Am I Yotzei?  Shevarim-Teruah was Blown in Mixed Breaths During Tekios Meyushav

Question:

This past Rosh Hashanah, we had a situation where, during the Tekios of Meyushav where everyone comes to be Yotzei and many leave shul afterwards. The Baal Tokeia was not the most well versed in halacha and he blew one set of the Shevarim-Teruah in two breaths, while the other two were blown in a single breath. What is the proper halachic procedure in such a case? Should the entire set be repeated, or is it sufficient to correct only the problematic sounds? Or is there no need to repeat and we are Yotzei Bedieved. In the end, what happened was that he did not repeat any of the sounds and hence our congregation was left wondering if we were Yotzei Bedieved, for those who left right after the Tekios Meyushav before Musaf and did not hear any further Tekios on Rosh Hashanah.

Answer:

In situations such as the one described above, where the Baal Tokeia of Meyushav has blown some sets of Shevarim-Teruah in two breaths and others in one, then according to the Alter Rebbe, Mishneh Berurah, and most other authorities, the congregation is considered to have fulfilled their obligation after the fact (bedieved). [This means that, despite the variation in how the blasts were sounded, those who heard the shofar in this manner have technically fulfilled their mitzvah.] However, the preferred initial practice in such cases is for the Baal Tokeia to repeat those sets of Shevarim-Teruah that were performed in two breaths, and to do them again in one breath. This guarantees that the mitzvah is fulfilled in accordance with the predominant view among Poskim, whereas the earlier approach is endorsed only by select authorities, and is invalid according to others. [To note that in those Ashkenazi communities where the established custom is to always blow the Shevarim-Teruah in two breaths, the opposite applies: any Shevarim-Teruah that was sounded in a single breath should be repeated in two breaths, in accordance with local tradition.]

Background:

There are two primary halachic opinions regarding how to blow the Shevarim-Teruah sequence (Tashrat) during shofar blowing:

• First Opinion (Rabbeinu Tam): A short breath is taken between Shevarim and Teruah. If done in one breath, the obligation is still fulfilled according to most authorities.
• Second Opinion (Ramban; Rosh): The Shevarim-Teruah must be blown in a single breath to fulfill the Torah’s requirement for an uninterrupted Teruah. If blown in two breaths, one does not fulfill their obligation. A slight pause is allowed to distinguish the two sounds, but no full breath should be taken.

Practically, we rule that in the blows which follow the Torah reading it is to be blown in one breath in order to fulfill his obligation according to most opinions, as according to most authorities, even the first opinion above validates the blows when sounded in a single breath. This is in contrast to if blown in two breaths, in which case the second opinion completely invalidates it. [Despite this, those who blow in two breaths as rules the first opinion have upon whom to rely and hence if the custom of the community is to blow in two breaths so shall be done.]

Consequently, it has been determined that there is no method to sound the set of Tashrat in a manner that is universally accepted by all authorities. Even when the set is performed in a single breath, certain authorities—according to the first opinion—still deem it invalid. However, performing it in two breaths results in an even larger group of authorities who disqualify it. Therefore, the chosen practice represents the preferable option between these alternatives.

Let us now consider the scenario in which an individual performs the three sets of Tashrat by combining both practices—completing some in a single breath and others in two breaths. From a technical perspective, this scenario should be considered invalid, as it does not satisfy the requirement of three sets of Tashrat in accordance with either of the two prevailing opinions. Consequently, some Acharonim rule that, under such circumstances, one must appropriately repeat enough sets of Tashrat so that three sets conform to at least one of the authoritative views. As noted above, these should preferably be performed in a single breath; accordingly, any sets previously recited in two breaths should be repeated in one breath for proper fulfillment.

However, a more careful look recognizes that this approach which invalidates the above soundings follows the understanding that each opinion completely invalidates the set if blown according to the other opinion, and hence according to the opinion that requires two breaths it is invalid if done in one breath and so applies vice versa. However, in truth this is not the ruling of the vast majority of Poskim, including the Alter Rebbe and Mishneh Berurah, who agree that while the opinion who requires one breath invalidates when done in two breaths, the opinion which requires two breaths does not automatically invalidate the set when done in one breath. Rather, it is subject to the general debate applicable if one blows all of the sounds in a single breath, by which we rule that the main opinion follows that one fulfills his obligation in such a case, and it is only initially that we require one to suspect for the opinion which invalidates it.

Thus, in summary, from all the above it is clear that even if one blew some of the sets in one breath and some in two breaths, he not only fulfills his obligation according to some opinions, but furthermore, fulfills his obligation according to a main accepted approach. This is because according to the main approach and final ruling, he fulfills his obligation according to the first opinion above which says that it is to be done in two breaths, and validates it even if done in one breath, and many communities follow this approach even initially. Accordingly, the congregation should not worry that they did not fulfill their obligation.

Nonetheless, certainly this is only Bedieved, however initially the Baal Tokeia should immediately correct himself and make sure that there are three full sets of Tashrat which have the Shevarim Terua blown in a single breath. This applies even when blowing on Mivtzaim, and hence if one accidentally took a breath, he should repeat it again starting from the Tekia.

Sources: See Admur 590:8-9; Michaber 590:4-5;  Poskim who rule that must repeat the Shevarim-Teruah if some blown in one breath and some in two: Alef Hamagen 590:23 in name of Eish Das; Piskeiy Teshuvos 590:6; See Tashbatz 3:209; Eishel Avraham 590; Opinion which requires one breath: Admur 590:9; Ramban; Rosh; Opinion which requires two breaths: Admur 590:8; Rabbeinu Tam; Opinion which validates Bedieved if done in one breath: First opinion in Admur Admur 590:9; Yerushalmi; Tur in name of Rosh; First opinion in Michaber ibid; P”M 590 A”A 4; Alef Hamagen 590:28 Final ruling to blow in one breath by Meyushav: Admur 590:8-9; 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] Poskim who rule to even initially blow in two breaths by Meyushav: Admur ibid if so is custom; 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 custom of Chabad Rabbeim: 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]

Summary:

If the Baal Tokeia blows some sets of Shevarim-Teruah in one breath and others in two breaths during Meyushav, most authorities—including the Alter Rebbe and Mishneh Berurah—rule that the congregation fulfills its obligation after the fact (bedieved). Still, the best practice is to repeat the sets done incorrectly to match the predominant halachic opinion. In communities with a custom to always use two breaths, any sets done in one breath should be repeated in two breaths, following local tradition.