The Absolute Minimum Number of Shofar Sounds
If one is in a situation where they cannot blow all 30 Tekiyos, what are the options to still blow Shofar for someone on Rosh Hashona?
Min Hatorah, to fulfil one’s obligation of hearing the Shofar, one needs to hear Tekiya-Teruah-Tekiya three times[1].
The Tekiya is a long unbroken sound and the Teruah is a broken crying sound. The Gemara records three possibilities as to what type of crying sound the Teruah is. It could be a sighing sound made of slightly elongated sounds – which is what we blow as Shevarim. Another possibility is a wailing sound of short staccato notes – which we call Teruah. Alternatively, it is a combination of the two; sighing followed by wailing – which we call Shevarim-Teruah.
As a result, Rabbi Abahu made a Takana in Caesarea[2], that we should sound the Tekiyos using all possible combinations; Tekiya-Shevarim-Teruah-Tekiya (Tashrat) three times, Tekiya-Shevarim-Tekiya (Tashat) three times and Tekiya-Teruah-Tekiya (Tarat) three times. This is a total of 30 notes.
There are two ways of understanding what the purpose of Rabbi Abahu’s Takana was.
According to the Rambam[3], this was due to a doubt (Safeik). Since the doubt is a matter of Torah law, we rule stringently and must blow Tekiyos according to all of the possibilities. If one did not blow all 30 notes, they are not Yotzai the Mitzvah of Shofar even on the Biblical level.
However, Rav Hai Gaon[4] explains that really all of the Teruah options are valid and different Kehillos would sound different Teruah sounds. Rabbi Abahu wanted to make a standard uniform practise for all communities to follow, so that it should not appear like there are different Torahs amongst the Jewish people and create confusion.
According to Rav Hai Gaon, if one sounded only one of the combinations three times, or each of the 3 combinations only once, they would have still fulfilled the Biblical Mitzvah of Shofar. One could fulfil the Mitzvah by hearing as few as 9 notes. Many Rishonim and Acharonim share this view[5].
The Shulchan Aruch appears to follow the understanding of the Rambam. Therefore, one must try with all of their effort to be able to blow the full 30 sounds for every person or group that they are being Moitzi. (If the issue is time, one should practise blowing Tekiyos of the minimum length[6], so as to shorten the time taken).
But what happens in a situation of pressing need where one is unable to blow the full 30 sounds - for example where one is blowing in an ICU unit and the hospital staff will not allow them to?
Tashrat, Tashat, Tarat one time each
The Shulchan Aruch[7] rules that if someone made a vow prohibiting themselves from benefiting from the Shofar, they should have someone else blow the Shofar for them. Mateh Efraim[8] writes that if there is no one else to blow for them, and they have no choice, they may blow for themselves, but may only blow 10 notes; Tashrat, Tashat, Tarat.
The Mateh Efraim brings a similar ruling in the case of a community which did not have a Shofar and Rosh Hashona was on Thursday-Friday. If a Shofar arrived Friday afternoon after the community had already accepted Shabbos, someone may blow the Shofar but only the minimum 10 sounds and without a Bracha[9].
The Mishna Berura[10] records this ruling of the Mateh Efraim, adding that these 10 notes are the notes which are Meikar Hadin. Ketzeh Hamateh explains that the ruling of the Mateh Efraim is based on the opinion of Rav Hai Gaon, that technically all combinations are valid and one is Yotzai with the 10 sounds[11].
Kinyan Torah[12] writes that one who is blowing in a hospital and does not have the strength may rely on this and blow 10 notes. It seems according to these opinions one could even do so with a Bracha.
However, many argue that one is not Yotzai with the 10 sounds as we rule like the Rambam[13]. Therefore, if one has no choice, they should still blow the minimum sounds, they cannot recite a Bracha.
There is a possibility that even according to the Rambam one may be Biblically Yoitzai with Tashrat, Tashat, Tarat.
Most Rishonim understand that Biblically one must sound 9 notes as recorded above. However, Tosfos[14] records an opinion that Min Hatorah one only needs to hear Tekiya-Teruah-Tekiya once (i.e. 3 notes). The other 2 times are only Rabbinic[15].
