Although the Shofar is not Muktzah one may not receive any other benefit from it since the Shofar is designated to be used for fulfilling the Mitzvah of blowing. Thus, it may not be used for any other purpose.

23. Using the Shofar on a regular weekday for mundane purposes:[365]

During a regular weekday one may use the Shofar for mundane purposes. Nevertheless, since it is designated for a Mitzvah one must act with respect and not use it for any degrading tasks.[366]

24. Blowing Shofar on R”H not for the purpose of fulfilling the Mitzvah:[367]

After concluding all the Tekios that are blown after Musaf one may not blow the Shofar any longer if there is no reason to do so.[368]

Practicing how to blow:[369] It is forbidden for one who will be blowing the Shofar on the 2nd day of R”H to practice how to blow it on the 1st day.[370]

Children:[371] It is permitted for one[372] to tell[373] children to blow the Shofar on Rosh Hashanah for the sake of practice. This applies to all children whether they are above or below the age of Chinuch. It is permitted for children to blow throughout the entire day even after they heard Shofar in Shul [and hence already fulfilled the Mitzvah].[374]

May a man blow Shofar for women?[375] It is permitted for a man to blow Shofar for women even if he has already fulfilled his obligation.

Summary: On Rosh Hashanah one is only allowed to blow the Shofar in order to fulfill the Mitzvah or for practice for that day. It is forbidden to blow it casually or for practice for the next day. It is however permitted for children to practice blowing the Shofar on Rosh Hashanah even for no need at all. Q&A If one is unsure if he fulfilled his obligation, or desires to fulfill his obligation according to all opinions, may he blow the Shofar after the Davening in Shul?[376] Yes. If one is Davening without a Minyan may he blow 100 sounds as is the normal custom when Davening with a Minyan?[377] Yes. [Seemingly, one may do so even for a woman.] Does the Shofar become Muktzah after one completes the Mitzvah of blowing?[378] No. The Shofar is fit to be used throughout the day, such as for children to practice, or for blowing for someone who did not yet hear the sounds and hence it is not Muktzah.  May one blow the Shofar on behalf of children above the age of Chinuch if he already fulfilled his obligation?[379] Yes. Nevertheless, the child is to say the blessing and not the Baal Tokeia.[380] Girls: The above allowance applies even to girls that have reached the age of Chinuch.[381] However some[382] are stringent in such a case.   May one blow the Shofar on behalf of children below the age of Chinuch? It is implied from the Poskim that it is forbidden to do so unless the child is learning how to blow in the process. Practically this matter requires further analysis.[383] On Mivtzaim may one blow Shofar on behalf of a small child on the behest of the child’s mother or father? Based on the above one must beware from blowing Shofar for a child below the age of Chinuch if there is no one else also fulfilling their obligation. One may however have another child blow the Shofar on their behalf. May one teach a child on R”H how to blow the correct sounds?[384] Yes.   May one practice blowing Shofar for the sake of blowing that day?[385] Yes.

25. May one carry his Shofar back home after having used it for the Mitzvah?[386]

[It is forbidden for one to carry on Yom Tov in an area without an Eruv for a non-Yom Tov need.[387]] Hence [based on the above law that one can’t blow the Shofar for no need] it goes without saying that it is forbidden to carry the Shofar in a Reshus Harabim [i.e. public domain] to blow for no Halachic need of that day.[388] [This prohibition includes even carrying the Shofar through a Karmalis that does not contain an Eruv.[389] It is however permitted to carry it in any city that contains an Eruv that permits carrying on Shabbos, even if one is carrying it for no need at all.[390] Likewise one may carry it in a courtyard from one house to another, or from one courtyard to another even if Eruv Chatzeiros was not performed.[391]]

May one carry a Shofar on behalf of blowing it for women?[392] It is permitted to carry a Shofar through a public domain for the sake of women hearing Shofar.

May one carry the Shofar back home after concluding the blows?[393] If one originally carried the Shofar to Shul on Yom Tov then if he suspects the Shofar may get lost or stolen if he leaves it in Shul, he may return it home on Yom Tov even if he has no more need to blow it that day.[394] If however one brought the Shofar to Shul from before Yom Tov then he may not carry it back home on Yom Tov unless he needs to use it there for the Mitzvah.[395] [This applies even if one suspects the Shofar may get stolen if one leaves it in Shul.[396] If however one has a safe area to leave the Shofar in Shul, such as a locker, then he may not carry it back home even if he brought it there on Yom Tov, unless he plans to use it at home.[397] If one carried the Shofar from Shul for the sake of Mivtzaim he may return it back home even if it was brought to Shul before Yom Tov.[398]]

Summary: It is forbidden to carry the Shofar on R”H for no need in any area that does not have an Eruv and is hence forbidden to carry on Shabbos. If however one originally carried the Shofar to Shul on Yom Tov then if he suspects the Shofar may get lost or stolen if he leaves it in Shul, he may return it home on Yom Tov even if he has no more need to blow it that day. Q&A *Important note: The laws below are only relevant to an area that does not have an Eruv and hence carrying on Shabbos is forbidden, in which case even on Yom Tov carrying is only permitted for a need. May one carry the Shofar to a Shul on the 1st day on behalf of blowing it on the 2nd day?[399] No.   May one carry the Shofar back home after bringing it to a friend’s house?[400] If one does not plan on using the Shofar anymore that day then it is forbidden to carry it home if the Shofar has a safe resting place in the home he is currently in. Returning home from a meal: Based on the above, if one is eating the R”H day meal by someone’s home he may not carry the Shofar with him after finishing the meal for the sake of bringing it back to his house unless he plans on using it or suspects it may get lost or stolen.   May one carry the Shofar on behalf of a person of which it is questionable if he already fulfilled his obligation?[401] Yes.   May one carry the Shofar on behalf of a child, such as to blow on his or her behalf?[402] Yes. It is certainly permitted to carry the Shofar in order to blow it on behalf of a child that has reached the age of Chinuch.[403] This applies even if one desires to blow the Shofar on behalf of girls.[404] [Furthermore even if the child has not reached the age of Chinuch there is room to learn that it is allowed if one is doing so in order so the child learns how to blow.[405] However to carry the Shofar for them in order to blow it for them for non-teaching purposes seemingly is completely forbidden.[406] Practically this matter requires further analysis.]   May one carry the Shofar through a public domain on behalf of the blows in Musaf? Yes. See previous Q&A and footnote there!

___________________________________________________

[1] 586-596

[2] 588:6-8; This follows the current printing of the Shulchan Aruch. However, the Kuntrus Hashulchan writes that in truth this set of Halachas is the beginning of 589 and so is implied from 592:8.

[3] If one becomes Bar Mitzvah on R”H: If one was born on R”H and hence becomes Bar Mitzvah on R”H some say he is to be stringent to hear Shofar [again] after he reaches 13 years of age to the hour that he was born. Thus, for example if he was born in the afternoon he is to hear Shofar [again] in the afternoon. See Piskeiy Teshuvos 589 footnote 15; Choshen Mishpat Shach 35:2; Smeh 35:1; Mefarshim there; Beis Shmuel 155:18; Kinyan Torah 3:53. Nevertheless this is not the custom. [Piskeiy Teshuvos ibid]

[4] See 595:1-2

[5] 588:6; 589:2; Michaber 589:3; Kedushin 29

The reason: The reason for this is because hearing Shofar is a Mitzvas Aseh Shehazman Grama. [ibid] Regarding a Tumtum and Androgenus see 588:9.

[6] Admur 589:2; Michaber 589:6; R”H 33a as rules Rebbe Yossi and Rebbe Shimon; Rabbeinu Tam; Ran; Rosh there; Beis Yosef 589; See Kaf Hachaim 589:22

The reason it is allowed for women to blow Shofar on Rosh Hashanah despite it being a Shvus: Although blowing Shofar on Shabbos or Yom Tov is forbidden if it is not done for the sake of the Mitzvah and women are not obligated in the Mitzvah nevertheless the Sages allowed women to blow it if they intend to do so for the sake of the Mitzvah. The reason for this is because this specific prohibition of blowing a Shofar is not an actual complete Shvus as it is merely forbidden due to Uvdin Dechol, thus for the sake of appeasing the women the Sages permitted this light Rabbinical matter. [589:2]

Other Opinions: Some Poskim rule that according to the opinion Rebbe Yehuda as ruled by some Rishonim [i.e. Rif] it is forbidden for a woman to blow the shofar on behalf of herself being that it is forbidden to blow shofar on Shabbos or Yom Tov unless there is a mitzvah involved, and being that women are not obligated to hear shofar it therefore does not involve a mitzvah. However, even in their opinion, men may blow shofar on behalf of a woman being that they are obligated in the mitzvah on that day and it is hence not considered a forbidden form of blow. Practically, the Poskim conclude that initially it is better for a woman to hear from a man whose anyways blowing on behalf of himself or other men, and if not possible, then it is better for a man to blow for her then for her to blow for herself, and only if no men are available should she blow for herself. [Shaagas Aryeh 104-105; Machazik Bracha 589:4; Shaareiy Teshuvah 589; Kaf Hachaim 589:26]

[7] Admur 17:3; Shut Rav Akiva Eiger 1 Hashmatos; See Ashel Avraham Butchach 689 and Mahadurah Tinyana 592; so is implied also from Kitzur SHU”A 129:19; Ateres Zekeinim 689

[8] Admur 589:2; 17:3; Rama 589:6; Taz 658:9; M”A 658:11; M”B 655:1; Rabbeinu Tam R”H 33a; Ran; Rosh in name of Mahritz Geios; Tur 589; Ritva Sukkah 2; Rashba 123; Maggid Mishneh Shofar 2 in name of Rashba; Shut Min Hashamayim 1; Birkeiy Yosef 654:2; Yosef Ometz 82; See Kaf Hachaim 17:4; 589:23

Other Opinions-Sephardim: Some Poskim rule that women may never recite a blessing over any Mitzvah that they are not obligated in. [Michaber 589:6; Beis Yosef 589; Rambam Hilchos Tzitzis; Igur in name of Reb Yeshaya; Rashi, brought in Hagahos on Rambam; Chacham Tzevi] The Michaber ibid rules that they cannot say a blessing as Safek Brachos Lihakel. [Beis Yosef 589] The Birkeiy Yosef ibid states that after seeing the answer from heaven in Shut Min Hashamayim he retracted from ruling like the Michaber and would tell women to recite a blessing. He concludes that if the Michaber would have seen the Shut Min Hashamayim certainly he too would have retracted his ruling.

May a woman who is a Nidda recite blessings? See Darkei Teshuvah Y.D. 195:58; Shulchan Melachim Nida 4; Yalkut Hagershoni 658:5; Nitei Gavriel 41:3

[9] See previous footnote

[10] The reason it is allowed for women to say a blessing despite them not being obligated in the command: Women are accustomed to say a blessing on even those commands that they are exempt from due to it being a Mitzvas Aseh Shehazman Grama. Thus, in this case as well women may say the blessing before hearing Shofar. [Admur 589:2] Women may say a blessing of “Asher Kidishana … Vitzivanu..” on commands that they are exempt from fulfilling, being that the men are commanded in this Mitzvah. Furthermore, although they do not receive as much reward as a man who is commanded in the Mitzvah, they do receive some reward and thus they too may say a blessing just like a man. [Admur 17:3]

[11] Rabbeinu Manoach Lulav 4:19; See Yabia Omer 4:50; Piskeiy Teshuvos 655:3

[12] Admur 589:2; 640:2; Rama 589:6; Darkei Moshe 589:2

The reason why a man may not say the blessing for women: Women are not obligated in the command of Lulav and hence are not commanded to say the blessing. Thus, a man has no obligation to recite the blessing for them to fulfill this optional Mitzvah. In such a case, if a man says the blessing for women it is considered a needless blessing and is hence defined as a blessing in vain. However, women themselves can choose to say the blessing for reasons explained in previous footnotes. [ibid] Vetzaruch Iyun as to how to understand this reason. Why can’t men say this optional blessing for women just like women can say it for themselves? In other words, if we permit an optional blessing for women why can’t we also permit it for men to say for the sake of women. Perhaps the reason is because since the blessing is optional and the man gains nothing for saying it [not even an exemption from Areivus], it is therefore considered an unnecessary blessing for him to say. However, women may say it being that she gains the fulfillment of the Mitzvah and hence it is not unnecessary. 

[13] Admur 589:2; Michaber 589:6

[14] Admur ibid; Michaber ibid; Rama ibid; Ravaya brought in Rosh R”H 33; Tur; Beis Yosef; Levush; Erech Hashulchan 589:3; M”B 589:8

Other Poskim: Some Poskim rule it is forbidden for men to blow the Shofar on behalf of only women as it is forbidden to blow the Shofar for no need. [Baal Hitur brought in Tur 589; Peri Chadash; See M”E 589:12] The Kaf Hachaim 589:27 concludes that since there are Achronim that agree to the ruling of the Peri Chadash the custom therefore is that women come to Shul to hear Shofar and only in a case of need do we blow for them outside of Shul.

[15] Admur 589:2; Rama 589:6; Darkei Moshe 589:2; Ravaya brought in Rosh R”H 33; Tur; Beis Yosef; Chida in Yosef Ometz 82; Kaf Hachaim 589:28; Igros Moshe 3:94; Az Nidbaru 13:38 [permitted even for female children]; Ketzei Hamateh 589:5 [“so is the custom”]; Piskeiy Teshuvos 518:4; 589:5

Other Opinions: Some Poskim rule one may not carry the Shofar through a public domain that does not contain an Eruv simply for the sake of blowing for women. [Shaagas Aryeh 106 brought in Machazik Bracha 589:5; Shaareiy Teshuvah 589] The Chida in Yosef Ometz ibid negates this opinion and concludes like above. See Piskeiy Teshuvos ibid footnote 16 that perhaps today it is permitted according to all opinions as women have accepted upon themselves to hear Shofar and it is hence like a vow which is Biblical, and one may hence carry on their behalf according to all.]

[16] Admur 589:2; Rama 589:6; Darkei Moshe 589:2

The reason why a man may not say the blessing for women: Women are not obligated in the command of Shofar and hence are not commanded to say the blessing. Thus, a man has no obligation to recite the blessing for them to fulfill this optional Mitzvah. In such a case if a man says the blessing for women it is considered a needless blessing and is hence defined as a blessing in vain. However, women themselves can choose to say the blessing for reasons explained in previous footnotes. [ibid] Vetzaruch Iyun as to how to understand this reason. Why can’t men say this optional blessing for women just like women can say it for themselves? In other words, if we permit an optional blessing for women why can’t we also permit it for men to say for the sake of women. Perhaps the reason is because since the blessing is optional and the man gains nothing for saying it [not even an exemption from Areivus] it is therefore considered an unnecessary blessing for him to say. However, women may say it being that she gains the fulfillment of the Mitzvah and hence it is not unnecessary. 

