Chapter 12: The Shofar blowing in the Musaf Prayer

1. Introduction:

A. The background of the Shofar blowing during Musaf:[1]

When Davening the Musaf prayer with a congregation, the Sages instituted to blow a set of blows during the blessing of Malchiyos, a set of blows during the blessing of Zichronos and a set of blows during the blessing of Shofros.[2] This institution of the Sages did not obligate a congregation to blow the Shofar on two different occasions, before and after Musaf, but rather merely that they should fulfill their Biblical obligation of Shofar blowing during the recital of the unique blessings that were established within the Musaf prayer.[3]  Nevertheless the custom of all Jewry became to blow two sets of blows, before Musaf and during Musaf; before Musaf in order to fulfill the Biblical obligation and during Musaf in order to fulfill the institution of the Sages. What remains to be understood is as follows: How did the two occasions of Shofar blowing of before and during Musaf evolve? What was the reason that Jewry decided to blow also before Musaf if they could fulfill both their Biblical and Rabbinical obligation within Musaf? This was due to a desire to confuse the heavenly prosecutor prior to the Musaf prayer in order so he does not prosecute during the Musaf prayer, as [fulfilling the Mitzvah of] blowing the Shofar enters the Satan into a state of confusion and distress.[4] Thus in order so the blowing within Musaf does not interfere with the desire to confuse the Satan prior to Musaf the custom evolved to establish two occasions of blowing Shofar. The first time being after Kerias Hatorah, prior to Musaf in order to fulfill the Biblical obligation and hence confuse the Satan, and the second time during Musaf in order to fulfill the Rabbinical institution. In conclusion, as a result of this custom, the blowing that occurs today during Musaf is purely a Rabbinical blowing, as Biblically the command was fulfilled with the blowing before Musaf.[5]  

B. The terms Tekios Meumad and Tekios Meyushav:[6]

The blows that are sounded during the Musaf prayer are referred to as the “Tekios Meumad/Standing Tekiahs” [תקיעות מעומד] being that [they are blown during the Chazan’s repetition of Shemoneh Esrei and hence] even the listeners must stand upon hearing them.[7] However the blows that are sounded prior to Musaf, after Kerias Hatorah, are referred to as the “Sitting Tekiahs” [תקיעות מיושב] being that it is permitted for the listeners to remain sitting during this time as only the person blowing must stand.[8] 

2. Blessing:[9]

Although the blowing of the Shofar during Musaf is a Rabbinical command, nevertheless one does not recite a blessing prior to sounding them despite that a blessing is usually made over every Rabbinical Mitzvah.[10] [Nevertheless, if for whatever reason the congregation did not blow the Shofar before Musaf and is hence fulfilling the Mitzvah for the first time during Musaf then a blessing must be recited prior to commencing the Musaf blowing.[11]]

3. Not to talk of irrelevant matters until after Musaf:[12]

One must beware not to talk of irrelevant matters between the Tekios Meyushav [which is the first set of blows that is sounded after Kerias Hatorah] and the Tekios Meumad [which is the second set of blows in Musaf].[13] One is not to talk until after the completion of these blows sounded in Musaf. This applies for both the Baal Tokeia, who said the blessing over the Shofar, and the congregation, who did not say a blessing over the Shofar but heard it from the Baal Tokeia, nevertheless, even they may not talk until after the Tekios Meumad.[14]

Matters relating to the Tekios or prayer:[15] It is only initially forbidden to speak of irrelevant matters between the two sets of blows. However, it is even initially permitted to speak of matters relating to the prayer or blowing.[16]

Bedieved if one talked:[17] If one transgressed and spoke between the Tekios of Meyushav and Meumad, he nevertheless is not required to repeat the blessing over the blows of Meumad. This applies for both the Baal Tokeia and the listeners. This applies even if he spoke of irrelevant matters.[18]

Talking between the blessing and the blowing: See Chapter 10 Halacha 11E

Talking between blows of Meyushav: See Chapter 11 Halacha 9!

Summary: One may not talk of irrelevant matters from the time he hears the beginning of Shofar blowing after Kerias Hatorah until after Musaf. However, one may speak of matters relating to the Shofar and Davening. Q&A on not speaking until after Davening May one say Asher Yatzar after using the bathroom? Yes.[19] However some Poskim[20] rule that one is to delay the recital of Asher Yatzar until after the blows of Musaf. May one answer a Shaalah prior to the conclusion of Musaf? This matter requires further analysis. If one sees lightning or hears thunder prior to the conclusion of Musaf may he say the blessing?[21] Yes. May one say Tehillim or learn Torah during this time? It is forbidden for one to learn Torah verbally until after Musaf. This applies even prior to Chazaras Hashatz. However, it is permitted to think Torah in one’s mind.[22] One may however even verbally learn matters of Torah that relate to the Tekios.[23] Some[24] also permit one to say Tehillim during this time. May one talk after the blowing of Musaf, prior to hearing the extra blows after Musaf? It is proper to refrain from talking unrelated speech until after the finals blows are sounded after Davening.[25] Hence one is to refrain from talking until after the 30 blows are sounded after Tehillim.[26] However from the letter of the law one is permitted to talk of even unrelated matters once the blows of Musaf have been sounded.[27]

4. When during Musaf is the Shofar to be blown?[28]

A. By which blessing?[29]

The Sages instituted to blow a set of blows [after concluding] the blessing of Malchiyos, a set of blows [after concluding] the blessing of Zichronos and a set of blows [after concluding] the blessing of Shofros. [Thus, in total the Sages instituted that the blows take place at three different times within the Musaf prayer.]

