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DonateChapter 11: The Blows and Sounds
1. The amount of blows needed to be heard:
A. The Biblical requirement:[1]
According to Biblical law, one is only is required to hear nine blows, which is made up of three sets of a Tekiah-Teruah-Tekiah [תר”ת תר”ת תר”ת].[2] With the passage of time question arose regarding the identity of the sound of the Teruah with there being three sound possibilities.[3] Due to this the Sages instituted that one is to blow three sets of all the possible sounds of Teruah in order to avoid any question as to whether one has fulfilled his obligation. Hence, one is to blow three sets of Tekiah-Shevarim Teruah[4]-Tekiah [תשר”ת], and afterwards three sets of Tekiah-Shevarim[5]-Tekiah [תש”ת], and afterwards three sets of Tekiah-Teruah[6]-Tekiah [תר”ת]. Thus, the total sum of sounds needed to heard is 30 sounds.
B. The Rabbinical requirement and additional customs:
The blows of Musaf: The Sages instituted that a Minyan is to blow the Shofar within the Musaf prayer as will be explained in chapter 4. Various customs exist regarding the amount of sounds one is to blow during the Musaf prayer and regarding whether they are to be blown in the silent prayer of Musaf or only in the Chazan’s repetition. The Chabad custom is to blow thirty sounds in both the silent and repetition prayer of Musaf. See Chapter 12 for the full details of this subject!
The blows following Musaf: It is customary to blow the Shofar also after the conclusion of the prayer of Musaf. Various reasons are given for this custom and hence consequently various customs exist regarding the amount of sounds one is to blow. The Chabad custom is to blow ten blows after Musaf, during Kaddish, and another thirty at the conclusion of Davening, after Tehillim. See Chapter 12 Halacha 15 for the full details of this subject!
Blowing a total of 100 blows:[7] Some communities have the custom to blow [a total of] 100 blows [throughout the day].[8] They hence blow after Davening whatever amount of blows needed [to reach the total of 100] after calculating the amount of blows that were sounded in Meyushav [after Kerias Hatorah] and Meumad [Musaf]. See Chapter 12 Halacha 15!
C. When are the Biblical blows sounded?[9]
[The original custom was to blow the Shofar before Shacharis[10] until] the Sages instituted to blow the Shofar within Musaf. The custom of all Jewry however eventually became [if there is a Minyan] to blow the Biblical set of blows before Musaf and then again in Musaf.[11] The blows before Musaf are sounded after the Torah reading.[12]
D. Must the 30 blows be sounded in any specific order?
As long as there was a total of 30 sounds blown, three times the set of Tashrat, three times the set of Tashat and three times the set of Tarat one fulfills his obligation. See Halacha 9 for the full details on this subject!
| Summary:
From the letter of the law one is Biblically required to blow a total of thirty blows which include three sets each of Tashrat, Tashat, Tarat. The Sages instituted to blow a certain amount of blows also in the Musaf prayer. The Chabad custom is to blow a total of 130 blows throughout the Davening. The following is the list of amounts and their areas of sounding:
Q&A If one is Davening without a Minyan, when is he to blow the Shofar, before or after Musaf? He is to blow the Shofar before Musaf. See chapter 10 Halacha 6D!
If one is Davening without a Minyan, how many sounds is he to blow?[13] The custom is to blow a total of 100 sounds. The additional sounds [beyond the thirty sounds blown before Musaf] are to be sounded after Musaf. See chapter 12 Halacha 6!
May a man blow the customary 100 sounds on behalf of a woman?[14] Seemingly, one may do so even for a woman.
How many sounds must one blow when blowing for others, such as on Mivtzaim? Initially one is to blow 30 sounds for each and every individual group, consisting of Tashrat 3x, Tarat 3x and Tashat 3x.[15] If one is unable to do so then he may blow 10 blows[16] consisting of one set each of Tashrat-Tashat-Tarat[17] [without a blessing[18]]. Some opinions[19] however rule that even initially one may blow only 10 blows in order to be able to merit as many Jews as possible in the Mitzvah. Others[20] however rule that one does not fulfill the Mitzvah at all unless he blows a minimum of 30 blows each time. Blowing three times Tashrat with a Tnaiy/stipulation:[21] Some Rabbanim of Anash[22] rule it is permitted for one to blow three sets of only Tashrat for the sake of meriting other Jews, so long as he makes the following stipulation prior to the blowing: The blower[23] is to have in mind prior to commencing the blows that the validity of the Shevarim-Teruah is dependent on the identity of the correct blow, as is revealed before G-d, and whatever sound is not the correct blow is considered like the voice of an animal, and is not being done for the sake of a Mitzvah.[24] In this way it is considered as if he heard three sets of each Tashrat, Tashat and Tarat. [Practically, one should not rely on this and should blow a full 30 sets of blows.[25]] |
| Sparks of Kabala:[26]
Each set of blows has a Segula to subjugate another aspect of our evil inclination. The blowing of Shofar of Meyushav [after Kerias Hatorah] nullifies the evil inclination for idol worship. The blowing of Shofar of Chazaras Hashtaz of Musaf nullifies the evil inclination for murder. The blowing of Shofar of the silent Musaf prayer nullifies the evil inclination for promiscuity and Giluiy Arayos.[27] The ten sounds blown during Kaddish of after Musaf nullify the evil inclination for Lashon Hara. |
2. How to save two Tekiahs from being blown:[28]
Being that the blowing of the three different sets is only required due to doubt, therefore if one stipulates during the blowing that the Tekiah belongs to whichever grouping is the correct Teruah sound, it is possible to save two Tekios from being blown. This means as follows: If one stipulated by the last Tekiah of the set of תשר”ת that if the set of Tashrat is the main Mitzvah then this Tekiah will serve as the final Tekiah of Tashrat and if the set of Tashat is the main Mitzvah with which one fulfills his obligation then this Tekiah will serve as the first Tekiah of Tashat, then one does not need to blow another Tekiah before beginning the Shevarim of תש”ת.[29] The same applies regarding if one stipulated in the last Tekiah of תש”ת for the Tekiah to belong to whichever is the correct grouping[30], then one does not need to blow another Tekiah before beginning the Teruah of תר”ת.[31]
3. Blowing a very long Tekiah:[32]
It does not suffice to blow a very long Tekiah in order for it to count as the last Tekiah of the current set and the first Tekiah of the coming set. If one blew a long Tekiah with this intent, that it be valid for both sets, then it is proper to re-blow the entire current set starting from the first Tekiah.[33]
4. The identity of the musical sounds of a Tekiah/Shivarim/Teruah
Tekiah: The Tekiah is a single long blow which sounds like this: “Tuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuuu”
Shevarim:[34] The Shevarim is made up of three medium blows. A number of customs exist in regards to how to sound these medium blows. Some[35] are accustomed to sound it as follows: “Tuuu-Tuuu-Tuuu”. Others[36] are accustomed to sound it as follows: Teuto-Teuto-Teuto. Others[37] are accustomed to sound it as follows: Teuto-Uto-Uto. The widespread Chabad custom is like the 3rd custom mentioned here.
Teruah: The Teruah is a number of very short blows blown consecutively and sounds like this: “Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu-Tu”
5. The form of the sounds:[38]
All forms of sounds which come out of the Shofar are valid. Hence, whether the sound was very strong or very light [or sounded hoarse or dry[39]] it is valid. [This applies even if the Shofar itself is able to sound strong sounds and the blower simply is not successful in sounding a strong sound.[40]]
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Q&A Is the sound valid if its pitch changed during the blow? Yes. Even if a single blow contains different pitches of sound the blow is valid.[41] Nevertheless some[42] were particular to repeat the blow if its pitch changed during the blow. Practically, one is initially to be stringent in this matter to practice to sound a single pitched sound during his blow.[43] Likewise in the event of a changed pitch of sound one is to try to blow a proper length of sound in the changed pitch.[44] |
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Is the sound of air expelling from the Shofar considered a valid sound?[45] It is very common that when one is unsuccessful in sounding a real blow one hears the sound of air going through the Shofar. Is this sound valid under the above stated law? No. A blow is only valid if an actual sound was heard. The sound of air is not considered a sound at all. |
| A Segula if the Shofar is not blowing properly:[46]
If one is not being 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. It once occurred in a community that the Baal Tokeia was unable to blow properly and the Rav of the town, Rav Mechlin, told him to turn the Shofar around and follow this Segula.[47] After doing so the Shofar began to blow properly. The Rav responded that the Satan was standing by the entrance of the Shofar, hence preventing the sounds from being heard [and the Segula removed the Satan from the area]. May one practice this Segula even prior to the first blow? 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.[48] If however there is no other Shofar available in the area and hence bringing a new Shofar would anyways require a new blessing then the Segula may be recited and a new blessing is to follow.[49] One may practice this Segula in between the sets of the Tekios Meyushav and in Musaf.[50] However during the blows of the silent Shemoneh Esrei the Baal Tokeia cannot say this Segula. Rather he is to think the words in his mind.[51] The Rebbe’s Tekios:A famed Chassid once asked why the Rebbe’s Tekios on Rosh Hashanah were always so low and came out with difficulty while he heard that in Elul when the Rebbe would blow Shofar for the Rebbetzin the sounds were strong and came out with ease. The Chassid, who was a heavy set fellow, answered “If you had someone like me sitting in the hole of your Shofar wouldn’t you have difficulty blowing it?” Meaning to say that when the Shofar is being blown for the Mitzvah there are evil forces acting as an impediment to the sounds and it is the Rebbe’s job to overcome these impediments and draw down blessing for every individual Jew. |
6. The law if one does not know how to blow one of the sounds?[52]
The sounds of the Tekiah and [the middle sound of] Teruah [or Shevarim] invalidate each other [if one of them is not sounded]. Thus if one knows how to blow the Tekiah but does not know how to blow [neither] the Teruah [or the Shevarim] then he should not blow at all.[53] If however one knows how to blow the [Tekia and] Teruah but does not know how to blow the Shevarim, then he should blow the set of Teruah three times [Tarat 3x]. Similarly if he knows how to blow the [Tekia and ] Shevarim but does not know how to blow the Teruah, then he should blow the set of Shevarim three times [Tashat 3x].[54] [However, in such a case one does not recite a blessing prior to the blowing.[55] The same applies to one that does not have enough breath to blow more than one set.[56]]
7. The required length of the Tekiah, Shevarim, Teruah:[57]
*See the end of this Halacha for a final summary, final ruling and a chart of opinions.
The method of measurement: The length of the blows is measured by the amount of Terumatin [טרומטין] worth they contain. טרומטין refers to a short blow similar to that contained in the Teruah. [i.e. Tu, Tu, Tu = three טרומטין]. Thus, if one were to say that a Tekiah must contain 10 Terumatin this would mean that the length of the Tekiah must be long enough for one to blow 10 Terumatin within that amount of time. So if it takes five seconds to blow 10 Terumatin the Tekiah would have to be five seconds long.
The general rule: According to all opinions the minimum required length of a Tekiah which is mentioned in the Torah is commensurate to the minimum required length of the Teruah.[58] The minimum required measurement of the Teruah mentioned in the Torah is three Yevavos [cries].[59] [Thus the Tekiah is dependent of the Teruah and the Teruah is dependent on the Yevava.] Now, there is a dispute amongst the Poskim regarding the length of a Yevava [cry] and how many Terumatin it contains. Is it three short cries or three long cries? In other words, is a Yevava the amount of time it takes to sound three short cries which contain an x amount of Terumatin, or is it the amount of time it takes to sound three long cries which contains an x amount of Terumatin.
*Important note:[60] The minimum length of the Tekiah is only dependent on the Halachic minimum length of the middle blow irrelevant of how long it actually took for one to blow the middle blow. Thus, if Halachicly the minimum length of the middle blow [Teruah] must take 5 seconds, then its Tekiah would have to be only five seconds long even if in actuality the person took ten seconds to blow it.
Introduction to Opinions: The law to follow is complex being that it is made up of many different opinions on the measurements of the different blows in the different sets. The following are the list of opinions and how Admur rules regarding them.
- Some Poskim rule that the Teruah is 3 Terumatin long. [Rashi; 1st opinion in Tur; Michaber; Admur] Some rule the custom is like this opinion. [M”A 590/2; Tzemach Tzedek 76b] Admur and other Achronim conclude to be stringent like this opinion but not lenient.
- Some Poskim rule that the Teruah is 9 Terumatin long. [Riva; Rivam in Tos. 33b; Rosh; Maggid Mishneh; 2nd opinion in Tur; Michaber; Admur] Some rule completely like this opinion. [Michaber ibid as explained in Kaf Hachaim 590/14] Admur and other Achronim conclude to be stringent like this opinion but not lenient.
- The agreement of the Poskim is that the minimum length of the Tekiah must always be the minimum length of the middle blow. [See Kaf Hachaim 590/14] Thus the length of the Tekiah of each set is dependent on the above dispute. However some Poskim rule that the Tekiah must always be 9 Terumatin long irrelevant of the middle blow. [Raavad; Ramban and Rashba] The Michaber; Rama and Admur do not record this opinion however it is brought down in the Bach 590; M”A 590/2; Elya Raba 590/3; M”B 590/13 and they conclude that one is to be stringent like this opinion.
- The Poskim agree that the total length of the three sounds of the Shevarim combined must always be the same minimum length of the Teruah. Thus the combined length of the three Shevarim is dependent on the above dispute.
- All Poskim agree there is no maximum length for either the amount of Shevarim or Teruah one may sound. Likewise, all Poskim agree there is no maximum length to the Tekiah. This however only applies so long as it is all done in one blow.
- All Poskim agree that each individual Shever may not be longer than the minimum length of the Tekiah of that set. Thus, the maximum allowed length of an individual Shever is dependent on the above dispute. Some Poskim however rule that an individual Shever may not even be the minimum length of the Tekiah of Tarat. [Tosafus 33b; Rosh; Michaber 590/3; Beis Yosef] Others rule that it may and the issue is only if it reaches the minimum length of the Tekiah of its set. [Mordechai; Hagahos Ashri; Rama 590/3] Admur rules one is to suspect for this first opinion Lechatchila.
A. First opinion:[61]
Some opinions rule that the three Yevavos [i.e. crying sounds] which make up the Teruah are each a single short sound for a total of three short sounds. These sounds are referred to as Terumatin. Hence according to this opinion, the measurement of the sounds are as follows:
Teruah: The Teruah must contain at least three Terumatin [i.e. Tu Tu Tu].
Shever: The Shever has a minimum and maximum length. Each of the three Shevarim must be slightly longer than a single Terumatin [i.e. Tuu-Tuu-Tuu].[62] The maximum length of each of the three Shevarim depends on the set one is currently blowing in, as a single Shever may not be as long as the minimum required length of the Tekiah of its set, being that in such a case this is considered a Tekiah and not a Shever. For example in the set of Tashrat one must beware that not even a single Shever be as long as a Shevarim Teruah which is three medium Shevarim and three Terumatin combined.[63] In the set of Tashat one must beware that not even a single Shever be as long as three medium Shevarim.[64] If one is not careful in this and he lengthened the Shever to this amount then the Shever is invalid and even Bedieved he has not fulfilled his obligation [according to this opinion]. Furthermore, initially it is good to beware not to make the Shever, even in the set of Tashrat [and certainly in the set of Tashat], as long as three Terumatin.[65] Thus it is proper to shorten the length of the Shever as much as possible, although it should not be too short as it must be a Genicha and not a Yelil which is the Terumatin in the Teruah blow.[66] [Hence, according to this opinion all Shevarim of all sets are to be slightly more than one Terumatin and less than three Terumatin. The Poskim[67] write that practically according to this opinion each Shever is a minimum of two Terumatin long.]
Tekiah: The length of the Tekiah is measured in accordance to the minimum length of the middle blow generally called the Teruah. Now being the Sages instituted to blow three sets of possible Teruas therefore the length of the Tekiah varies in accordance to the minimum required length of the Teruah of that set. By the set of Tashrat the Tekiah must be the minimum length of its middle blow which is “Shevarim Teruah”. Thus it must be as long as three medium blows, which are like three Genichos [i.e. Shevarim], and three short blows [i.e.Teruah] combined.[68] [This is approximately the length of nine Terumatin.[69]] However in the set of תש”תeach Tekiah must only be the minimum length of three Shevarim.[70] [This is approximately the length of six Terumatin.[71]] In the set of תר”ת one is only required to lengthen the Tekiah the length of three Yelalos [i.e. 3 Terumatin].[72]
Is there a maximum length for the Tekiah? There is no maximum length for the Tekiah. Hence one may lengthen the Tekiah as much as he desires.[73]
B. Second Opinion:[74]
There are opinions that say that the three Yevavos [i.e. crying sounds] which make up the Teruah are each three short sounds for a total of nine short sounds. Hence according to this opinion the measurement of the blows is as follows:
Teruah: The Teruah consists of three Yevavos. Thus, the Teruah must contain at least nine Terumatin. [i.e. Tu Tu Tu Tu Tu Tu Tu Tu Tu]. There is no maximum limit of how many טרומטין one can blow in the Teruah.