[17] This means that one is to leave Shul to blow for women between the first and second sets of blowing [between the blowing before Musaf and Musaf] and then return to Shul to hear the blowing of Musaf [Meumad]. [However, one is not to have in mind not to fulfill his obligation and then only blow for women after Musaf as in such a case he has lost out on the Mitzvah of Tekios Meumad in Musaf which is only done with a Minyan.] Now although one makes an interval between his blessing and the blows of Musaf being that he says the blessing in the house of the women and returns to Shul for the blowing of Musaf, nevertheless he is not required to repeat the blessing before Tekios Meumad of Musaf as even if one talked in-between he is not required to repeat the blessing as explained in 592:6. [ibid]

[18] Admur ibid; See M”E 589:12 that says this is the best option in order to suspect for those that rule one may not blow on behalf of women. However, see Alef Hamagen 589:11 that negates this as we do not ask of one to exclude himself from the community Mitzvah.

[19] M”E 589:8; Kaf Hachaim 589:15

[20] Shaagas Aryeh 105; Machazik Bracha 589:4; Shaareiy Teshuvah 589; Kaf Hachaim 589:26

[21] Piskeiy Teshuvos 589:2

[22] Piskeiy Teshuvos 589:4

[23] See Piskeiy Teshuvos 592:3

[24] M”A 581:12; Degul Merivava Yoreh Deah 214:2; Yabia Omer 2:30

[25] Kaf Hachaim 568:46; 581:71; 589:34; Ben Ish Chaiy Netzavim 17; see Shach 214:2

[26] Admur 588:6; Michaber 589:2

[27] Michaber ibid; Admur ibid regarding that a Katan can’t be Motzi others; Vetzaruch Iyun why this exemption of a Katan was not explicitly written in Admur 588:6 and 589 and is only brought under the law of whether a Katan can be Motzi others.

[28] M”E 589:4; M”B 587:16; Kaf Hachaim 589:5; Gemara R”H 33B; Erechin 2b; Admur 343:2 regarding all Positive commands; See Admur 592:8 regarding children below Chinuch and 596:2 regarding educating children in how to blow Shofar; See Mikraie Kodesh 20 for why this law was not explicitly written in Shulchan Aruch here, as it is written regarding Shema; Tefila; Lulav; Megillah [Rama 596].

[29] 592:8; Drashos Mahril R”H; Kneses Hagedola 589; M”A 589:1; Elya Raba 589:1; P”M 589; M”E 589:4; Kaf Hachaim 587:19; 589:5

[30] Admur 343:3; Alef Hamagen 589:5

[31] See Admur ibid that a child who understands the concept of Shabbos is obligated to hear Kiddush and Havdala. If the son knows how to garb himself in a Tallis, then the father is obligated to educate the child wearing Tzitzis. One cannot say that regarding Shofar it is when the child learns how to blow Shofar, as there are many adults that do not know how to blow. Thus, seemingly it is when he understands the meaning of the Mitzvah.

[32] Birrur Halacha Tinyana in name of Rabbeinu Manoach on the Rambam Shofar 7:7 brought in Piskeiy Teshuvos 589 footnote 9

[33] 588:6

[34] Mikraeiy Kodesh 26; Piskeiy Teshuvos 589:2

[35] Tiferes Yisrael R”H 3:8

[36] Tiferes Yisrael R”H 3:8

[37] Halichos Beisa 15 footnote 91 in name of Rav SZ”A; Piskeiy Teshuvos 589:2

[38] Implication of M”E 589:8; Kaf Hachaim 589:15

[39] Peri Megadim 589 A”A 4; Chayeh Adam 140:7

[40] If the child knows how to say the blessing then this follows the same ruling as any time one is blowing for another in which case the person fulfilling the Mitzvah is to say the blessing. [See Halacha 11F]

If the child does not know how to say the blessing: The P”M ibid writes that the adult may say the blessing on behalf of the child since he is obligated in Mitzvos, however he concludes with a Tzaruch Iyun. The Piskeiy Teshuvos 589:2 writes based on this that the adult is not to say the blessing.

[41] Az Nidbaru 13:38

[42] Chanoch Lanaar 22:7 based on the Poskim that rule one may not blow for women if he already fulfilled his obligation. Hence by a child one is to be stringent.

[43] 588:7

[44] 588:7

[45] As the Mitzvah of blowing Shofar is to hear the sound and since he cannot hear the sound he is exempt. [ibid]

[46] See Piskeiy Teshuvos 589:3; Shraga Hameir 7:46; Likkutei Sichos 21:497; Shulchan Menachem 3:105

[47] M”B 589:4

[48] As he is obligated in the Mitzvah. However, see Ketzei Hamateh 589:1 that this only applies if he is able to hear somewhat without the aids, otherwise he cannot blow for others.

[49] Piskeiy Teshuvos 589:3; See regarding Megillah and other Mitzvos: Rebbe in Shulchan Menachem 3:319; Daas Torah 689 based on Halachos Ketanos; Mahraiy Engel Brachos 25; Minchas Elazar 2:67; Minchas Shlomo 1:9; Eretz Tzvi 1:23; Minchas Yitzchak 1:37 and 3:38; Yechaveh Daas 2:68; 3:54; Mishneh Halachos 4:85; Kinyan Torah 1:75; Igros Moshe 2:108; 4:126; Sheivet Halevi 5:84; Piskeiy Teshuvos 689:3; Shearim hametzuyanim 129:25

The reason: As a microphone is not the actual sound of the person but an electrical generated sound and hence one does not fulfill his obligation of Shofar with hearing an electric sound imitation.

[50] As otherwise it is considered as if he is hearing the sound of a Shofar and the sound of an echo in which we rule he does not fulfill his obligation as rules in 587:1 [see Halacha 19]

[51] 588:8

[52] If the set blower became blind and the congregation decided to acquit him from the job due to that they suspect for the opinion that rules that a blind man is exempt from all Mitzvos then if he is the best Shofar blower available he is to be reinstated into his position. Nevertheless, initially he may not be fired from his position due to becoming blind even if there is a better Shofar blower available being that we hold like the opinion that says a blind person is obligated in all the Mitzvos in the Torah. [ibid]

[53] 588:6; Regarding one who is a half slave see 589:1

[54] See Minchas Yitzchak 4:102; Mahram Shick 260; Mishneh Halachos 4:77; Moadey Kodesh 8:121; Piskeiy Teshuvos 589:1

[55] Michaber Yoreh Deah 341:1 [“On Shabbos and Yom Tov… and he is obligated in all the Mitzvos… unless he plans to bury the body through gentiles”]; Admur 71:3; Mateh Efraim 585:6-8; Nitei Gavriel Aveilus 30:1; 31:3

[56] Nitei Gavriel Yom Tov 50:4 in name of: Rashal Beitza 1:10; Kneses Hagedola; Elya Raba; Chemed Moshe 2; Mor Uketzia; Olas Shabbos Chomas Adam 170:1; Kitzur SHU”A in Lechem Hapanim 200

[57] Michaber 341:1; Admur 71:3; See 548:5; Nitei Gavriel Yom Tov 47:5

[58] M”A 548:8; M”E 596:8; Nitei Gavriel Yom Tov 47:5

Such as there is a strike in the cemeteries etc. If, however one is simply delaying the burial for the sake of relatives and the like then he is an Onen. [Nitei Gavriel ibid]

An out of town relative: Practically the accustomed Rabbinical directive given today is that if the relative will not be attending the funeral then he is not considered an Onen, and rather begins Shiva right away. [So rules Bach brought in Shach 341:5; 2^nd opinion in Admur 71:1; Kitzur SHU”A 196:4; Yosef Daas 341; M”A 548:8; Imrei Yosher 1:51; Mahrsham 2:260; Sdei Chemed p. 3456; Nitei Gavriel 14:4; Shaareiy Halacha Uminhag 3:136 that this is what the Rebbe did in 1952; and so ruled to me Rav Asher Lemel Cohen and Rav Yosef Simcha Ginzberg. On the hand for Poskim that are stringent see: Michaber 341:1; 1^st opinion in Admur 71:1 and that so is the custom] Aruch Hashulchan 341:10]

[59] Peri Megadim Pesicha Koleles 2:29; See Piskeiy Teshuvos 581 footnote 91

[60] Mateh Efraim 96:7; Tov Taam Veadaas Mahadurah Gimel 3:206

[61] See Piskeiy Teshuvos 589:1 Veztaruch Iyun Gadol on his advice that the listeners say the blessing, as many Poskim say they are not Yotzei and it is hence a blessing in vain! If the Onen heard Shofar prior to the burial and the burial took place on Yom Tov then he is to hear Shofar second time without a blessing. [Divrei Malkiel 22; Gesher Hachaim 18:2-10; Sdei Chemed Aninus 3]

[62] Admur 588:6; Michaber 589:1

[63] The Kuntrus Hashulchan states that in truth this word should read “blowing Shofar”.

[64] Parentheses is in original.

[65] This refers to one who is exempt from the Mitzvah entirely and not to one who is obligated in the Mitzvah and has already fulfilled it, in which case he can still blow Shofar for others as will be explained in Halacha 9F. [Kaf Hachaim 589:1]

The reason: Since Hashem does not desire this person himself to perform the command, how can he fulfill the command on behalf of others. [Levush 589; Kaf Hachaim 589:2]

[66] Sdei Chemed Mareches Rosh Hashanah in name of Beis Menucha, brought in gloss on Alef Hamagen 589:7

[67] Meaning, that if one is ideally Biblically obligated, then even if he already fulfilled his obligation, or is not ready to fulfill it yet, he may still be Motzi another. Thus, a man may blow Shofar for another man even if he was already Yotzei, or plans to do so later on. [Admur 591:1; Michaber 591:1; M”B 594:1; Kaf Hachaim 589:1]

[68] Admur 588:6 regarding Shofar; 37:3; 39:1 regarding Tefillin; 55:6; 128:49; 199:9 regarding Birchas Hamazon; 271:7; M”A 271:2; M”B 271:3; Rav Poalim 1:10; Kaf Hachaim 271:9

The reason: Since Hashem does not desire this person himself to perform the command, how can he fulfill the command on behalf of others. [Levush 589; Kaf Hachaim 589:2]

[69] The Kuntrus Hashulchan states that in truth this word should read “blowing Shofar”.

[70] Parentheses is in original.

[71] Admur 588:6; Michaber 589:1

[72] See regarding if both are Chad Derabanon and if the child is potentially Chad Derabanon: Admur 186:3; Degul Merivava 271; Rav Akiva Eiger Teshuvah 7; Derech Hachaim ibid; M”B 271:2; Chayeh Adam 5:23, brought in Shaar Hatziyon 271:2; Shaar Hatziyon 271:2 and 4; Kaf Hachaim 271:9

[73] All Poskim ibid; See Michaber E.H. 155:15 regarding Miun and 169:10 regarding Chalitza

[74] Facial hair: M”A 271:2; Admur 199:9; Michaber E.H. 169:9 regarding Chalitza; C.M. 35; M”B 271:3; Shaar Hatziyon 271:5

Age 18: Admur 39:1; M”A 39:1; See Miasef Lekol Hamachanos 39:7; Chikrei Halachos 5:62; Yagdil Torah N.Y. 8:44

[75] See Admur 55:6 regarding Minyan [Rabbinical]; 199:9 regarding Zimun [Rabbinical]; 271:7 regarding Kiddush [Biblcial]; 37:3 and 39:1 regarding Tefillin [Biblical]; Rama 55:5; Maharik 49

The reason: As by a Biblical command, one of questionable obligation cannot be Motzi one of certain Biblical obligation. [Admur 271:7] However, by a Rabbinical obligation, we rely on the Chazaka of Rava [Nida 46a] that a child above Bar/Bas Mitzvah has grown two pubic hairs, even if this has yet to be verified. [Admur 55:6 and Poskim ibid]

[76] Admur 585:6; 588:6; 592:3-4, 7; 595:1-2

[77] Mateh Efraim 589:7; Shoel Umeishiv 3:177; M”B 589:2; Sdei Chemed Mareches Rosh Hashanah 2:5; Nitei Gavriel 48:16

[78] A blessing should not be repeated as perhaps the boy has indeed reached the age of development unbeknownst to him. Vetzaruch Iyun.

[79] Admur 585:6

[80] See Poskim ibid in introduction; Shoel Umeishiv ibid regarding Tekios Meumad;  Mateh Efraim 589:7 regarding if not possible to get another adult

[81] Mateh Efraim ibid; Poskim in Nitei Gavriel ibid

[82] Tiferes Yisrael R”H 3:8

[83] The reason: As women are not Biblically or even Rabbinically obligated to hear Shofar, and do so simply due to the custom. Vetzaruch Iyun, as perhaps the custom to accept the Mitzvah on the first day is to fulfill it under Biblical standards, and a Neder has the status of a Biblical command.

[84] The reason: As seemingly, the entire law of verifying the growth of two hairs by a Biblical command is for the person to initially be Yotzei, if however, in truth the boy has two hairs, then even if this was unbeknownst to the person, he is Yotzei Bedieved, in the eyes of Heaven, as in truth the boy is an adult! Now, although it’s possible to learn that until testimony is given regarding his development, he is considered a child even in the eyes of heaven regarding another person, since it is customary for all Jewry to immerse in a Mikveh on Erev Rosh Hashanah, certainly testimony exists, and hence the man is Yotzei with him Bedieved. Accordingly, in Mivtzaim when dealing with an unobservant crowd who would not hear Shofar otherwise, one below age 18 who does not have facial hair should not be discouraged from blowing for other Jews, if they would not hear Shofar otherwise!

[85] Admur 585:3; Sefer Chassidim 761; M”B 585:3

[86] This follows the same laws as the criteria for being a Chazan, as explained in the section on Elul Halacha 15J. [M”E 585; Piskeiy Teshuvos 581:6 and 9] In fact, the Baal Tokeia must be an even more upright individual than the Chazan. [Keren Ledavid 22]

[87] May a single individual protest the appointment of a Baal Tokeia? See 53:23 [Elul Halacha 15J in Q&A] that we no longer pay attention to claims of an individual against the appointment of a Chazan. Based on the reason of Admur there it is understood that the same applies by the appointment of a Baal Tokeia, that we follow the majority opinion of the Shuls members. However based on the reason of the M”A there some Poskim [Alef Lecha Shlomo 356; Piskeiy Teshuvos 581:9] rule that an individual can protest his appointment.

If he intends not to be Motzi a certain individual: The Baal Tokeia must intend to fulfill the obligation of every member of the congregation. If, however, he has an enemy and he intends not to be Motzi him, then the other members of the congregation are likewise not Yotzei. [Chavos Yair 186; Piskeiy Teshuvos 581:9 as it carries the same law as a Chazan; However, see there footnote 62 that perhaps there is a difference between a Shliach for prayer and a Shliach for a Mitzvah. However, from the Chavos Yair ibid and Salmas Chaim 348 it is evident they learned that the entire congregation is not Yotzei the Tekios.] The Salmas Chaim ibid ruled that a certain Shul was permitted to tell their Baal Tokeia to not be Motzi the women who come to shul in immodest dress being that women are anyways not obligated in Mitzvos. From his reason it is understood that he can’t have in mind not to be Yotzei other men. The Chavos Yair ibid rules that a community may condition the Baal Tokeia not to be Yotzei those individuals that refuse to pay for his salary, and furthermore if he breaks the condition and intends to be Motzi everyone then no one is Yotzei, as he lost his status as a Shliach. However, if no condition was made then he can never intend not to be Motzi others. The Shaareiy Teshuvah 585:54 argues on the Chavos Yair in this matter and states that the Baal Tokeia is not considered like a Shliach which can lose his status if he changes the conditions. See Piskeiy Teshuvos 581:9!

