The Tekiyos in the Chazzan's Repetition
On Rosh Hashona, we blow two sets of Tekiyos. The first set of Tekiyos that are blown after Krias Hatorah are referred to as the Tekiyos Demeyushav (the sitting Tekiyos). The Tekiyos that are blown during the Chazzan’s repetition of Musaf are the Tekiyos Demeumad[1].
To fulfill one’s Biblical obligation of hearing the shofar, one needs to hear the 30 notes; Tekiya-Shevarim-Teruah-Tekiya (TaShRaT) three times, Tekiya-Shevarim-Tekiya (TaShaT) three times and Tekiya-Teruah-Tekiya (TaRaT) three times. These are the order of notes sounded in the Tekiyos Demeyushav.
If we have already been Yotzai the Mitzvah with the first 30 notes, why do we blow the Shofar again during Musaf?
The Gemora[2] asks this question and answers that it is in order to confound the Satan[3]. Rashi explains that when the Satan sees how precious the Mitzvos are to the Jewish people – evidenced by us blowing them a second time, he is silenced in his accusations.
Tosfos explains that when the Satan hears the Shofar for a second time, after we have already fulfilled the Mitzvah, he thinks that it is the Shofar that heralds the arrival of Moshiach when evil will be swallowed up. This fear prevents the Satan from being able to prosecute the Jewish people.
In the Tekiyos Demeumad, the Shofar is sounded after each of the three middle blessings of Musaf; Malchios, Zichronos and Shofaros.
Which are the primary Tekiyos?
The Levush[4] writes that the Tekiyos in the Musaf repetition are the “Ikar Tekiyos” i.e. the ones that fufill the Biblical Mitzvah. In an earlier Siman[5] he explains that this is why they are called the Tekiyos Demeumad and everyone must stand. In contrast, for the Tekiyos Demeyushav, we do not stand, since they are not for the purpose of the Mitzvah of Shofar. Only the Baal Tokeia stands as matter of respect for the community.
The requirement to stand for the Mitzvah of Shofar is derived by a Gezeira Shavah[6] that equates the Mitzvah of Shofar to the counting of the Omer, which must be recited while standing.
Most Acharonim do not agree with the opinion of the Levush. The Alter Rebbe writes that the blowing of the Shofar during Musaf is a Rabbinic enactment (and the Tekiyos Demeyushav are to fulfill the Biblical Mitzvah).
The reason that they are called the Tekiyos Demeumad is not because of an obligation to stand for the Shofar, but because they are blown in the repetition of the Amidah and everyone stands for the repetition[7]. The Gezeira Shavah that requires standing for the Mitzvah of Shofar applies only to the Chazzan[8].
Which Shofar sounds are blown?
The Tur writes that the custom is to blow the four notes TaShRat one time after the Bracha of Malchios, TaShaT one time after the Bracha of Zichronos and TaRaT one time after the Bracha of Shofaros. This is the opinion of the Ri”f, Rosh and Rambam. This would mean that a total of 10 sounds are blown for the Tekiyos Demeumad.
Technically, we should sound TaShRat, TaShaT and TaRaT after each of the three Brachos of Malchios, Zichronos and Shofaros, so that we sound 30 notes in the Tekiyos Demeumad just as we did in the Tekiyos Demeyushav[9].
The Ri”f explains that since we have already fulfilled the Mitzvah of Shofar with the 30 blasts of the Tekiyos Demeumad, we do not want to burden the community (Tircha Detzibura) by blowing 30 notes in the Chazzan’s repetition as well. He notes that this was the Minhag in the two great Yeshivos of the Geonim, Sura and Pumpedisa (the continuation of the academies from the times of the Gemora).
Rabbeinu Tam questions the opinion of the Rif, writing that it is self-contradictory to blow the three different sequences only one time and to be Yotzai with them[10]. He rules that instead, we should sound TaShRat one time after each of the three Brachos. He explains that technically one is Yotzai the Mitzvah of Shofar by just blowing TaShRat three times. The only concern is that of a Hefsek (an interruption between the required sounds[11])[12].
Since we have been completely Yotzai with the 30 sounds of the Tekiyos Demeyushav and we don’t want to burden the Tzibbur with 30 notes in the repetition, we do not concern ourselves with the concern of a Hefsek in this case.