Shever: The length of the Shevarim is certainly not less than the length of the Teruah. Hence the three Shevarim combined must be a total minimum length of nine Terumatin. Thus, each of the three Shevarim must be at least three Terumatin long [i.e. Tu, Tu, Tu = three טרומטין] for a combined total of nine Terumatin in order so its length not be less than that of a Teruah. The maximum length of each of the three Shevarim depends on the set one is in, as a single Shever may not be as long as the minimum required length of the Tekiah of its set, being that in such a case it is considered a Tekiah and not a Shever. For example in the set of Tashrat a single Shever may not be as long as eighteen Terumatin.[75] Furthermore, initially one is not to make the Shever, even in the set of Tashrat [and certainly in the set of Tashat], as long as nine Terumatin.[76] Bedieved so long as the Shever was less than 18 Terumatin long it is valid.[77] In the set of Tashat one must beware that not even a single Shever be as long as nine Terumatin.[78] If one is not careful in this and he lengthened the Shever to this amount then the Shever is invalid and even Bedieved he has not fulfilled his obligation.
Tekiah: The length of the Tekiah is measured in accordance to the minimum length of the middle blow generally called the Teruah. Now being the Sages instituted to blow three sets of possible Teruas therefore the length of the Tekiah varies in accordance to the minimum required length of the Teruah of that set. By Tashrat the Tekiah must be the minimum length of its middle blow which is “Shevarim Teruah”. Thus according to this opinion it must be as long as eighteen Terumatin.[79] In the set of תש”ת[and תר”ת] each Tekiah must be a minimum length of nine Terumatin.[80] There is no maximum length for the Tekias.
C. The Final Ruling: [81]
Lechatchilah:
Practically one is to [initially] be stringent [in the minimum length of the Tekiah and Shevarim] like the second opinion being that blowing Shofar is a Biblical command. [Likewise, one is to initially be stringent like the first opinion regarding the maximum length of the Shevarim.] Thus, practically the following are the desired lengths:
The Teruah: The Teruah must consist of at least nine טרומטין.[82] [i.e. “tu tu tu tu tu tu tu tu tu”] [There is no maximum limit of טרומטין in the Teruah.]
The Shevarim:[83] [In order to comply with both opinions] each of the three blows of the Shevarim are to be an exact length of three Terumatin.[84] It is not to be the length of nine Terumatin even in the set of Tashrat.[85]
The Tekiah:[86] The Tekiah’s of the set of תשר”ת are to be at least the length of eighteen טרומטין [i.e. the amount of time it takes to blow 18 טרומטין].[87] The Tekiah’s of Tashat and Tarat are to be at least the length of nine טרומטין.
[The Chabad Rebbe’s were accustomed that the final Tekiah of each set should be the length of both the Teruah and Tekiah of that set combined. See Q&A!] There is no maximum length for the Tekias.
Bedieved:[88]
Bedieved if one blew the Shofar in a way that is only valid according to the first opinion [i.e. blew a Shever less than 3 Terumatin long, or a Tekiah less than 9 Terumatin long] it is valid and one is not required to reblow the Shofar, as one can rely on the first opinion. [Likewise, if one blew a set that is only valid according to the second opinion (i.e. blew a Shever more than approximately 6 Terumatin long in a set of תש”ת) it is valid. Nevertheless, some Poskim[89] rule that it is proper to repeat the blows in all cases in order for it to be valid according to all opinions.]
Did two invalidations, each one according to one opinion: If [in a single blow[90] or even if amongst any of the thirty blows[91]] there are two invalidations, each one being invalid according to one of the opinions, then according to both opinions one has not fulfilled his obligation and is required to re-blow the invalidated set. Thus if in תש”ת one blew a Tekiah less than nine Terumatin [invalid according to 2nd opinion] and blew one of the Shevarim longer than approximately 6 Terumatin [invalid according to 1st opinion] then he must re-blow that set.[92] Likewise if one blew one Shever less than three Terumatin [invalid according to 2nd opinion] and another Shever he blew approximately six Terumatin [in the set of Tashat, or 9 Terumatin in the set of Tashrat, which is invalid according to 1st opinion] then he must re-blow that set (following the laws of one who made a mistake during the blows, as explained in Halacha 12[93]). One cannot grab the leniencies of both opinions being they contradict each other.[94] [If in Tashrat one blew a Tekiah less than 18 Terumatin and a Shever more than 9 Terumatin it is invalid.[95]]
D. Invalid according to all opinions:
According to both opinions it is invalid if one blew any of the following lengths:
Tekiah: If one blew a Tekiah of less than the minimum required length of the 1st opinion, [i.e. 9 Terumatin in Tashrat, 6 in Tashat[96], and 3 in Tarat] that blow is invalid.
Shevarim:[97] If one blew any of the Shevarim of תש”ת a length of 9 טרומטין or more, or in תשר”ת blew a Shever of 18 Terumatin or more it is invalid according to all. If one of the three Shevarim was not more than one Terumatin long then it is invalid according to all. If one blew less than three Shevarim it is invalid according to all.
Teruah: If one blew less than three Terumatin in a Teruah it is invalid according to all.
E. Adding to the amount of Shevarim:[98]
From the letter of the law there is no maximum limit of how many short blows one can blow in the Shevarim so long as it is done in one breath[99].[100] Hence, one may blow as many short blows of Shevarim as he desires.[101] Nevertheless the custom is not to blow more than three Shevarim. However, some add a simple sound [קול פשוט] at the end of the three Shevarim, however the custom is not to do so. [Practically the Chabad custom is to do so.[102]]
F. Adding to the amount of Teruah:[103]
There is no maximum limit of how many Terumatin one can blow in the Teruah so long as it is done in one breath.[104] Hence one may blow as many Terumatin as he desires.[105] There is no custom to limit the amount of Terumatin blown in the Teruah.[106] Some add a simple sound [קול פשוט] at the end of the Terumatin, however the custom is not to do so.
| Final summary and ruling:
The Tekiah of Tashrat is to be at least 18 Terumatin[107] long. The Tekiah of Tashat and Tarat is to be at least nine Terumatin long. Each Shever is to be exactly three Terumatin long. One is to blow at least nine Terumatin in the Teruah. One may lengthen the Tekiah as much as he desires. One may blow as many Terumatin as he desires within the Teruah blow. One is not to blow more than three Shevarim although some are accustomed to add a small sound after the three Shevarim and so is the Chabad custom. Bedieved fulfills his obligation: – If the Tekiah of Tashrat was less than 18 but more than 9. – If the Tekiah of Tashat was less than 9 but more than 6. – If the Tekiah of Tarat was less than 9 but more than 3. – If the Teruah of Tashrat or Tarat was less than 9 but more than 3. – The Shevarim of Tashrat and Tashat were less than 3 each but more than 1 each. Pasul and must be redone:1. If the Tekiah of Tashrat was less than 9. 2. If the Tekiah of Tashat was less than 6. 3. If the Tekiah of Tarat was less than 3. 4. If the Teruah of Tashrat or Tarat was less than 3. 5. If one of the Shevarim of Tashrat or Tashat was not more than 1 each. 6. If the Shevarim of Tashrat or Tashat contained less than three Shevarim. 7. If the Tekiah in Tashrat was less than 18 and one of the Shever was more than 9. 8. If the Tekiah in Tashat was less than 9 and one of the Shever was more than 6. 9. If one Shever in Tashrat was less than 3 and another more than 9. 10. If one Shever of Tashat was less than 3 and another more than 6. Q&A Practically how many seconds long should the Tekiah of Tashrat be? Some[108] say that based on measurements they did the Tekiah of Tashrat is a minimum of four seconds each. Must one repeat the sound if he made a mistake in the blows of after Musaf?[109] No, unless one knows that there is someone present who did not yet fulfill his obligation. |
| The Chabad custom regarding the last Tekiah of each set:[110]
The previous Chabad Rebbe’s were accustomed that the last Tekiah of each particular set be the length of the first Tekiah and middle blow of that set. [Thus the last Tekiah of the set of Tashrat is to be at least 36 Terumatin long. The last Tekiah of the set of Tarat and Tashat is to be at least 18 Terumatin long.] The Chabad Custom regarding the amount of Terumatin in the Teruah sound: The Rebbe Rayatz stated that the Teruah of Tarat is to contain 12 Terumatin while the Teruah of Tashrat is to contain 24 Terumatin.[111] The Rebbe Maharash was accustomed to blow 42 Terumatin in the Teruah.[112] At times he blew 72 Terumatin.[113] At other times he blew 53 Terumatin.[114] |
| The Tekiah Gedola:
It is customary after the prayer to blow an extra-long Tekiah.[115] [The Chabad custom is to blow this long Tekiah at the last Tekiah of the thirty blows sounded after Tehillim.[116] We however do not sound a Tekiah Gedola by the last Tekiah of the ten blows sounded within Kaddish of after Musaf.[117]] It is likewise customary to sound an extra-long Tekiah by the concluding blow of the Tekios Meyushav.[118] The reason this is done is in order so the congregation knows that the blows have ended and they should begin saying Ashrei Haam.[119] |
Tarat
| First Opinion | Second Opinion | Lechatchila | Bedieved | Pasul | |
| Teruah | 3 Terumatin | 9 Terumatin | 9 Terumatin | Valid if 3 | If did less than 3 |
| Tekiah | 3 Terumatin | 9 Terumatin | 9 Terumatin | Valid if 3 | If did less than 3 |
Tashat
| First Opinion | Second Opinion | Lechatchilah | Bedieved | Pasul | |
| Shevarim | 2 Terumatin each | 3 Terumatin each | Exactly three not more, not less | If blew 2 Terumatin each is valid | If is more than 9 |
| Tekiah | 6 Terumatin | 9 Terumatin | 9 Terumatin | If is more than 6 | If is less than 6 |
Tashrat
| First Opinion | Second Opinion | Lechatchilah | Bedieved | Pasul | |
| Shevarim Teruah | 9 Terumatin [3 in Teruah; 2 in each Shever] | 18 Terumatin [9 in Teruah; 3 in each Shever] | 18 total as 2nd opinion | More[120] than 9 as 1st opinion | Less than 9 |
| Tekiah | 9 Terumatin | 18 Terumatin | 18 | More than 9 | Less than 9 |
Legnth of Shever
Question:
How long must each Shever be and what is the law if blower blew a very short first Shever, similar in sounding to a Terua? Practically in our Shul the Baal Tokeia blew almost all the Shevarim blows in the following way: Tu, Tuuu, Tuuu, Tu, Tu? Did we fulfill our obligation?
Answer:
Each of the three Shevers of the Shevarim must initially be a length of exactly three Terumatin [i.e. Tu Tu Tu], and Bedeived be at the very least slightly longer than one Terumatin [i.e. one Terua sound of Tu]. According to your description, the above first Shever was invalid as it was no different than the blowers Terumitin in Terua, and it hence comes out that you only heard two Kosher Shevarim, which does not fulfill your obligation. It is imperative for this reason that every Shofar Blower, irrelevant of his righteousness and knowledge, have a second knowledgeable individual stand next to him and correct him if necessary. It is quite common that the blower makes a mistake and does not pick up on it either due to nervousness, stage fright, or simple habit or inability to properly blow. The above issue which you mentioned with the blower not sounding a proper first Shever is a common mistake that some do out of habit, and they must be corrected, and if they are unable to change their habit then they should politely retire from serving as a Baal Tokeia for the public.
Sources: See regarding the minimum length of a Shever-Lechatchila: 2nd opinion in Admur 590:6; Riva; Rivam; Rosh; Maggid Mishnah according to Rambam; Final initial ruling of: Admur 590:7 and so rules: Chayeh Adam 142:7; M”B 590:15; Kaf Hachaim 590:25 [for Ashkenazim] See regarding the minimum length of a Shever-Bedieved:1st Opinion in Admur 590:4; Rashi; first opinion in Michaber 590:3; M”B 590:13 based on Mateh Efraim 590:4 and 11, explained in Shaar HaTziyon 590:8; Final ruling of: Admur 590:7; So rules also M”B in Shaareiy Tziyon 590:4
8. Taking breaths:
A. Within a single sound:[121]
[The minimum required measurement of the Tekiah blow must be done in one breath.[122]] The [minimum required] amount of the Yevavos [i.e. Terumatin] of the Teruos in the sound of Terua, as well as the three Shevarim[123] in the sound of Shevarim, must be done in one breath.[124] If one did not blow them in one breath, he does not fulfill his obligation.[125] [Thus if he took a breath in the middle of the three/nine Terumatin of the Teruah or in middle of the three Shevarim he must restart the blowing of that Teruah or Shevarim. The above however is only if one did not blow a Kosher Tekiah or Kosher Teruah or Kosher Shevarim in either the sound before the breath or the sound after the breath, in which case they do not accumulate to make up minimum required measurement. If, however, one of the sounds were valid, either the one before the breath or the one after the breath, then this is considered that one blew an extra sound in middle of the set of which at times the ruling is that one may continue with the blows, and at times he must repeat from the first Tekiah of that set. See Halacha 12 regarding one who blew an extra sound for the full details of this subject [see 12D in particular].