One who is self-appointed: One who is unbefitting in righteousness and appoints himself as the Shofar blower out of haughtiness is to be protested by the community and not allowed to be the Baal Tokeia. [Ikarei Daat 30:32; Kaf Hachaim 589:3]

[88] Mateh Efraim 589:7

[89] 588:8; See M”A 581:6; M”B 5871:11 that this applies also regarding a Chazan.

[90] Birkeiy Yosef 581:12; Shaareiy Teshuvah 581:7; Kaf Hachaim 581:44

[91] 588:6

[92] Alef Lamagen 581:99

[93] See Kaf Hachaim 581:39 based on Zohar; Mathe Efraim 581:48

[94] Shlah brought in M”A 581:9; See Kaf Hachaim 581:39 based on Zohar regarding the Chazan

[95] See Gilyonei Mahariy, brought in Piskeiy Teshuvos 581 footnote 39 that this applies to all the listeners of the Shofar as well.

[96] Shlah ibid; M”A ibid brought in M”B 581:11

[97] Sefer Haminhagim p. 119 [English]

[98] See Hamelech Bemisibo 1:68, Shulchan Menachem 3:284; Tzafnas Panieach 3 Geirushin regarding the custom of repeating the ten sons of Haman

[99] Panim Meiros 2:125; Or Olam 13; Shaareiy Teshuvah 581:7; Kaf Hachaim 581:48

[100] Kitzei Hamateh 581:65

[101] Kitzur SHU”A 128:8; M”E 585:7; Elya Raba and Hagahos Chasam Sofer 581 in name of Dvar Shmuel 85; Kaf Hachaim 585:23; 589:4

[102] Dvar Shmuel 85; Kaf Hachaim 589:4

[103] Igros Kodesh 7:363 [printed in Shulchan Menachem 3:94] A certain Chazan of 25 years was in Aveilus and he was told by the Rebbe to continue being the Baal Tokeia.

[104] Dvar Shmuel 86; M”E ibid; Kaf Hachaim 589:4

[105] SSH”K 65 footnote 122 in name of Rav SZ”A as otherwise it would be public Aveilus; See also the following Poskim which allow an Avel to recite Shehechiyanu by Megillah reading of Purim: Teshuvah Meahava 2:286; Mishmeres Shalom ibid; Gesher Hachaim 23:4; Beis Yitzchak Yoreh Deah 2:158; Minchas Elazar 2:32; See Nitei Gavriel 37:4; Piskeiy Teshuvos 692:6

[106] 589:5

[107] If one does not have this intent, then he does not fulfill his obligation as explained in 60:5. [ibid; There Admur brings a dispute regarding whether Mitzvos require intent and he rules like the stringent opinion.] Therefore, one who is blowing Shofar for the sake of practice, or one who hears Shofar from one who is blowing for practice, does not fulfill his obligation. This applies even if the listener had in mind to fulfill his obligation, nevertheless since the blower did not have this intent, he has heard an invalid blow. [ibid] Similarly if one blew for the sake of song and did not have intent to fulfill the Mitzvah has not fulfilled his obligation. Likewise, one who heard the blowing from this individual does not fulfill his obligation. [589:6]

[108] See 60:5 and 475:29 in which Admur brings a dispute in whether Rabbinical commands require intent. Practically he rules that even Rabbinical Mitzvos require intent and if one did the Mitzvah without intent it is proper to repeat the Mitzvah.

[109] 589:7

[110] If the person blowing had in mind to fulfill the Mitzvah although the listener did not have in mind to fulfill his Mitzvah with this blowing then the listener has not fulfilled his obligation. If the listener had in mind to fulfill the Mitzvah although the blower did not have to fulfill the Mitzvah for the listener, then the listener must hear Shofar a second time even if the blower had in mind to fulfill his personal obligation. [ibid]

[111] Thus one who blows Shofar and has intent to fulfill the obligation of whoever desires to listen to his blow, anyone who heard the blow and intended to fulfill their obligation has fulfilled the Mitzvah, even though the blower did not intend on this specific person that heard his blow and he does not know of him at all. [ibid]

[112] The reason: The reason for this is because the Shliach Tzibur which is blowing the Shofar for the Minyan intends to fulfill the obligation of all listeners. [ibid]

[113] M”E 585:3; Ben Ish Chaiy Netzavim 14; Kaf Hachaim 585:12

[114] 589:8

[115] Seemingly however this only applies to the first day of Rosh Hashanah. However, on the second day of Rosh Hashanah one may be lenient and is not required to rehear the blowing. [See 585:6; Kaf Hachaim 589:40 and 47; Vetzaruch Iyun as this difference is not mentioned in Poskim. See however 475:29 that there is a dispute if Rabbinical commands require intent and Admur rules that it is proper to be stringent even Bedieved. However here that one is in doubt certainly it seems that he may be lenient.]

[116] As since he stopped walking there is a Chazaka that he had intent to fulfill his obligation. [ibid]

[117] Admur 589:9

[118] The reason: As his original intent of his coming to Shul to fulfill his obligation is carried into his current hearing. [ibid] 

[119] The reason: As Mitzvos require intent in order for one to fulfill his obligation with them. [ibid]

[120] Admur 587:4

[121] The reason for this is because every blow must be valid in its entirety, from beginning to end, for it to be considered a Kosher sound. Hence since in this case the sound only became valid in its middle, it therefore is not considered a Kosher blow. [ibid]

[122] M”B 60:10

[123] Chayeh Adam Klal 68

[124] Thus if he read Shema during prayer or ate Matzah during the Seder or blew Shofar or shook Lulav he fulfills his obligation even if he did not have explicit intent as it is clearly evident that he is only doing these matters in order to do the Mitzvah. [ibid]

[125] 588:1; Michaber 588:1

[126] Admur 585:6; See regarding the Biblical obligation: 585:6; 588:6; 592:3-4, 7; 595:1-2

[127] The reason: This is learned from the verse “Yom Teruah” that the Teruah must take place during the day and not night. [Admur ibid; Megillah 20b]

[128] The reason: Biblically, day begins from Alos Hashachar regarding all Halachic matters. Nevertheless, the Sages decreed that one must delay blowing the Shofar until after sunrise being that not all people are expert in the definition of Alos and hence in order to be assure that it is day one must wait until sunrise. [Admur ibid; Rashi Megillah ibid] In 488:3 Admur writes as follows: As it appears like night in the eyes of the masses.

[129] Kaf Hachaim 588:8 regarding one who is traveling based on Gemara Brachos 30a

[130] Admur 587:4; 588:2

The reason: The reason for this is because every blow must be valid in its entirety, from beginning to end, for it to be considered a Kosher sound. Hence since in this case the sound only became valid in its middle, it therefore is not considered a Kosher sound. [Admur 587:4]

[131] Siddur Admur; Rambam Shofar 3:10; Maggid Mishneh ibid that so is custom in all world; Mentioned in Admur 584:9; Rama 590:9; Birkeiy Yosef 588:1; Machazik Bracha 588:1; Chaim Sheol 2 10:3 in name of Rashash; Shaareiy Teshuvah 588; Mateh Yehuda; Kisei Eliyahu 588:1; Ruach Chaim 588:1; Kaf Hachaim 588:5; M”E 585:1; See Likkutei Sichos 39 p. 43 footnote 1 that the novelty of Admur stating this in the Siddur is because he is hinting to the reason behind blowing the Shofar at this time which is to remember the sounds that were blown by Matan Torah.

Other Customs: Some have the custom to blow the Shofar before Shacharis as was the original custom [see next]. [Birkeiy Yosef 588:1; Mateh Yehuda; Kisei Eliyahu 588:1 write that this was the custom of their time although he negates the custom and says he would not hear the Shofar before Shacharis.

The original custom: The original custom was to blow the Shofar before Shacharis as Zerizin Makdimin Lemitzvos. However, this was nullified due to a decree of the gentile monarchy. [Gemara R”H 32b] Hence they would blow the Shofar during Musaf as by that time the government agents were no longer there to witness. [Rashi ibid] Others however explain that the Gemara means that this change was done due to danger as the gentiles thought that we blew the Shofar as a sign of waging war. It was thus changed to be blown during Musaf as the gentiles will simply think it is part of the regular prayers and not a vouch for war. [Tosafus 32b; Levush 585; Kaf Hachaim 585:5-0]

[132] The reason: In order to remember the sound of the Shofar of Matan Torah. [Likkutei Sichos ibid based on Rasag brought in Abudarham] Alternatively the reason is because based on Kabala the Tikkun of the Shofar is only to be done after Shacharis and the reading of the Torah. [Birkeiy Yosef ibid in name of Mekubalim]

[133] Admur 591:14; M”A 591:9; M”B 591:15; Kaf Hachaim 591:36

[134] The reason: The reason for this is because within the first three hours of the day G-D does not judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges people in accordance to Truth]. There is thus to worry that perhaps the supernal courts will investigate his actions and his prayers [Tekios] will be denied. However, after three hours into the day He judges the entire world and once He sees that the world cannot up stand to His judgment He therefore judges them in a manner of above the letter of the law, and the individuals prayer will not be differed. [ibid]

[135] Machazik Bracha 588:1; Mateh Efraim 588:2; Kaf Hachaim 588:6

[136] Admur ibid; Mishneh Megillah 20b; So also writes Admur 488:3 regarding Halel

[137] Admur 588:1; Chayeh Adam 141:1; Mishneh Berurah 588:1; Kaf Hachaim 588:2.

[138] So is implied from Stimas Haposkim brought above. However, Tzaruch Iyun as why do we not say Safek Derabanan Lehakeil, and hence there is no longer an obligation to blow by Bein Hashmashos which is questionably day/night. This would be similar to the ruling that on the 2^nd day one who is in doubt as to whether he heard Shofar is not required to blow. However perhaps there is a difference if the doubt is in whether one already heard the actual blowing, or if one for certain did not hear the blowing but is in doubt if the Mitzvah still applies.

[139] Chayeh Adam 141:1; 144:20; Mishneh Berurah 588:1; Kaf Hachaim 588:2; 600:12; Regarding Lulav: M”A 658; Regarding Megillah: M”B 687:5; Kaf Hachaim 687:9; P”M 692 M”Z 3

[140] Michtam Ledavid 17; Birkeiy Yosef 600:5, brought in Kaf Hachaim 600:11

Opinion of Admur: Admur ibid rules that from Alos until Tzeis is the permitted time for blowing Shofar. So, writes Admur also regarding Halel in 488:3. The source of Admur is from the Gemara Megila 20b which states that until Tzeis Hakochavim it is considered day. This seems to imply that during Bein Hashmashos one may blow even with a blessing! This is further inferred from the change of wording from the Tur which writes simply “until night” while Admur specifies Tzeis. Vetzaruch Iyun Gadol, as Bein Hashmashos is questionable whether it is night or day as rules Admur is 261:1, hence how can one say a blessing at that time.

[141] Michtam Ledavid 17 [“certainly he is to blow”]; and so rule the following Poskim regarding reading the Megillah by Bein Hashmashos of Erev Shabbos: P”M 692 M”Z 3; Tzitz Hakodesh 55; Nitei Gavriel 31:10 footnote 15

[142] The reason: Although certainly one is exempt from the Mitzvah as it is a Safek Derabanan, nevertheless the Sages permit one to do Shvus in order to calm the person and remove anguish from his soul that he did not fulfill the Mitzvah. This is no different than the allowance to permit a woman to ask a gentile to light candles for her by Bein Hashmashos due to her anguish. [see 261:2; 263:11] Thus here too it is allowed, as he is no less than this woman as he desires to do a Mitzvah in order to relieve his anguish in which case the Sages allowed during Bein Hashmashos if the Melacha is only Rabbinical. [Michtam Ledavid ibid; Admur 342:1; 261:2] This allowance certainly should apply towards Shofar blowing which is not even a full Melacha but rather a mere Uvdin Dechol. [see Admur 588:4; 623:11 “not a Shvus Gamur”; 299:15; M”A 623:4; See also Michtam Ledavid ibid] One cannot however say that since Shofar is a Mitzvah and is merely a Shvus it thus is to be allowed, as is the rule with any Rabbinical prohibition which is allowed to be done for the sake of a Mitzvah during Bein Hashmashos, as perhaps we only allow a definite Mitzvah to be done by Bein Hashmashos. However, if it is a questionable Mitzvah then perhaps we do not allow it to be done. This especially applies here in this case where the Mitzvah of blowing Shofar on the second day is only Rabbinical, and hence it is a doubt in a Rabbinical Mitzvah. On the other hand if one understands Admur to rule that the Mitzvah applies until Tzeis, then it is still a definite Mitzvah by Bein Hashmashos, and thus is allowed to be done. Vetzaruch Iyun!

[143] Mateh Efraim 601:13; M”B 600:7; Kaf Hachaim 600:13; Implication of Taz 600:2 [He differentiates between accepting Shabbos before Bein Hashmashos and Bein Hashmashos itself, saying that Bein Hashmashos is more severe. Likewise, in the Teshuvah he always mentioned that the allowance is before sunset. However, see Admur 261:3 that accepting Shabbos is more severe than Bein Hashmashos regarding doing Rabbinical Melacha.]

[144] The reason: As the second day is only Rabbinical and we hence apply the rule of Safek Derabanan Lekula towards the Mitzvah. [M”B ibid] Hence there is no Mitzvah at all to blow and therefore there is no reason to permit it. However, see 261:2 that even a Yartzite candle may be lit by a gentile even though this does not involve a Mitzvah and hence the claim of the Poskim that permit it is valid. Another possible reason to forbid it is because it is known that the Sages forbade blowing Shofar on Shabbos Rosh Hashanah due to a decree that one may come to carry the Shofar [which is possibly a Biblical prohibition]. Hence perhaps by Bein Hashmashos the Sages likewise applied this decree. Furthermore, if when it is for certain a Mitzvah of Biblical nature the Sages decree that it not be done, then certainly when it is a Mitzvah of Rabbinical nature and a questionable one at that, the Sages would decree that it should not be done. On the otherhand, one can say that the Sages only made the decree to uproot the entire Mitzvah, however once the Mitzvah became active, as in our case on Friday then the decree no longer uproots it by Bein Hashmashos. Furthermore, if one says that Bein Hashmashos is night then there is no Mitzvah to blow Shofar in which case the Sages did not make a decree against carrying it. The decree against carrying it was only made when the Mitzvah applies. And if one says Bein Hashmashos is still day, then according to all one may still carry.