If we accept this position, by blowing just Tashrat, Tashat, Tarat, which covers all of the possible combinations one time, one would be Yoitzai on the Biblical level, even according to the Rambam.
However, if we do not accept the view of the Tosfos, whilst one would be Yoitzai according to Rav Hai Gaon, they would not be Yoitzai according to the Rambam.
Another possibility
Tosfos records the opinion of Rabbeinu Tam for the Tekiyos in the repetition of Musaf to blow Tashrat once after each of the Brachos of Malchios, Zichronos and Shofaros. The Rosh explains that with this one is Yoitzai according to all of the Sefeikos i.e. all possibilities of the Teurah. The only problem is one of Hefsek (an interruption).
The Alter Rebbe[16] explains this Hefsek as follows; When blowing Tashrat, if the correct Teruah is what we call Shevarim, the Teruah of Tashrat would be a Hefsek between the Shevarim and the final Tekiya. Likewise, is the correct Teruah is what we call Teruah, the Shevarim would be a Hefsek between the Teruah and the first Tekiya.
If we are not worried about the Hefsek, we could just ignore the “wrong” notes as if they were not there.
Tosfos explains that for the Tekiyos Demeumad we must blow the full 30 notes. But since we have been Yoitzai the Biblical Mitzvah, we can rely on the Tashrat Tashrat Tashrat for the Tekiyos Demeumad and not concern ourselves about the Hefsek.
Understanding the Hefsek a little more
The Halacha is that one should not interrupt in the middle of the Tekiyos by speaking. If the Baal Tokeia did interrupt and speak in the middle of the Tekiyos, one is still Yoitzai[17], even if they spoke in between the Teruah and Tekiya of any sequence.
The same is true if one interrupted the required sequence of Tekiyos by blowing another Shofar note that was not blown for the purpose of Shofar. For example, if after the Tekiya the Baal Tokeia blew the Tekiya, they played a tune on the Shofar. This is considered to be Misasek.
The Torah’s concern of Hefsek which would be an invalidation even Bedieved, is an interruption of a note that was blown L’shem Mitzvah (but was the wrong note or in the wrong place).
Based on this, there is another possibility for blowing the Shofar in a difficult situation that may be preferable to the Tashrat, Tashat, Tarat discussed above.
One sounds Tashrat Tashrat Tashrat with the following stipulation;
If the real Teruah sound is the Shevarim, then the Teruah that I am blowing should be considered as nothing i.e. not for the purpose of the Mitzvah. And if the real Teruah is the Teruah, then the Shevarim that I am blowing should be considered as nothing.
A Kavana not to be Yoitzai with an action if effective and stipulations such as these are also Halachically valid. With this stipulation, any unnecessary notes would be considered as nothing (Misasek) and would not create a Hefsek.
[1] Rambam Hilchos Shofar 3:1, Shulchan Aruch Orach Chaim 590:1
[2] Rosh Hashona 34a
[3] Hilchos Shofar 3:3
[4] Teshuvah, quoted in Rosh 4:10 and Ran 10a
[5] The Alter Rebbe brings the opinion of the Geonim in a number of Simanim
[6] Care must be taken, because if the Tekiya is too short, one is not Yoitzai. One must likewise be careful to take the required breaths in between the notes.
[7] Orach Chaim 586:4
[8] 586:7
[9] This ruling is subject to dispute. According to Rabbi Akiva Eiger and certainly according to the Alter Rebbe, one would not blow the Shofar at all in such a situation.
[10] 586:22
[11] If this is the basis, one who has made such a vow should only blow 9 sounds, with which they are also Yotzai (e.g. Tashat three times) instead of 10, so as to minimise the blowing.
[12] 3:79
[13] See Kaf Hachaim 586:40
[14] Rosh Hashona 33b ד"ה שיעור
[15] Tosfos brings this opinion to justify the custom of those who do not blow 30 notes for the Tekiyos Demeumad. See also Ritva and Chiddushei Haran 34a that Min Hatorah one is Yoitzai with the 10 sounds.