| If one did not take a breath in middle of the sound but made a silent break in middle and then continued what is the law? Some Poskim[126] rule that if the silent break in a sound is equivalent to the amount of time it takes for one to take a breath and begin to blow then it has the same law as one who took a breath in between. It requires further analysis as to the opinion of Admur in this matter.[127] The Tekiah: Seemingly by the Tekiah even the slightest break of silence in the sound invalidates the sound even if one did not take a breath, unless one of the parts of the sound, before or after the break of silence, contained the minimum measurement of length of a Tekiah.[128] |
B. Between each sound:[129]
Between the Tekiah and Teruah and Tekiah of each set:[130] One must take a breath between the sounds of each set.[131] Hence in the set of Tashrat one must take a breath between the Tekiah and Shevarim-Teruah, and then between the Shevarim Teruah and Tekiah.[132] In the set of Tashat one must take a breath between the Tekiah and Shevarim, and then between the Shevarim and Tekiah. In the set of Tarat one must take a breath between the Tekiah and Teruah, and then between the Teruah and Tekiah. If one did not take a breath between the Tekiah and Shevarim/Teruah or the Shevarim/Teruah and Tekiah he is to re-blow that set[133] in order to fulfill his obligation according to all. This applies even if he made a small interval between the blows although he did not take a breath.[134]
Between the Shevarim-Teruah of Tashrat:[135] By תשר”ת of תקיעות מיושב [before Musaf] the Shevarim-Teruah is to be blown in one breath without breathing in between. Nevertheless one is to make a small[136] break between the Shevarim and Teruah.[137] By תקיעות מעומד [during Musaf] one is to blow it in two breaths, taking a breath between the Shevarim and Teruah.[138] Nevertheless, one is not to delay more than the amount of a single breath between the two blows.[139] [By the Tekios blown after Davening the Shevarim-Teruah is to be done in one breath.[140] When blowing a single set of thirty blows for other Jews [i.e. Mivtzaim] one is to blow the Shevarim-Teruah in one breath.[141]] In all areas that the custom is to always blow the Shevarim-Teruah in two breaths one is to do so and he may not swerve from the custom.[142]
Between the Tekiahs of two sets:[143] It does not suffice to blow a very long Tekiah in order for it to count as the last Tekiah of the current set and the first Tekiah of the coming set. [One must thus take a breath between the last Tekiah of one set and the first Tekiah of the next set] If one blew a long Tekiah with this intent that it be valid for both sets, then it is proper to re-blow the entire current set starting from the first Tekiah.[144]
| Summary: One must take a breath between each blow. Each individual blow must be done in one breath. The Shevarim- Teruah of Tashrat is to be done in one breath, although making a small break between the Shevarim and Teruah. In Musaf the Shevarim-Teruah of Tashrat is to be done in two breaths although one is not to delay more than the amount of a single breath between the two blows. Q&A According to our custom if by Tekios Meyushav one blew the Shevarim-Teruah in two breaths must he repeat that set? Some Poskim[145] rule that in such a case he is to simply blow the Shevarim-Teruah of Tashrat of Tekios Meumad in one breath. If one blew some of the Shevarim-Teruah in two breaths and some in one breath: If in Tekios Meyushav or Tekios Meumad one blew some of the Tashrat in one breath and some in two breaths then some Poskim[146] rule that in such a case one must repeat from the first set of Tashrat. According to our custom if by Tekias Meumad one blew the Shevarim-Teruah in one breath must he repeat that set? This matter requires further analysis.[147] According to the custom to blow the Shevarim-Teruah of Tekios Meyushav in two breaths what is the law if they did all the sets in one breath?[148] They fulfill their obligation and are not required to repeat the Shevarim Teruah in two breaths. In how many breaths is the Shevarim-Teruah of the blows of after Musaf to be sounded in?[149] The Shevarim-Teruah contained within the sounds that are blown after Musaf [i.e. ten in middle of Kaddish and thirty after Tehillim] are to be blown in one breath. If one is blowing only 30 sounds [i.e. such as when blowing without a Minyan, or by Mivtzaim] is he to blow the Shevarim-Teruah in one or two breaths and what is the law if he did not do so?[150] According to the custom mentioned above to blow the Shevarim-Teruah of Meyushav in one breath, then the same applies in a case that he is only blowing one set of 30 blows, that he is to blow the Shevarim-Teruah in one breath. If one did not do so he is to repeat the sets of Tashrat properly.[151] Those however that are accustomed to blow in two breaths and blew in one breath are not required to repeat the blows, as explained above. If, however, one blew some in two breaths and some in one breath then he must repeat the sets of Tashrat, as explained above. |
| No break between the Shevarim and Terua Question: Our Baal Tokeai did not make a really noticeable break between the Shevarim and Terua in the set of Tashrat, in the blowing that follows the reading of the Torah? Were these blows valid? To note, he claims that he did make a very slight break which perhaps us listeners did not pick up being that we are used to a larger break. Answer: The blows are valid even if a very short break was made, so long as the sounds of the Shevarim and Terua were noticeable as two separate distinct sounds. Furthermore, even if no break at all was made, it remains valid according to many Poskim, and some rule that so should be done even initially, and so is the initial custom of some communities. Explanation: There is a dispute amongst the Rishonim and Poskim regarding whether the Shevarim and Terua of the set of Tashrat should be sounded in one breath or with a breath in-between, and practically, we rule that in the blows which follow the Torah reading it is to be blown in one breath. Now, some Rishonim rule based on the Talmud that although it is blown in a single breath nonetheless a slight break is to be made between the two sounds, and so is ruling of many of the Achronim, including the Alter Rebbe. It is not necessary however to make a large break, and on the contrary even a slight break suffices, as the entire purpose of this break is simply to make sure that the two sounds are separated, and that the second sound does not sound like a continuation of the first. Now, if this break was not made and the second sound, sounds like a continuation of the first sound, then it is not clear [and neither have I found this law recorded anywhere] what the rule would be Bedieved according to these Poskim. [One cannot compare this to the implied law of invalidation of one who blew an entire set of blows without a breath in between and also without a break between, as in truth those are meant to be different sounds, while the Shevarim Terua according to this opinion is a single sound. Vetzaruch Iyun] However, some Rishonim and Poskim completely disagree with the above and rule that the two sounds of Shevarim Terua should be blown in a single sound without any break at all in between. Thus, while certainly one should initially make a slight break in between as rules the Alter Rebbe, seemingly there is no need to repeat the sound Bedieved. This especially applies on the second day which is only rabbinical, and especially according to those who were accustomed to make a short Tekia sound at the end of the Shevarim which itself can serve as a break between the Shevarim and Terua. Sources: Nitei Gavriel 58:5; Piskeiy Teshuvos 590:7; See the following sources who require one to make a break between the Shevarim and Terua: Admur 590:9; Terumas Hadeshen 142; Beis Yosef 590; Rashi Chulin 26b; P”M 590 A”A 4; Mateh Efarim 590:15; M”B 590:18; Kaf Hachaim 590:32; See the following sources who do not require one to make a break between the Shevarim and Terua and on the contrary should be blown in a single sound without a break: Rosh [if make break is invalid]; Avnei Nezer 443:5; 444:20; Ashel Avraham Butchach 590:4; Eish Das p. 25; Chazon Ish 136:1 |
9. Intervals between blows:[152]
Speaking in between blows:[153] It is initially forbidden for the blower to speak or make an interval between the blows until the last Tekios of Musaf are heard.[154] [If one is hearing Shofar outside of a Minyan, then he may not speak or make an interval until he hears the 30 blows that are Biblically required.[155]] Nevertheless, if he transgressed and spoke, even for many hours, the previous blows are valid and he is to continue from where he was holding. [Furthermore, a new blessing is not required to be recited even if one spoke prior to hearing 30 blows.[156]] This applies irrelevant of where he made the interval, whether it was done between sets or individual blows. [However, see Q&A regarding speaking between the Shevarim-Teruah.]
Blowing other sounds in between blows:[157] If one blew extra sounds for the sake of the Mitzvah between the blows of a set then those sounds are considered an interval between the Tekiah that precedes it or follows it [and one must thus re-blow from the first Tekiah of that set[158]]. If, however, one did not blow the extra sound for the sake of the Mitzvah, such as he did so for mere practice, then it is not considered an interval and he may continue from where he left off.[159]
Must one hear all the sounds in one session?[160] One is not [Bedieved[161]] required to hear all the sounds in one session and hence even if he left Shul and spoke for a while [and then heard the remaining blows] he has fulfilled his obligation. [This applies even if one was in the middle of a set, such as he already heard the Tekiah of Tashat, or the Shevarim of Tashat, and left Shul prior to hearing the next blow, nevertheless he may continue with the next blow of that set to validate the set.] This however only applies if one did not hear another improper[162] blow for the sake of the Mitzvah, prior to hearing the next blow of that set. If, however, one did hear other non-Tekiah blows in between and intended to hear them for the sake of the Mitzvah then that set is invalidated and must be reheard.[163]
| Summary: It is initially forbidden to speak or make an interval until one has heard the blows in Musaf [or if one is without a Minyan until he has heard the thirty Biblical sounds.] If one made an interval between sounds the previous sounds nevertheless remains valid, and he may continue from the sound that he is holding by. This applies even if one is in the middle of a particular set, such as after the Shevarim of Tashat but prior to the Tekiah. This however only applies if one did not hear a blow for the sake of the Mitzvah that does not belong in the set that he is holding in, otherwise he must repeat from the beginning of that particular set. Q&A May two shuls that are adjacent to each other blow Shofar simultaneously? Some Poskim[164] rule that if each Shul can hear the blows of the other Shul then they are to be particular to blow at separate times.[165] However according to Admur it suffices if they have in mind not to fulfill their obligation with the blows heard from the other Shul as it is then considered like mere animal sounds.[166] What is the law if one had to make an interval between blows due to Oness? – Example: One went to the bathroom in middle of the blows and remained there for five to ten minutes. Must he rehear the sounds from the beginning? Some Poskim[167] rule that [according to the ruling of the Ashkenazim[168]] if one made an interval due to Oness and the interval was equal or more than the amount of time it takes him to blow [that set of 9 blows such as Tashat Tashat Tashat[169]], then he must repeat the blowing from the beginning of that set [i.e. the 1st Tashat] just as is the law by Shema[170] and other Mitzvos[171]. This Oness refers to one who made an interval in the reading due to a Halachic prohibition to continue blowing, such as if the reader had to use the bathroom in middle.[172] Others[173] however rule that it is not necessary to repeat from the beginning and one hence fulfills his obligation if he continues from the blow that he left off. It requires further analysis as to the opinion of Admur in this matter regarding Shofar.[174] Q&A on the Blessing The above Halacha only touched upon the laws regarding the actual blows, meaning if one made an interval between blows are the previous blows still valid. It however did not touch on the question of the blessing, in whether the blessing must be repeated. The Q&A below will discuss the law of the blessing, if the blessings itself is still valid or not. If one left the Shul in middle of the blows must he repeat the blessing when hearing the remaining sounds?[175] No. What is the law if one spoke during the first Tekiah after the blessing?[176] 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. If one spoke prior to hearing the thirty Biblically required sounds must he repeat the blessing? No.[177] This applies even if he spoke between the Tekiah and Shevarim of the first set of Tashrat.[178] May one even initially speak between the thirty blows in Meyushav or between the blows during Mivtzaim?[179] No. This applies even to matters relevant to the prayer. [However, matters relevant to the blows may be spoken. What is the law if one spoke between the Shevarim and Teruah of the set of Tashrat?[180] One must repeat that particular set starting from the Tekiah. This applies even if one spoke of matters relevant to the blows. |
10. Must one hear all the sounds from the same blower?[181]
One is not required to hear all the blows from the same person. Hence even if one heard a Tekiah from one person and a Teruah from another and a Tekiah from another it is valid. This applies even if every sound was sounded by a different blower. See Chapter 10 Halacha 16!
11. If many people are blowing at the same time:[182]
If there are many people blowing simultaneously, one fulfills his obligation so long as he intends to listen to the blowing of a single blower and that blower is sounding all the sounds.[183]
12. The law if one blew the wrong sound or blew an extra sound?
Introduction: There are different types of mistakes that carry different rulings. One blew the wrong sound such as a Shevarim instead of Teruah; one blew an extra sound such as he blew the Shevarim twice etc. Certain mistakes simply require one to repeat the current blow. Other mistakes require one to repeat from the first Tekiah of the set of that mistake. The law is also dependent on if a breath was taken between the mistaken blow and the true sound.
*Important note 1: In all cases at the very most one would only be required to repeat from the first Tekiah of that particular set but never from the first Tekiah of the entire grouping. For example, if one blew Tashrat-Tashrat correctly and then made an invalidating mistake in the third set of Tashrat, at the very most he will be required to repeat from the first Tekiah of the third set of Tashrat. There is however never a mistake in a later set that can invalidate an earlier set even if they are of the same grouping such as in this case that all three sets are Tashrat.[184]
*Important note 2: All the cases below of mistakes refers to a person that intended to blow the mistaken sound or the extra sound for the sake of the Mitzvah. If one did not do so for the sake of the Mitzvah then it is not considered an interval at all and one may always continue from where he left off, as explained in length in Halacha 9 [590/12]. See there!
*Very important note for all Baalei Tokeia of Shuls and on Mivtzaim: The laws below are extremely pertinent for the Baal Tokeia to be an expert in as many times the sound of the Shevarim or Teruah does not come out well from the Shofar and the Baal Tokeia thus decides to re-blow the Shevarim or Teruah. However, at times this first sound is considered Halachicly valid and hence when he reblows the better sounding Teruah or Shevarim he is really blowing an extra Shevarim or Teruah in which case it invalidates that entire set as explained in the laws to follow!
A. Mistakes in Tashrat:
One began blowing the Teruah before the Shevarim:[185] If in the set of Tashrat one began[186] blowing a Teruah prior to even beginning the first sound of the Shevarim, then he must repeat and blow the first Tekiah of that particular set.[187]
One began blowing the Teruah prior to finishing the Shevarim:[188] If in the set of Tashrat one began blowing the Teruah after blowing only [one or] two sounds of the Shevarim, prior to finishing the third Shever, then if it was all done in one breath[189], he must [only] redo the Shevarim-Teruah by blowing three Shevarim and a Teruah and continue from there according to the Seder he is in. It is not necessary for one to repeat the first Tekiah of that set which he already blew prior to the mistaken [Shevarim Teruah].[190] This law applies whether he completed the sounding of the Teruah that he mistakenly began [blowing prior to sounding the third Shever] or whether he remembered in the middle of the Teruah and had not yet blown a complete Teruah.[191] If, however, one took a breath between the two Shevarim and the mistaken Teruah[192] then he must go back and also repeat the first Tekiah of this set.[193]
One blew an extra Shevarim:[194] If after blowing the three Shevarim in Tashrat one took a breath and blew another set of Shevarim, even if he only repeated the blowing of one more Shever [after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[195] [This applies whether he blew the extra Shevarim prior to sounding the Teruah or after sounding the Teruah.[196] If one did not take a breath in between then the blow remains valid.[197] If one did not take a breath but made a silent break the span of a breath before blowing the extra Shevarim, some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]
One blew an extra Teruah:[198] If after blowing the Teruah in Tashrat, which is defined as three Terumatin according to the first opinion mentioned in Halacha 7[199], one took a breath and blew another set of Teruah, even if he did not complete this Teruah [i.e. blew only one or two Terumatin after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[200] [If one did not take a breath in between then the blow remains valid.[201] If one did not take a breath but made a silent break the span of a breath before blowing the extra Teruah, some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]
B. Mistakes in Tashat:
Blew a Teruah instead of a Shevarim in the set of Tashat:[202] If in the set of Tashat one began[203] to blow a Teruah one must repeat and blow from the first Tekiah of that particular set.[204] This applies whether he began the Teruah after finishing the Shevarim, or whether he began the Teruah before finishing the Shevarim, even if he only blew one Shever, or whether he began the Teruah prior to blowing even one Shever.
One blew an extra Shevarim:[205] If after blowing the three Shevarim in Tashat one took a breath[206] and blew another set of Shevarim, even if he only repeated the blowing of one more Shever [after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[207] [If one did not take a breath in between then the blow remains valid.[208] If one did not take a breath but made a silent break the span of a breath before blowing the extra Shevarim some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]
C. Mistakes in Tarat:
Blew a Shevarim instead of a Teruah in the set of Tarat:[209] If in the set of Tarat one began[210] to blow a Shevarim one must repeat and blow from the first Tekiah of that set.[211] This applies whether he began the Shevarim after finishing the Teruah, or whether he began the Shevarim before finishing the Teruah, even if he only blew one Terumatin, or whether he began the Shevarim prior to blowing even one Terumatin.
One blew an extra Teruah:[212] If after blowing the Teruah in Tarat, which is defined as three Terumatin according to the first opinion mentioned in Halacha 7[213], one took a breath[214] and blew another set of Teruah, even if he did not complete this Teruah [i.e. blew only one or two Terumatin after this breath], he must repeat and blow starting from the first Tekiah of this particular set and continue from there and onwards according to the order he is in.[215] [If one did not take a breath in between then the blow remains valid.[216] If one did not take a breath but made a silent break the span of a breath before blowing the extra Teruah, some Poskim rule that it is considered as if one took a breath in between. See Halacha D and Q&A!]
D. If one blew a Teruah or Shevarim and stopped in middle, such as due to that the sound was not going well, may he restart the Teruah or Shevarim without repeating the first Tekiah?[217]
*This law applies in all case that he stopped in middle irrelevant of the reason, such as to catch his breath, or he became mixed up etc!