[145] Taz 600:2; Erech Hashulchan 600:2; Elya Raba 601; Ikarei Daat 30:24; M”E 601:13; Chayeh Adam 144:20; M”B 600:7

The reason: As one does not intend to accept Shabbos to the point that he can’t fulfill the Mitzvah of Shofar. Likewise if the Sages permit doing a Mitzvah during Bein Hashmashos then certainly they permit it before Bein Hashmashos, after he accepted Shabbos. However a blessing may not be made as this shows that he is doing so for the sake of the Mitzvah and it hence carries the decree of Raba that one should not blow Shofar for the Mitzvah on Shabbos. [Taz ibid; Vetzaruch Iyun as Admur rules in 261:3 that accepting Shabbos is more severe than Bein Hashmashos regarding doing Rabbinical Melacha; See Sefer Hachaim; Yalkut Gershoni 30; Mahrsham 3:333; Divrei Yisrael 165]

Other Opinions: Some Poskim rule that he may blow the Shofar even with a blessing. [Michtam Ledavid 17; Birkeiy Yosef 600:5, brought in Kaf Hachaim 600:11] Some Poskim rule one may not blow the Shofar all, even without a blessing. [Mor Uketzia 600; Hagahos Hatur brought in Kaf Hachaim 600:12]

[146] Mateh Efraim 601:13; M”B 600:7 in Shaareiy Tziyon 600:6; Kaf Hachaim 600:13

[147] M”E ibid; M”B ibid

[148] Kaf Hachaim 600:13

[149] 585:1-2

[150] 585:1; Michaber 585:1

[151] The reason: This is learned from a juxtaposition of the verse “A day of Teruah it is Lachem” and “Usfartem Lachem”. It is expounded that just like the counting of the Omer must be done standing, so too the blowing of the Shofar must be done standing. [ibid; Tur 585; Hagahos Maimanis; Beis Yosef 585] This is a tradition from our forefathers. [Kesef Mishneh brought in Birkeiy Yosef 585:1] See Piskeiy Teshuvos 8:4 footnote 30 for sources in Geonim and Rishonim for this Derasha, although it is not mentioned in the Talmud.

[152] Admur ibid; Drashos Mahril Shofar; Darkei Moshe 585; M”A 585:1; Peri Chadash 585; Elya Raba 585:1; Birkeiy Yosef 585:4; Shaareiy Teshuvah 585:1; Chayeh Adam 141:6; M”E 585:5; M”B 585:2; Kaf Hachaim 585:4

[153] The reason: As in such a case this leaning is not defined as standing but as leaning. [Admur ibid; See also 607:7]

[154] Admur ibid; M”A 585:1; Peri Chadash 585; Elya Raba 585:3; Birkeiy Yosef 585:2; Shaareiy Teshuvah 585:1; Chayeh Adam 141:6; M”E 585:5; M”B 585:2; Kaf Hachaim 585:5

[155] The reason: As the above obligation to stand is a merely Rabbinical enactment. [Admur ibid] As even the requirement of counting the Omer in a standing position, which is the source of the requirement to stand by blowing Shofar, is a merely a Rabbinical enactment. [489:4]

[156] Admur 585:2

Other opinions: Some Poskim rule that even the listeners are included in the juxtaposition of the above verse and hence they must stand. However they hold that the Tekios Meumad is the fulfillment of the main Mitzvah of Shofar, and not Tekios Meyushav, and hence by Meyushav they may sit. [Radbaz 1:25; Mor Uketzia 585; Elya Raba 585:2; Mateh Yehuda; Machazik Bracha 585:1; Erech Hashulchan 585:1; Shaareiy Teshuvah 585:1; Kaf Hachaim 585:2] This reason is clearly negated by Admur here and in 124:7 and 592:7 which explains that the main Mitzvah is fulfilled by Tekios Meyushav.

[157] Admur ibid; M”A 585:1 in name of Kneses Hagedola in negation of Radbaz ibid brought in M”A

Other Opinions: Some Poskim rule that in such a case even the listener must stand, as explained in the previous footnote.  [Radbaz ibid, brought in M”A ibid; Shulchan Gavoa 585:3; Birkeiy Yosef 585:3; Shaareiy Teshuvah 585:1; M”E 585:5; M”B 585:2; Kaf Hachaim 585:3] The M”A ibid however questions this ruling of the Radbaz and Admur omits it completely in 585:1-2. See previous footnote.

[158] M”B 585:2

[159] Admur 592:2; Levush 585:1; M”A 592:1; M”B 592:2; Kaf Hachaim 592:3

[160] The reason: The reason for this is because the congregants are required to stand during Chazaras Hashatz. [Admur 124:7 in parentheses going according to the opinion that requires standing by Chazaras Hashatz. However, see Piskeiy Teshuvos 124:10 that today many are lenient to sit by Chazaras Hashatz.]

Other reasons: Some Poskim rule that the reason one is required to stand for the Tekios Meumad is because even the listeners are included in the juxtaposition of the above verse and since the Tekios Meumad is the fulfillment of the main Mitzvah of Shofar, therefore also the listeners must stand. [Radbaz 1:25; Mor Uketzia 585; Elya Raba 585:2; Mateh Yehuda; Machazik Bracha 585:1; Erech Hashulchan 585:1; Kaf Hachaim 585:2] This reason is clearly negated by Admur in 585:1-2; 124:7 and 592:7 which explains that the main Mitzvah is fulfilled by Tekios Meyushav.

[161] P”M 592 A”A 1; M”B ibid; Kaf Hachaim ibid

[162] 585:4; M”E 585:3; M”B 585:1; Kaf Hachaim 585:1; See Admur 8:3 that all Birchas Hamitzvos must be said standing; Regarding standing by the blessings of Megillah reading see: M”A 690:1; Elya Raba 690:1; P”M 690 A”A 1; Beis Oved 690:9; Rameh 102; M”B 690:1

[163] Kaf Hachaim 585:1; Machatzis Hashekel on M”A 690:1 regarding Megillah; Beis Oved 690:9 brought in Kaf Hachaim 690:2; Shaar HaTziyon 690:1; Vetzaruch Iyun as to the opinion of Admur in all this, as in 585:2 Admur rules that the people fulfilling the Mitzvah of Tekiah do not have to stand, despite the fact that the person blowing the Shofar has to stand. No mention is made that they have to stand while reciting the blessing. Vetzaruch Iyun.

[164] The reason: As the listener is considered like the reader “Shomeia Keoneh” and hence is required to stand just like the reader which is saying the blessing. [ibid] 

[165] Ben Ish Chaiy Netzavim 15 brought in kaf Hachaim 585:1; See also Yifei Laleiv 2:2; Kaf Hachaim 690:2 that so was custom of the Beis Keil shul in Jerusalem; Mikraeiy Kodesh brought in Piskeiy Teshuvos 690:1

[166] Yaavetz in Siddur; Kaf Hachaim 585:5; however according to Admur ibid it is clear that the listener does not need to stand.

[167] Pashut, as one certainly fulfills the obligation after the fact even if he blew in a sitting position and in a case where when has no choice, we even initially view it with the same status as Bedieved.

[168] 585:3; 592:9; Rama 585:1

[169] The reason: This is done out of respect for the congregation. [592:9] Alternatively it is done to remind us that the Torah was given with the sound of a Shofar. [Yifei Laleiv 2:1] Alternatively it is done in order so the Torah stands for our merit. [M”B 585:3] Alternatively it is done because the Shechina resides by the Torah, or in order to remind Hashem of our merit that we accepted the Torah. [Kaf Hachaim 585:8]

[170] 592:9; Darkei Moshe 585:1; M”A 592:6

[171] The reason: Since the Tekios of Musaf are recited during the prayer we therefore do not trouble him to walk to the Bima. [Admur ibid]

[172] 585:10

[173] Admur ibid based on Rama 585:4

Is the Makri to recite even the first blow? Saying the names of the blows is not considered an interval between the blessing and the Mitzvah. [Teshuvos Rosh 4:18; Kneses Hagedola; Peri Chadash 585] Thus he may recite even the first Tekiah to the Baal Tokeia. [Shlah p. 214a [based on reason mentioned below]; M”A 585:11; Elya Raba 585:15; M”E 585:5; Kaf Hachaim 585:46] However some Poskim rule that it is best for the Makri not to recite the first Tekiah in order for it not to be considered an interval between the blessing and the Mitzvah. [M”B in Shaareiy Tziyon 585:31; Shlah ibid says that this was the widespread custom not to sound the first Tekiah.]

How are the words sounded? Some write that the Makri is to sound the beginning Tekiah in a starting tone while the end Tekiah in an ending tone. [Luach Eretz Yisrael] The Makri must be careful not to begin saying the next sound until the current sound has ended. Likewise the Baal Tokeia is not to begin the next sound until the Makri is finished reciting the word.

Shevarim-Teruah: By the Shevarim-Teruah some are accustomed for the Makri to say it in a single breath by the Meyushav blows and in two breaths by the blows in Musaf in order to hint to the Baal Tokeia the breaths to take in that set. [Alef Hamagen 590:22 in name of Mishmeres Shalom]

[174] The reason: This is done in order to avert confusion of the blower and having him accidently blow the wrong sound. [Admur ibid; Rama ibid] Asides for the above-mentioned reason there are great Kabalistic reasons behind having a Makri [Shlah ibid; Aruch Hashulchan 585:8] as each Tekiah and Teruah arouse a certain Divine level. It is the job of the Makri to intend the mystical effect of each blow prior to it being sounded. The Baal Tokeia than sounds the actual blow on the basis of that Kavana. The effect of the sounds is dependent on the Kavanos of the Makri. For this reason, it is of much importance that the Makri be a person of stature, a Tzaddik that is expert in the Kabalistic meanings of the sounds. [Shlah ibid] Alternatively the reason is because it corresponds to the sounds of Matan Torah of which it states that Moshe spoke and Elokim answered, hence having a Makri and Baal Tokeia. [Chochmas Shlomo 585]

[175] Sefer Haminhagim p. 119 [English]; Igros Kodesh 5:109; Hayom Yom vol. 2; Sefer Hasichos 1944 p. 3; Reshimos 4:8; Otzer Minhagei Chabad p. 119

The vintage Chabad custom: The old Chabad custom was to have a Makri which intones the blows to the Baal Tokeia just as is done in other communities and is ruled in Admur ibid. This was the custom in all Chabad Shuls. The Rebbe states that when he was in Rostov by the Rebbe Rayatz he for the first time saw that the Tekios were performed without a Makri that stated the words. [Hamelech Bemisibo 1:235; Otzer ibid; See statement of Rav Avraham Chaim Nah brought in Igros Kodesh ibid]

The lack of a Makri: There were years that the Rebbe Rayatz served as his own Makri placing his finger on the sounds as he proceeded with the blows. [Sefer Hasichos 1945 p. 3; Otzer ibid that for many years, from 1974-1978, there was no Makri when the Rebbe blew Shofar.]

[176] Igros Kodesh ibid in answer to a question of Rav Avraham Chaim Naah that seemingly the custom only applies when the Rebbe is the Baal Tokeia and not to other Minyanim.

[177] Otzer ibid that so is the custom; However, see there letter 272 that when the Rebbe was Makri he removed his finger and placed it on the next blow during the current sound.

[178] Admur ibid based on M”A 585:11; Darkei Moshe 585

[179] Peri Megadim 585 M.Z. 7; M”B 585:31; Kaf Hachaim 585:47

[180] Otzer ibid

[181] Shlah ibid; Beir Heiytiv 585:7; M”E 585:2

[182] M”E ibid

[183] M”E 585:2

[184] Otzer Minhagei Chabad 328

Other customs: The widespread custom is to have a Makri by the blows sounded in the repetition of Musaf and after Musaf. [See M”E 592:9 and 11; Mishmeres Shalom 41:7; Likkutei Mahrich 70b] One may certainly however not have a Makri recite the words during the silent prayer of Musaf. [Minchas Elazar 4:37; Sdei Chemed R”H 2:16] However some are accustomed to be lenient to have a Makri even during the silent Shemoneh Esrei. [See Otzer Minhagei Chabad 328; Piskeiy Teshuvos 585 footnote 68]

May the Chazan of Musaf be the Makri? Some Poskim rule that if the Chazan of Musaf may not be the Makri for the Tekios due to it being an interval. [Shaareiy Tziyon 585:30 in name of Peri Megadim] However, some Poskim argue that even the Chazan may be the Makri and it is not considered an interval. [Levushei Mordechai 4:37; See Elya Raba 585:15]

[185] Mishneh Halachos 10:70; Piskeiy Teshuvos 581:13

[186] As the Makri does not actually say the words according to the Chabad custom.

[187] Elya Raba 585:8 in name of Hagahos Maimanis; Kitzur Shlah R”H; Beir Heiytiv 593 [end]; Derech Hachaim 3; M”E 585:3; Ben Ish Chaiy Netzavim 15; Avnei Nezer 431; M”E 585:3; Minchas Elazar 4:36; Kaf Hachaim 585:4; Sdei Chemed R”H 2:14; Otzer Minhagei Chabad 244

[188] The reason: Some write the reason for this is because the blessing recited is “on hearing the Shofar” and not on blowing it, and thus in order to hide its shame we cover it similar to the covering of the bread by Kiddush. [Avnei Nezer ibid; However, see Minchas Elazar ibid] Alternatively the Shofar blowing is done to remind Hashem of Akeidas Yitzchak, and just like Yitzchak was hidden by Avraham while building the altar [as it says in the Midrash] so too we hide the Shofar. [Hagaon Radal brought in Alef Hamagen 585:7; Minchas Elazar ibid] Alternatively it is done in order so the Satan does not receive any nurture from the Shofar. [Likkutei Mahrich 70]

[189] Otzer Minhagei Chabad 244

[190] See Otzer Minhagei Chabad p. 114 that the Rebbe Rashab used two white kerchiefs and one red kerchief. Two were placed under the Shofar and one on top. Likewise, the Rebbe had a special order followed in the covering of the Shofar with the kerchiefs.

[191] M”E ibid

[192] Siddur Yaavetz; Ben Ish Chaiy Netzavim 15; Kaf Hachaim 585:14; Alef Hamagen 585:7; Admur 206:8 [regarding holding the object of the Mitzvah with one’s right hand]

The reason: As one must hold onto the object of the Mitzvah prior to saying its blessing. [Kaf Hachaim ibid based on 206:4; Admur ibid]

How is one to hold onto the Shofar while it is covered? One is to hold the Shofar within his right hand while it is covered. [Kaf Hachaim ibid; Alef Hamagen ibid] Some however write the custom is to place one’s hand into the cover and hold it. [Piskeiy Teshuvos 585:4] The Rebbe’s custom was to simply rest his hand on the cover of the Shofros. [Otzer Minhagei Chabad p. 115]

[193] Kaf Hachaim based on Kitzur Shlah ibid; Piskeiy Teshuvos 585:4

[194] Alef Hamagen 585:6; Piskeiy Teshuvos 585:6; See next Halacha in E in Q&A for the full discussion on this matter

[195] See Otzer Minhagei Chabad p. 113-114

[196] 585:4; Michaber 585:2 based on Rishonim in next footnote

[197] The reason one does not recite “Litkoa Beshofar”: One does not recite “”Litkoa Beshofar” as the blow itself is not the main Mitzvah and rather the hearing of the sound is the main Mitzvah. This can be seen from the following law: If one blew the Shofar but did not hear the sound of the Shofar, he has not fulfilled his obligation as is explained in chapter 587:2-3 with regards to blowing in a pit. [Admur ibid; Tur 585; Bahag; Beis Yosef; Bach 585; Kaf Hachaim 585:16]

The reason one does not recite “Leshmoa Bekol Shofar”: One should not recite “Leshmoa Bekol Shofar” as this implies that one is commanded to comply with the commands of the Shofar. [ibid; Bach; M”A 585:2; Taz 585:2; Bach; Levush; Peri Megadim 585 M.Z. 2; Vetzaruch Iyun if there is any difference between the wording of the M”A (Laasos Ritzono) and Taz (Letzayeis) in this matter. Admur recorded the wording of the Taz.]