B. By which prayer of Musaf? Is the Shofar blown both during the silent prayer and the repetition of Musaf?[30]

The institutional blowing of the Shofar during Musaf is to take place during the Chazan’s repetition and not during the silent prayer of the congregation.[31] However some communities have the custom to blow twice, once within the silent prayer and once during the Chazan’s repetition.[32] Nevertheless a community that does not have such a custom [to blow also during the silent prayer] should not initially take upon themselves this custom.[33] [Practically, the Chabad custom is to blow both within the silent prayer and within the Chazan’s repetition.[34] This is also the custom of many Chassidic communities[35] as well as many Sephardi communities.[36] However, in majority of the Ashkenazi communities the custom is not to blow during the silent Shemoneh Esrei.[37]]

Summary: The custom of Chassidim is to blow Shofar both within the silent prayer and the Chazan’s repetition.   Q&A on the Tekios in the silent Shemoneh Esrei How is the Chazan to motion to the Baal Tokeia that he has finished the blessing?[38] He is to bang his hand on the Amud. He is not to finish the blessing out loud. What is one to do if he has not reached the end of the blessing in his silent Shemoneh Esrei and the blowing has begun?[39] One is to stop praying and listen to the Tekios. [It is not necessary to Daven quickly in order to reach the end of the blessing together with the Chazan.[40]] What is one to do if he has already reached the Tekios in his silent prayer and the blowing has not yet begun?[41] One is to stop and wait until the Tekios are blown. If the Baal Tokeia made a mistake in the blowing during the silent Shemoneh Esrei is one to correct him? It is forbidden for one to scream at him being he is in the midst of Shemoneh Esrei.[42] Rather one is to motion to him with a gesture which is understood to mean that he should repeat the sound.[43]

Sparks of Kabala: The blowing of Shofar during the silent Shemoneh Esrei is a great Segula to help subjugate the evil inclination involved in sins of promiscuity and Giluiy Arayos.[44] It is for this reason that the Chassidim held on to this custom with much fervor.[45]

5. How many sounds is one to blow during Musaf:[46]

Various customs exist regarding the amount and the type of sounds blown during Musaf.[47] The [widespread Ashkenazi[48]] custom is to blow a single set of תשר”ת [4 blows] at the end of each blessing.[49] Others[50] are accustomed to blow a single different set at the end each blessing. They blow one set of תשר”ת for the Kingship blessing, one set of תש”ת for the Remembrance blessing, and one set of תר”ת for the Shofros blessing.[51] Others[52] are accustomed to blow three sets of one of the three groupings by each blessing. Thus, they blow three times תשר”ת for the Kingship blessing, three times תש”ת for the Remembrance blessing, and three times תר”ת for the Shofros blessing. Others[53] are accustomed to blow one set of each of the three groupings [for a total of three sets] by each blessing. Thus, they blow תשר”ת/תש”ת/תר”ת by each one of the three blessings. Practically the best of the above customs is like the last custom mentioned.[54] [In the Siddur Admur rules like this latter opinion and so is the Chabad custom.]

Summary: Various customs exist in this regard. The best custom to follow is to blow תשר”ת/תש”ת/תר”ת by each one of the three blessings and so is the Chabad custom.

 

*5. 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:[55]

In all cases that it was explained in Chapter 11 Halacha 12 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.[56] If however one made a mistake in the blows of after Davening this has no relevance being that it is a mere custom.

 

6. One who is Davening without a Minyan?[57]

Should one who is praying Musaf in private blow Shofar during Musaf?[58] One who is Davening Musaf in private [i.e. without a Minyan] is not to make an interval to blow the Shofar in between the blessings. This applies even if he has another person available to blow for him, nevertheless he may not stop to hear it.[59]

If one is Davening without a Minyan, when is he to blow the Shofar to fulfill his Biblical obligation, before or after Musaf?[60] If one is Davening without a Minyan it is proper for him hear [or blow] the Biblical amount of blows, which are three times of each set of Tashrat, Tashat and Tarat, prior to Musaf.

 

Q&A If one is Davening without a Minyan, how many sounds is he to blow? From the letter of the law he must only hear 30 sounds, which are three sets of each Tashrat, Tashat and Tarat[61], and is not required to hear any additional sound to make up the sounds he is missing from the Musaf prayer.[62] [Nevertheless the custom is to blow the Shofar after Musaf in order to complete the 100 sounds.[63]]

7. Standing:[64]

Both the Baal Tokeia and the listeners must stand while the Shofar is being blown during the Chazan’s repetition of Musaf.[65] [However, Bedieved one fulfills his obligation even if he remained seated.[66]] However by the Tekios of Meyushav the congregation is not required to stand.[67]

8. From where in a Shul should the Shofar be blown:[68]

The Tekios of Musaf do not have to be sounded from the Bima. Rather the Baal Tokeia can stay in his place and blow.[69] [Nevertheless some communities are accustomed that the Baal Tokeia of Musaf walks to the Bima before Musaf and blows from there.[70]]

 

9. Who should blow the second set of blows:[71]

Chazan of Musaf:[72] The Chazan of Musaf is not to blow the Shofar during Musaf as perhaps he will become flustered and will be unable to continue his prayers without confusion. However, if he is positive that he will not become confused in his prayer and will be able to continue properly then it is allowed for him to blow the Shofar. Likewise if the Chazan is praying from a Siddur then he may blow the Shofar as he will certainly be able to continue his prayers without confusion.[73] In such a case he may be the Baal Tokeia even if there are others available that know to blow as well as him.[74]

Person who blew after Shacharis:[75] There is no longer an obligation today to honor the Baal Tokeia of Meyushav with the blowing of Musaf, and rather another person may be given the honor to blow.[76] [However, some Poskim[77] rule that those areas which have a custom to honor the blower of the first set with the blowing of the second set blown during Musaf must honor this custom.]

Makri for Musaf:[78] It is not the Chabad custom to have a Makri point at the sounds by the blows in Musaf [both in the silent and repetition] or after Musaf.   General Q&A on the Musaf blows Does one have to listen to the entire Chazarah of the Chazan or may he learn Torah or recite Tehillim? One is to listen to the parts of the repetition that are obligatory and is not to do anything else in the interim.[79] Regarding the Piyutim and verses of Malchiyos, Zichronos and Shofros, it is forbidden for one to learn Torah verbally during this time. This applies even prior to Chazaras Hashatz. One may however think words of any part of Torah without limit.[80] One may even verbally learn matters of Torah that relate to the Tekios.[81] Some[82] also permit one to say Tehillim during this time.