If he does not take another breath in between and reblows the better sounding Teruah or Shevarim directly after the previous ill sounding Teruah of Shevarim, then it is valid in all cases.[218] [See Q&A regarding if he took a silent break] If however one took a breath after the ill sounding Teruah or Shevarim and then after the breath blew a good sounding Teruah or Shevarim then if the previous Teruah or Shevarim was Halachicly valid [irrelevant of whether the Baal Tokeia enjoyed its sound] then the set is invalid and he must repeat the blows from the first Tekiah of that particular set.[219] If however the previous ill sounding Teruah or Shevarim was not Halachicly valid then he may take a breath and blow a good sounding Teruah or Shevarim.[220]
When is an ill sounding Shevarim considered Halachicly valid? All pitches of sounds are considered valid irrelevant to whether it sounds “ill” to the listener or not.[221] Nevertheless even a strong sound is only valid if it contains the correct measurements. See Halacha 7 for the dispute regarding the Halachic validation of the three Shevarim. Practically in this regard if it contained three short sounds that are more than one Terumatin each it is considered valid according to the first opinion there and one must hence repeat from the first Tekiah of that set according to that opinion.[222] If the ill sounding Shevarim was valid even according to the second opinion mentioned there then one must repeat from the first Tekiah according to all.[223]
When is an ill sounding Teruah considered Halachicly valid? All pitches of sounds are considered valid irrelevant to whether it sounds “ill” to the listener or not.[224] Nevertheless even a strong sound is only valid if it contains the correct measurements. See Halacha 7 for the dispute regarding the Halachic validation of the Teruah if it must contain 3 or 9 Terumatin. Practically in this regard if it contained three Terumatin it is considered valid according to the first opinion there and one must hence repeat from the first Tekiah of that set according to that opinion.[225] If the ill sounding Teruah was valid even according to the second opinion mentioned there then one must repeat from the first Tekiah according to all.[226]
| Summary: If the ill sounding blow was Halachicly valid [i.e. contained the minimum required length according to even the first opinion in Halacha 7] and he then took a breath and blew a second time, he must repeat from the first Tekiah of that set. If, however, one did not take a breath in between the two blows, or if the previous blow was not Halachicly valid, then he may continue with the last Tekiah of that set. Thus, practically speaking, if one for example blew at least three Terumatin of a Teruah and it wasn’t blowing well and he took a breath and started again, then he is to begin again from the Tekiah of that set. Q&A If one tried blowing and a mere sound of air came out and not an actual blow, is this still considered like a Halachicly valid sound and hence follows all the rules mentioned above?[227] No. The sound of air coming out of the Shofar is not considered a sound at all and hence one may continue from whichever blow he is currently holding by. If one began blowing a normal sound and it then turned into a sound of air: If he did not yet blow the minimum amount, then he is to reblow that sound. If he did already blow the minimum amount then he has fulfilled his obligation. If he desires in any event to reblow the sound or already did so then he must repeat from the first Tekiah if he took a breath[228] in between. If one blew an ill sounding Teruah or Shevarim that is only valid according to the first opinion what is he initially to do? If one did not yet take a breath, he is to try to blow a good sounding Teruah or Shevarim. If however one already took a breath then he is to stop and begin anew from the first Tekiah of that set.[229] Nevertheless if one did not do so and continued with the final Tekiah then it is valid.[230] Furthermore, even if he reblew a Teruah or Shevarim after taking the breath, then if that Teruah or Shevarim is valid even according to the second opinion, then the entire set remains valid Bedieved.[231] |
| If one blew only two of the three Shevarim, or only two Terumatin in the Teruah, and took a breath must he restart from the first Tekiah of that set? No. He is to continue and repeat a proper Shevarim or Teruah.[232] |
E. If one recognized the mistake only later on:[233]
Remembered after blowing the last Tekiah of that set: In all cases that it was explained that one must repeat from the first Tekiah of that particular set if one did not recognize the mistake until he already blew the last Tekiah of that particular set then that Tekiah counts as the first Tekiah of the [set which is required to be repeated] and he is to continue from there and onwards according to the order he is in.
Remembered in middle of the next set: If one only recognized the mistake in a different set, or in a different grouping altogether, then he should complete that grouping and then blow the one set [which contained the mistake and had to repeated]. Thus, for example if he made an [invalidating] mistake in the set of Tashrat and only recognized this mistake in the set of Tashat or Tarat then he is to complete the entire grouping that he is currently holding in and then blow a single set of Tashrat.[234]
F. The difference if one made a mistake during the blows of before Musaf [Meyushav], during the blows of the midst of Musaf [Meumad] or during the blows of after Musaf:[235]
In all cases that it was explained that one must repeat from the first Tekiah of that particular set in which the mistake occurred there is no difference between whether this occurred during the Tekios Meumad [during Musaf] or the Tekios Meyushav [of before Musaf after Kerias Hatorah]. In either order of blows, one must repeat [the mistaken set] according to the laws explained above.[236] If however one made a mistake in the blows of after Davening this has no relevance being that it is a mere custom.
| Summary Blew the wrong sound: Blew a Teruah instead of a Shevarim or vice versa: In all cases that one was supposed to blow a Teruah or Shevarim and instead he blew a Shevarim or Teruah [i.e. one blew a Shevarim inתר”ת instead of a Teruah, or a Teruah in תש”ת instead of a Shevarim] he must start again from the Tekiah of that particular set. [Each of the three groupings in תשר”ת/תש”ת/תר”ת is considered a set for a total of 9 sets] This applies even if one only began the wrong blow, and then remembered right away. If in תשר”ת one began blowing the Teruah before blowing the Shevarim: If one began blowing the Teruah prior to finishing blowing the 3 blows of the Shevarim, then if it was all done in one breath he does not need to re-blow the Tekiah of that set. Rather he is to simply reblow the Shevarim-Teruah. If however one took a breath in between the Shevarim and Teruah, or began blowing a Teruah before even beginning the Shevarim, he must start again from the Tekiah of that particular set. Blew an extra set of Teruah or Shevarim: In all cases that one is supposed to blow a Shevarim or Teruah and he blew a second Terua or Shevarim, then if the first Terua or Shevarim was Halachicly valid he must repeat from the first Tekiah of that set, if he took a breath between the two sets. This applies even if he did not complete the second set, such as he only blew one Shevarim or one Terumatin. If, however, one did not take a breath in between the two sets, or if the previous set was not Halachicly valid then he may continue with the last Tekiah of that set. If one recognized a mistake only later on: If one recognized while blowing that he made a mistake in a previous grouping of blows [i.e. realized made mistake in תשר”ת while blowing תש”ת] he should finish that grouping and then blow the set which contained the mistake. |
| Q&A What is the law if one took a breath in middle of a Tekiah and hence blew two sets of Tekiahs? By the last Tekia of a set, so long as one of the sounds, whether before the breath or after the breath, had the minimum required length of the Tekiah then it is valid.[237] [If however in the first Tekiah of a set the first Tekiah had a valid length and the second did not have a valid length, such as one by mistake began re-blowing the Tekiah and remembered and stopped prior to blowing the desired length then a proper Tekiah must be repeated.[238]] If one did not take a breath prior to blowing the extra sound but made a silent break prior to doing so must he repeat from the first Tekiah?[239] Some Poskim[240] rule that if a silent break between a repeated sound is equivalent to the amount of time it takes for one to take a breath and begin to blow then it has the same law as one who took a breath in between and he must repeat from the first Tekiah of that particular set. It requires further analysis as to the opinion of Admur in this matter.[241] If one is in doubt as to the validity of a set must he repeat that set due to doubt?[242] This is dependent on whether the sounds are Biblical or Rabbinical. Thus, on the second day of R”H or by Tekios Meumad there is certainly room to be lenient. |
- The law if one did not blow the sets in order:[243]
- Example: One first blew the sets of Tashat and then Tarat and only then blew the sets of Tashrat. Or one first blew two sets of Tashrat and then blew three sets of Tarat and then blew the third set of Tashrat. Or one blew one set of Tashrat one set of Tashat and one set of Tashat and one repeated this three times.
Blowing the wrong sound is only problematic when one is in the midst of a particular set as explained in the previous Halacha. However blowing the wrong set never invalidates the previous or later sets and even the current set remains valid.[244] Thus in all the above examples as long as there was a total of 30 sounds blown, three times the set of Tashrat, three times the set of Tashat and three times the set of Tarat one fulfills his obligation.
13. Hearing the entire blow from beginning to end:[245]
Every sound must be heard in its entirety, from beginning to end, in order for one to fulfill his obligation of that sound.
Q&A
Question:
If one walked into the Shul right in the middle of the first Tekiah, is he Yotzei?
Answer:
No, you must hear that set of three blows of Tashrat over again.
Sources: See Admur 587:4 and 588:2 regarding invalidation if began blowing Tekia before Alos and finished after Alos; 590:10; 592:8
Question:
Must one hear both the beginning and end of every sound? For example, can one leave the Shul prior to the end of the Tekia Gedola?
Answer:
You must hear the entire Tekia from beginning to end. Thus you must remain until the end of the Tekia.
Sources: See Admur 587:4 and 588:2 regarding invalidation if began blowing Tekia before Alos and finished after Alos; 590:10; 592:8
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
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[1] Admur 590:1-2; Michaber 590:1-2; Rambam 3:1; Rosh Hashanah 34a
[2] Admur 590:1; Michaber 590:1; Rambam ibid; Rosh Hashanah ibid
Background of the Biblical obligation to blow 9 blows: Biblically one is only required to hear nine blows on Rosh Hashanah [תר”ת תר”ת תר”ת]. This is learned from the fact the Torah states the word Teruah three times, twice regarding Rosh Hashanah and one-time regarding Yom Kippur of the year of Yovel. The oral tradition received that these three areas are juxtaposed and hence it is considered as if the word Teruah was said three times by both Rosh Hashanah and Yom Kippur of Yovel. Now every Teruah must have a simple sound precede it and come after it. This sound is called a Tekiah. This obligation to blow a Tekiah before the Teruah is learned from the verse “Vihavarta Shofar Teruah” which implies that one must sound a simple blow and then afterwards sound a Teruah as the word “Vihavarta” implies the blowing of a simple sound. After blowing the Teruah one is also required to blow a Tekiah as the verse states “Taviru Shofar” which implies that after blowing the Teruah one is also required to blow a simple blow. This concept is applied by every Teruah whether of Yovel and whether of Rosh Hashanah being that the days are juxtaposed. [Admur 590:1; Michaber ibid; Rambam ibid; Rosh Hashanah ibid] Thus in total one is required to blow nine sounds, as the Torah states Teruah three times which teaches one must blow three Teruas and the Torah teaches that every Teruah must have a Tekiah before and after hence equaling nine blows.
[3] Admur 590:2; Michaber 590:2; Rambam 3:2-3; Rosh Hashanah ibid
Background of the institution to blow thirty blows: The Torah states that one is to blow a Teruah. The Teruah is translated as a Yebava. The word Yebava is found in the verse regarding the mother of Sisra “The mother of Sisra looked out the window and Tiyabeiv”. This implies that the Yibava is a sound a man makes when he is crying and wailing. There is doubt as to whether this cry is a like the cry of an ill person which gives a slightly lengthy cry [moan-Uhhhhhhh] which consists of several of these sounds [Uhhhh-Uhhhh-Uhhhhh]. This cry is called a Ganach [moan]. Alternatively, perhaps it refers to a person which is crying and wailing very short sounds that come one after the other [Uh-Uh-Uh-Uh-Uh-Uh-Uh]. This sound is called a Yilil [profuse weeping]. Alternatively perhaps it refers to a cry which consist of both sounds one after the other, meaning a Ganach [moan] and then a Yelil, as it is common for one who is weeping to first moan and then cry profusely [Uhhhh-Uhhhh-Uhhhhh-Uh-Uh-Uh-Uh-Uh-Uh-Uh]. [Admur ibid; Michaber ibid; Rosh Hashanah ibid See Rosh Hashanah 33b]
Other opinions: Some opinions hold that Biblically all the sounds of the Teruah, whether it be a Teruah or a Shevarim, are considered a valid Teruah, and thus whatever a person sounds, whether only a Shevarim or only a Teruah, he fulfills his [Biblical] obligation. Thus, in earlier generations some communities sounded only the Shevarim and some sounded only the Teruah, and they both fulfilled their Biblical obligation. However, since this matter seemed like a dispute in the eyes of the masses therefore the Sages instituted that everyone should blow the same sounds and they should not blow sounds that seem to be under dispute in the eyes of the masses. Hence, they instituted to blow Tashrat; Tashat and Tarat three times each in order to remove the masses from questioning the sounds based on the differences they witness in the customs. [Opinion in Admur 592:4; Rav Haiy Gaon brought in Tosafus 34 that all the sounds are valid]
[4] As perhaps the Teruah consists of a Genicha and Yelil. [ibid]
[5] As perhaps the Teruah consists of only a Genicha. Now although one already heard a Genicha in the first set this Genicha was invalidated by the Yelila that followed it as this Yelila intervened between the Genicha and Tekiah that is meant to follow it and the Torah stated that one is to blow a Tekiah after the Teruah without having any sound of a Shofar which is not a Tekiah in between. [ibid]
[6] As perhaps the Teruah consists of only a Yelil. Now although one already heard a Yelil in the first set this Yelil was invalidated by the Genicha that preceded it as this Genicha intervened between the first Tekiah and Yelil that is meant to follow it. [ibid]
[7] Third custom brought in Admur 596:1; M”A 596:1 in name of Shlah based on Arizal in Shaar Hakavanos p. 99; Peri Eitz Chaim 26:3; Hearuch “Meiah Piyos” [that so is their custom]; Hamanhig R”H 21; Tosafus R”H 33b in name of Aruch
[8] The reason: The reason behind the custom to blow 100 blows is in correspondence to the 100 sounds of cry that the mother of Sisrei sounded. [Hearuch; Hamanhig; Tosafus R”H 33b; brought in Kaf Hachaim 592:1]
[9] Admur 592:7
[10] 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 present to witness the blowing. [Rashi ibid] Others however explain that the words of the Gemara “due to the gentile monarchy” means to say that it was dangerous to blow the Shofar before Shacharis as the gentiles thought that we blew the Shofar as a sign of waging war and they would hence attack. The sounds were 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]
[11] This is done in order to confuse the heavenly prosecutor prior to the Musaf prayer in order so he does not prosecute during the Musaf prayer, as blowing the Shofar enters the Satan into a state of confusion and distress. [592:7; Gemara R”H 16b; Rashi there “When the Satan sees how beloved the Mitzvos are to the Jewish people his claims against them are silenced”]
[12] Siddur Admur; Rambam Shofar 3:10; Maggid Mishneh ibid that so is the custom in all world Jewry; 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 to hint to the reason behind blowing the Shofar at this time, which is to remember the sounds that were blown by Matan Torah.
The reason: In order to remember the sound of the Shofar of Matan Torah. [Likkutei Sichos ibid based on Rasag brought in Abudarham] Alternatively 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]
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.
[13] Piskeiy Teshuvos 592:3
[14] See Piskeiy Teshuvos 592:3
[15] 585:5-6; As is the simple implication of the ruling of the Gemara Rosh Hashanah 34b, and Michaber:Admur in 590:1-2 that the 30 blows are Biblically required due to doubt as what consists of a Teruah, and so rules Ramban in Milchamos Hashem. However there are opinions in the Rishonim [Rosh:Chinuch:Ran] which bring Rav Haiy Gaon which rules that in truth only 9 blows are needed and there is no doubt at all, as all the sounds of the Teruah are valid. [This opinion is brought in Admur 592:4]
[16] Mateh Efraim 586:7 and 601:13 rules that Biblically only 10 blows are required. This ruling is regarding cases [Mudar Hana:Kabalas Shabbos] in which only the mere minimum may be blown and they rule that only 10 sounds are to be blown. So rules also Mishneh Berurah 586:22.
[17] So explicitly rules the Mateh Efraim and M”B ibid. If however the source of their ruling to blow only 10 times is following Rav Haiy Gaon then seemingly one may blow any combination he wishes, even Tashrat 3x or Tashat 3x, as according to him they are all valid. However Kinyan Torah [3:76] explains that in truth the Mateh Efraim here is suspecting for the opinion of those Rishonim which require all three sounds to be blown, and rather he holds that in truth it is only Rabbinical that three sets of Teruah are required and Biblically one fulfills his obligation simply by blowing one set, hence since there is doubt as to the Teruah we do three sets one of each possibility. This understanding however can certainly not be placed into Admur which clearly rules that the three sets of the Teruah are required Biblically, and hence the blowing of 10 blows would only be allowed if one were to rely on Rav Haiy Gaon, in which case it makes no difference as to which combination one blows three times. [This is unlike the ruling of Piskeiy Teshuvos 590 footnote 2 which says Tashrat may not be sounded 3 times.]
[18] As there are Poskim [brought next] which rule that one requires 30 blows Biblically.
[19] Kinyan Torah 3:72
[20] Kaf Hachaim 586:40; Shraga Hameir 3:11
Regarding the opinion of Admur: It clearly seems that he rules that three sets of Teruas are required Biblically [unlike the suggestion of Kinyan Torah]. However regarding the three types of Teruas that exist there is room to learn that Admur actually rules like Rav Haiy Gaon as a) in 592:4 he mentions this opinion as a matter of fact without dispute [it is only regarding the custom of Musaf that he relates a dispute] and b) after explaining the doubts he writes [unlike Michaber] that the “Sages instituted” to blow 30 times. Now if there is a true Biblical doubt why do we need the Sages to institute this decree, should it not be automatically done due to doubt? Hence this wording seems to imply like Rav Haiy Gaon. Nevertheless, since the simple implication of the doubt as written in Admur is that it is a Biblical doubt we therefore wrote above that one is to initially blow 30 blows even if this may compromise on the amount of people he has blown for.
[21] To properly understand the logistics behind this ruling refer to Halacha 2 [regarding the validity of making a stipulation] and Halacha 9 [regarding blowing other sounds between blows]. Vetzaruch Iyun why this seemingly clear and simple advice is not brought in any previous Poskim! Vetzrauch Iyun Lemaaseh if one should rely on it.
[22] Heard from Rav Farkash as well as other Rabbanim
[23] Seemingly it is not necessary for the listener to have this stipulation in mind as it is no different than when the Baal Tokeia intends not to be Motzi someone in which case that person is not Yotzei even if he had in mind. See Chapter 10 Halacha 5.