Other opinions: Some Rishonim ruled that one is to say “Letkoa Beshofar. [Smag; Rabbeinu Tam brought in Bach ibid]

[198] Admur ibid; M”A 585:2; Elya Raba 585:4; Nehar Shalom 585:2; Chayeh Adam 141:7; M”E 585:3; M”B 585:4; Kaf Hachaim 585:16-17

Other Opinions: Some Poskim rule that even Bedieved one does not fulfill his obligation and the blessing must hence be repeated. [Peri Chadash and Mateh Yehuda brought in Kaf Hachaim ibid]

The law if one recited “Leshmoa Bekol Shofar”: Regarding if one mistakenly recited “Bekol Shofar” Admur [and the M”A ibid] does not rule whether he fulfills his obligation. However, the Elya Raba 585:4 rules that one fulfills his obligation even if he said Bekol Shofar. [Peri Megadim 585 A”A 2] So rules also Chayeh Adam ibid; M”E ibid; M”B ibid; Kaf Hachaim 585:17.

[199] 585:5; Michaber 585:2

[200] The reason: The reason that Shehechiyanu is recited is because blowing Shofar is a Mitzvah that applies only on the occasion of the arrival of a specific time. [Admur ibid; Levush ibid]

Why is the blessing of Shehechiyanu repeated by Shofar and the night blessing does not suffice: The blessing of Shehechiyanu recited at night does not count for the Mitzvah of Shofar as the Mitzvah of Shofar does not begin until day. [Orchos Chaim 99; Olas Shabbos 585:1; Kisei Eliyahu 585:3; Kaf Hachaim 585:18]

[201] 600:7; Rama 600:3; See the section on Rosh Hashanah Chapter 3 for the full details of this subject.

Opinion of Michaber and Sefaradim: According to the Michaber [600:3], and so is the custom of the Sefaradim, Shehechiyanu is omitted on the 2^nd day before Shofar. [Admur ibid in parentheses]

Why is the blessing of Shehechiyanu recited on blowing Shofar on the second day of R”H but not on the second day of shaking the Lulav? The reason for this is because Bedieved one fulfills his obligation if he recites Shehechiyanu on the Lulav even prior to the holiday, and hence his obligation was already fulfilled when he recited Shehechiyanu on the first day of Sukkos. However, by Shofar the blessing is only fulfilled by the actual Mitzvah and hence the Shehechiyanu is repeated just like by night. [M”A 644; Ran; Haghahos Maimanis; Kaf Hachaim 644:8]

[202] 585:6

[203] 600:7; M”A 600:3; Hagahos Maimanis; [The Rama [600:3] omits the necessity of having a new garment by Shofar-see Kaf Hachaim 600:10]

Other Opinions: Some rule one is not required to search for a new garment and Shehechiyanu may be recited even initially. [See M”B 600:7; Kaf Hachaim ibid that according to Rama and others one does not need a new clothing for Shofar; See Shaareiy Tziyon 600:5; Minchas Shlomo 20; Birkeiy Yosef 600:2; Maaseh Rav 203; Shaar Hakavanos p. 90; Mishnes Chassidim; brought in Piskeiy Hassidur 178; Kaf Hachaim 600:7 [regarding Kiddush].

Opinion of Michaber and Sefaradim: According to the Michaber [606:3], which is the custom of the Sefaradim, Shehechiyanu is omitted on the 2^nd day before Shofar. [Admur ibid] This applies even if one is wearing a new clothing. [Kaf Hachaim 600:10]

[204] Admur ibid; However, the listeners do not have to wear a new garment. [Avnei Nezer 449]

[205] See the section on “Rosh Hashanah” Chapter 2 Halacha 24 in Q&A for exactly what garments are valid to be worn for the Shehechiyanu.

[206] It does not help for the Baal Tokeia to have a new fruit before him being that he is unable to eat it until much later on. [See Admur 600:6-7 only mentions the option of a new fruit by Kiddush and not by Shofar. See Machatzis Hashekel 600:1; See the section on “Rosh Hashanah” Chapter 2 Halacha 24 in Q&A!]

[207] M”E 600:13; Minchas Shlomo 20; Piskeiy Teshuvos 600:2

[208] Admur ibid; Michaber 600:3

The reason: As the blessing of Shehechiyanu has never yet been recited over the blowing. [ibid]

The law if one by mistake blew Shofar on Shabbos with Shehechiyanu: According to the Ashkenazim this has no relevance and the blessing of Shehechiyanu is to be repeated the next day. [Kaf Hachaim 600:9] However according to the Michaber and Sefaradim he is not to recite Shehechiyanu the next day. [Peri Haretz 2:10; Birkeiy Yosef 600:4; Kaf Hachaim ibid]

[209] 600:7 [“Only Lechatchila one needs..”]; 600:6 [regarding Kiddush]

[210] Avnei Nezer 449

[211] As one cannot be Motzi another person with Shehechiyanu unless he is also obligated in the matter. [P”M 225 A”A 1]

[212] Piskeiy Teshuvos 600:3

[213] Yabia Omer 1:29

[214] Admur 213:6; M”A 213:7; Mabit 1:180 in interpretation of Tosefta ibid; Admur 298:20 and Michaber 298:13 regarding Havdala candle; M”A 298:18

[215] The reason: As Berov Am Hadras Melech, and we do not say in this case that there is an advantage of increasing in necessary blessings, as when a group fulfills a Mitzvah together they are considered like one entity/body and it suffices for them to recite one blessing. Accordingly, if every individual says their own blessing it is not considered a required blessing at all, as their Mitzvah is considered like the Mitzvah of a single entity, and there is not so much of an advantage of increasing in blessings. Now, although saying individual blessings in such a case is not prohibited due to a blessing in vain [Bracha Sheiyno Tzericha], being that every individual is obligated in this blessing, and even now through hearing it, it is as if they are saying it [and therefore are Yotzei], nevertheless, since there is no advantage in the increased amount of blessings, therefore one person is to say the blessing on everyone’s behalf to fulfill the advantage of Berov Am. [Admur ibid regarding Birchas Hanehnin, and he applies the same rule to Birchas Hamitzvos of a collective Mitzvah]

[216] Admur ibid; Implication of Taz 585 brought in Shaareiy Tziyon 585:24; M”B 589:4 in name of Achronim

Other opinions: Some Poskim rule that initially the person who is blowing is always to say the blessing if he is currently also fulfilling his obligation. [Kaf Hachaim 589:12 and 585:38; Yoreh Deah P”M 1 M”Z 17; Piskeiy Teshuvos 585:9]

[217] 124:2; Degul Merivava, Chayeh Adam and other Achronim brought in M”B 124:21; See Shraga Hameir 5:55; Piskeiy Teshuvos 585 footnote 29; 124:11 footnote 106; Mishneh Halachos 13:16

[218] The reason: Whenever a person is hearing a blessing with intent to fulfill his obligation, such as by Kiddush, Havdala and blessings over fruits and Mitzvos, he may not answer Baruch Hu Uvaruch Shemo, being that one who hears [and fulfills his obligation] is like one who is saying it himself and it is forbidden to make an interval in the midst of a blessing. [Admur 124:2 in parentheses]

[219] Admur ibid; Chayeh Adam brought in M”B 124:21; See Shraga Hameir ibid that in such a case he also missed the words “Elokeinu Melech Haolam of the person saying the blessing; See Minchas Elazar 1:20

The reason: It is possible that even Bedieved one does not fulfill his obligation as since he made an interval between Hashem’s name and Malchus with words that were not inserted by the Sages he has therefore swerved from the dialect of the blessings that was set by the Sages. [Admur ibid in parentheses]

Other opinions: Some Poskim rule that if one answered Baruch Hu Uvarach Shemo he nevertheless fulfills his obligation. [conclusion of M”B ibid; Mahram Shick 51; Birkeiy Yosef 213:3 in name of Mahrash Abuhav; Piskeiy Teshuvos 124:11 and 585:3]

[220] Admur 213:4; Michaber 213:2; Rambam Brachos 1:11; Brachos 45b

[221] Admur 213:6; Implication of Taz 585 brought in Shaareiy Tziyon 585:24; M”B 589:4 in name of Achronim

[222] Kaf Hachaim 589:12 and 585:38; Yoreh Deah P”M 1 M”Z 17; Piskeiy Teshuvos 585:9

[223] Admur 213:6

[224] Ben Ish Chaiy Netzavim 15; Kaf Hachaim 585:13; Piskeiy Teshuvos 585:3

[225] Kaf Hachaim 585:39; Piskeiy Teshuvos 585:8

[226] Kaf Hachaim 585:37 and 39; See regarding the blessing over Megillah: Nehar Shalom 692:1; Beis Oved 692:7; M”B 692:6

[227] Kaf Hachaim 585:36; Peri Chadash

[228] See P”M 593 A”A 3 that according to Rav Hiay Gaon one is Totzei and even according to the final ruling in Shulchan Aruch this is considred a Safek Gamur.

[229] Peri Haretz 9; Ikarei Daat 30:1; Bnei Yissachar 3:34 [even after Musaf if there remain the ten blows, he may say the blessing]

[230] Kaf Hachaim 585:36 and 39

[231] Piskeiy Teshuvos 585:8 footnote 59

[232] Admur 592:7; Michaber 592:3; M”A 592:5; see also Admur 167:9; 206:3; Seder 9:1; Ketzos Hashulchan 37:7; See Admur 8:21-22 regarding speaking and switching rooms between the wearing of two Talleisim; 25:18-20 regarding speaking between the Tefillin Shel Yad and Shel Rosh; 167:9 regarding talking between the blessing and eating; 432:6 regarding talking between the blessing of Bedikas Chametz and the Bedika

[233] Admur ibid; M”A 592:5; Chayeh Adam 141:9; Derech Hachaim; M”E 592:5; M”B 592:14; Kaf Hachaim 592:24

The reason: As he made an interval between the blessing and the matter the blessing is being said for. [Admur ibid]

Other opinions: Some Poskim rule that even if one spoke of matters relating to the prayer, he is not required to repeat the blessing. [Elya Raba 592:5 as implied from Mordechai and Aguda] Practically the Poskim ibid negate his opinion.

[234] Such as asking someone for the Shofar and matters of the like. [Admur ibid]

[235] M”A 592:5; Chayeh Adam 141:9; M”E 592:5; M”B 592:14; Kaf Hachaim 592:22

[236] Piskeiy Teshuvos 592:4

[237] M”A 585:11; Mateh Moshe 808; Mahril; Kaf Hachaim 585:48

[238] Degul Merivava 585 on M”A ibid; brought in Shaareiy Teshuvah 585:7

Why is this not considered a matter relevant to the blowing? As this Segula is not a definite cure to the problem. [ibid]

[239] Shaareiy Teshuvah 585:7

[240] Alef Hamagen 585:6; Piskeiy Teshuvos 585:6

[241] M”B 585:4; Binyan Olam 31 brought in Piskeiy Teshuvah and Kaf Hachaim 585:15; see Alef Hamagen 585:6; See Admur 8:21 [regarding Tallis]; 639:14 [regarding Sukkah]; Mahram Shick 285 [regarding Mezuzah]; Daas Kedoshim 289 [regarding Mezuzah]

[242] Kaf Hachaim 585:15 and 37; Maharshag 1:57; Kinyan Torah 7:44; Piskeiy Teshuvos 585:6

The reason: As the blessing is not on the Shofar itself but on the hearing of the sound of the Shofar, irrelevant of which Shofar it will be. [Kaf Hachaim 585:37]

[243] M”B ibid; Kaf Hachaim ibid; Alef Hamagen 585:6

[244] Peri Chadash brought in Kaf Hachaim 585:37; Alef Hamagen 592:8 in name of Achronim; Piskeiy Teshuvos 585:6

[245] As the blows themselves are an interval between the blessing and the Mitzvah. [Kaf Hachaim ibid]

[246] Admur 591:1; Michaber 591:1; M”B 594:1

The reason: This follows the same law as by all Mitzvos that one person is able to be Motzi another. [Tur] This is due to the concept of Areivus that every Jew is a guarantor for each other. [Kaf Hachaim 594:1]

[247] Admur 585:5; M”A 585:3 based on Terumas Hadeshen 140; Opinion in M”B 585:5 and 692:10; Machatzis Hashekel 585; P”M 585 A”A 3; Derech Hachaim 2 regarding Shofar; Mateh Efraim 585:6; Chayeh Adam 141:7; Kaf Hachaim 585:21; Poskim who rule similarly in other Halachas: Tzitzis: Admur 8:11; Kiddush: Michaber 273:4; Admur 273:6; Megillah: Kaf Hachaim 692:14 and 25; Derech HaChaim 3; Minchas Yitzchak 3:53-54; Salmas Chaim 269; Luach Tukichinsky; Kinyan Torah 3:103; See Sdei Chemed R”R 2:19

Background:

The Rama [585:2] rules that the blower is to recite both blessings whether he is blowing for himself, to fulfill his personal obligation, or whether he is blowing for others. The M”A [585:3] brings the Terumas Hadeshen [140] which rules that it is always better for the listener to recite the blessing, although he concludes that the custom is that the blower recites it. Regarding Shehechiyanu the Terumas Hadeshen does not discuss who is to recite it. The Rambam, Mateh Moshe, Mahriv and Hagahos Maimanis rule that the listener is to recite it while the Beis Yosef writes that the custom is for the blower to recite it. It is based on these two customs written in the Terumas Hadeshen and Beis Yosef that the Rama here writes that the blower is to recite both blessings. Nevertheless the M”A ibid concludes that this custom only applies if the listener does not know how to recite the blessing however if the listener knows how to recite it, then he is to do so and he then fulfills his obligation according to all. The ruling of Admur here follows the ruling of the M”A ibid.

Ruling of the M”B: The M”B 585:5 rules that the custom is to be lenient and one is not to protest their opinion as so is the main opinion. The Kaf Hachaim 585:21 questions this ruling of the M”B as majority of Poskim ibid rule that it is to initially be said by the listener. However see Minchas Yitzchak ibid that explains the M”B did not mean to say that most Poskim initially rule this way.

[248] The reason: This follows the general rule that the blessings are to be recited by one who is currently fulfilling his obligation of the Mitzvah. [273:6] The Terumas Hadeshen 140 explains that since the Mitzvah is to hear the sound of the Shofar and both the blower and listener are equally fulfilling this action of hearing, therefore it is better for the listener to recite the blessing since he is fulfilling his obligation with the hearing. [This is unlike the law of placing a Mezuzah for another person in which case the person placing the Mezuzah says the blessing, as in that case he is the only person doing the action as opposed to the owner of the house.]  

[249] See 273:6; Thus, if one is blowing for other Jews prior to Shacharis and he plans to fulfill the Mitzvah during Davening, the listeners are to recite the blessings if they have knowledge in how to do so.