[16] 592:3
[17] Shulchan Aruch Harav 590:12
Min Hatorah, to fulfil one’s obligation of hearing the Shofar, one needs to hear Tekiya-Teruah-Tekiya three times[1].
The Tekiya is a long unbroken sound and the Teruah is a broken crying sound. The Gemara records three possibilities as to what type of crying sound the Teruah is. It could be a sighing sound made of slightly elongated sounds – which is what we blow as Shevarim. Another possibility is a wailing sound of short staccato notes – which we call Teruah. Alternatively, it is a combination of the two; sighing followed by wailing – which we call Shevarim-Teruah.
As a result, Rabbi Abahu made a Takana in Caesarea[2], that we should sound the Tekiyos using all possible combinations; Tekiya-Shevarim-Teruah-Tekiya (Tashrat) three times, Tekiya-Shevarim-Tekiya (Tashat) three times and Tekiya-Teruah-Tekiya (Tarat) three times. This is a total of 30 notes.
There are two ways of understanding what the purpose of Rabbi Abahu’s Takana was.
According to the Rambam[3], this was due to a doubt (Safeik). Since the doubt is a matter of Torah law, we rule stringently and must blow Tekiyos according to all of the possibilities. If one did not blow all 30 notes, they are not Yotzai the Mitzvah of Shofar even on the Biblical level.
However, Rav Hai Gaon[4] explains that really all of the Teruah options are valid and different Kehillos would sound different Teruah sounds. Rabbi Abahu wanted to make a standard uniform practise for all communities to follow, so that it should not appear like there are different Torahs amongst the Jewish people and create confusion.
According to Rav Hai Gaon, if one sounded only one of the combinations three times, or each of the 3 combinations only once, they would have still fulfilled the Biblical Mitzvah of Shofar. One could fulfil the Mitzvah by hearing as few as 9 notes. Many Rishonim and Acharonim share this view[5].
The Shulchan Aruch appears to follow the understanding of the Rambam. Therefore, one must try with all of their effort to be able to blow the full 30 sounds for every person or group that they are being Moitzi. (If the issue is time, one should practise blowing Tekiyos of the minimum length[6], so as to shorten the time taken).
But what happens in a situation of pressing need where one is unable to blow the full 30 sounds - for example where one is blowing in an ICU unit and the hospital staff will not allow them to?
Tashrat, Tashat, Tarat one time each
The Shulchan Aruch[7] rules that if someone made a vow prohibiting themselves from benefiting from the Shofar, they should have someone else blow the Shofar for them. Mateh Efraim[8] writes that if there is no one else to blow for them, and they have no choice, they may blow for themselves, but may only blow 10 notes; Tashrat, Tashat, Tarat.
The Mateh Efraim brings a similar ruling in the case of a community which did not have a Shofar and Rosh Hashona was on Thursday-Friday. If a Shofar arrived Friday afternoon after the community had already accepted Shabbos, someone may blow the Shofar but only the minimum 10 sounds and without a Bracha[9].
The Mishna Berura[10] records this ruling of the Mateh Efraim, adding that these 10 notes are the notes which are Meikar Hadin. Ketzeh Hamateh explains that the ruling of the Mateh Efraim is based on the opinion of Rav Hai Gaon, that technically all combinations are valid and one is Yotzai with the 10 sounds[11].
Kinyan Torah[12] writes that one who is blowing in a hospital and does not have the strength may rely on this and blow 10 notes. It seems according to these opinions one could even do so with a Bracha.
However, many argue that one is not Yotzai with the 10 sounds as we rule like the Rambam[13]. Therefore, if one has no choice, they should still blow the minimum sounds, they cannot recite a Bracha.
There is a possibility that even according to the Rambam one may be Biblically Yoitzai with Tashrat, Tashat, Tarat.
Most Rishonim understand that Biblically one must sound 9 notes as recorded above. However, Tosfos[14] records an opinion that Min Hatorah one only needs to hear Tekiya-Teruah-Tekiya once (i.e. 3 notes). The other 2 times are only Rabbinic[15].