[24] Thus, if the Shevarim-Teruah is the correct Teruah sound, then he intends to blow them all for the sake of the Mitzvah. If only the Shevarim is the correct Teruah sound, then he intends to blow the Shevarim for the Mitzvah and the Teruah is not for the Mitzvah. If only the Teruah is the correct Teruah sound, then he intends to blow the Shevarim not for the Mitzvah and the Teruah is being blown for the Mitzvah.
[25] As no Poskim have ever recorded such an option, and in a case like this, Eino Rainu-Raayah!
[26] Kaf Hachaim 585:28 in name of Shaar Hakavanos 99; Peri Eitz Chaim 26:3
[27] Arizal brought in Minchas Elazar 4:37
[28] 590:3
[29] As regardless one has fulfilled his obligation with this Tekiah blown, as it is considered part of whichever set is the correct set. [ibid] In other words if one has in mind that the Tekiah belongs to whichever grouping is the correct Teruah sound [i.e. one has in mind: “If the תשר”ת is the correct grouping then this Tekiah is the last Tekiah of the grouping, and if the תש”ת is the correct grouping then this Tekiah is the first Tekiah of that grouping”], then the Tekiah is valid for either set and one does not need to blow another Tekiah before beginning the Shevarim of תש”ת.
The reason why a stipulation is necessary: If one does not make a stipulation on the Tekiah then the Tekiah cannot serve for both sets of blows, such as for both Tashrat and Tashat or both Tashat and Tarat. The reason for this is because Mitzvos need intent and when one blew the last Tekiah for the set of Tashrat he intended it to count for that set and thus it cannot count for the set of Tashat as if the main set is really Tashat then it ends up that this first Tekiah which was blown for the sake of Tashrat was not blown for the sake of the Mitzvah at all. The same applies by the last Tekiah between Tashat and Tarat. Hence if one did not make a stipulation, he is required to repeat a Tekiah before each set. [ibid]
[30] One intends: “If תש”ת is the correct grouping then this Tekiah is the last Tekiah of this grouping, and if the תר”ת is the correct grouping then this Tekiah is the first Tekiah of this grouping”
[31] In total one saves two Tekias from being blown. In a case that one is blowing many times consecutively, such as on Mivtzaim, it is advisable to intend this stipulation in order to conserve one’s strength to blow for other people.
[32] Admur 590:10-11
Background:
First Opinion: If one lengthened the last Tekiah of a certain set (this refers to the last Tekiah of a single set of Tashrat or a single set of Tashat or a single set of Tarat) of one of the sets of Tashrat or Tashat or Tarat, the length of two Tekios in order for this Tekiah to count as two Tekiahs, the last Tekiah of the current set and the first Tekiah of the following set, nevertheless the Tekiah only counts for one set which is the last Tekiah of the current set. The reason for this is because every Tekiah must have a beginning and end and if this Tekiah were to be split to two Tekias as was the original intent of the blower then the second Tekiah would not have a beginning and the first Tekiah would not have an end. Therefore, we do not follow the blowers intent and rather we consider this Tekiah as one long Tekiah and it thus counts as the last Tekiah of the current set. [Admur 590:10; See also Levush brought in Alef Hamagen 587:5]
Second Opinion: There are those that argue on the above and say that everything follows one’s intent and thus since he intended that the Tekiah count as two blows we therefore consider it as two Tekiahs and they are hence both invalid for the reason explained above. Thus, it does not even count as a single Tekiah. One must thus re-blow the first Tekiah of the current set and continue with the remaining sounds just as is the law regarding one who made a mistake in middle of a set, in which case he must begin from the start of that set. [See Halacha 12!]
The final ruling: The final ruling follows the first opinion. Nevertheless, it is proper to suspect for the latter opinion. [Admur 590:11]
[33] Meaning if one is holding in the second set of Tashrat and by the last Tekiah of the second set he had intent that this Tekiah count as the last Tekiah of the second set and the first Tekiah of the third set, then he is to repeat from the first Tekiah of the second set.
[34] Piskeiy Teshuvos 590:2
[35] Polish and Hungarian Chassidic Jewry
[36] Lithuanian and Russian Jewry; Custom of the Rebbe as brought in Otzer Minhagei Chabad p.121
The advantage of this custom: The advantage of this custom is that one is able to measure the three Terumatin required in the blow. [Mikraeiy Kodesh 17; See Halacha 7]
[37] Rav Yaakov Landau in name of the Rebbe Rashab, brought in Otzer Minhagei Chabad p.121; Mikraeiy Kodesh 17 in the name of Rav Chaim Brisker.
[38] Michaber 586:6; This Halacha is missing from Admur although see 586:9 and 18
[39] M”B 586:6; Kaf Hachaim 586:48 based on Gemara R”H 27b
[40] Levush brought in Kaf Hachaim 586:49
[41] Ashel Avraham Butchach Tinyana 590; see Piskeiy Teshuvos 586:5; Leket Yosher p. 125; Moadim Uzmanim 1:5
[42] Mahril Diskin brought in Sheilas Shlomo 2:55
The reason: As they suspect that a changed sound is considered as if the blow has ended and a new blow has begun, and some of the Rishonim hold that it invalidates the sound. [see Ritva R”H 33b; Drashos Haramban p. 240; Meiri; See Moadim Uzmanim ibid; Piskeiy Teshuvos ibid footnote 14]
[43] Ashel Avraham ibid; Piskeiy Teshuvos ibid
[44] Ashel Avraham ibid; Meaning if one sounded a Tekiah of 2 Terumatin and the sound changed then he should make the remaining Tekiah at least 3 Terumatin in order so it is valid without needing to join the previous pitch of sound.
[45] Piskeiy Teshuvos 590 footnote 22
[46] M”A 585:11; Mateh Moshe 808; Mahril; Kaf Hachaim 585:48
[47] This story is brought in Mateh Moshe ibid [student of Mahrshal] in name of one of his teachers. This story occurred prior to the 1600’s during the lifespan of the Mateh Moshe.
[48] 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]
[49] Shaareiy Teshuvah 585:7
[50] Kaf Hachaim ibid as this is no different than confessing between the sets
[51] Kaf Hachaim ibid
[52] 593:3; Michaber 593:2
[53] The reason: As there is no Mitzvah involved in simply blowing a Tekiah or Teruah or Shevarim as the Mitzvah is to blow a Tekiah and then a Teruah or Shevarim and then a Tekiah, as explained in 590:1. [Admur ibid]
[54] The reason: As perhaps the Shevarim or Teruah is the correct middle blow of the Torah and hence he fully fulfills the Mitzvah by blowing it. [Admur ibid; M”A 593:3]
If one knows Tashrat: See Michaber ibid that writes “if one knows how to blow Tashrat but not Tashat and Tarat”; The Mefarshim discuss the obvious question on this wording as certainly if he knows Tashrat he knows the other blows. Various answers are given to this question: 1) The Michaber means to say he does not know how to blow Tashrat in one breath [Taz 593:6] 2) He is unable to blow more than Tashrat. [M”A 593:3] See Nehar Shalom 593; Mamar Mordechai 593:1; Kaf Hachaim 593:6; To note that Admur completely negates this issue and omits the set of Tashrat form this Halacha.
[55] M”E 593:2; Biur Halacha 593; Kaf Hachaim 593:5
[56] M”A 593:3
[57] 590:4-7; Michaber 590:3
[58] Kaf Hachaim 590:10; Rashi and all Poskim unlike Rambam which holds it’s the size of half a Teruah, [Kaf Hachaim 590:9] It is also unlike the Raavad which holds that every Tekiah is always nine Terumatin and is not measured in accordance to the middle blow. [Bach 590; See M”B 590:13; Kaf Hachaim 590:14] Admur does not mention this opinion or reason.
[59] 590:4
[60] Moadim Uzmanim 1:5; Piskeiy Teshuvos 590:4
Other Opinions: Some Poskim rule that the Tekiah is to be as long as the actual length that one performed for the middle blow. [Orchos Chaim in name of Rashba; Siddur Yaavetz; Drashos Ramban, brought in Piskeiy Teshuvos ibid] Some conclude that one is to suspect for their opinion in the blows of Meyushav. [Piskeiy Teshuvos 590:4]
[61] Admur 590:4; Rashi; first opinion in Michaber ibid
[62] Admur 590:4; This is approximately two Terumatin for each Shever. [M”B 590:13 based on Mateh Efraim 590:4 and 11, explained in Shaar HaTziyon 590:8]
[63] As this length is the minimum length of a Tekiah of that set of Tashrat and hence if one blows a Shever of this length it is no longer considered a Shever but rather a Tekiah. [590:5] This is approximately 9 Terumatin long. [see Shaareiy Tziyon 590:8]
[64] As the length of a Tekiah in the set of Tashat is the length of three medium Shevarim and hence if one blows a Shever of this length it is no longer considered a Shever but rather a Tekiah. [590:5] This is approximately 6 Terumatin long. [see Shaareiy Tziyon 590:8]
[65] Admur ibid based on Rama 590:3 that Bedieved is valid; Darkei Moshe; Mordechai
The reason: As this is the minimum length of the Tekiah of the set of Tarat and hence if one were to lengthen the Shever of Tashrat or Tarat to this amount it ends up that he has blown the Tekiah of the set of Tarat and has not blown a Shever. [Admur ibid]
Other Poskim: Some Poskim rule that even Bedieved the Shever may not be as long as three Terumatin in any set according to this opinion. [Michaber 590:3; Beis Yosef; Levushei Serud; Nehar Shalom 590:2; Kaf Hachaim 590:12]
[66] 590:5
[67] Mateh Efraim 590:4 and 11; M”B 590:13; explained in Shaareiy Tziyon 590:8; See Piskeiy Teshuvos 590 footnote 9 that some say it is a total of 4.5 Terumatin for all three Shevarim
[68] As the Teruah of this set of Tashrat includes both a Shevarim and Teruah
[69] See Shaareiy Tziyon 590:8
[70] As three Shevarim is the Teruah of this set. [ibid]
[71] Mateh Efraim 590:4 and 11; M”B 590:13; explained in Shaareiy Tziyon 590:8
[72] Thus according to this opinion, the minimum Shiur of the Tekiah of Tashrat is longer than the minimum Shiur of the Tekiah of Tashat and the minimum Shiur of the Tekiah of Tashat is longer than the minimum Shiur of the Tekiah of Tarat. [Michaber 590:3]
[73] As the measurement given for the Tekiah is only regarding its minimum length, that it should not be less than the minimum length of the Teruah. [ibid]
[74] Admur 590:6; Riva; Rivam; Rosh; Maggid Mishnah according to Rambam
[75] As up until this length the blow is not considered a Tekiah. [ibid]
[76] As this is the minimum length of the Tekiah of the set of Tarat and hence if one were to lengthen the Shever of Tashrat or Tarat to this amount it ends up that he has blown the Tekiah of the set of Tarat and has not blown a Shever. [ibid] Furthermore, another reason is because according to the Raavad every Tekiah is nine Terumatin long even in the set of Tashrat and hence if the Shever is nine Terumatin it is considered a Tekiah. [Bach 590; See M”B 590:13; Kaf Hachaim 590:14] However Admur does not mention this opinion or reason.
[77] As within the set of Tashrat so long as it is less than 18 Terumatin it is not considered a Tekiah. [ibid]
[78] As the length of a Tekiah in the set of Tashat is the length of nine Terumatin and hence if one blows a Shever of this length it is no longer considered a Shever but rather a Tekiah. [ibid]
[79] As the Teruah of this set of Tashrat includes both a Shevarim and Teruah and the Shevarim and Teruah each must be a minimum length of nine Terumatin [being that there are three Genichos of three Terumatin each in a Shevarim and three Yevavos of three Terumatin each in a Teruah] for a total of 18 Terumatin. [ibid]
[80] As nine Terumatin is the minimum length of the “Teruah” of this set. [ibid]
[81] Admur 590:7 and so rules: Chayeh Adam 142:7; M”B 590:15; Kaf Hachaim 590:25 [for Ashkenazim]
Other opinions: Some Poskim rule that even initially one is to follow the first opinion of Rashi. [M”A 590:2 that so is the custom of the world]
[82] To comply also with the second opinion.
[83] Admur ibid; and Poskim ibid; Chabad custom as brought by the Rebbe in Reshimos Hayoman p. 344; Shulchan Menachem 3:105 in name of Rebbe Rayatz “each Shever is three Terumatin each”
Other Opinions: Some Poskim rule that even initially one is to follow the first opinion of Rashi and hence the Shever is to be two Terumatin each and not three. [M”A 590:2 that so is the custom of the world; Alef Hamagen 590:9 in name of Eish Das] Some are accustomed after Davening to blow a second set of blows according to the opinion of Rashi and custom of M”A ibid. [Mishmeres Shalom 41:6]
Ruling of Tzemach Tzedek: See Chidushei Hatzemach Tzedek 76b that he argues that one is to make the Shever less than three Terumatin. Vetzaruch Iyun why one is not to make each Shever more than three if even according to the first opinion the Shiur of a Tekiah in Tashat is 6 Terumatin. Seemingly the reason is because according to the Ravad one may not make a single Shever be as long as the Tekiah of any set and hence one is not to lengthen it more than 3 Terumatin which is the length of a Tekiah of Tarat.
[84] The reason: It may not be less than three as then it is invalid according to the second opinion. It may not be more than three as then it is considered like a Tekiah of the set of Tarat according to the first opinion.
[85] As according to the first opinion this is considered like a Tekiah of Tashrat. Furthermore, even according to the second opinion it is proper not to lengthen any Shever to the point it is as long as the Tekiah of another set and the Tekiah of Tashat and Tarat according to this opinion is nine Terumatin.
[86] Admur ibid and Poskim ibid
Other opinions: Some Poskim rule that initially the Tekiah of Tashrat is to be the length of 24 Terumatin. [Alef Hamagen 590:6 in name of Eish Das as they take into account 6 Terumatin worth of breaths between the Shevarim and Teruah of Tashrat.] Others write it is to be 27 Terumatin long, as the Shevarim have to be slightly longer than 9 Terumatin. [Piskeiy Teshuvos 590 footnote 12 in name of Moadim Uzmanim; M”B 590:14]
[87] Being that the Shevarim-Teruah must be at least 18 טרומטין long according to the stringent opinion.
[88] 590:7; So rules also M”B in Shaareiy Tziyon 590:4
[89] Alef Hamagen 590:7
[90] Kaf Hachaim 590:26
[91] Admur and the Poskim do not state if the invalidation is relevant in a single blow or a single set or in the total sets. Logically his ruling would apply in all cases as so long as one has not blown thirty blows according to either opinion, one has not fulfilled his obligation according to either opinion. Vetzaruch Iyun. See also Kaf Hachaim 590:26 which explains the case to be within a single set of blows.
[92] Admur ibid and in more detail in M”E 590:11
[93] Parentheses in original; This means that he must reblow starting from the first Tekiah of that set as it is considered as if he blew an extra Tekiah.
[94] Admur ibid
[95] Mateh Efraim 590:10
[96] Mateh Efraim 590:4 and 11; M”B 590:13; explained in Shaareiy Tziyon 590:8
[97] Understood from Admur ibid; Mateh Efraim 590:9
[98] 590:4
[99] See Halacha 8
[100] Meaning he can blow more than three blows in the Shevarim.
[101] These additional sounds are not considered an interval between the Teruah and Tekiah that follows it being that one is making these sounds all in one breath. [ibid]
[102] Toras Menachem 29 p. 14; Igros Kodesh 20:39 [printed in Shulchan Menachem 3:105]
[103] 590:4
[104] See Halacha 8
[105] These additional sounds are not considered an interval between the Teruah and Tekiah that follows it being that one is making these sounds all in one breath. [ibid]
[106] This is opposed to the Shevarim in which the custom is not to blow more than three.
[107] The length of the blows is measured by the amount of Terumatin [טרומטין] worth they contain. טרומטין refers to a short blow similar to that contained in the Teruah. [i.e. Tu, Tu, Tu = three טרומטין]. Thus if one were to say that a Tekiah must contain 10 Terumatin this would mean that the length of the Tekiah must be long enough for one to blow 10 Terumatin within that amount of time. So, if it takes five seconds to blow 10 Terumatin the Tekiah would have to be five seconds long.