[250] 273:6; Terumos Hadeshen 140

[251] The reason: Although the person who is saying the blessing is not fulfilling the Mitzvah at the moment, and hence does not need the blessing, nevertheless since all the Jewish people are gurantors to each other, therefore it ends up that he too needs this blessing now [due to his obligation of a gurantor]. (It is for this reason that it is accustomed for the Chazan to recite the blessing [over Tzitzis] aloud in order to fulfill the obligation of one who is not an expert.) This same law applies by the blessings of all Mitzvos. [ibid]

[252] Michaber 600:3; Admur 600:7

[253] 589:2; Rama 589:7

[254] Michaber 589:6- as is the ruling of the Beis Yosef in all Mitzvos that women are not obligated in.

Other Opinions-Sefaradim: Some Sefaradi Poskim rule that women may recite a blessing over any Mitzvah that they are not obligated in. [Birkeiy Yosef 654:2; Yosef Ometz 82; See Kaf Hachaim 589:23] The Birkeiy Yosef ibid states that after seeing the answer from heaven in Shut Min Hashamayim he retracted his ruling like the Michaber and would tell women to recite a blessing. He concludes that if the Michaber would have seen the Shut Min Hashamayim certainly he would have retracted his ruling.

[255] So is implied from M”A 585:3; See Background.

[256] Pashut, as otherwise all the above Poskim would have simply stated for this to be done; Furthermore, perhaps from the fact that the Poskim do not mention this option one can derive that it is forbidden to do so, being that at least one person is saying a Bracha Levatala when one says it after the other word for word. See Admur 215:2 “Although it is forbidden for a Gadol to be taught [the blessings].” However, seemingly there it only refers when the Gadol does not currently need to say the blessing, however when he needs to say the blessing then perhaps it is permitted to teach him, and have him repeat word for word. [so is implied from explanation of Rebbe in Igros Kodesh 3:138] Furthermore, the Tur in name of the Rosh explicitly rules that by Birchas Hamazon one may recite the blessing word after word for the other. Although perhaps Birchas Hamazon is an exception, Vetzaruch Iyun!

[257] Kaf Hachaim 8:21

[258] Peri Megadim 589 A”A 4; Chayeh Adam 140:7

[259] If the child knows how to say the blessing then this follows the same ruling as any time one is blowing for another in which case the person fulfilling the Mitzvah is to say the blessing, as explained above.

If the child does not know how to say the blessing: The P”M ibid writes that the adult may say the blessing on behalf of the child since he is obligated in Mitzvos, however he concludes with a Tzaruch Iyun. The Piskeiy Teshuvos 589:2 writes based on this that the adult is not to say the blessing.

[260] Mateh Efraim 585:6; Kaf Hachaim 585:22

[261] M”E ibid; See however Kaf Hachaim ibid that questions why one person can’t be Motzi others with less than ten. He thus states that with less than ten one can choose either method, that one says on behalf of all or that each one says it to themselves.

[262] Minchas Yitzchak 3:54 regarding Megillah based on Shaareiy Tziyon 689:15 in name of Karban Nesanel and Tosafus

The reason: As it is not befitting for one woman to fulfill the obligation for other women. [Minchas Yitzchak ibid]

[263] M”E 585:9 as one should not delay a Mitzvah

[264] Lechem Hapanim in Kitzur SH”A 129; Alef Hamagen 585:21; See Har Tzevi 2:86; Piskeiy Teshuvos 585:7

The reason: In order to suspect for those opinions in Rishonim [Bahag and Geonim] that if one already fulfilled his obligation he cannot blow for others.

[265] 586:19; If one slightly distanced the Shofar from his mouth and blew from it, he has not fulfilled his obligation. See Chapter 10 Halacha 12!

[266] 585:6; Rama 585:2 in name of Minhagim; Shlah brought in M”A 585:4; Kaf Hachaim 585:29

The Reason: The right side holds special significance being that the verse states that the Satan stands by ones right, and the blowing of the Shofar confuses the Satan. [Admur ibid; Levush 585] Hence it is proper to blow the Shofar on the right side where the Satan stands. Alternatively, this is based on Kabala. [Shlah ibid unlike Levush ibid who rules that according to Kabala one is to hold it by the left side of his lips] Alternatively, it is because the Tefillin protect the left side. [M”A 585:4]

The order of this Halacha in Admur: To note that the Kuntrus Hashulchan states that in truth this Halacha in Admur is the beginning of 585:7 and not the end of 585:6. This would explain the lack of connection between this Halacha and the earlier statements in 585:6.

Is one to invalidate a Baal Tokeia if he is unable to blow from his right side? If he has other advantages over the other candidates, such as he is a Torah scholar and the like then he receives precedence. [See Mahram Shick 294; Dovev Meisharim 2:38]

[267] 585:7; Rama 585:2 in name of Rokeiach 201 and Mahril p. 288; M”A 585:5

The Reason: As the verse states that G-d was elevated with the blow of the Teruah. [ibid]

[268] Machatzis Hashekel 585 on M”A 5

Other Opinions: Some Poskim rule that one is to slant the Shofar in a way that the far end is higher than the end on one’s mouth. [Levush brought in M”A 585:5] In Shaar Hakavanos p. 98 it is written on the contrary that the end by the mouth is to be higher than the far end and it is hence to be slanted downwards. [Kaf Hachaim 585:30]

[269] M”A 585:4 based on Hagahos Haminhagim and Aguda that it is dependent on the side one wears Tefillin; Elya Raba 585:9; M”E 585:4; P”M 585 A”A 4

[270] Shaareiy Tziyon 585:18 in name of Chemed Moshe; Kaf Hachaim 585:29 in name of Poskim, and that so is evident from all the Poskim that omit the ruling of the M”A ibid; Piskeiy Teshuvos 585:5

[271] As he plainly writes to place it by the right side and omits the ruling of the M”A regarding a lefty. So understands to be the opinion of Admur: M”B in Shaareiy Tziyon 585:18; Kaf Hachaim ibid.

Other opinions in Admur: Some learn that even according to Admur a lefty is to blow from the left side of his mouth. [Dinei Iter p. 215; chapter 18 based on the explanation of P”M ibid that the Satan stands on the opposite side of the Tefillin, and based on Sichas Kodesh 1971 Haazinu which mentions this understanding of the P”M in the M”A] In my opinion however this is a mistaken understanding in Admur and an unintended use of Halacha from the Rebbe’s Sicha. Regarding Admur: Admur rules to hold it by the right side and omits not only the ruling of a lefty brought in the M”A but also the entire reason of the Tefillin mentioned in the M”A. It hence seems like a gross misinterpretation to enter into Admur such an opinion, especially after the greatest of Poskim that we lean on today understand Admur as stated above. Regarding the Rebbe’s Sicha perhaps in the Sicha the Rebbe was simply explaining the opinion of the M”A or P”M ibid as is done many times to explain an issue even though it may not be in accordance to the specific opinion of Admur. The Rebbe stated on numerous occasions not to use especially unedited Sichas for deriving Halachic matters. Hence there is not enough evidence from the Sicha to reinterpret Admur not in accordance to his simple understanding.

[272] Kaf Hachaim ibid

[273] M”E 585:4; Siddur Yaavetz; Admur 206:8 regarding all Mitzvos; See Tosafus R”H 34b regarding the general obligation of holding the Shofar

[274] Piskeiy Teshuvos 585:5; Based on Poskim in previous Q&A! See the other opinions mentioned there!

[275] Rambam Shofar 1:3 “The Mitzvah is only to hear the sound. Even if one did not lift it or touch it he fulfills his obligation”; Mikraei Kodesh Yamim Noraim 12; Piskeiy Teshuvos 585:5; Chasam Sofer Drashos R”H 2

[276] The reason: As there is no invalidating obligation to hold the Shofar in one’s hand but merely to blow it and hence it is valid even if it was blown while on a table. [Mikraei Kodesh Yamim Noraim 12]

[277] See Tosafus R”H 34b regarding the general obligation of holding the Shofar while blowing it as opposed to blowing it while on a table and the like. However, see Mikraei Kodesh ibid that explain that this is not an actual obligation that invalidates the Shofar.

[278] Sheivet Hakehasi 2:196; Piskeiy Teshuvos 585:5; See Michaber 586:20; Admur 586:20 that one may blow with a Shofar within a Shofar so long as the sound is not changed. No mention is made regarding Chatzitza. See also 586:16 regarding a plated Shofar.

[279] Admur 592:8; M”A 592:2; M”E 592:3; M”B 592:10; Kaf Hachaim 592:16

[280] M”A 592:2

[281] As explained in Admur 590:10

Is this prohibition due to fear that one may not hear the sound of the Shofar or due to fear that one may lose concentration, and one is required to concentrate during the hearing of the blows? It is evident from the ruling below regarding children that the issue is not only that one may not hear the sound but that he may lose concentration on the sound. Hence from here it is evident that one must concentrate on hearing the Shofar sound. See Q&A!

[282] Darkei Moshe 589:3 in name of Mahril; Elya Raba 587:6; M”E 592:3; M”B 592:10; Kaf Hachaim 592:16; 587:19; The Darkei Moshe ibid writes that it was for this reason that the Mahril avoided eating nuts on R”H in order so he does not have to spit during the Tekios.

[283] M”E 592:3; M”B 592:10; Kaf Hachaim 592:16

[284] Admur 590:14; See Piskeiy Teshuvos 587 footnote 6

[285] The reason: As he has certainly focused on the blow hence tuning the noise out of his attention. As by a Mitzvah which occurs only once a year certainly one pays extra attention to it, as it is beloved on to the person. Hence even if there was a trumpet blowing at the same time [and making similar noise] one fulfills his obligation. [Admur ibid] Vetzaruch Iyun from 587:1 [“One is required to hear the pure sound of the Shofar blow without any other sounds intertwined. If one heard mixed sounds, he has not fulfilled his obligation.”] and 592:8 [next line in this Halacha] regarding spitting and children, which implies that if there is any noise during the blow one is not Yotzei. One must hence say that there is a difference between one who concentrated on the sound, in which case he is Yotzei even if he heard another sound, and if he heard noise and did not concentrate, in which case he is not Yotzei. See Q&A! Similarly, one must say there is a difference between an echo of the Shofar which sounds like the Shofar sound and cannot be differentiated and other sounds. See Piskeiy Teshuvos 587 footnote 7

[286] Admur 592:8; Drashos Mahril R”H; Kneses Hagedola 589; M”A 589:1; Elya Raba 589:1; P”M 589; M”E 589:4; Kaf Hachaim 587:19; 589:5

[287] The listeners may become disturbed by watching the children and seeing their mischievous actions. [Mahril ibid]

[288] Admur 592:8

[289] See Piskeiy Teshuvos 589:6; 587:3 footnote 8

[290] So is evident from the ruling above regarding not to bring children below Chinuch to Shul and the prohibition of spitting during Shofar.

[291]  Piskeiy Teshuvos 589:6; 587:3 footnote 8; See the following Poskim regarding Megillah: Levushei Serud on M”A 590:15; see also Nemukei Orach Chaim 690; Piskeiy Teshuvos 690:4; Eretz Tzevi 1:45; Shearim Hametzuyanim Behalacha 141:13; This commonly occurs to Torah scholars and business men that their minds wander to Torah thoughts and business dealings when hearing something read for a long period of time. [Nemukei Orach Chaim ibid]

[292] Yesod Veshoresh Havoda 11:3

[293] Piskeiy Teshuvos 589 footnote 28

[294] See previous Q&A! See 592:8; Piskeiy Teshuvos 587:3; 585 footnote 32

[295] 585:6

[296] As the blowing of the first day is Biblical [ibid] and hence we apply the rule of Safek Deoraisa Lechumra.

[297] Admur ibid; M”A 585:3; Elya Raba 585:5; M”B 585:5; Nehar Shalom 585:3; Kaf Hachaim 585:24

The reason: As Safek Brachos Lehakel. [Admur ibid]

Other opinions: Some Poskim rule that one is to repeat the blessing in such a case as by a Biblical Mitzvah the Safek blessing is ruled stringently. [Peri Chadash 589:4; Rivash 221; Kneses Hagedola 585]

[298] As the blowing of the second day is merely Rabbinical and hence we apply the rule Safek Derabbanan Lekula. [ibid]

[299] 585:11 [parentheses in original]; First opinion in Admur 306:11 [see below] unlike second opinion and custom mentioned there

Background, other opinions and explanation of ruling in 306:11:

In this Halacha Admur rules that it is forbidden to receive payment for blowing Shofar being one may not receive payment for work on Shabbos or Yom Tov. This follows the opinion brought in the Tur 585 [in name of Rav Yechiel] and Mordechai and is the first opinion mentioned in 306:11 [and Michaber 306:5]. However, in that chapter [Tur 585; Admur 306:11; Michaber 306:5] a second opinion is recorded. That opinion states that it is permitted to receive payment for performing Mitzvahs on Shabbos, as the Sages did not decree against receiving payment when a Mitzvah is involved. Admur there concludes that the custom is to be lenient and receive payment for performing Mitzvahs on Shabbos or Yom Tov. Nevertheless, according to all good fortune will never be seen from this money being that it is payment for work performed on Shabbos, even though it was permitted for the sake of a Mitzvah. The question arises why in this chapter Admur does not record this lenient opinion and custom. Furthermore in 585:5 the Michaber does not record that it is forbidden to receive payment for blowing Shofar and rather that the money received for payment will not see good fortune. The M”A 585:12 emphasizes that according to the Michaber it is not forbidden to receive payment for blowing Shofar being that it involves a Mitzvah. [However see Tosefes Shabbos 306:12 who explains Michaber differently than M”A] Hence why does Admur here record that it is forbidden?  Some answer that on Yom Tov one is only allowed to receive payment for the actual Mitzvah that is performed on Yom Tov and not for the preparation for the Mitzvah that is performed on Yom Tov. Now since the blowing of the Shofar is not the actual Mitzvah, but rather the hearing of the sound, it is therefore forbidden according to all to receive payment for the blowing itself as this is not the actual Mitzvah. Hence in this Halacha Admur does not record the lenient opinion. [Chikrei Halachos 1 p. 32] Perhaps it is for this reason that Admur recorded this ruling in parentheses as this differentiation is not brought in former Poskim. This also explains why Admur here did not record the full ruling of the Michaber in 585:5 which adds “”or to Daven or to translate the Torah” as regarding these actions the payment is for the Mitzvah itself and in these matters one is allowed to be lenient. However, this matter still requires further analysis as in 306:11 it is implied from Admur that the lenient opinion is also lenient regarding receiving payment for blowing Shofar. Vetzaruch Iyun

[300] The reason: The reason for this is because it is forbidden to receive payment for work on Yom Tov as explained in chapter 306:8-11. [ibid] There it is explained that the reason it is forbidden to receive payment for work on Shabbos or Yom Tov is because one may come to rent on Shabbos which is forbidden due to a decree that one may come to write. [306:11]

[301] M”A 585:12; implication of Michaber 585:5; second opinion in Admur in 306:11 and the final custom mentioned there; Elya Raba 585:17; Beis Meir; Kaf Hachaim 585:49; See background

[302] The reason: The Sages did not decree against receiving payment when a Mitzvah is involved as the entire prohibition of receiving payment is because one may come to rent and that itself is due to a decree that one may come to write [hence for the need of a Mitzvah the Sages did not extend their decree]. [Admur 306:11]

[303] Admur 306:11; Michaber 585:5 as explained in M”A 585:12 [see background]

The reason: As nonetheless the money is payment for Shabbos despite the fact that they permitted it for the sake of a Mitzvah. [Admur ibid]

[304] 306:11 [regarding Chazan] and 8 [regarding all cases]; See Alef Hamagen 585:24; Piskeiy Teshuvos 306:1

[305] Alef Hamagen 585:24

[306] Griz of Brisk brought in Teshuvos Vehanhagos 2:279; Piskeiy Teshuvos 585:11; See Michaber 53:22

[307] M”B 306:23 in name of Beis Yosef in 585, brought in Kaf Hachaim 585:49

[308] Aruch Hashulchan 306:12; Piskeiy Teshuvos 585:11; SSH”K 28 footnote 145

[309] See Piskeiy Teshuvos 206:1

[310] Seemingly the allowance of “Havlah-inclusion” is only if the payment is included within payment of the same type of job done during the week, such as practicing blowing or blowing in Elul, and not for a different job. Thus, the Alef Hamagen 585:24 differentiates between the form of Havlah for a Baal Tokeia and Chazan, and does not mention that the Baal Tokeia can get paid with Havlah also if he was Chazan by Selichos. However seemingly this would only apply if the person is receiving two different payments, one for being Chazan and one for blowing Shofar, in which case even though he receives the two payments as one sum it does not suffice. If, however he was generally hired for all of the Shuls positions for the High Holidays which include Selichos and blowing Shofar, then seemingly this is allowed as he was not hired specifically to blow Shofar or say Selichos but to fulfill the necessary positions of the Shul. Vetzaruch Iyun.