 

10. Hayom Haras Olam:[83]

The custom is to recite the paragraph of “Hayom Haras Olam etc Areshes Sifaseinu etc” each time the Shofar is sounded during Musaf. [Some have the custom to slightly bow upon reciting this paragraph in order to show their subjugation and arouse mercy in their judgment.[84]]

R”H that coincides with Shabbos: The paragraph of Hayom Haras Olam is recited even when R”H falls on Shabbos and the Shofar is hence not blown.[85] However the paragraph of Areshes Sifaseinu is omitted.[86]

 

Is Hayom Haras Olam recited in the silent prayer of Musaf? The Ashkenazi custom is not to recite it while the Sefaradi custom is to recite it. The Chabad custom is not to recite Hayom Haras Olam in the silent prayer of Musaf even though Tekios are sounded. See the section on Rosh Hashanah Chapter 1 Halacha 16D for the full details of this subject!

11. Silence throughout the Shofar blowing:[87]

During the actual blowing of the Shofar, whether of Meyushav [i.e. before Musaf] or Meumad [i.e. during Musaf] , it is forbidden for one to [make any noise even to] spit, as one must hear the entire sound from beginning to end, even if the blow is very long.[88]  See Chapter 10 Halacha 13 for the full details of this subject!

 

12. The law if a congregation is unable to blow the Shofar in Musaf?[89]

The Shofar blows during the blessings in Musaf do not invalidate the blessings. Thus, even if no one is able to blow Shofar during Musaf the Chazan nevertheless recites all nine blessings in his repetition.

 

13. If a congregation does not have a Siddur and does not know the Nussach of Musaf are they to still blow the Shofar?[90]

The blessings in Musaf do not invalidate the Mitzvah of blowing Shofar. Thus even if no one [in the congregation] knows the Nussach of the nine blessings of Musaf [such as if there are no Siddurim available] nevertheless they are to blow the three sets of blows [required to fulfill the Biblical command].[91] [Practically, however the custom is to always blow a total of 100 blows even when Davening in private.[92]]

 

14. If the congregation forgot to blow Shofar during Musaf are they to blow it after Musaf?[93]

If the congregation forgot to blow Shofar [at all, neither before nor during Musaf[94]] and only remembered after completing the Chazan’s repetition, they are nevertheless to blow the Shofar upon remembering and are considered to have fulfilled their obligation.

15. Blowing after Musaf:[95]

[It is customary to blow the Shofar after the conclusion of the prayer of Musaf. Various custom exist regarding how many sounds one is to blow.]

Blowing a great Terua:[96] Some communities have the custom after the prayer to blow a long Teruah [“Teruah Gedola”] without a Tekiah.[97]

Blowing thirty blows after Davening:[98] Other communities have the custom to repeat thirty blows [after Musaf].[99]

Blowing a total of 100 blows:[100] Other communities have the custom to blow [a total of] 100 blows [throughout the day].[101] 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].

The final ruling and custom: Practically, the widespread custom is like this latter opinion, to blow the remaining sounds for a total of 100 blows and by the last blow they sound a Tekiah Gedola [and not a Teruah Gedola].[102] The Chabad custom is to follow all three customs mentioned above. We blow ten blows [Tashrat Tashat Tarat] after Musaf [to complete the total of 100 blows, as rules the 3rd custom[103]].[104] We do not sound a Tekiah Gedola by the last Tekiah of the ten sounds.[105] We then blow another thirty at the conclusion of Davening, after Tehillim [as rules the second custom].[106] The last Tekiah sounded at the end of these thirty blows is a Tekiah Gedola [as rules the first custom regarding a Teruah Gedola].[107]

 

Summary: The Chabad custom is to blow ten blows after Musaf and another thirty at the conclusion of Davening, after Tehillim. The last Tekiah of the thirty is sounded as a Tekiah Gedola.   Q&A Must one repeat the sound if he made a mistake in the blows of after Musaf?[108] No, unless one knows that there is someone present who did not yet fulfill his obligation. If the congregation forgot to blow the sounds after Musaf must they do so at a later time?[109] No, they are not required to do so. In how many breaths is the Shevarim-Teruah of the blows of after Musaf to be sounded in?[110] 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 Davening without a Minyan, is he to blow the above sounds after Musaf?[111] The custom is to blow whatever sounds remain to accumulate 100 blows. May a man blow the customary 100 sounds on behalf of a woman?[112] Seemingly, one may do so even for a woman.

16. Blowing Shofar on R”H not for the purpose of fulfilling the Mitzvah:

On Rosh Hashanah one is only allowed to blow the Shofar in order to fulfill the Mitzvah or for practice for that day. It is forbidden to blow it casually or for practice for the next day. It is however permitted for children to practice blowing the Shofar on Rosh Hashanah even for no need at all. See Chapter 10 Halacha 24 for the full details of this matter!

17. May one carry his Shofar back home after having used it for the Mitzvah?

It is forbidden to carry the Shofar on R”H for no need in any area that does not have an Eruv and is hence forbidden to carry on Shabbos. If however one originally carried the Shofar to Shul on Yom Tov then if he suspects the Shofar may get lost or stolen if he leaves it in Shul, he may return it home on Yom Tov even if he has no more need to blow it that day. See Chapter 10 Halacha 25 for the full details of this subject!

______________________________________________________________

[1] Based on Admur 592:7

[2] 592:1

Why did the Sages make this institution? The original custom was to blow the Shofar before Shacharis as Zerizin Makdimin Lemitzvos. However, this was nullified due to a decree of the gentile monarchy. [Gemara R”H 32b] Hence they would blow the Shofar during Musaf as by that time the government agents were no longer there to witness 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]

[3] Thus, the Sages never instituted an additional blowing, but rather just the time for when one should blow.