If we accept this position, by blowing just Tashrat, Tashat, Tarat, which covers all of the possible combinations one time, one would be Yoitzai on the Biblical level, even according to the Rambam.
However, if we do not accept the view of the Tosfos, whilst one would be Yoitzai according to Rav Hai Gaon, they would not be Yoitzai according to the Rambam.
Another possibility
Tosfos records the opinion of Rabbeinu Tam for the Tekiyos in the repetition of Musaf to blow Tashrat once after each of the Brachos of Malchios, Zichronos and Shofaros. The Rosh explains that with this one is Yoitzai according to all of the Sefeikos i.e. all possibilities of the Teurah. The only problem is one of Hefsek (an interruption).
The Alter Rebbe[16] explains this Hefsek as follows; When blowing Tashrat, if the correct Teruah is what we call Shevarim, the Teruah of Tashrat would be a Hefsek between the Shevarim and the final Tekiya. Likewise, is the correct Teruah is what we call Teruah, the Shevarim would be a Hefsek between the Teruah and the first Tekiya.
If we are not worried about the Hefsek, we could just ignore the “wrong” notes as if they were not there.
Tosfos explains that for the Tekiyos Demeumad we must blow the full 30 notes. But since we have been Yoitzai the Biblical Mitzvah, we can rely on the Tashrat Tashrat Tashrat for the Tekiyos Demeumad and not concern ourselves about the Hefsek.
Understanding the Hefsek a little more
The Halacha is that one should not interrupt in the middle of the Tekiyos by speaking. If the Baal Tokeia did interrupt and speak in the middle of the Tekiyos, one is still Yoitzai[17], even if they spoke in between the Teruah and Tekiya of any sequence.
The same is true if one interrupted the required sequence of Tekiyos by blowing another Shofar note that was not blown for the purpose of Shofar. For example, if after the Tekiya the Baal Tokeia blew the Tekiya, they played a tune on the Shofar. This is considered to be Misasek.
The Torah’s concern of Hefsek which would be an invalidation even Bedieved, is an interruption of a note that was blown L’shem Mitzvah (but was the wrong note or in the wrong place).
Based on this, there is another possibility for blowing the Shofar in a difficult situation that may be preferable to the Tashrat, Tashat, Tarat discussed above.
One sounds Tashrat Tashrat Tashrat with the following stipulation;
If the real Teruah sound is the Shevarim, then the Teruah that I am blowing should be considered as nothing i.e. not for the purpose of the Mitzvah. And if the real Teruah is the Teruah, then the Shevarim that I am blowing should be considered as nothing.
A Kavana not to be Yoitzai with an action if effective and stipulations such as these are also Halachically valid. With this stipulation, any unnecessary notes would be considered as nothing (Misasek) and would not create a Hefsek.
[1] Rambam Hilchos Shofar 3:1, Shulchan Aruch Orach Chaim 590:1
[2] Rosh Hashona 34a
[3] Hilchos Shofar 3:3
[4] Teshuvah, quoted in Rosh 4:10 and Ran 10a
[5] The Alter Rebbe brings the opinion of the Geonim in a number of Simanim
[6] Care must be taken, because if the Tekiya is too short, one is not Yoitzai. One must likewise be careful to take the required breaths in between the notes.
[7] Orach Chaim 586:4
[8] 586:7
[9] This ruling is subject to dispute. According to Rabbi Akiva Eiger and certainly according to the Alter Rebbe, one would not blow the Shofar at all in such a situation.
[10] 586:22
[11] If this is the basis, one who has made such a vow should only blow 9 sounds, with which they are also Yotzai (e.g. Tashat three times) instead of 10, so as to minimise the blowing.
[12] 3:79
[13] See Kaf Hachaim 586:40
[14] Rosh Hashona 33b ד"ה שיעור
[15] Tosfos brings this opinion to justify the custom of those who do not blow 30 notes for the Tekiyos Demeumad. See also Ritva and Chiddushei Haran 34a that Min Hatorah one is Yoitzai with the 10 sounds.
[16] 592:3
[17] Shulchan Aruch Harav 590:12