The Rambam and Rav Hai Gaon
All of the above is according to the view of the Rambam that the reason why we blow 30 sounds for the Tekiyos Demeyushav is because of a three-way doubt as to the correct sound of the Teruah. According to this opinion, we have to blow the full 30 sounds to cover all three possibilities.
According to the view of Rav Hai Gaon, all forms of the Teruah are Biblically valid and we only blow all of the combinations to ensure that all Jewish communities follow a uniform practice. Based on this, by blowing TaShRat once after Malchios, TaShaT once after Zichronos and TaRaT once after Shofaros, we do fulfill the required number of Tekiyos. Further, by blowing each of the three combinations only once for the Tekiyos Demeumad, we highlight that one is Biblically Yotzai with any of the sounds.
Based on this, we can conclude that the Ri”f, who is not bothered by the ‘contradiction’ of combining the different combinations, follows the view of Rav Hai Gaon[13].
Halocha and Minhag
The Shulchan Aruch rules that we should blow TaShRat three times after Malchios, TaShaT three times after Zichronos and TaRaT three times after Shofaros. Due to the issues involved, he requires 30 sounds for the Tekiyos Demeumad and pushes aside the concern of burdening the community[14].
The Ram”o, recording the custom in Ashkenaz, rules like Rabbeinu Tam. The Ta”z explains that we rule like Rabbeinu Tam and not like the Ri”f, because it is preferable to ‘fix’ the concern of the sounds being contradictory than the concern of a Hefsek.
In the Shulchan Aruch, the Alter Rebbe writes that the Minhag is to follow Rabbeinu Tam. He also notes the custom that follows the opinion of the Ri”f as well as the opinion of the Mechaber.
He concludes by bringing a different opinion[15] which he writes is the most preferable of all. This is to blow the 10 notes of TaShRat, TaShaT and TaRaT after each of the three Brachos. This is also the ruling of the Alter Rebbe in the Siddur.
An important note: In the Tekiyos Demeumad, the Shevarim-Teurah is blown in one breath with a slight pause in between. In the Tekiyos Demeyushav, the Shevarim-Teruah is blown with a breath in between.
The opinions discussed above are summarised in the table below;
[1] The blowing of the Shofar during the silent Musaf prayer is a matter of Minhag based on Kabbalah. This has been discussed in a previous edition of the Chiddush. The essential Rabbinic enactment is to blow during the Chazoras Hashatz.
[2] Rosh Hashona 16a
[3] See Likutei Sichos volume 24 p222 for an explanation and lesson from this idea
[4] Orach Chaim 592:1
[5] Orach Chaim 585
[6] Concerning the Shofar the verse says יום תרועה יהיה לכם and concerning Sefiras Haomer, the verse says וספרתם לכם. The word Lachem is used in both Pesukim.
[7] Shulchan Aruch Harav Orach Chaim 124:7 in the laws of the Shemoneh Esrei. From here we see that it is Halachically required and preferable to stand for every Chazoras Hashatz. If one is tired or weak, especially during the long Yomim Noraim Tefillos, one may sit if required.
[8] Shulchan Aruch Harav 585
[9] Also, in order to make up the 100 blasts corresponding to the 100 cries of the mother of Sisera (from where we learn that a Teruah is a crying sound).
[10] Due to the doubt whether the Teruah of the Torah is what we call Shevarim or what we call Teruah, or the combination of Shevraim-Teruah. We blow each possible sequence three times in the Tekiyos Demeyushav to be Yotzai according to each possibility. But when one blows only one of each sequence, how can one be Yotzai?
[11] For example, if the real Teruah is the Shevarim, the Teruah that we blow would be a Hefsek between the Shevarim and the final Tekiya. If the real Teruah is our Teurah, the Shevarim would be a Hefsek between the first Tekiya and the Teruah.
[12] According to the Vilna Gaon, Rabbeinu Tam maintains that an unnecessary sound does not constitute a Hefsek.
[13] Biur Hagr”a. Shulchan Aruch Harav 592:4 also writes that this is the basis for Rif’s position. The Alter Rebbe in the footnotes writes that this is also the Rambam. Presumably he means the opinion of the Rambam is like the Rif, but the reason cannot be the same because the Rambam argues with the Geonim, maintaining that the reason for 30 notes is because of a doubt.