[108] Piskeiy Teshuvos 590:4 in name of Kitzur Hilchos Moadim
[109] Admur 590:18; Bach 596
[110] Directive of Rebbe Rayatz recorded by the Rebbe in Toras Menachem Reshimos Hayoman p. 344 [Printed in Shulchan Menachem 3:286; Shaareiy Halacha Uminhag 5:70]; Custom by Rebbe Mahrash recorded in Sefer Hasichos 1941 p. 28; Sefer Hatoldos Admur Mahrash p. 67; Otzer Minhagei Chabad p. 123
[111] Directive of Rebbe Rayatz recorded by the Rebbe in Toras Menachem Reshimos Hayoman p. 344 [Printed in Shulchan Menachem 3:286; Shaareiy Halacha Uminhag 5:70]
[112] Otzer Minhagei Chabad p. 123
[113] Sefer Hasichos 1944 p. 136
[114] Sefer Hasichos 1938 p. 253
[115] M”B 592:4; M”E 592:11; Based on the following Poskim regarding a Teruah Gedola: Michaber 596:1; first custom brought in Admur 596:1; Tur in name of Rav Amram
The reason: This is done in order to confuse the Satan [Divine prosecutor] from prosecuting that we are not scared of G-d’s judgment. As being that after prayers we proceed to have a festive meal with food drink and merrymaking the prosecution may use this to find fault with us that we are not afraid of the day of judgment. [Thus, the final Shofar blowing prevents this prosecution]. [Admur ibid; Taz 596:1] Alternatively the reason is in order to push away the Kelipos from nurturing from the Holiness that was drawn down through the prayer of the day. [Kaf Hachaim 596:1]
[116] Chabad custom. In all the new printings of the Machzor Chabad they specifically write that the last Tekiah of the 30 blows of after Tehillim is to be a Tekiah Gedola. [see printing of Machzor Kehos 2006 in both the English and the Hebrew version] However in all previous prints of the Machzor this was omitted, and it simply writes “Tashat” as the ending set without mentioning that it should be a Tekiah Gedola. In Otzer Minhagei Chabad 337 and 335 he evidently understood from this that we do not blow a Tekiah Gedola at the conclusion of the thirty blows after Tehillim.
[117] Siddur Admur; Otzer Minhagei Chabad 334-335
[118] Siddur Torah Or and Machzor [omitted in Siddur Slavita of Admur]; Siddur Arizal; Siddur Shlah; Minhagei Mahril R”H; Minchas Elazar 2:65; Darkei Chaim Veshalom 720; Siddur Yaavetz; Siddur Daas Kedoshim; Piskeiy Teshuvos 596:1
[119] Mahril ibid
[120] M”B 590:13
[121] See Admur 590:8 and 15-17
[122] Pashut, as otherwise it is not considered a Tekia, and seemingly this is the reason that it was not explicitly mentioned in Poskim here
[123] Admur 590:8; Michaber ibid; Poskim ibid
The reason: As the three Shevarim is considered the Teruah of that set. [Admur ibid; Tur ibid; Kaf Hachaim 590:27]
[124] Admur 590:8; Michaber 590:4; Tur 590; Ramban Rosh Hashanah 34a; Rosh R”H 4:11; Rabbeinu Tam
[125] Admur ibid; Kneses Hagedola 590:7; Elya Zuta 590:7; Implication of Beis Yosef 590; Abudarham; Rabbeinu Yerucham Nesiv 6:2; Orchos Chaim; Mamar MordechaI 590:8; Nivei Shalom 590:5; Biur Hagr”a 590; Chayeh Adam 142:8; M”B 590:16; Kaf Hachaim 590:28
The reason: As the Torah stated that one must blow a single Teruah and not two Teruos. [Admur ibid; Levush 590:4; Ramban ibid; Kaf Hachaim 590:28]
Other opinions: Some Poskim rule that Bedieved if one took a breath within a single sound, he still fulfills his obligation. [M”A 590:7; Taz 590:5; Derech HaChaim 7; Mateh Efraim 590:12; See Kaf Hachaim ibid]
[126] Mateh Efraim 590:25; Piskeiy Teshuvos 590:5 and 9 footnote 44
[127] Admur never mentions that a silent break has the same status as a breath. On the contrary from his wording in different Halachas it is implied that it is all one sound. [See 590:4; 590:16 and 590:17] So is also implied from M”B 590:34; Vetzaruch Iyun.
[128] See Piskeiy Teshuvos 590 footnote 21 and so seems logical as if it is valid to make a break of silence within a Tekiah then what would differentiate a Tekiah from a Shevarim! Hence, one must say that the minimum length of the Tekiah, which is Lechatchila 9 Terumatin long in Tashat and Tarat and 18 in Tashrat, must be done without any break in between.
[129] 590:8-9
[130] 590:9; Michaber 590:5 [regarding Tarat-brings two opinions]
Background of Admur ibid:
First Opinion: If one blew Tarat or Tashat in a single breath then if one made a slight interval in a way that they appear like three sounds, he has fulfilled his obligation. [First opinion in Admur ibid; Yerushalmi; Tur in name of Rosh; First opinion in Michaber ibid; Admur novelizes that a) This rule applies even in Tashat and b) even according to this opinion one must make a break between the sounds. So rules also P”M 590 A”A 4; Alef Hamagen 590:28] The reason for this is because it is all considered a single Mitzvah. [Levush 590] This rule applies likewise in the set of Tashrat [Admur ibid “There are opinions who say if one did Tashrat in one breath he fulfills his obligation just like Tarat and Tashat”; Taz 590:6] However there are Poskim that rule that in the set of Tashrat everyone agrees a breath is required. [See Nivei Shalom 590:8; Kaf Hachaim 590:38]
Second Opinion: There are opinions [Riy in name of Rosh] who rule that one does not fulfill his obligation and he must thus repeat all three sounds [beginning from the Tekiah] as the first Tekiah is invalid as it did not have any interval or end. Likewise, the last Tekiah is invalid as it did not have a start and beginning being one blew it all in one breath. [Second opinion in Admur ibid; second opinion in Michaber ibid; Tur 590; reason mentioned in M”A 590:4; Vetzaruch Iyun why Admur does not mention that the Teruah has neither a beginning or an end!] Alternatively, the reason it is invalid is because the Tekiah is a sound of joy while the Teruah is a sound of sadness and hence they cannot join. [Levush brought in Kaf Hachaim 590:40]
The Final Ruling: Although the main Halacha is like the first opinion nevertheless one is to suspect for the last opinion and hence repeat the blowing of all three sounds. [Admur ibid; Michaber ibid as explained in Kaf Hachaim 590:39; Chayeh Adam 142:15; Kaf Hachaim 590:41]
Other Poskim: Some Poskim rule the main opinion follows the first opinion and one is not required to suspect for the 2nd opinion. [Gr”a brought in M”B 590:22] Some Poskim rule that if one made a break between the sounds, even if he did not take a breath then he is not required to repeat the set as in such a case one can rely on the first opinion. [Mateh Efraim 590:19] Some Poskim rule one can rely on the 1st opinion on the 2nd day of R”H. [Daas Torah 590] Others rule the main opinion follows the 2nd opinion [and hence even Bedieved one does not fulfill his obligation]. [Levush 590; Tanya 109; Elya Raba 590:9]
[131] Although Admur ibid only states the dispute regarding not sounding the entire set in one breath. Nevertheless, form the reason of the second opinion it is understood that a breath must be taken between each individual blow as otherwise the first Tekiah won’t have an end and the last Tekiah won’t have a beginning. So rules also Levush 590 brought in Kaf Hachaim 590:40; Piskeiy Teshuvos 590:8
[132] Admur ibid adds also the set of Tashrat to this dispute-see Background; Kaf Hachaim 590:38
[133] Vetzaruch Iyun if one must repeat the first Tekiah if he took a breath between the Tekiah and Shevarim but did not take a breath between the Shevarim:Teruah and the following Tekiah. Seemingly in such a case one would only have to repeat the Shevarim or Teruah and Tekiah, as the first Tekiah had a beginning and end and the invalid sound was similar to the sound needed to be blown in that set and is hence similar to the case of one who blew two Shevarim and a Teruah in Tashrat in which case the first Tekiah still remains valid. Vetzaruch Iyun.
[134] If however one blew the set in one breath and did not make a break between each blow, it is invalid according to all and hence must be repeated. [so is implied from Admur ibid]
[135] 590:8-9; So rule also: Michaber 590:4 [that every G-d fearing Jew should follow this arbitration]; Mishmeres Shalom 41:7 [that so is the custom]; M”B in Shaareiy Tziyon 590:18 [that this is the best arbitration]; Sefer Eretz Yisrael of Rav Tukichinsky [that so is the custom in all Eretz Yisrael]; Chazon Ish 136 [That so is the proper custom to follow]
Background of Admur ibid:
First Opinion [Rabbeinu Tam]-Two breaths: The Shevarim Teruah of Tashrat is not required to be done in one breath. Now, although the three Shevarim and Teruah of Tashrat are both together considered the single Biblical Teruah of that set, as perhaps the Biblical Teruah is a Genicha and Yelila together one after the other, nevertheless one is not required to blow it in one breath as it is not common for a person to sound both the Geniacha and Yelila in a single breath. Rather one takes a break in-between which consists of one breath. Thus, the blower must also take a breath in-between the two sounds. Nevertheless, one is not to delay more than the amount of a single breath between the two blows. Likewise, the blower is not to wait for the Makri to say the word Teruah [or motion him to blow the Teruah] and rather he is to begin blowing on his own immediately after taking a single breath following the Shevarim. [590:8] It is disputed whether [according to this opinion] one fulfills his obligation Bedieved if he blew it in one breath. Practically the main opinion follows the opinion who holds the blows are valid even if he did the entire Tashrat in a single breath as explained in the previous part of this Halacha. [590:9]
Second Opinion [Ramban; Rosh]-One breath: There are those that say that although it is not common to cry a Genicha and Yelil within a single breath, nevertheless since the entire reason for blowing a Shevarim-Teruah is merely due to the doubt that perhaps this is the Biblical Teruah sound referred to in the Torah, therefore one is not to make an interval between the sounds as the Torah states a single Teruah and not a Teruah that is split to two Teruos. Therefore, if one blew the sounds in two breaths, he has not fulfilled his obligation and it is thus to be blown in one breath. Nevertheless, one is to take a small break between the two sounds in order so it is evident that they are two different sounds. [590:9; See other opinions below.]
Final Ruling: The custom in these countries is like the first opinion and one may not swerve from this custom due to the need to avoid quarrel. [Admur ibid; Rama ibid] However all areas that do not have a set custom one should practice as follows: By תשר”ת of תקיעות מיושב [before Musaf] the Shevarim-Teruah is to be done in a single breath [with a small break between the Shevarim and Teruah]. The reason for this is because in this way one justifies the saying of the blessing [without suspicion of it being a blessing in vain] according to all opinions, as even according to the first opinion there are Poskim that rule that if one blew the Shevarim-Teruah in a single breath he fulfills his obligation, just like is the law regarding one who blew the entire set of Tarat or Tashat in a single breath in which case he has fulfilled his obligation [according to this opinion]. The above is only regarding the Tekios before Musaf [Meyushav] however the תקיעות מעומד [within Musaf] are to be done in two breaths. The reason for this is because no blessing is said over these Tekios and [thus there is no worry of a blessing in vain] and since some rule that according to the first opinion if one blew the Shevarim-Teruah in one breath he has not fulfilled his obligation, therefore to suspect for this opinion one should do so in two breaths. [590:9; final ruling of Michaber ibid] It seems from the above explanation that our main worry is not for one to fulfill his obligation according to both opinions but to avoid a blessing in vain. Vetzaruch Iyun.
Other Poskim: Some Poskim rule that one is always to blow the Shevarim Teruah in two breaths, both in Meyushav and Meumad. [Rama 590:4; Bach 590; Avnei Nezer 444; Hisorerus Teshuvah 2:109] This applies in all areas unless their custom is explicitly otherwise. [Alef Hamagen 590:20] Some Poskim rule one is to blow Meyushav in two breaths and Meumad in one breath. [Alef Hamagen 590:20] Some Poskim rule that if one will blow 30 blows in Musaf then he may even initially choose to blow the set of Meyushav in two breaths and the set of Meumad in one breath. [Mateh Efraim 590:15]
The Chabad custom: The custom of the Rebbe Rashab was to blow the Shevarim Teruah in two breaths, even in the set of Meyushav. Nevertheless, the Rebbe stated that he does not know if this was due to health reasons or because that is the way he held according to Halacha. [Hamelech Bemisibo 1:236] Likewise when the Rebbe Rayatz was the Makri he would not remove his finger from the word Shevarim until the Baal Tokeia stopped and took a breath even in the set of Meyushav. [Otzer Minhagei Chabad p. 122]
[136] How long? This silent break may not be more than the amount of time it takes for one to take a breath, even though in actuality he is doing it all in one breath. [Based on Admur and Michaber in the first opinion that requires two breaths and certainly this would apply according to this opinion] If one does delay this amount even without taking a breath it is questionable whether one fulfills his obligation according to any opinion. [Alef Hamagen 590:17 in name of Eish Daas]
[137] Admur 590:9; Terumas Hadeshen 142; Beis Yosef 590; Rashi Chulin 26b; P”M 590 A”A 4; Mateh Efraim 590:15; Ashel Avraham Butchach 590:4; M”B 590:18; Kaf Hachaim 590:32; Nitei Gavriel 58:5; Piskeiy Teshuvos 590:7
Other opinions: Some Poskim rule that according to the 2nd opinion one is required to blow the Shevarim Teruah in a single sound without any break in between. [Rosh; Avnei Nezer 443:5; 444:20; Eish Das p. 25; Chazon Ish 136:1]
[138] Some Poskim write that those who blow the Shofar in the silent Musaf prayer are to do so in one breath and only by the blows of the repetition is one to do so in two breaths. [Ashel Avraham Butchach] However the widespread custom is to blow it in two breaths.
[139] Admur ibid; Michaber ibid; Mateh Efraim 593:2
Bedieved: If one delayed more than the amount of time it takes to take a breath than he is to repeat from the first Tekiah. [Piskeiy Teshuvos 590:6; See M”E ibid]
[140] See Q&A!
[141] Based on the final ruling of Admur ibid that whenever one blows with a blessing, he is to blow in one breath and hence fulfill his obligation according to all.
[142] Admur ibid; Rama ibid
[143] 590:10-11
Background:
First Opinion: If one lengthened the last Tekiah of a certain set (this refers to the last Tekiah of a single set of Tashrat or a single set of Tashat or a single set of Tarat) of one of the sets of Tashrat or Tashat or Tarat, the length of two Tekios in order for this Tekiah to count as two Tekiahs, the last Tekiah of the current set and the first Tekiah of the following set, nevertheless the Tekiah only counts for one set which is the last Tekiah of the current set. The reason for this is because every Tekiah must have a beginning and end and if this Tekiah were to be split to two Tekias as was the original intent of the blower then the second Tekiah would not have a beginning and the first Tekiah would not have an end. Therefore, we do not follow the blowers intent and rather we consider this Tekiah as one long Tekiah and it thus counts as the last Tekiah of the current set. [590:10]
Second Opinion: There are those that argue on the above and say that everything follows one’s intent and thus since he intended that the Tekiah count as two blows we therefore consider it as two Tekiahs and they are hence both invalid for the reason explained above that it must have a beginning and end. Thus, it does not even count as a single Tekiah. One must thus re-blow the first Tekiah of the current set and continue with the remaining sounds just as is the law regarding one who made a mistake in middle of a set in which case he must begin from the start of that set.
The final ruling: The final ruling follows the first opinion. Nevertheless, it is proper to suspect for the latter opinion. [590:11]
[144] Meaning if one is holding in the second set of Tashrat and by the last Tekiah of the second set he had intent that this Tekiah count as the last Tekiah of the second set and the first Tekiah of the third set then he is to repeat from the first Tekiah of the second set.
[145] Mateh Efraim 590:15
Vetzrauch Iyun as perhaps according to Admur in order to save oneself from a possible blessing in vain he must repeat the Shevarim-Teruah of the Tashrat in a single breath, as he explains in his reasoning behind his arbitration.
[146] Alef Hamagen 590:23 in name of Eish Das; Tashbatz 3:209; Eishel Avraham 590; Piskeiy Teshuvos 590:6
[147] Seemingly he should not be required to repeat as a) The main opinion follows the opinion that rules even if one blew the entire set in one breath, he fulfilled his obligation. And b) Some Poskim rule that even initially one is to do so in one breath. Vetzaruch Iyun as perhaps by a Biblical command one is to suspect for all opinions.