[4] Admur ibid; R”H 16b; Tur brought in Kaf Hachaim 585:50; Rashi there “When the Satan sees how beloved the Mitzvos are to the Jewish people his claims against them are silenced”

[5] Vetzaruch Iyun as how can we uproot the decree of the Sages and decide to precede the Biblical Tekios to before Musaf simply to confuse the Satan? Seemingly the explanation of this is as follows: The Sages did not decree on the person that he must fulfill his Biblical obligation during Musaf and not beforehand. Rather they decreed on the Biblical Tekios, that from a Rabbinical perspective one only fulfills the Biblical Tekios when heard during Musaf. Thus, in essence they created a Rabbinical form of Biblical Tekios. Thus, when one decides to blow the Biblical Tekios before Musaf he has not uprooted any institution of the Sages, although he has not yet fulfilled the Rabbinical version of the Biblical Tekios which is to be heard during Musaf. This explanation answers a number of other queries: a) How are the two sets of blows considered one single Mitzvah as explained in 592:7? b) Why in 593:4 must we be taught that even if one does not know how to Daven Musaf he is still to blow the Shofar? Based on this it is understood as we might have thought the Sages said that one cannot fulfill the Mitzvah at any other time other than Musaf and hence if he can’t Daven Musaf there is no point of blowing Shofar. Thus in 593:4 we are taught that he is still to blow Shofar as the Sages merely created a Rabbinical form of Biblical Tekios and did not limit the fulfillment of the Biblical Mitzvah to a specific time.

Other Opinions: Some Poskim rule that the Biblical command of Shofar is not fulfilled before Musaf by Tekios Meyushav but rather during Musaf by Tekios Meumad. It is only blown before Musaf to confuse the Satan and not for the Mitzvah. [Radbaz 1:25; Mor Uketzia 585; Elya Raba 585:2; Mateh Yehuda; Machazik Bracha 585:1; Erech Hashulchan 585:1; Kaf Hachaim 585:2]

[6] 592:2

[7] See Halacha 4

[8] As explained in 585:1-2; See Chapter 10 Halacha 7

[9] Admur 592:7

[10] The reason for this is because these blows are included, and hence exempted, within the blessing said over the blows of Meyushav. However, as a result of this inclusion within the original blessing one must be careful not to talk between the two sets of blows, as will be explained next. [ibid]

[11] Erech Hashulchan 592:7; Kaf Hachaim 592:23

[12] Admur 592:7; Michaber 592:3

[13] The reason: The reason for this is because the blessing said over the 1st set of blows includes also the second set of blows, [and it is forbidden to make an interval between a blessing and its Mitzvah]. [Admur ibid; Taz 592:2; Biur Hagr”a; M”B 592:8] Now although in truth the blows of Meyushav and Meumad are considered like a single Mitzvah [see below] nevertheless since it appears like two Mitzvos he may not initially speak of irrelevant matters. [Admur ibid]

The Piyutim: The Piyutim that are read during the repetition are not considered an interval as they relate to the prayer. [Chayeh Adam 141:9; Kaf Hachaim 692:177]

The Yehi Ratzon: Some Poskim rule that the Yehi Ratzon [and Viduiy] that some recite between the sets of the Tekios Meyushav is considered an interval. [Derech Hachaim; Tosefes Chaim on Chayeh Adam ibid; M”B 592:12] Others however argue that the Yehi Ratzon is not an interval. [Olas Shmuel 88; Siddur Yaavetz; Shaareiy Tziyon 592:15; Kaf Hachaim 592:17] The Chabad custom is not to recite the Yehi Ratzon between the Tekios [Igros Kodesh 3:196] however the Yehi Ratzon after the Tekios is recited. [See Otzer Minhagei Chabad 298]

[14] Since they fulfilled their obligation of the blessing through hearing the blessing of the Baal Tokeia it is therefore considered as if they said the blessing and hence they too are not to speak in-between. [Birkeiy Yosef 592:2; Kaf Hachaim 592:15]

[15] Admur ibid; Rama 592:3; Darkei Moshe 592:2 in name of Mahril; M”A 592:3; M”B 592:14

[16] The reason: As in truth the two sets is all considered a single Mitzvah [as explained in the next footnote] [Admur ibid] Perhaps one can suggest that the explanation is as follows: Since they appear like two different Mitzvos therefore one should not speak in between as this can teach people to speak between two Mitzvos and nevertheless not repeat the blessing. However, this suspicion only applies by irrelevant matters, as only irrelevant matters cause the blessing to be repeated between two Mitzvos. However relevant matters are valid Bedieved even between two Mitzvos [See Admur ibid as well as Admur 167:9; 206:3; Seder 9:1; Ketzos Hashulchan 37:7] and hence there is no need here to refrain from talking of relevant matters, as a) in truth it is one Mitzvah and hence even initially allowed and b) even if the onlooker will learn to do this between two Mitzvos, in any event it is valid Bedieved. Vetzaruch Iyun!

[17] Admur ibid; Rama 592:3

[18] The reason: Although one who recites a single blessing on behalf of two Mitzvos is required to repeat the blessing prior to the second Mitzvah if he spoke in between, as explained in 8:21 [regarding speaking between two pairs or Tzitzis] and 25:18  [regarding speaking between the Yad and Rosh Tefillin] nevertheless since the blows of Meyushav and Meumad are considered like a single Mitzvah therefore if one transgressed and spoke between them even of irrelevant matters he nevertheless is not required to repeat the blessing, as an interval never invalidates the blessing when one is still in the midst of the same Mitzvah. This is clearly seen in the law of one who speaks while in a Sukkah or while wearing Tefillin in which case it is not considered an interval even though every moment that he is sitting in the Sukkah and wearing Tefillin he is fulfilling the Mitzvah of Hashem. Furthermore, even initially he may speak while in the Sukkah and wearing Tefillin, however here by Shofar since it appears like two Mitzvos he may not initially speak of irrelevant matters. [Admur ibid]