[311] Admur 306:11; See Ashel Avraham Butchach 306:5

[312] Alef Hamagen 585:24; Piskeiy Teshuvos 206:1 [that it must be a prayer that he is normally paid for]

[313] Admur 306:11 in his final ruling of the custom [see background]

[314] 585:8-9; 590:14; Michaber 585:3; R”H 34b

[315] However, a single blow can never be split to two people such as having one person blow one shever and another blow two shevers.

[316] This is not similar to the Torah reading in which case the person taking over must start from the beginning as by the Torah it says Torah Temima. [M”A 585:6; see Michaber 140:1]

[317] 585:8; As he had in mind to fulfill the obligation of all the listeners. Hence the second blower, as well as the entire congregation which heard his blessing [are still covered by that blessing and hence], are not required to repeat the blessing. [ibid]

[318] 585:9; M”B 585:11 in name of Elya Raba; This case refers to a case that the first blower did not manage to blow even a single blow and he hence is blowing thirty blows for everyone to hear. [See however Admur 263 KU”A 5 that it is a Dochek Gadol to establish this to be the case and hence one must say the following alternative:] Alternatively it refers to a case that he arrived in middle and will be re-blowing from the beginning, or will make up the blows he missed after he finishes blowing for the listener. See Q&A!

[319] M”B 585:11; Chayeh Adam 141:8; Kaf Hachaim 585:34; Seemingly the reason for saying the blessing silently is in order to not require the listeners to answer Amen to his blessing and hence cause them to make an interval between the blows.

[320] 585:8

[321] 585:9; Olas Shabbos 585:2; Chok Yaakov 432:11; Peri Chadash; Shulchan Gavoa 585:5; Erech Hashulchan 585:4; Mamar Mordechai 585:3; Bigdei Yesha; Derech Hachaim 4; M”E 585:8; M”B 585:11; Kaf Hachaim 585:34

Other Opinions: Admur rules in 263:15 that there are opinions which rule that whenever an emissary is fulfilling a Mitzvah on behalf of another person he is to say a blessing [if he did not hear the blessing from that person], even if the sender already recited a blessing and began the Mitzvah and the emissary has already fulfilled his obligation. Thus, in this case the substitute of the first blower is to recite the blessing even if he already fulfilled his obligation or arrived in middle of the set. The reason is because the substitute is obligated to assist other Jews to fulfill Mitzvos due to the law of guarantors [Areivus] and what difference does it make if one is personally commanded to do a Mitzvah for himself or is commanded to do so on behalf of another, either way it is a Mitzvah that requires a blessing. Admur proves this opinion from the Beis Yosef 585 which rules that if the substitute did not hear the blessing, he is to repeat it, and the Michaber does not differentiate between whether the substitute is currently fulfilling his obligation or not. Practically in 263:15 Admur rules that the custom is to be lenient regarding Hadlakas Neiros that the emissary can recite a blessing even if the mother of the house already recited a blessing and lit candles in one area. However, regarding Shofar and Bedikas Chameitz [see 432:9] since there is no set custom to be lenient Admur rules like the stringent opinion which forbids the repetition of a blessing by the emissary if he is not currently fulfilling his obligation. [263 Kuntrus Achron 5] See also Kaf Hachaim ibid

[322] Elya Raba 585:12; Chayeh Adam 141:8; M”E 585:8; Kaf Hachaim 585:35

[323] M”A 585:11 in name of Mateh Moshe and Mahril brought in M”B 585:31; See Chapter 11 Halacha 5

[324] Admur 213:6

[325] The reason: One cannot obligate someone to fulfill a Mitzvah that is commanded upon him through an emissary, if he is able to fulfill it on his own. [Admur ibid] Vetzaruch Iyun why it is even preferable to fulfill the Mitzvah collectively, if we rule that Mitzvah Bo Yoser Mibishlucho, and seemingly one should be able to choose, without preference, which advantage he desires, just as we ruled in the previous case. However, in truth, the rule of Mitzvah Bo Yoser Mibeeshluchos does not apply in this case, as everyone is fulfilling the Mitzvah himself, as Shomeia Keoneh, it is just that they are doing so through the same object and voice, and hence there is no advantage of Mitzva Bo even if they say the Megillah/Kiddush themselves. Accordingly, one should prefer doing the Mitzvah collectively, even if a Minyan is not present. Now, once a Mitzvah is done collectively, it is a Mitzvah for one person to say the blessing on behalf of all, as Berov Am Hadras Melech, and there is no Mitzvah to increase in blessings, being they are considered like one entity, as stated in previous footnote.

[326] Admur 591:14; M”A 591:9; M”B 591:15; Kaf Hachaim 591:36

[327] The reason: The reason for this is because within the first three hours of the day G-D does not judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges people in accordance to Truth]. There is thus to worry that perhaps the supernal courts will investigate his actions and his prayers [Tekios] will be denied. However, after three hours into the day He judges the entire world and once He sees that the world cannot up stand to His judgment, He therefore judges them in a manner of above the letter of the law, and the individual’s prayer will not be differed. [ibid]

[328] Machazik Bracha 588:1; Mateh Efraim 588:2; Kaf Hachaim 588:6

[329] Admur 587:1; Michaber 587:1; Gemara R”H 27b; The Ran ibid and Ritva ibid write in the name of Rav Haiy Gaon that the reason these laws were needed to be mentioned is because in those times the kingdom had forbade the Jews from hearing Shofar and they would thus blow the Shofar underground while in hiding. [Kaf Hachaim 587:1]

[330] However, see 590:14 in which Admur rules the blow is valid even if other sounds were intertwined, such as the sound of a trumpet. One must hence say that there is a difference between an echo of the Shofar, which sounds like the Shofar sound and cannot be differentiated, and other sounds. See Piskeiy Teshuvos 587 footnote 6

[331] See next!

[332] Admur ibid; Michaber ibid; Rambam Shofar 1; Beis Yosef in name of Rashi

If one is unsure: If one is not positive that he heard the sound of the Shofar and not the echo then he has not fulfilled his obligation as the echo mixes together with the sound of the Shofar and it is possible that he only heard the sound of the echo and not the Shofar. [ibid]

[333] Admur ibid regarding those outside of the pit; Taz 587:1; Elya Raba 587:2; M”E 587:1; M”B 5877; Kaf Hachaim 587:5

The reason: One should not rely on his assertion that he definitely heard the Shofar sound [being that it is possible that he is making a mistake as we see in many matters today that we are no longer considered an expert-Taz ibid]. Nevertheless, he should not re-blow the Shofar with a blessing being that Safek Brachos Lihakel. [ibid]

[334] 587:1-2

[335] When blowing in a large barrel it is possible that even the people inside the barrel hear an echo. [587:2]

[336] Admur ibid; M”B 587:2

[337] 587:2; Michaber 587:1

[338] Admur 587:1; Michaber ibid; Rambam Shofar 1; Beis Yosef in name of Rashi

Other opinions: The Rosh rules that the people standing outside the pit or basement always hear an echo and are thus not Yotzei. [brought in Taz 597:1]

[339] Regarding if the blower exited the echo area in midst of the blow-see 587:3-4

[340] Admur ibid; Taz 587:1; Elya Raba 587:2; M”E 587:1; M”B 5877; Kaf Hachaim 587:5

The reason: One should not rely on his assertion that he definitely heard the Shofar sound [being that it is possible that he is making a mistake as we see in many matters today that we are no longer considered an expert-Taz ibid]. Nevertheless, he should not re-blow the Shofar with a blessing being that Safek Brachos Lihakel. [ibid]

[341] 587:5; Taz 6587:1; Chayeh Adam 141:5; M”E 587:1; Kaf Hachaim 587:6

[342] Aruch Hashulchan 587:6

[343] Piskeiy Teshuvos 587:1

[344] Admur 587:1; M”B 587:2

[345] Biur Halacha 587 “Oa” leaves this matter in question. See Piskeiy Teshuvos 587:1 that if the windows are closed it certainly has the status of an area that echoes to those outside.

[346] In a case that the Ezras Nashim is on the second story of the Shul and the Shul is underground, this matter requires further analysis. [Piskeiy Teshuvos ibid; Mikraeiy Kodesh 8 footnote 216]

[347] 595:1

[348] Admur 588:4; Michaber 588:5; Mishneh Rosh Hashanah 29b

[349] The reason: Blowing the Shofar on Shabbos or Yom Tov is not a Melacha [Admur ibid; Levush 588; Rosh Hashanah 29b;] and is only Rabbinically forbidden to be done on Shabbos and Yom Tov [Admur ibid; Rambam 2:6] due to it being a mundane act [Uvdin Dechol]. [Admur ibid; Implication of Gemara and Rashi ibid; Rif and Ran 1b] Thus, seemingly it should be permitted to be blown on Shabbos Rosh Hashanah, being it is a minor Rabbinical prohibition versus a Biblical command, just like it is allowed to be blown every Yom Tov of Rosh Hashanah due to it being a minor Rabbinical prohibition and not a complete Shvus. [If, however, the Sages would have made the blowing of a Shofar on Yom Tov a complete Shvus then even on Rosh Hashanah it would be forbidden to be blown being it is forbidden to transgress even a Rabbinical command for the sake of blowing Shofar.] Nevertheless the Sages decreed that it may not be blown on Shabbos Rosh Hashanah since everyone is obligated to hear Shofar and not everyone is expert in how to blow it there is worry that one may carry the Shofar in his hand on Shabbos and bring it to an expert to be taught how to blow and he will hence transgress the Biblical command of carrying four Amos in a public domain. [ibid[Admur ibid; Rambam ibid; Gemara ibid; M”A 588:4; Taz 588:5]

Why did the Sages not differ the day of R”H to after Shabbos in a case that it falls on Shabbos? When R”H falls on Sunday, Wednesday or Friday the Sages pushed it off to a different day, as explicitly stated in 428:1. The reason for pushing it off from Sunday is because otherwise the date of Hoshanah Raba can fall on Shabbos. Thus, so too they should have pushed it off from Shabbos in order so we can blow Shofar on both days? The reason for this is because this would cause R”H to be pushed to Monday and there is at times too many days between Monday and the Molad. Alternatively, since anyways the Shofar will be blown the next day the Sages did not feel such a need. [Beis Yosef in name of Kol Bo; Kaf        Hachaim 588:33; See Levush 588:5]

[350] Admur 588:5; See also: Admur 308:20; Rama 308:4; Hgahos Ashri 2:24

Other Opinions: Some Poskim rule that in today’s time a Shofar is considered MMC”K. [Piskeiy Teshuvos 308:8; 588:2] Vetzaruch Iyun as what changed in this regard between then and now.

[351] Admur 588:6; 343:1 as explained in background

Background from 343:1:  In 343:1 Admur rules that if one who sees a child under the age of Bar or Bas Mitzvah transgressing a prohibition one does not need to reprimand or stop the child from doing so, if the child is doing so for his own benefit, such as eating Treif foods or desecrating Shabbos for his own needs. Furthermore, even a Rabbinical court does not have the requirement to stop or reprimand him. However in a case that the transgression of the child will become public knowledge and there is suspicion that this may lead people to mistakenly think that what the child has done is in truth permitted being that no one protested, then the Beis Din is obligated to protest their actions even if they are doing so for their own benefit. For example, if the child was blowing Shofar on Shabbos Rosh Hashanah then since people hearing the Shofar may think that one is indeed meant to blow even on Shabbos Rosh Hashanah, therefore the child is to be reprimanded. [Admur ibid]

[352] Vetzaruch Iyun regarding if others including the father is obligated to protest the child’s actions. See Admur 334:26; 362:17; Ketzos Hashulchan 147:1.

[353] Admur 600:7; Michaber 600:3

[354] The reason: As the blessing of Shehechiyanu has never yet been recited over the blowing. [ibid]

The law if one by mistake blew Shofar on Shabbos with Shehechiyanu: According to the Ashkenazim this has no relevance and the blessing of Shehechiyanu is to be repeated the next day. [Kaf Hachaim 600:9] However according to the Michaber and Sefaradim he is not to recite Shehechiyanu the next day. [Peri Haretz 2:10; Birkeiy Yosef 600:4; Kaf Hachaim ibid]

[355] Rav Akiva Eiger brought in Piskeiy Teshuvos 588:2; Avnei Nezer Yoreh Deah 1:141; Implication of Chochmas Shlomo; Roshei Besamim 144; Ketzei Hamaeth 588

[356] Toras Chaim 588; See also Mahrshag 1:36; Har Tzvi 2:88

[357] Kaf Hachaim 600:9

[358] Peri Haretz 2:10; Birkeiy Yosef 600:4; Kaf Hachaim ibid

[359] See Chochmas Shlomo 588 and Toras Chaim 588

[360] See Likkutei Torah Derushim Lerosh Hashanah page 56-57

[361] Admur 588:5

[362] That one may lean a plate on the Shofar.

[363] It is not Muktzah being that one is blowing with it that day, and it thus has a status of a vessel designated for permitted use, as was explained in chapter 308:15. [ibid]

Other opinions: The Rashal/Taz [Yoreh Deah 266:1] rule that one may not move the Shofar unless it is needed for the Mitzvah. This is similar to the ruling of the Mila knife that it may not be moved after the Mila is done. [As for why by the Mila knife Admur rules stringently while by Shofar leniently, perhaps this is due to the following differences: 1. The Mila knife is MMC”K while the Shofar is merely MM”I. 2. Blowing is a constant Mitzvah that comes up on Rosh Hashanah, while Mila is a rare occasion. Hence by Bein Hashmashos the knife is still considered Muktzah while on Rosh Hashanah it is considered meant for a permitted use.  Vetzaruch Iyun. Likewise Tzaruch Iyun why the Taz:Rashal rule that the Shofar may not be moved for any purpose when seemingly it should at least only be MM”I. Likewise Tzaruch Iyun on Taz Orach Chayim 597:2 towards end which he himself rules that the Shofar on Rosh Hashanah is not Muktzah, and it is only Muktzah when Rosh Hashanah falls on Shabbos. Vetzaruch Iyun Gadol!