[148] Admur ibid; M”B 590:17; As the main opinion follows that Bedieved it is valid even if the entire Tashrat was done in a single breath.
[149] Shevach Hamoadim p. 30; Otzer Minhagei Chabad 339; Hiskashrus footnote 78; Heard from Rav Tenebaum, the Baal Tokeia in 770 in those years that the Rebbe did not blow, that so was the custom in Otvotz by the Rebbe Rayatz and so is the custom in the Rebbe’s Shul in 770. [Shevach Hamoadim ibid] However see Otzer 281-282 that the Rabbeim blew even the Shevarim Teruah of Meyushav in two breaths. Vetzaruch Iyun!
[150] Piskeiy Teshuvos 590:6
[151] A) In order so the blessing is not in vain according to the second opinion and b) in order to fulfill his obligation according to all.
[152] 590:12
[153] Admur ibid; Michaber 588:2 as rules Rif; Rambam and Michaber 65:1; Halachos Ketanos
Background:
Although it is initially forbidden to speak from the beginning of the first Tekiah of Meyushav until the last Tekiah of Meumad as explained in chapter 592:7, nevertheless if the blower transgressed and spoke, he is not required to repeat the blows. This applies even if he spoke between the Tekiah and Teruah or between the Teruah and Tekiah or between individual sets [i.e. between the first Tashrat and second Tashrat] or general sets [i.e. between the set of Tashrat and Tashat]. This applies even if he spoke for many hours. [ibid; See Radbaz 1:39]
[154] The reason: See Chapter 12 Halacha 3 for the full details of this matter!
Other Opinions: The Kaf Hachaim 588:15 rules that one may even initially make an interval between sets of Tashrat and Tashat and Tarat, and only within the same set is one to avoid the interval. This is likewise implied from M”A 590:1 and P”M 590 A”A 12. Vetzaruch Iyun Gadol as besides for the fact that even he rules one may not initially make an interval before Musaf, he is perhaps forfeiting the blessing as if the Tashrat is the incorrect set and one makes an interval then it is an interval between the blessing and the correct set.
[155] See Q&A for the full details of this subject!
[156] See Q&A
[157] 590:12; Ran; M”A 590:10; See Halacha ? [590:17] for further details regarding one who blew the wrong sound or an extra sound for the sake of the Mitzvah.
Translation:
“Not only is speech not considered an interval between blows, but even if one stopped within a set and blew other sounds these sounds are not considered an interval. For example if after one blew a Tekiah or after one blew a Teruah he began practicing Tekiahs or practicing Teruahs and hence made an interval between the Teruah and Tekiah that precedes it and follows it, nevertheless the set remains valid and he may continue from where he left off. The reason why these extra sounds are not considered an invalidating interval between the Teruah and the Tekiah which precede and follow it is because one did not have intent to fulfill the Mitzvah with these extra sounds and rather did so for mere practice. The Torah was only particular that one refrain from sounding sounds, in middle of a set, that are not Tekiahs if one is doing so for the sake of the Mitzvah, as in such a cases one no longer has a Teruah with a Tekiah preceding it or following it but rather has the sound of a Shofar which is not a Tekiah following it or preceding it. However if the blower did not intend to blow the sound for the sake of the Mitzvah then this sound is not considered a sound at all and is rather similar to the sound of an animal and it is hence not an interval between the Tekiah which precedes or follows the Teruah.” [ibid]
Other Opinions: Some Poskim rule that even if one blew extra sounds for the sake of practice, it is considered an interval and one must begin from the first Tekiah of that set. [Tur 590; Michaber 590:8 “If he blew it Kemisaseik”; Elya Raba 590:19; Levush 590; See Kaf Hachaim 590:62-63]
[158] As will be explained in 590:17; See Halacha 12!
[159] Example: For example, if in the set of Tashat one blew a Teruah instead of a Shevarim, and he intended to do so for the sake of the Mitzvah, then he must restart from the Tekiah of that set as the Teruah is an interval between the Tekiah and Teruah. If however one did not blow the Teruah for the sake of the Mitzvah, such as he decided to practice a Teruah sound prior to sounding the Shevarim, then since this Teruah is invalid due to lack of intent, therefore it does not serve as an interval between the Tekiah and Shevarim and one may hence continue with the Shevarim blow. The same applies if one blew a Tekiah and then decided to practice more Tekiahs prior to blowing the Shevarim or Teruah, the set remains valid and one may continue from where he left off.
[160] 590:13
[161] However initially one is not to make an interval until he hears at least 30 blows, and if he is in Shul until after the blows of Musaf, as is explained in 592:7 [see Chapter 12 Halacha 3; 590:12], and as explained above.
[162] This means a blow that is not meant to come next in that set.
[163] This means as follows: If one left Shul prior to the last Tekiah of the second set of Tashrat being sounded then he may continue with hearing that last Tekiah in which case the second set is validated, and he is to continue with the remaining set of blows. If however one heard a Shevarim or Teruah prior to hearing the last Tekiah, then if he intended to hear it for the sake of the Mitzvah, he must repeat from the first Tekiah of the second set as this blow is considered an interval between the Shevarim-Teruah and Tekiah that is to follow it. Thus if one left Shul in middle of a set, such as prior to hearing the Tekiah after the Shevarim Teruah of Tashat, and he then reentered Shul and heard a Shevarim for the sake of the Mitzvah, then that entire set of Tashrat is invalidated and he must rehear it.
[164] Biur Halacha 590:8 “Kimisasek” in name of Chayeh Adam
[165] As if one hears a Teruah from the other Shul prior to hearing the Shevarim of one’s Shul that is to follow after the Tekiah he just heard, then it is considered an interval.
[166] Piskeiy Teshuvos 588 footnote 2; See Admur 590:12 brought above
[167] M”A 588:2; Elya Raba 588:1; Mateh Efraim 588:4-5; Erech Hashulchan 588:1; 65:3; 590:8; Mateh Yehuda, Kaf Hachaim 588:14 and 590:70 in interpretation of the Rama’s opinion; Besi David 410 in name of Rosh in name of Raaven
[168] Rama 65:1 and Admur 65:1 regarding Shema that if an interval of Oness was made one must repeat from the beginning.
[169] M”E ibid; Kaf Hachaim 588:15; This is opposed to 30 blows.
[170] See Admur 65:1
[171] See M”A 422:9 regarding Halel
[172] M”E ibid; Admur 65:1 regarding the law by Shema; Thus if they were fighting and missed some of the blows they do not have to repeat from the first set of that grouping. [M”E ibid]
[173] Halachos Ketanos 2:206 brought in Kaf Hachaim 588:14 for the reason that this law only applies by Shema and the like which requires Kavana, thus even according to the Rama which is stringent by Shema would be lenient by Shofar.
[174] Admur in 588 and 590:12 completely omits any mention of this M”A [as does the Rama]. This is despite the fact that he rules like the Rama in 65:1 regarding Shema and certainly the same should have applied regarding Shofar. This omission seems to imply that he does not hold like the M”A and rather accepts some difference between the two. To note that in 65:1 Admur rules that only an Oness that hinders one from Halachically being able to say Shema is considered an Oness. Shofar however is a Mitzvah and it is permitted to perform a Mitzvah even in a bathroom [see Halachos Ketanos 2:57; Ikarei Daat 5:15; Mateh Efraim 588:5; Biur Halacha 588:2; Piskeiy Teshuvos 76:2; Tov Ayin 18:37 based on Zohar brought in Darkei Teshuvah 19:22; The Sefer “Awaking like a Jew” chapter 7 Halacha 15A!] Thus, according to Admur there is no status of Oness by a Mitzvah like Shofar and one hence always fulfills his obligation.
[175] Birchas Avraham 172; Kneses Hagedola 592:9; Elya Raba 592:5; Kaf Hachaim 592:10
[176] Piskeiy Teshuvos 592:4
[177] M”A 592:4; 590:12; Elya Raba 592:5; Erech Hashulchan 592:6; Peri Megadim 590 A”A 12; Chayeh Adam 141:9; M”B 592:13; See Kaf Hachaim 592:10
The reason: As it is all considered a single Mitzvah. [see 592:7]
The ruling of Admur: Admur in 592:7 completely omits this ruling of the M”A 592:2 regarding one who spoke between the Tekios of Meyushav even though he brings the other information the M”A mentions there. Likewise Admur in 590:18 completely omits the reasoning of the M”A 590:12 which also explains that ideally one may speak between the Tekios of Meyushav as is seen from the Takana to blow during Musaf. This is despite that Admur in 590:18 brings all the other information found in that M”A. Likewise in 590:18 Admur adds the following words to the ruling of the M”A “in order so it not be a blessing in vain” which implies that if one makes an interval between the 30 blows then it invalidates the blessing! Thus, from all the above it seems that according to Admur if one spoke of irrelevant matters between the 30 Biblical blows the blessing is invalidated! Seemingly the reason for this is because we are not sure which sound is the correct sound of the Teruah, and hence we don’t know which set is the correct set. Hence, if one speaks between sets, perhaps he has spoken between the blessing and the Mitzvah in which case the blessing must be repeated. For this reason, Admur writes “in order so it is not considered a blessing in vain”. In any event even according to this explanation in Admur he would not hold that one must repeat the blessing as perhaps he has already blown the correct set and performed the Mitzvah. Likewise, even if one spoke after the first Tekiah the blessing is not to be repeated as perhaps he has already begun the Mitzvah. Vetzaruch Iyun!
[178] Birchas Avraham 97
[179] Admur 590:12 and 592:7 “Initially it is forbidden to talk from the beginning of Tekios Meyushav until after Tekios Meumad” as is explained in 592:7
The reason: In addition to the fact that one may not initially speak until after the sounds blown in Musaf [if one is with a Minyan as explained in Chapter 4 Halacha 3 that this is because of the blessing which we desire to carry from the Meyushav to the Meumad], if one has not yet heard the thirty Biblical sounds, it is forbidden to make an interval as doing so can make the blessing into a blessing in vain. [so is implied from Admur the end of 590:19 as explained in the previous footnotes.]
Other Opinions: The Kaf Hachaim 588:15 rules that one may even initially make an interval between sets of Tashrat and Tashat and Tarat, and only within the same set is one to avoid the interval. This is likewise implied from M”A 590:1 and P”M 590 A”A 12. Vetzaruch Iyun Gadol as besides for the fact that even he rules one may not initially make an interval before Musaf, he is perhaps forfeiting the blessing as if the Tashrat is the incorrect set and one makes an interval then it is an interval between the blessing and the correct set.
[180] Peri Megadim 592 A”A 4; M”E 592:6; M”B 592:13; Kaf Hachaim 592:21
[181] 590:14; see also 585:8-9; R”H 34b
[182] 590:14
[183] Now although we generally rule that if there are two sounds being heard at the same time one is unable to fulfill his obligation with either sound [as ruled in 141:2], nevertheless Shofar is an exception to this rule as since its Mitzvah is only once a year the listener gives it special appreciation and pays close attention and is thus able to hear the sound of the Shofar even amongst other sounds. Thus even if other people were playing a trumpet during the Shofar blowing one fulfills his obligation. It is however invalid to simultaneously hear a Tekiah, Teruah and Tekiah from three different people as in such a case one does not have a Tekiah precede and follow the Teruah as the sounds are all being heard at the same time. [ibid]
[184] Admur 590:18 “Blow one set” [brought below in E]; and all the Halachas from 590:15-18 in which he says “Repeat the Tekiah of this set”; Michaber 590:9 “If one blew two sets correctly and in the 3rd set he made a mistake he only needs to repeat this last set”; Tur 590 in name of Ramban; Chayeh Adam 142:11 and 14 [“This applies even if made a mistake in the second set”]; Beis Yosef 590 rules like Ramban; Kaf Hachaim 590:69 “so is the conclusion of the Achronim”; Piskeiy Teshuvos 590 footnote 41
Other opinions: Some Poskim rule that whenever one is required to repeat a set he must repeat from the beginning of that grouping. Thus, if he made a mistake in the 3rd set of Tashrat he is to repeat from the first set of Tashrat. [Opinion in Tur 590] Some Poskim rule that according to the Rosh and Raaven if one waited the amount of time to blow the entire set he must repeat from the first set of that grouping. [Beis David 410] In recent times the findings of writings of more Rishonim have revealed that they agree with this opinion in the Tur, unlike the Ramban. Based on this some Rabbanim rule that Lechatchila one should try to repeat the entire grouping if he made a mistake in the second or third set. [Moadim Uzmanim 1:5 in name of Binyan Shlomo; Mahril Diskin; brought in Piskeiy Teshuvos 590 footnote 41] Practically the custom is not to be stringent in this matter. [Piskeiy Teshuvos ibid]
[185] 590:16 and so rules: Abudarham; Bach 590; Kneses Hagedola 590:10; Taz 590:10; M”A 590:11; M”E 590:27; Chayeh Adam 142:13; opinion in M”B 590:30; Kaf Hachaim 590:59; Piskeiy Teshuvos 590:9
Other Opinions: Some Poskim rule that in the set of Tashrat if one began the Teruah before the Shevarim then he is not required to repeat the Tekiah. [Elya Raba 590:17; Derech Hachaim 1; M”B 590:30]
[186] This applies even if he did not blow a valid Teruah such as he only blew one Terumatin and then remembered. [590:17-regarding case brought next; M”B 590:29; Shaareiy Tziyon 590:32; Piskeiy Teshuvos 590:9]
[187] The reason: The reason one is required to repeat from the first Tekiah of this set is because he made an interval of a Teruah between the Shevarim and the Tekiah that precedes it, as this Teruah is not similar to the Shevarim that is required to be sounded [at this time] in this set. Now although it is similar to the Teruah that is required to be blown in this set, this does not suffice at all being that he did not yet blow the Shevarim of this set. [Admur ibid]
[188] 590:15; Michaber 590:7 [with differences of rulings mentioned in footnotes]; Tur 590 like Rosh unlike Raaven that rules one must always go back to the first Tekiah of that set
[189] 590:16; This means that he did not take a breath between the end of the two Shevarim which he sounded and the beginning of the Teruah that he accidently began to blow too early. [ibid] He may however take a breath between the mistaken Shevarim Teruah and the correctly repeated Shevarim Teruah.
[190] The reason: Although one made an interval of a mistaken two Shevarim and a Teruah between the first Tekiah of this set and the [correct] Shevarim Teruah of this set, this does not carry any Halachic meaning. The reason for this is because since the Shevarim Teruah that was mistakenly blown is similar to the Shevarim Teruah that is to be blown in this set, therefore it is not considered an interval. To what is this similar? To one who begins to blow a Teruah and the sound does not come out good. He thus stops and tries to blow the Teruah a second time. The short sound that was heard from the Shofar [which did not come out good] is not considered an interval between the Teruah and the Tekiah that preceded it being that it is similar to the Teruah that he must blow. [590:15; Tur 590]
[191] 590:15; So also rules: Mordechai in name of Rabbeinu Yoel; Bach; Taz 590:8; Elya Raba 590:15; Beis David 413; Erech Hashulchan 590:7; Nehar Shalom 590:5; Chayeh Adam 142:13; M”E 590:23; Derech Hachaim 1; M”B 590:27 [“Initially be stringent”]; Kaf Hachaim 590:51-52
Other Opinions: Some Poskim rule that if one remembered in middle of the Teruah, meaning he did not yet blow the minimum number of Terumatin within the Teruah [which is 3 Terumatin [according to the 1st opinion]-Mordechai; M”A 590:8; Biur Hagr”a; M”B 590:28; Kaf Hachaim 590:54], then he does not even have to repeat the Shevarim and simply blows one more Shever and then blows the Teruah. [Michaber 590:7; Raaven; Rosh] Some Poskim however rule that even according to this opinion it only applies if it was done in one breath. [Nivei Shalom 590:11; Mamar Mordechai 590:8; Biur Hagr”a; M”B 590:27; Kaf Hachaim 590:52] If one only blew one Shever and then began blowing a Teruah, according to all one must repeat from the Shevarim. [M”E 590:23; Kaf Hachaim 590:53]
The law Bedieved: Some Poskim conclude that Bedieved if one followed the ruling of the Michaber ibid and did not repeat from the Shevarim but simply blew the Shevarim that remained, and then blew the Teruah, then he fulfills his obligation. [M”B ibid; M”E ibid; Kaf Hachaim 590:53] However from Admur ibid it is implied that even Bedieved one must repeat that set of Tashrat if he did not restart from the Shevarim, as Admur completely omits the opinion of the Michaber from this Halacha.