The reason the two sets of blows are considered one Mitzvah: The institution of the Sages to blow in Musaf did not obligate the congregation to blow the Shofar on two different occasions, before and after Musaf, but rather merely that they should fulfill their Biblical obligation of Shofar blowing within the Musaf prayer. Nevertheless, the custom of all Jewry became to blow two sets of blows, before Musaf and during Musaf; before Musaf in order to fulfill the Biblical obligation and during Musaf in order to fulfill the institution of the Sages. The reason for this is because we desire to confuse the heavenly prosecutor prior to the Musaf prayer in order so he does not prosecute during the Musaf prayer, as fulfilling the Mitzvah of blowing the Shofar enters the Satan into a state of confusion and distress. [Thus, in order so the blowing within Musaf does not interfere with the desire to confuse the Satan prior to Musaf the custom evolved to establish two occasions of blowing Shofar.] Now, we say the blessing prior to the first set of blows which fulfills the Biblical obligation and then continue to perform the Rabbinical obligation to blow the Shofar within the order of the blessings recited in Musaf as the Sages instituted. [ibid] [Seemingly the explanation of this is as follows: The Sages did not simply institute to blow Shofar during Musaf, they instituted that one is to fulfill his Biblical obligation of the Tekios in Musaf. Now, this created a Rabbinical form of Biblical Tekios, Tekios that must be heard during Musaf, as the actual Biblical Tekios can be heard at any time. Thus when one decides to blow the Biblical Tekios before Musaf he has not yet fulfilled his Rabbinical obligation of the Biblical Tekios. For this reason it is all considered one Mitzvah as from a Rabbinical perspective the Biblical Mitzvah that was started before Musaf is not completed until it is blown within Musaf and it is hence all a continuation of the same Biblical Mitzvah. This answers a number of queries on the above explanation: a) How can we uproot the decree of the Sages and precede the Biblical Tekios to before Musaf? b) How is it considered a single Mitzvah of one is Biblical and the other is Rabbinical? C) Why we would think that Musaf invalidates the Biblical Tekios and thus need a special Halacha in 593:4 to teach us otherwise.]

[19] Minchas Yitzchak 3::44; 4:47; Sheivet Haleivi 5:66; Tzitz Eliezer 11:45; Kinyan Torah 5:56; Piskeiy Teshuvos 592:4

The reason: As it has the same status as Pesukei Dezimra.

[20] Daas Torah 592

The reason: As the time between the two Mitzvos has the same status as Birchas Shema.

[21] Piskeiy Teshuvos ibid; See Admur 66:4; This would apply even if the two sets of blows have a status of Birchas Shema.

[22] Har Tzevi 1:42; Piskeiy Teshuvos 592:4

[23] Leket Yosher from the student of the Terumas Hadeshen p. 128; brought in Minchas Yitzchak 4:48

[24] Yesod Veshoresh Havoda 11; Piskeiy Teshuvos ibid; however perhaps there he is only referring to Chazaras Hashatz of Shacharis, Vetzaruch Iyun; See however Otzer Minhagei Chabad p. 128 that the Rebbe at times would say Tehillim during the Chazan’s recital of Hineni Heani. Seemingly the reason this is not considered an interval is because it is similar to matters relating to prayer which one may even initially speak of during this time.

[25] Chayeh Adam 141:9; Kaf Hachaim 592:17; The Rebbe’s custom was to refrain from talking until after the last Tekios sounded after Davening. Only then would he wish the Kohanim a Yasher Koach. However, in the year 1992 the Rebbe changed from his custom and recited Yasher Koach even before the last blows. [Otzer Minhagei Chabad 340]

The reason: It is proper not to do so in order so the blessing cover also these blows.

[26] Kaf Hachaim ibid

[27] 592:7 that the prohibition is only between the Tekios Meyushav and Meumad; 590:19 that these last Tekios don’t even have to be redone if they were invalid.

[28] 592:1

[29] 592:1; Michaber 592:1

[30] 592:1; See Avnei Nezer 445-447; Minchas Elazar 4:37; Mishmeres Shalom 41:7

[31] Admur ibid; Michaber 592:1; Shulchan Gavoa 591:2; implication of Tur; Implication of majority of Poskim that omit any mention of blowing during the silent prayer; See Kaf Hachaim 592:1

The reason: The Sages instituted to blow the Shofar after each of the three blessings recited by the congregational prayer of Musaf. Now since in the silent prayer of Musaf everyone prays to themselves and hence everyone is holding in a different area of the prayer and by a different blessing [we are therefore unable to fulfill the institution of blowing after the blessing of Malchiyos, Zichronos and Shofros]. Thus we do not blow the Shofar at all within this prayer just like we do not blow the Shofar when praying without a Minyan and rather we delay the blowing until the Chazans repetition. [ibid; Meaning that just like when a Minyan is not present the Shofar is not blown due to that the institution was to only blow with a Minyan, therefore also by the silent prayer we do not blow as it is considered to be as if a Minyan is not present being there isn’t a Minyan holding by the same blessing.]

[32] This custom is recorded in Admur ibid; Kneses Hagedola 592; M”A 592:1; Tur 592; So rule the following Poskim: Hearuch “Meiah Piyos” [that so is their custom]; Hamanhig R”H 21; Tosafus R”H 33b in name of Aruch; Arizal in Shaar Hakavanos p. 99; Peri Eitz Chaim 26:3; Shlah p. 217 [“the Arizal revealed the importance of this custom and that it accomplished great Tikkunim]; Kaf Hachaim 585:28; 592:1; See Yeshuos Moshe 1:41 that defends this custom saying that since today we recite Piyutim in the repetition therefore the prayer is considered invalidated and hence the main time to blow the Shofar is by the silent Shemoneh Esrei.

The reason: The reason behind the custom to blow also during the silent prayer is in order to accumulate 100 blows in correspondence to the 100 sounds of cry that the mother of Sisrei sounded. Thus 30 are sounded before Musaf, 30 during the silent prayer of Musaf, 30 during the repetition of Musaf and ten after Musaf. [Hearuch; Hamanhig; Tosafus R”H 33b; brought in Kaf Hachaim 592:1]

[33] Admur ibid; Kneses Hagedola 592; M”A 592:1

[34] Admur in Siddur; Avnei Nezer 447 that Admur wrote the SH”A according to the Poskim however he himself followed the custom of the Baal Shem Tov and the Maggid to blow by the silent prayer and hence he ruled that way in the Siddur.