[364] The reason for this is because once the Shofar has been set aside for its Mitzvah it can no longer be used for other matters. This matter is explained in Michaber 665:1-2-see there! [ibid]

[365] Admur 588:5; So rule regarding Chanukah candles: Questioner in Mishnas Sachir ibid; Kinyan Torah 6:47 that even the Bach only forbade belittling usage and not all mundane usage, and hence even according to the P”M it is allowed

Other opinions: Some Poskim rule that rule that a Shofar which one plans to use for the coming year retains its holiness and may not be used for other purposes. [P”M 21 A”A 1 in name of Bach; Mishnas Sachir 2:205; See Kinyan Torah 6:47]

[366] Admur 586:27

[367] 596:2; Rama 596:1; Darkei Moshe 588; Maggid Mishneh Shofar 2:7; Yireim; M”A 596:2; Elya Raba 596:1[be stringent]; Chacham Tzvi 35; M”B 596:3 [that so rules majority of Achronim, which are the M”A; Karban Nesanel; Bigdei Yesha; Yeshuos Yaakov; Chemed Moshe; Nehar Shalom; Mamar Mordechai-Shaareiy Tziyon 596:4]; M”E 506:1; Chayeh Adam 142:19

Other Opinions: Some Poskim rule that it is completely permitted to blow Shofar on R”H without limitation and there is never a prohibition involved. [Or Zarua brought in Darkei Moshe ibid; Taz 596:2; Birkeiy Yosef 596:1; Panim Meiros 102] The Darkei Moshe ibid negates his opinion and so he concludes in Rama ibid. The Taz ibid questions the ruling of the Rama and rules that there is never a prohibition to blow Shofar on Yom Tov. The Chacham Tzevi ibid argues on the Taz ibid and brings proofs to defend the ruling of the Rama. The Panim Meiros ibid answers the questions of the Chacham Tzevi and explains that even the Taz only allowed it to be blown on R”H and not by another Yom Tov. The Elya Raba ibid brings both opinions and concludes that one is to be stringent. The Birkeiy Yosef ibid concludes that he has not seen people be careful in this. See Beir Heiytiv 596:1; Shaareiy Teshuvah 596:1; Kaf Hachaim 596:4

[368] The reason: As blowing the Shofar [not for the Mitzvah] is Rabbinically forbidden on Yom Tov. It was only permitted to be done on R”H [even not for the Mitzvah] if doing so has a need such as to satisfy the women to blow for them. Likewise, those that are accustomed to blow the Shofar after Davening, since they do so for the reasons known to them, therefore the Sages permitted it. The reason the Sages were lenient in a time of need to allow blowing the Shofar is because the blowing of the Shofar is not a complete Shvus [Rabbinical Melacha] but merely a mundane act. However to blow it for no need at all is [forbidden being that it] is a belittling of Yom Tov. [Admur ibid]

[369] Admur ibid; M”A 596:2; Elya Raba 596:1; Chayeh Adam 142:19; M”E 596:1; M”B 596:4; Kaf Hachaim 596:5

[370] The reason: The reason is because we are knowledgeable in the date of the month and know that the 1^st day is the real day of R”H while the 2^nd day is ideally a weekday. Thus, one who blows on the first day on behalf of the 2^nd day is in truth blowing sounds that are not needed for the sake of Yom Tov and is blowing them for the sake of a weekday. [Admur ibid]

[371] Admur ibid; Rama ibid; M”E 596:3

[372] This allowance applies whether to the father or any other adult. [P”M 596 A”A 3; M”B 596:5; Kaf Hachaim 596:9]

[373] However, it is forbidden to blow Shofar on their behalf once they have already fulfilled their Mitzvah, unless one is doing so in order to teach them how to blow. See Q&A!

[374] The reason: As it is a Mitzvah upon the adults to teach the children [how to blow] and educate them in Mitzvos. [Admur ibid] Thus since the adult himself is fulfilling the Mitzvah of Chinuch by telling the child to blow, therefore it is permitted to be done. [M”A 596:3]

[375] 589:2; See Halacha 1B!

Other Poskim: Some Poskim rule it is forbidden for men to blow the Shofar on behalf of only women as it is forbidden to blow the Shofar for no need. [Baal Hitur brought in Tur 589; Peri Chadash; See M”E 589:12]

[376] Piskeiy Teshuvos 596:2; Mishmeres Shalom 41:6 [that they blew the Shofar after Davening as the opinion of Rashi in the Shiur of the Shever]

[377] Piskeiy Teshuvos 592:3

[378] Rashal 40; Kneses Hagedola; Taz 596:2; Elya Ra 596:1; M”E 596:2; M”B 596:3; Kaf Hachaim 596:7

[379] Peri Megadim 589 A”A 4; Chayeh Adam 140:7

[380] If the child knows how to say the blessing then this follows the same ruling as any  time one is blowing for another in which case the person fulfilling the Mitzvah is to say the blessing . [See Halacha 11F]

If the child does not know how to say the blessing: The P”M ibid writes that the adult may say the blessing on behalf of the child since he is obligated in Mitzvos, however he concludes with a Tzaruch Iyun. The Piskeiy Teshuvos 589:2 writes based on this that the adult is not to say the blessing.

[381] Az Nidbaru 13:38

[382] Chanoch Lanaar 22:7 based on the Poskim that rule one may not blow for women if he already fulfilled his obligation. Hence by a child one is to be stringent.

[383] As perhaps it is only permitted to tell the child to blow and not to blow the Shofar for the child [as is inferred from the wording of Admur ibid “It is permitted to tell the child”]. The reason is because there is a Mitzvah of Chinuch involved in teaching the child how to physically blow the Shofar, even if he is below Chinuch. However, to blow for a child below Chinuch there is no purpose at all as what does he learn from it. The difference between a child below Chinuch and a woman is that a woman intends to do the Mitzvah [as all Mitzvas that are Zman Grama in which they receive reward] however a child below Chinuch does not perform a Mitzvah at all. This is also clearly implied from the source of the ruling of Admur ibid which is [the Rama ibid who took it from] the Maggid Mishnah [Rambam Shofar 2:7]. The Maggid Mishneh writes that Rashi states “One may practice with them, not that the Gadol may blow etc from here we learn that a Gadol cannot blow Shofar for no reason once he fulfilled his Mitzvah.” Thus, the entire source for forbidding blowing for no reason is from this allowance to educate children how to blow, and on this the Maggid Mishneh says explicitly “however not the Gadol”. [Vetzrauch Iyun on the source of the Maggid Mishneh in Rashi as I have not found it in any Rashi, neither in R”H 32b; Erechin 2b or Eiruvin 96b; and so writes the Lechem Yehuda Hilchos Shofar that he has not found the source of these words of Rashi]  Vetzaruch Iyun!

[384] M”B 596:5; Kaf Hachaim 596:10

[385] Leket Yosher [student of Terumos Hadeshen] p. 125 [“One who is not an expert in blowing may practice on R”H in the morning”]; Piskeiy Teshuvos 596 footnote 7

[386] 596:2; M”A 596:2 in name of Raaven; Elya Raba 596:1; P”M 596 A”A 2; Chayeh Adam 142:19; M”B 596:4

[387] See Admur 518:1-4

The custom of the Rabbeim: To note that seemingly due to this reason the Rebbe Rashab and Rebbe Rayatz were particular to never carry on Yom Tov. [See Otzer Minhagei Chabad 359 that the Rebbe Rashab did not carry on R”H and by Tashlich he would give his Siddur and glasses to one of the Bochurim to wear. Likewise in Reshimos Devarim p. 180 it states that the Rebbe Rayatz once saw a member of Anash carrying his Tallis on Yom Tov and he chastised him for doing so. I also heard from Harav Eli Landau, R.Y. of T.T. Kfar Chabad, that his father, Harav Yaakov Landau, would walk to the Mikveh together with the Rebbe Rashab on Yom Tov and the Rebbe Rashab would ask him to carry his towel for him to the Mikveh. Thus the Rebbe Rashab and Rebbe Rayatz were particular not to carry. However the Rebbe was accustomed to carry on Yom Tov as was witnessed on various occasions [i.e. removing keys to open door etc].

[388] The reason: As by doing so one is carrying the Shofar from one domain to another without any Yom Tov need. [Admur ibid]

[389] M”E 596:2; Kaf Hachaim 518:14; 596:6; Piskeiy Teshuvos 589:5

Ruling of Admur: See Admur 518:1-4 that the prohibition applies to even a Karmalis and it is only permitted if there is an Eruv. However from the wording of Admur here “not to carry in a Reshus Harabim” it implies that it only applies to an actual Reshus Harabim and not a Karmalis, and so seems to learn Kaf Hachaim 596:6 in Admur. Vetzaruch Iyun.

[390] Admur 518:2

[391] Admur 518:3; Rashal brought in Taz 518:2; See Kaf Hachaim 518:14; M”B 518:10

Other Opinions: There are Poskim that forbid carrying an item for no need at all even though a courtyard, unless Eruv Chatzeiros was performed and it is hence permitted to carry even on Shabbos. [M”E 596:2 [regarding Shofar]; Taz ibid; Piskeiy Teshuvos 589:5; See Kaf Hachaim ibid for list of opinions on this matter.

[392] Admur 589:2; Ravaya; Rosh; Tur; Beis Yosef; Chida in Yosef Ometz 82; Kaf Hachaim 589:25; Igros Moshe 3:94; Az Nidbaru 13:38 [permitted even for female children]; Ketzei Hamateh 589:5 [“so is the custom”]; Piskeiy Teshuvos 518:4; 589:5

Other Opinions: Some Poskim rule one may not carry the Shofar through a public domain that does not contain an Eruv simply for the sake of blowing for women. [Shaagas Aryeh 106 brought in Machazik Bracha 589:5; Shaareiy Teshuvah 589] The Chida in Yosef Ometz ibid negates this opinion and concludes like above. See Piskeiy Teshuvos ibid footnote 16 that perhaps today it is permitted according to all opinions as women have accepted upon themselves to hear Shofar and it is hence like a vow which is Biblical and one may hence carry on their behalf according to all.]

[393] 518:1; Rashal; Taz 518:1; M”A 518:1

[394] The reason: As the same way the Sages allowed carrying the Shofar for the sake of the Mitzvah similarly they allowed returning it back to prevent it from getting stolen or lost, as if they were to prohibit returning it one would refrain from carrying it out in the first place. [Admur ibid; Taz ibid; M”A ibid]

[395] The reason: [As it is forbidden to carry for no need on Yom Tov and it was only permitted to carry it back home when brought on Yom Tov cause one may refrain from bringing it otherwise]. However by forbidding returning it on Yom Tov will not prevent people from bringing it before Yom Tov as they can always also return it before Yom Tov. [Admur ibid]

[396] Implication of Admur ibid; Taz ibid; Rashal ibid and so writes M”B 518:7 in their opinion that one may never return it simply to refrain from monetary loss.

[397] Piskeiy Teshuvos 518:9; Mishneh Sachir 2:138

[398] As the bringing of the Shofar to Mivtzaim is considered carrying it on Yom Tov for a purpose, of which one is allowed to return it on Yom Tov even to merely save it from getting stolen. Upashut!

[399] Piskeiy Teshuvos 589 footnote 7; Upashut

[400] Piskeiy Teshuvos 518:9; See Teshuvos Vehanhagos 1:348; Shraga Hameir 5:72

[401] Shaagas Aryeh 107, brought in Machazik Bracha 589:6; Shaareiy Teshuvah 589; Kaf Hachaim 596:29; This certainly applies according to Admur 589:2 that rules it is permitted even for the sake of women

Other opinions: The Machazik Bracha ibid [brought in Shaareiy Teshuvah ibid] questions whether this is allowed as according to the Rambam the need to be stringent by a Biblical doubt is only Rabbinical and hence how can one allow carrying in a public domain on Yom Tov in a case of doubt. The Kaf Hachaim ibid concludes that it may be done as according to most Poskim all public areas today are the status of a Karmalis. According to Admur ibid this is not necessary as it is permitted to carry even on behalf of blowing the Shofar for women. Thus we see he holds there is never a prohibition involved in carrying for a need even if it is a mere custom.

[402] Admur 589:2 [regarding women who are completely exempt from the Mitzvah and certainly it would apply for children]; Igros Moshe 3:94; Az Nidbaru 13:38 [permitted even for female children]; Ketzei Hamateh 589:5 [“so is the custom”]; Piskeiy Teshuvos 518:4; 589:5

Other Opinions: Some Poskim rule it is forbidden to carry a Shofar for the sake of a child, or for the sake of the blows in Musaf. Likewise they rule one may not carry a Lulav for the sake of shaking it in Halel. [Shaagas Aryeh 108; Machazik Bracha 589:7; Shaareiy Teshuvah 589:1; Kaf Hachaim 589:30]

[403] As Admur 589:2 permits even regarding women who are completely exempt from the Mitzvah thus certainly it would be allowed for children that have reached the age of Chinuch and are hence Rabbinically obligated.

[404] Az Nidbaru 13:38

[405] Piskeiy Teshuvos 589:5 writes that this allowance is limited to children that have reached the age of Chinuch. Veztaruch Iyun on his source as from all the following areas it is implied that it is permitted even for children that have not reached the age of Chinuch in order to educate them in Mitzvos: In Admur 596:2 he allows an adult to tell a child even below Chinuch to blow, as the adult is obligated to educate them in Mitzvos. This implies that it is allowed to carry the Shofar on behalf of a Katan in order to educate him in Mitzvos, and thus the carrying has a Yom Tov need. Likewise, why should a Katan below Chinuch be any different than a woman? Both are not obligated in the Mitzvah! Hence it must be that so long as the carrying is for a Mitzvah need [even if it is not an obligation at all] then it is permitted! An explicit source for this can be found in the Rosh [Gemara R”H 33] in the name of Ravayah that says “And it is permitted to carry the Shofar in a public domain in order to blow for women and so it appears to me as woman is no worse than a child that has not reached the age of Chinuch in which case they are educated to learn how to blow”. See Igros Moshe 3:94 which likewise implies like this conclusion.

[406] As perhaps it is only permitted for the sake of the child learning how to blow and not to blow the Shofar for the child [and as is inferred from the wording of Admur ibid “It is permitted to tell the child”]. [See previous Halacha and Q&A there for the proofs from the source of the Heter of educating a child below Chinuch, which is the Maggid Mishneh, that it is forbidden to even blow Shofar for a child below Chinuch. Thus, certainly it is completely forbidden to carry the Shofar in order to blow for him. Accordingly, on Mivtzaim one must beware not to blow the Shofar only behalf of children below Chinuch even if their mothers ask. Certainly, one may not carry the Shofar to them for this purpose is there isn’t an Eruv.