[14] The Shala”h praises one who blows 30 notes.
[15] Shala”h, Radba”z 4:29, Aruch as quoted in Tosfos 33b
To fulfill one’s Biblical obligation of hearing the shofar, one needs to hear the 30 notes; Tekiya-Shevarim-Teruah-Tekiya (TaShRaT) three times, Tekiya-Shevarim-Tekiya (TaShaT) three times and Tekiya-Teruah-Tekiya (TaRaT) three times. These are the order of notes sounded in the Tekiyos Demeyushav.
If we have already been Yotzai the Mitzvah with the first 30 notes, why do we blow the Shofar again during Musaf?
The Gemora[2] asks this question and answers that it is in order to confound the Satan[3]. Rashi explains that when the Satan sees how precious the Mitzvos are to the Jewish people – evidenced by us blowing them a second time, he is silenced in his accusations.
Tosfos explains that when the Satan hears the Shofar for a second time, after we have already fulfilled the Mitzvah, he thinks that it is the Shofar that heralds the arrival of Moshiach when evil will be swallowed up. This fear prevents the Satan from being able to prosecute the Jewish people.
In the Tekiyos Demeumad, the Shofar is sounded after each of the three middle blessings of Musaf; Malchios, Zichronos and Shofaros.
Which are the primary Tekiyos?
The Levush[4] writes that the Tekiyos in the Musaf repetition are the “Ikar Tekiyos” i.e. the ones that fufill the Biblical Mitzvah. In an earlier Siman[5] he explains that this is why they are called the Tekiyos Demeumad and everyone must stand. In contrast, for the Tekiyos Demeyushav, we do not stand, since they are not for the purpose of the Mitzvah of Shofar. Only the Baal Tokeia stands as matter of respect for the community.
The requirement to stand for the Mitzvah of Shofar is derived by a Gezeira Shavah[6] that equates the Mitzvah of Shofar to the counting of the Omer, which must be recited while standing.
Most Acharonim do not agree with the opinion of the Levush. The Alter Rebbe writes that the blowing of the Shofar during Musaf is a Rabbinic enactment (and the Tekiyos Demeyushav are to fulfill the Biblical Mitzvah).
The reason that they are called the Tekiyos Demeumad is not because of an obligation to stand for the Shofar, but because they are blown in the repetition of the Amidah and everyone stands for the repetition[7]. The Gezeira Shavah that requires standing for the Mitzvah of Shofar applies only to the Chazzan[8].
Which Shofar sounds are blown?
The Tur writes that the custom is to blow the four notes TaShRat one time after the Bracha of Malchios, TaShaT one time after the Bracha of Zichronos and TaRaT one time after the Bracha of Shofaros. This is the opinion of the Ri”f, Rosh and Rambam. This would mean that a total of 10 sounds are blown for the Tekiyos Demeumad.
Technically, we should sound TaShRat, TaShaT and TaRaT after each of the three Brachos of Malchios, Zichronos and Shofaros, so that we sound 30 notes in the Tekiyos Demeumad just as we did in the Tekiyos Demeyushav[9].
The Ri”f explains that since we have already fulfilled the Mitzvah of Shofar with the 30 blasts of the Tekiyos Demeumad, we do not want to burden the community (Tircha Detzibura) by blowing 30 notes in the Chazzan’s repetition as well. He notes that this was the Minhag in the two great Yeshivos of the Geonim, Sura and Pumpedisa (the continuation of the academies from the times of the Gemora).
Rabbeinu Tam questions the opinion of the Rif, writing that it is self-contradictory to blow the three different sequences only one time and to be Yotzai with them[10]. He rules that instead, we should sound TaShRat one time after each of the three Brachos. He explains that technically one is Yotzai the Mitzvah of Shofar by just blowing TaShRat three times. The only concern is that of a Hefsek (an interruption between the required sounds[11])[12].
Since we have been completely Yotzai with the 30 sounds of the Tekiyos Demeyushav and we don’t want to burden the Tzibbur with 30 notes in the repetition, we do not concern ourselves with the concern of a Hefsek in this case.
The Rambam and Rav Hai Gaon
All of the above is according to the view of the Rambam that the reason why we blow 30 sounds for the Tekiyos Demeyushav is because of a three-way doubt as to the correct sound of the Teruah. According to this opinion, we have to blow the full 30 sounds to cover all three possibilities.