[35] Alef Hamagen 591:11; Avnei Nezer 445-447 [although he himself discourages the custom]; Minchas Elazar 4:37; Mishmeres Shalom 41:7

Background of the Chassidic custom:

This custom is based on the Arizal, and was followed by the Baal Shem Tov and his students including the Admorim of Kotzk and Gur. [see Avnie Nezer ibid] Hence in practically all Chassidic communities the custom is to blow during the silent Musaf prayer. However the Avnei Nezer [445:446] discouraged this custom saying it is not something which is relevant for all the Chassidim to follow, and he himself was not accustomed to do so by his Minyan on R”H. He writes mockingly “The young Chassidim think that blowing Shofar in the silent Shemoneh Esrei is a foundation of Chassidic thought”. The Minchas Elazar [4:37] however sharply criticizes this ruling of the Avnei Nezer and upholds the long standing custom of Chassidic communities to blow Shofar during the silent Musaf prayer saying that it certainly is a foundation of Chassidic thought as it has a Segula to nullify the Yeitzer Hara of Zera Levatala.

[36] As is the ruling of Kabalas as stated above from the Arizal and so is the custom of the Beis Keil community in Jerusalem as well as other communities. [Kaf Hachaim 592:1] So is the Sephardic custom. [Piskeiy Teshuvos 592:2; Yechaveh Daas 2:75] Regarding the opinion of the Yaavetz: See Avnei Nezer 447 that says he writes not to blow while others say he wrote that one is to blow. However, it is difficult to recognize what parts of the Siddur were written by the Yaavetz and which were added by the editors. Vetzaruch Iyun.

[37] M”E 591:13 [That only unique individuals that follow the teachings of Kabala are accustomed to do so. However, see the Alef Hamagen 591:11 which writes that in these communities [Poland and Gelitzia] most are accustomed to do so.]

[38] Minchas Elazar 4:37

[39] Mateh Efraim 591:13; Kaf Hachaim 592:2

[40] See Avnei Nezer 445 that both the Admur of Kotzk and Gur Davened at a slower pace than the Chazan and they did not motion him to wait for them.

[41] Mateh Efraim 591:13; See Tiferes Adam 3:8 regarding if one will be waiting so long that he could have Davened the entire Shemoneh Esrei in the interim.

[42] Mateh Efraim 591:13; Kaf Hachaim 591:6; 592:2; Rashba 295

[43] Kaf Hachaim 591:6

[44] Arizal brought in Minchas Elazar 4:37

[45] Minchas Elazar ibid

[46] 592:3

Background:

The Sages instituted that only one set of תר”ת be sounded after each of the three middle blessings. [592:1] However now [that we have doubt as to the correct sound of the Teruah and therefore] the Sages instituted to blow all the possible sounds of the Teruah in order to avoid the doubt it should have been proper to blow one set of Tashrat Tashat and Tarat by the end of each of the three blessings in order to fulfill one’s obligation according to all the sounds of the Teruah. Nevertheless, being that we do not overburden the congregation therefore many are not accustomed to do so. [592:2; See Rambam Shofar 3:12]

[47] This is based on the background above that one is not required to blow all three sounds of the Teruah three times. Hence various customs evolved regarding which sound of the Teruah is to be preferred when.

[48] Rama 592:1

[49] Admur 592:3 [first and Stam opinion]; Rama 592:1; Tur in name of Rabbeinu Tam

The reason: The reason behind this custom is because by blowing the set of Tashrat one sounds every possible sound of the Teruah and hence the only applicable worry is that (perhaps the Teruah is only a Shevarim or only a Teruah and thus) perhaps he is making an interval between the Teruah and the Tekiah that precedes it or proceeds it. Now this alone is of no worry to us being that we already fulfilled our obligation with the Tekios Meyushav, as with those Tekios we fulfilled the obligation according to all the possible doubts. [Admur ibid]

[50] Admur 592:4; Michaber 592:1 [first opinion]; Rif; Rambam 3:10

[51] The reason: The reason behind this custom is because [they 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 are 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. Accordingly, [since blowing all the sounds of the Teruah is only a Rabbinical institution to satisfy the masses] they did not trouble the community to blow all the sounds also by the Tekios of Musaf. On the contrary, with the blows in Musaf we show the public that all the sounds of the Teruah are valid Teruos and a person fulfills his obligation with it. Thus, they blow one time Tashrat and one time Tarat and one time Tashat to show that each one of these sets are proper and Kosher. [Admur ibid; based on Rav Haiy Gaon that all the sounds are valid]

[52] Admur 592:5; Michaber 592:1 [that so is the custom today]; This custom was not mentioned in the Beis Yosef. The Mamar Mordechai 592:1 says that perhaps it came to the Michaber’s attention only after first writing the Beis Yosef.

[53] Admur 592:5; Aruch; Hamanhig; Ridbaz 29; Riaz; Shalah p. 314; Erech Hashulchan 592:1; Kaf Hachaim 592:4

[54] Admur ibid; Shlah ibid “praised be the holy congregation that chooses this custom”

The reason: As explained above there is doubt as to which sound is the Teruah, and only in the fourth custom is one for certain blowing a correct set of a Teruah by each blessing. [Shelah ibid]

[55] Admur 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

[56] 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]

[57] 592:7; Michaber 592:2; Tur 592; Rabbeinu Yerucham 6:2; Orchos Chaim p. 98; Kol Bo

[58] 592:7; Michaber 592:2; Tur 592; Rabbeinu Yerucham 6:2; Orchos Chaim p. 98; Kol Bo

[59] As the institution of the Sages was only made by a congregation. [Admur ibid; M”B 592:6] The Levush however writes that the reason is because doing so is considered an interval in the Shemoneh Esrei of a Yachid. Veztaruch Iyun if Admur is saying a difference in ruling than the Levush. See Kaf Hachaim 592:12

Other Poskim: Some Poskim rule that even if one is Davening alone, he may blow Shofar if he so chooses, even though he is not obligated to do so. [Maaseh Rokeaich; Radbaz 2:347; brought in Shaareiy Teshuvah 592; Kaf Hachaim 592:11] Practically the Poskim negate this opinion. [Birkeiy Yosef 592:1; Shaareiy Teshuvah ibid; and so rule the Achronim-Kaf Hachaim ibid] However see Shaar Yissachar 2:35 who defends the opinion of the Ridbaz ibid and so rules the Daas Torah 592. See Sdei Chemed R”H 2:36.