[192] He may however take a breath between the mistaken Shevarim Teruah and the correctly repeated Shevarim Teruah.
[193] The reason: The reason one is required to repeat from the first Tekiah of this set is because since one took a breath between the two Shevarim and Teruah they are therefore not considered like one blow, and the Teruah hence does not join the Shevarim at all. It is similar to one who blew only a Teruah without the Shevarim, which means that prior to blowing the three Shevarim in the set of Tashrat he blew a Teruah, in which case he must repeat and blow the first Tekiah of this set. The reason for this is because he made an interval of a Teruah between the Shevarim and the Tekiah that precedes it, as this Teruah is not similar to the Shevarim that is required to be sounded [at this time] in this set. Now although it is similar to the Teruah that is required to be blown in this set, this does not suffice at all being that he did not yet blow the Shevarim of this set. [590:16]
[194] 590:17
[195] The reason: The reason for this is because one made an interval of extra Shevarim between the Shevarim and the Tekiah that follows it. Now even if one were to repeat the blow of the Shevarim and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Shevarim which he already blew is an interval between the valid Shevarim of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Shevarim is not similar to the Shevarim that is required to be sounded in this set as it is not at all necessary being that he already blew them. [ibid]
[196] Pashut, and so rules Admur 590:16 regarding one who blew a Shever in Tarat.
[197] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]
[198] 590:17
[199] Admur ibid; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9
Other Opinions: Some Poskim rule that one never has in mind to fulfill his obligation with a sound that is not valid according to all opinions. Hence if the Teruah was less than nine Terumatin long, even though it is valid according to the first opinion, in this regard it is not considered an interval and one may continue with the nine Terumatin Teruah. [Daas Torah 590; Beir Tzevi ibid that so is the custom of the world and that the Baal Tokeia is to have this specifically in mind that he has no intent to be Yotzei with blows that are valid only according to the first opinion-See Piskeiy Teshuvos ibid footnote 49]
Question on Admur: Vetzaruch Iyun Gadol on the ruling here of Admur as earlier in 590:7 Admur rules that so long as it is valid according to one opinion one is not required to repeat the set, and hence why here must one repeat the first Tekiah if the three Terumatin Teruah was not valid according to the second opinion there! Perhaps however there is a difference between if one is in middle of a set, in which case he should repeat it, in contrast to if the set was already completed. Vetzaruch Iyun!
If it was less than three Terumatin: Then the second sound remains valid and one is to continue with the last Tekiah-See D!
[200] The reason: The reason for this is because one made an interval of an extra Teruah between the Teruah and the Tekiah that follows it. Now even if one were to repeat the blow of the Teruah and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Teruah which he already blew is an interval between the valid Teruah of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Teruah is not similar to the Teruah that is required to be sounded in this set as it is not at all necessary being that he already blew it. [ibid]
[201] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]
[202] 590:16; Michaber 590:7 and 8 [Vetzaruch Iyun as to what the difference is between the two Halachas, it seems like repetition!]
[203] This applies even if he did not blow a valid Teruah such as he only blew one Terumatin and then remembered. [590:17-regarding case brought next; M”B 590:29; Shaareiy Tziyon 590:32; Kaf Hachaim 590:56; Piskeiy Teshuvos 590:9]
[204] The reason: The reason for this is because since this Teruah is not similar to the Shevarim that is required to be sounded in this set therefore it is considered an interval between the Shevarim and the Tekiah that precedes it. [ibid]
[205] 590:17; Michaber 590:8; Beis Yosef 590; Tur 590 in name of Ramban
Other Opinions: Some Poskim rule that blowing two sets of the same blow is not considered an interval. [Opinion in Tur ibid]
[206] Admur ibid; M”B 590:32; Biur Halacha “Shasak”; Kaf Hachaim 590:61
[207] The reason: The reason for this is because one made an interval of extra Shevarim between the Shevarim and the Tekiah that follows it. Now even if one were to repeat the blow of the Shevarim and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Shevarim which he already blew is an interval between the valid Shevarim of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Shevarim is not similar to the Shevarim that is required to be sounded in this set as it is not at all necessary being that he already blew them. [ibid]
[208] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]
[209] 590:16 regarding Tashat and the same would apply in the case here of Tarat even though Admur does not mention it explicitly; Michaber 590:7 and 8 [Vetzaruch Iyun as to what the difference is between the two Halachas, it seems like repetition!]; Kaf Hachaim 590:56
[210] This applies even if he did not blow a valid Shevarim such as he only blew one Shever and then remembered. [590:17-regarding case brought next; M”A 590:9; Elya Raba 590:16; M”B 590:29; Shaareiy Tziyon 590:32; Kaf Hachaim 590:56; Piskeiy Teshuvos 590:9]
[211] The reason: The reason for this is because since this Shevarim is not similar to the Teruah that is required to be sounded in this set therefore it is considered an interval between the Teruah and the Tekiah that precedes it. [ibid regarding Tashat and the same would apply in the case here of Tarat]
[212] 590:17; Michaber 590:8
[213] Admur ibid; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9
Other Opinions: Some Poskim rule that one never has in mind to fulfill his obligation with a sound that is not valid according to all opinions. Hence if the Teruah was less than nine Terumatin long, even though it is valid according to the first opinion, in this regard it is not considered an interval and one may continue with the nine Terumatin Teruah. [Daas Torah 590; Beir Tzevi ibid that so is the custom of the world and that the Baal Tokeia is to have this specifically in mind that he has no intent to be Yotzei with blows that are only valid according to the first opinion-See Piskeiy Teshuvos ibid footnote 49]
Question on Admur: Vetzaruch Iyun Gadol on the ruling here of Admur as earlier in 590:7 Admur rules that so long as it is valid according to one opinion one is not required to repeat the set, and hence why here must one repeat the first Tekiah if the three Terumatin Teruah was not valid according to the second opinion there! Perhaps however there is a difference between if one is in middle of a set, in which case he should repeat it, in contrast to if the set was already completed. Vetzaruch Iyun!
If it was less than three Terumatin: Then the second sound remains valid and one is to continue with the last Tekiah-See D!
[214] Admur ibid; M”B 590:34; Biur Halacha “Shasak”; Kaf Hachaim 590:61; Piskeiy Teshuvos 590:9 footnote 44
[215] The reason: The reason for this is because one made an interval of an extra Teruah between the Teruah and the Tekiah that follows it. Now even if one were to repeat the blow of the Teruah and then blow the Tekiah that comes after it and continue from there [it would still be invalid] as the extra Teruah which he already blew is an interval between the valid Teruah of this set [which he just repeated] and the Tekiah that precedes it. The reason for this is because this Teruah is not similar to the Teruah that is required to be sounded in this set as it is not at all necessary being that he already blew it. [ibid]
[216] Admur ibid which limits the case to two breaths; M”B ibid; The reason for this is because when the sound is all done in a single breath it is considered all one sound. [See 590:4]
[217] Based on the previous laws above corresponding to Admur 590:15-17; So rules also Piskeiy Teshuvos 590:9
The apparent contradiction in Admur and its resolve: In 590:17 it implies as written here, that whenever the first blow was valid then one cannot re-blow a second blow if he took a breath in between. No differentiation is made regarding if the first blow was good sounding or ill sounding. However, in the end of 590:15 it implies that if the sound is not coming out well one may always repeat a good sounding blow. One must answer that in 590:15 Admur is referring to a case that it was all done in one breath as he in truth establishes in 590:16. Alternatively it refers even to a case that one took a breath in between but the ill sounding blow was invalid according to all opinions, such as it was only two Terumatin. So is also implied from the words there “the short sound that was heard from the Shofar [which did not come out good] is not considered an interval”
[218] 590:4; Implication of 590:16 regarding Tashrat and 590:17 regarding Tarat and Tashat that so long as one did not take a breath it is all considered a single Teruah or Shevarim even if there was a break of silence in between. Hence it is valid even if the ill sounding part of the Teruah or Shevarim [before the break of silence] was Halachicly valid. So rules also M”B 590:34
[219] 590:16 regarding Tashrat and 590:17 regarding Tarat and Tashat
[220] 590:15; Direct implication of 590:17; Tur 590; M”A 590:11; Elya Raba 590:18; Derech Hachaim 4; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; M”B 590:34; Kaf Hachaim 590:64; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9
Background:
590:15: “One who begins to blow a Teruah and the sound does not come out good and he stops and tries to blow the Teruah a second time. The short sound that was heard from the Shofar [which did not come out good] is not considered an interval between the Teruah and the Tekiah that preceded it being that it is similar to the Teruah that he must blow.”
590:17: If after blowing the Teruah in Tarat, which is defined as three Terumatin according to the first opinion mentioned above, one took a breath and blew another set of Teruah..” Thus, we see Admur continges the invalidation when a breath is taken on whether the previous blow was valid according to at least some opinion.
Must one take a breath in between? No, as it is all considered one blow. [based on Admur ibid that does not mention taking breath but merely “stopping”; and 590:4; However see Piskeiy Teshuvos 590:8 and footnote 47; Moadim Uzmanim 1:5, that says one must take a breath in between in order not to mix a valid sound with an invalid sound. Veztaruch Iyun Gadol as it is all considered one valid sound if it is done in a single breath.
[221] Michaber 596:6; See Halacha 3!
[222] Based on the ruling of Admur regarding the Teruah [see next and other opinions mentioned there!]; See Q&A that [based on wording in Admur] one should initially suspect for this opinion although Bedieved it is valid whether one continued with the last Tekiah or reblew a Shevarim that is valid even according to the second opinion.
[223] If, however, he decides to continue and not reblow a better sounding Shevarim then certainly he may do so and then continue to blow the final Tekiah of that set, as all sounds are Kosher for Shofar.
[224] Michaber 596:6; See Halacha 3!
[225] 590:17; P”M 590 A”A 9; Aruch Hashulchan 590:20; Chayeh Adam 142:12; Alef Hamagen 590:25; Mikraeiy Kodesh 18; Beir Tzvi 20; Luach Eretz Yisrael; Piskeiy Teshuvos 590:9
Other Opinions: Some Poskim rule that one never has in mind to fulfill his obligation with a sound that is not valid according to all opinions. Hence if the Teruah was less than nine Terumatin long, even though it is valid according to the first opinion, in this regard it is not considered an interval and one may continue with the nine Terumatin Teruah. [Daas Torah 590; Beir Tzevi ibid that so is the custom of the world and that the Baal Tokeia is to have this specifically in mind that he has no intent to be Yotzei with blows that are only valid according to the first opinion-See Piskeiy Teshuvos ibid footnote 49]
Bedieved: See Q&A that [based on wording in Admur] one should initially suspect for this opinion although Bedieved it is valid whether one continued with the last Tekiah or reblew a Teruah that is valid even according to the second opinion.
[226] If however he decides to continue and not reblow a better sounding Teruah then certainly he may do so and now blow the final Tekiah of that set, as all sounds are Kosher for Shofar.
[227] Piskeiy Teshuvos 590 footnote 22
[228] According to the M”E 590:25 this applies even if he did not take an actual breath in between but made a break of more than a breaths worth in between. So rules also Piskeiy Teshuvos ibid; see Q&A!
[229] So is the implication from Admur 590:17, as it will no longer help to blow a good sounding Teruah or Shevarim as explained above, and if he chooses to continue then he will only fulfill his obligation according to the first opinion.
[230] Being that, as brought in earlier footnotes, in 590:7 Admur rules that so long as it is valid according to one opinion one is not required to repeat the set, and hence here also since it is valid according to the first opinion he is not required to repeat the set. This is certainly the case regarding Tekios Meumad and the Tekios of the 2nd day which are only Rabbinical and hence Safek Derabanan Lekula. Furthermore based on 590:7 it seems that even by the Tekios Demeyushav of the 1st day one can even initially choose to continue and not repeat the Teruah or repeat the set from the Tekiah even though that doing so would validate the set also according to the second opinion there! Vetzrauch Iyun as perhaps there is a difference between if one is in middle of a set in which case he should repeat it in contrast to if the set was already completed. See also Alef Hamagen 590:7 that it is proper to redo the sounds so it be valid according to all opinions. See Piskeiy Teshuvos 590 footnote 49
[231] As explained in previous footnote from 590:7 that so long as it is valid according to one opinion one is not required to repeat the set, and hence here also since according to the second opinion the first ill sounding Teruah or Shevarim was Halachicly invalid, therefore there is no interval involved as explained above and that set remains valid in their opinion.
[232] As the first Teruah or Shevarim was not valid according to any opinion, as explained above!
[233] 590:18; so also rules: M”A 590:12; Elya Raba 590:20; M”E 590:12; M”B 590:35; Kaf Hachaim 590:67
[234] The reason this is not considered an interval between the three sets of Tashrat: Although one made an interval in middle of the set of Tashrat with Tekios of Tashat, this has no meaning, as the Torah was only particular that one should not make an interval between the Teruah and the Tekiah that precedes and follows it. However an interval between sets, even of Shofar sounds that do not belong in that grouping, have no Halachic meaning. [Admur ibid] A proof for this is from the fact that originally the blows were established to be heard only in the concluding blessings of Musaf, and in Musaf we make an interval between the sets with the prayers and Piyutim of each blessing. Hence, we see that we are not particular against making an interval between the sets. [M”A ibid] Veztaruch Iyun why Admur omitted this proof of the M”A!
[235] 590:18; So rules also: M”A 590:12; P”M 590 A”A 12; M”E 590:33; Derech Hachaim 7; M”B 590:35; Kaf Hachaim 590:68
[236] The reason why in Tekios Meyushav we do not rely on the blows in Tekios Meumad: Even in a community that blows all thirty [Biblically required] sounds during Tekios Meumad [they must repeat the sets that contain mistakes in Tekios Meyushav]. We do not say in such a case that if one made a mistake in Tekios Meyushav he can [ignore it and] rely on the blows in Tekios Meumad and he is thus not required to repeat the mistaken set as since he recited a blessing on this order of blows he must sound them properly in order so his blessing not be in vain. [ibid]
[237] As by the last Tekiah of a set if the first sounding Tekiah before the breath was valid, then that set has been completed and the second Tekiah he blew has no meaning. If the first sounding Tekiah was not valid and the second Tekiah, after the breath, was valid then the entire set is likewise valid is explained above [from 590:15 and 17] that a sound can only be an interval if it is Halachicly valid!
[238] As the invalid Tekiah is considered an interval between the valid Tekiah and the Shevarim or Teruah that is to follow it, as explained in 590:17 regarding if one took a breath and blew an invalid Shevarim or Teruah after blowing a valid Shevarim or Teruah.
[239] This means as follows: One blew the same sound twice, such as a Tekiah and then another Tekiah or a Shevarim and then another Shevarim or a Teruah and then another Teruah, and he did not take a breath in between, but there was a space of silence prior to the repeated sound. Is the set valid and he is to continue with last Tekiah or is the space of silence considered like a breath and hence he must repeat from the first Tekiah?
[240] Mateh Efraim 590:25; Piskeiy Teshuvos 590:5 and 9 footnote 44
[241] Admur never mentions that a silent break has the same status as a breath. On the contrary from his wording in different Halachas it is implied that it is all one sound. [See 590:4; 590:16 and 590:17] So is also implied from M”B 590:34; Vetzaruch Iyun.
[242] Admur 585:6; Piskeiy Teshuvos 590:9
[243] Based on 590:18; M”A 590:12
In the new Kehos SHU”A footnote 137 they send the reader to Admur 263 KU”A 5 in which Admur states that if one comes in middle of the blows he has to hear the blows in order after they are complete. This statement there does not contradict any part of the ruling here as he simply means to say that he must hear whatever blows he missed. Or if he came in middle of a set he must rehear from the beginning of that set. Certainly, however it does not mean that he must hear all the sets over again in the correct order. Upashut!
[244] The reason this is not considered an interval between sets: As the Torah was only particular that one should not make an interval between the Teruah and the Tekiah that precedes and follows it. However, an interval between sets, even of Shofar sounds that do not belong in that grouping, have no Halachic meaning. [ibid] A proof for this is from the fact that originally the blows were established to be heard only in the concluding blessings of Musaf, and in Musaf we make an interval between the sets with the prayers and Piyutim of each blessing. Hence, we see that we are not particular against making an interval between the sets. [M”A ibid] Veztaruch Iyun why Admur omitted this proof of the M”A!
[245] See Admur 587:4 and 588:2 regarding invalidation if began blowing Tekia before Alos and finished after Alos, or if only started ahvinbg Kavana in middle; 590:10 regarding if one blew a long Tekia having in mind two sets; 592:8 regarding noise in middle
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