According to the view of Rav Hai Gaon, all forms of the Teruah are Biblically valid and we only blow all of the combinations to ensure that all Jewish communities follow a uniform practice. Based on this, by blowing TaShRat once after Malchios, TaShaT once after Zichronos and TaRaT once after Shofaros, we do fulfill the required number of Tekiyos. Further, by blowing each of the three combinations only once for the Tekiyos Demeumad, we highlight that one is Biblically Yotzai with any of the sounds.
Based on this, we can conclude that the Ri”f, who is not bothered by the ‘contradiction’ of combining the different combinations, follows the view of Rav Hai Gaon[13].
Halocha and Minhag
The Shulchan Aruch rules that we should blow TaShRat three times after Malchios, TaShaT three times after Zichronos and TaRaT three times after Shofaros. Due to the issues involved, he requires 30 sounds for the Tekiyos Demeumad and pushes aside the concern of burdening the community[14].
The Ram”o, recording the custom in Ashkenaz, rules like Rabbeinu Tam. The Ta”z explains that we rule like Rabbeinu Tam and not like the Ri”f, because it is preferable to ‘fix’ the concern of the sounds being contradictory than the concern of a Hefsek.
In the Shulchan Aruch, the Alter Rebbe writes that the Minhag is to follow Rabbeinu Tam. He also notes the custom that follows the opinion of the Ri”f as well as the opinion of the Mechaber.
He concludes by bringing a different opinion[15] which he writes is the most preferable of all. This is to blow the 10 notes of TaShRat, TaShaT and TaRaT after each of the three Brachos. This is also the ruling of the Alter Rebbe in the Siddur.
An important note: In the Tekiyos Demeumad, the Shevarim-Teurah is blown in one breath with a slight pause in between. In the Tekiyos Demeyushav, the Shevarim-Teruah is blown with a breath in between.
The opinions discussed above are summarised in the table below;
[1] The blowing of the Shofar during the silent Musaf prayer is a matter of Minhag based on Kabbalah. This has been discussed in a previous edition of the Chiddush. The essential Rabbinic enactment is to blow during the Chazoras Hashatz.
[2] Rosh Hashona 16a
[3] See Likutei Sichos volume 24 p222 for an explanation and lesson from this idea
[4] Orach Chaim 592:1
[5] Orach Chaim 585
[6] Concerning the Shofar the verse says יום תרועה יהיה לכם and concerning Sefiras Haomer, the verse says וספרתם לכם. The word Lachem is used in both Pesukim.
[7] Shulchan Aruch Harav Orach Chaim 124:7 in the laws of the Shemoneh Esrei. From here we see that it is Halachically required and preferable to stand for every Chazoras Hashatz. If one is tired or weak, especially during the long Yomim Noraim Tefillos, one may sit if required.
[8] Shulchan Aruch Harav 585
[9] Also, in order to make up the 100 blasts corresponding to the 100 cries of the mother of Sisera (from where we learn that a Teruah is a crying sound).
[10] Due to the doubt whether the Teruah of the Torah is what we call Shevarim or what we call Teruah, or the combination of Shevraim-Teruah. We blow each possible sequence three times in the Tekiyos Demeyushav to be Yotzai according to each possibility. But when one blows only one of each sequence, how can one be Yotzai?
[11] For example, if the real Teruah is the Shevarim, the Teruah that we blow would be a Hefsek between the Shevarim and the final Tekiya. If the real Teruah is our Teurah, the Shevarim would be a Hefsek between the first Tekiya and the Teruah.
[12] According to the Vilna Gaon, Rabbeinu Tam maintains that an unnecessary sound does not constitute a Hefsek.
[13] Biur Hagr”a. Shulchan Aruch Harav 592:4 also writes that this is the basis for Rif’s position. The Alter Rebbe in the footnotes writes that this is also the Rambam. Presumably he means the opinion of the Rambam is like the Rif, but the reason cannot be the same because the Rambam argues with the Geonim, maintaining that the reason for 30 notes is because of a doubt.
[14] The Shala”h praises one who blows 30 notes.
[15] Shala”h, Radba”z 4:29, Aruch as quoted in Tosfos 33b