[60] Admur 592:7; Rama 592:2; Beis Yosef in name of Kol Bo; Levush; Biur Hagr”a; M”E 592:7; M”B 582:7; Kaf Hachaim 592:13

The reason: This is done in order to confuse the Satan prior to him beginning his prayer. [Levush; see Admur ibid] Alternatively it is done because of Zerzin Makdimin Lemitzvos. [Derisha 592:2]

Other Opinions: Many Poskim rule that if one is Davening without a Minyan, he is to blow the Shofar, to fulfill his Biblical obligation, after Musaf. [Rashi; Razah; Ramban in Milchamos; Tosafus 33b brought in Erech Hashulchan 592:4; Kneses Hagedola 592:2 that so is the custom today]

[61] Admur 592:7

[62] Rama 592:2 “and one is not required to blow for him a second time” Vetzaruch Iyun why these words were omitted from Admur 592:7

[63] Piskeiy Teshuvos 592:3

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

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

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

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

[67] As explained in 585:2; See Chapter 10 Halacha 7

[68] 592:9; Darkei Moshe 585:1; M”A 592:6; Elya Raba 592:8; M”B 592:9

[69] The reason: Although it is customary to blow the Shofar for Meyushav from the Bima of the Shul out of respect for the Shul, this is not necessary by the Tekios in Musaf as since the Tekios of Musaf are recited during the prayer we therefore do not trouble him to walk to the Bima. [Admur ibid] See Chapter 10 Halacha 8

[70] Mateh Efraim 592:9; P”M 592 A”A 6; Kaf Hachaim 592:27

[71] 592:10-11

[72] 592:10; Michaber 585:4

[73] Admur ibid; M”A 585:9; M”B 585:14

[74] M”A 585:10; Birkeiy Yosef 585:8; Kisei Eliyahu 585:4; Erech Hashulchan 585:5; M”E 585:11; M”B 585:15

The reason: The reason it is permitted for the Chazan to blow the Shofar and is not considered an interval in his prayers is because in truth the blows are considered part of the prayers being that he is required to blow in the order of the blessings. It is thus not considered an interval at all within his prayers. [Admur ibid; M”A 585:8 as explained in Machatzis Hashekel ibid; Chayeh Adam 141:10; M”B 585:13]

Other opinions: Some Poskim rule that if there are others available who can blow then the Chazan may not blow the Shofar even if he is certain that he will be able to return to his prayers without confusion. [Bach in name of Rashal; Peri Chadash brought in M”A 585:10; Kaf Hachaim 585:42]

The law if he will become flustered but there is no one else who knows how to blow: Some Poskim rule in such a case he is to blow and Hashem will help that he return to his prayer. [Taz 585:5; Shivleiy Haleket; Hatanya; Elya Raba 585:14] Others rule he is not to blow during Musaf and is to delay it until after Davening. [M”A 585:9]

[75] 592:10-11; Michaber 592:4; Rama 585:4; See Otzer Minhagei Chabad 327

Background: In previous generations it was accustomed to give the honor of blowing to a single person and hence this person merited all the Tekios [of that day] even those that are blown by the blessings of Musaf and one should not remove the Mitzvah from him. [592:11; Michaber ibid] The reason [for why they gave it to a single person] is because one who begins a Mitzvah is told to complete it and hence it remains proper that the person who blew the Tekios of Meyushav should also blow the Tekios of Meumad, unless he is the Chazan of Musaf and is not positive that he can continue his prayer without confusion. [592:10; Rama ibid] However in today’s times that some places give the Tekios of Meumad to another person it comes out that he never merited all the Tekios and it is hence permitted to be given to another person in all areas. [592:11; M”A 592:7; M”B 592:17] Furthermore even in previous times this matter was only initially required however Bedieved if the Tekios were delegated to someone else the obligation is fulfilled. [Rama ibid; Shulchan Gavoa 592:11] See Taz 585:6; Mateh Efraim 585:12 that some are accustomed to distribute the Tekios of the three different blessings to three people.

[76] The above wording in Admur ibid and M”A ibid imply that there is no need to even heed by the dictum “One who begins a Mitzvah is told to complete it”. Vetzaruch Iyun as although he may not merit the Tekios why shouldn’t it remain proper to have him do it in order to fulfill this dictum of the Sages. 

[77] Mateh Efraim 585:12; 592:8

[78] Otzer Minhagei Chabad 328

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

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

[79] Admur 124:6; Minchas Yitzchak 4:48; See ibid and Piskeiy Teshuvos 592:1 regarding the novelty of the Griz of Brisk that one must listen to the parts that invalidate the prayer if they are omitted in order to be Yotzei the Tekios of Musaf. However, the Chazon Ish 137:3-5 negates this novelty. See Elya Raba 592:8 that one may walk around during the repetition so long as he does not talk or remove his mind from the prayer, however some are even stringent not to move from their place. [brought in Kaf Hachaim 592:26]

[80] Har Tzevi 1:42; Piskeiy Teshuvos 592:4; See Minchas Yitzchak ibid and 4:47; as one may not make an interval between the sets of Tekios.

[81] Minchas Yitzchak 4:48 in explanation of the Leket Yosher from the student of the Terumas Hadeshen p. 128

[82] Yesod Veshoresh Havoda 11; Piskeiy Teshuvos ibid; however perhaps there he is only referring to Chazaras Hashatz of Shacharis, Vetzaruch Iyun; See however Otzer Minhagei Chabad p. 128 that the Rebbe at times would say Tehillim during the Chazan’s recital of Hineni Heani. Seemingly the reason this is not considered an interval is because it is similar to matters relating to prayer which one may even initially speak of during this time.

[83] 592:6; See Siddur Rashash and Kaf Hachaim 582:36 for the Kabalistic meaning of this paragraph

When was the world created? It is disputed in the Gemara between Rebbe Eliezer and Rebbe Yehoshua as to when the world was created, in Nissan or Tishrei. Hence, we see that by us saying this paragraph we rule like Rebbe Eliezer that the world was created in Tishrei. [Abudarham 101; Elya Raba 592:6; Zohar Emor; Levush] However the Tosafus rules [R”H 27] that we follow Rebbe Yehoshua that the world was created in Nissan. Nonetheless this statement still stands true as even according to Rebbe Yehoshua the world was created in thought in the month of Tishrei. [M”A 592:1]

[84] Seder Hayom; Shaareiy Teshuvah 591:3; Kaf Hachaim 592:9

[85] Admur 592:6; Rama 592:1; Rashbatz 3:290 and 309; Birkeiy Yosef 591:5; Shaareiy Teshuvah 591:6; Machzor Chabad

[86] Admur ibid; Rama ibid; Machzor Chabad

[87] Admur 592:8

[88] As explained in 590:10

[89] 593:4; Rama 593:2; Tur 593

[90] 593:4; Rama 593:2; Tur 593

[91] What blows is this referring to; the blows of Musaf or the Biblical blows? Although from Admur there is room to read the wording that one is to blow the Musaf blows even if he does not know the blessings of Musaf, nevertheless after looking in the Poskim it is clear that this is not the intent. Rather the intent is that although the Sages instituted to blow the Biblical blows during Musaf, nonetheless it does not invalidate the blows if they cannot Daven Musaf. [See Aruch Hashulchan 593:1] This is also clearly implied in the wording in Admur that states one is to blow only three sets, and three sets only cover the Biblical amount. This is because the Rabbinical Tekios can only be fulfilled during the repetition of Musaf and not during any other time, as rules Rama 592:2 regarding a Yachid that one does not need to blow for him a second time after Musaf.  Now regarding what is the novelty of the ruling here, as why would one ever think that Musaf invalidates the Biblical command of Shofar,  perhaps one might have thought the Sages said that one cannot fulfill the Biblical Mitzvah of Shofar at any other time other than Musaf and hence if he can’t Daven Musaf there is no point of blowing Shofar. Thus, here we are taught that he is still to blow Shofar as the Sages merely created a Rabbinical form of Biblical Tekios and did not limit the fulfillment of the Biblical Mitzvah to a specific time. [See Introduction and footnotes there!]

[92] Piskeiy Teshuvos 592:3

[93] 593:4; Rama 593:2

[94] If however they blew before Musaf and forgot to blow during Musaf then there is no need to blow after Musaf as they already forfeited the ability of blowing in accordance to the order of the blessings. [See previous footnote] Practically however the custom is to always blow a total of 100 blows even when Davening in private. [Piskeiy Teshuvos 592:3]

[95] 596:1

[96] Michaber 596:1; first custom brought in Admur ibid; Tur in name of Rav Amram

[97] 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]

[98] Rama 596:1; Darkei Moshe 596; second custom brought in Admur ibid

[99] The reason: As they suspect that perhaps some people in the congregation did not properly hear all the blows and hence, they will now fulfill their obligation with hearing these blows. [Admur ibid] However the Levush 596 writes that the reason is in order to confuse the Satan. This is similar to the first reason mentioned above. In the Machzor Chabad it states the reason of the Levush that the 30 blows are sounded to confuse the Satan and does not mention the reason of Admur.

[100] Third custom brought in Admur ibid; 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

[101] 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]

[102] M”B 596:1; M”E  596:1; Kaf Hachaim 596:2; 592:5

How many blows are sounded? There are various customs in regard to how many blows are sounded after the prayer. This depends on how many blows were sounded during prayer. [See Machatzis Hashekel 596:1; Kaf Hachaim 5963] Those communities that don’t blow the Shofar during the silent prayer of Musaf blow 30 blows after Musaf and another 10 blows at the end of Davening, prior to Anim Zemiros.  [M”B 592:4; M”E 592:11; Luach Eretz Yisrael] Those communities that blow 30 blows also during the silent Musaf prayer only blow 10 blows after Musaf. These blows are sounded in middle of Kaddish prior to Tiskabel. [Shlah in name of Arizal; Siddur Admur]

A Tekiah Gedola after Tekios Meyushav: It is customary to sound an extra-long Tekiah by the concluding blow of the Tekios Meyushav. [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] The reason this is done is in order so the congregation knows that the blows have ended and they should begin saying Ashrei Haam. [Mahril ibid]

[103] As we blow 30 by Meyushav; 30 by the silent prayer of Musaf and 30 by the repetition of Musaf for a total of 90. Ten more blows are sounded for a total of 100.

[104] Siddur Admur

[105] Siddur Admur; Otzer Minhagei Chabad 334-335

[106] Sefer Haminhagim p. 120; based on the second custom mentioned above in Admur ibid; This follows the order written in Shlah p. 217 that even after completing the 100 blows as rules the Arizal one is to blow 30 blows after Aleinu. However, see Kaf Hachaim 592:5

[107] In all the new printings of the Machzor Chabad they specifically write that the last Tekiah of the 30 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.

[108] Admur 590:18; Bach 596

[109] Levush 596 brought in Machzor Chabad; Tur 596 in name of Rav Haiy Gaon; Bach 596

[110] 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!

[111] Piskeiy Teshuvos 592:3

[112] See Piskeiy Teshuvos 592:3