Tekiyos in the Silent Musaf Amidah
In addition to the Tekiyos blown before Musaf (Tekiyos Demeyushov), the sages instituted that the Shofar be blown after each of the three special Brachos of the Musaf Amidah – Malchios, Zichronos and Shofaros[1]. These are referred to as the Tekiyos Demeumad. They are also referred to as “the Tekiyos in the order of the Brachos”.
The Tur[2] writes that the reason why the Musaf Amidah is repeated by the Chazzan is in order to sound the Shofar in the order of the Blessings[3].
The Shofar is only blown during Musaf when Davening with a Minyan. An individual does not blow the Shofar in the order of the Musaf Brachos[4].
There are many different customs concerning which and how many Shofar sounds are blown at the conclusion of each Bracha. The various opinions are discussed in the Rishonim and brought in Shulchan Aruch[5]. These opinions are discussed in a later article.
The preferable opinion is to sound Tekiya-Shevarim-Teruah-Tekya, Tekiya-Shevarim-Tekiya, Tekiya-Teruah-Tekiya, after each of the three Brachos for a total of 30 sounds[6].
All Kehillos sound the Shofar during the Chazzan’s Musaf repetition. When it comes to blowing the Tekiyos in the silent Musaf Amidah, there are different Minhagim.
Magen Avraham[7] records the Minhag of some Kehillos to sound the Shofar during the silent Amidah as well. However, he writes that one should not follow this Minhag,
In the Shulchan Aruch, the Alter Rebbe[8] rules like the Magen Avraham. He explains that during the silent Amidah each person Davens at their own pace and will not all conclude the Bracha at the same time for the Shofar to be blown. Mishna Berura[9] writes that the reason we do not sound the Shofar during the silent Amidah is because it will distract the Mispallelim.
According to these opinions, Lechatchila one should not follow the Minhag of blowing Tekiyos during the silent Amidah[10]. If the Minhag is already established to blow the Tekiyos during the silent Amidah, the Minhag should not be changed[11].
The opinion that the Shofar is blown during the silent Amidah (when Davening with a Minyan) is an ancient one and is recorded in the works of the Geonim and Rishonim[12]. This opinion is also followed according to Kabbalah.
In his Siddur, which follows many practises according to Kabbalah, the Alter Rebbe rules that the Tekiyos are sounded in the silent Amidah as well. Chabad Minhag is to follow the rulings of the Siddur where they differ from the Alter Rebbe’s Shulchan Aruch.
Many Chassidishe Kehillos as well as Sefardi Kehillos follow the custom according to Kabbalah.
Mateh Efraim writes that the custom of blowing the Shofar in the silent Amidah is restricted to unique individuals “who know the secrets of Hashem”. Avnei Nezer[13] (himself a Chossid) writes strongly against this practise, noting that it is questionable according to Halocha. Asserting that the Kabbalistic practise is limited to those who know the secrets of Hashem, he scolds the young Chassidim who think that they are being pious by sounding the Shofar in the silent Amidah and think that this is one of the fundamental ways of Chassidus.
In response, the Minchas Elozor[14] writes that the Avnei Nezer needlessly poured out his wrath on the young Chassidim, for indeed the Tekiyos in the silent Amidah are from the fundamentals of Chassidus. Based on this custom, the Shofar is sounded four times in the Rosh Hashona service; before Musaf, during the silent Amidah, during the repetition and at the end of the Tefillah.
The Ariza”l writes that each set of Tekiyos brings down a G-dly light which weakens the Yetzer Hora. The Tekiyos before Musaf weaken the Yetzer Hora for idolatry, the Tekiyos during the silent Amidah weaken the Yetzer Hora for sexual immorality and lust, the Tekiyos during the repetition weaken the Yetzer Hora for murder (these are the three cardinal sins) and the Tekiyos after Davening weaken the Yetzer Hora for Lashon Hora.
The Minchas Elozor writes that since Chassidus emphasises protecting the sanctity of our sexuality and guarding the Bris, the Tekiyos in the silent Amidah are most certainly from the fundamentals of Chassidus.
Concerning Jewish customs, it is said that they all come from holy origins and each community should follow their custom. The main thing is that our intention should be L’shem Shamayim, for the sake of Heaven.
[1] See Shulchan Aruch Harav 592:1 who explains that these Tekiyos are Rabbinic. The Biblical Mitzvah is fulfilled with the Tekiyos before Musaf. In contrast, Levush (592:1 and 595) however writes that the Tekiyos in the Musaf are the Biblical Tekiyos.
[2] Beginning of Siman 592
[3] See Bach who questions that the repetition is necessary to be Moitzi those who cannot Daven themselves and is also in order to say Kedusha.
[4] Rosh Hashona 34b. Shulchan Aruch 592:2. Shulchan Aruch Harav 592:7. Sharei Teshuvah records the Radba”z who permits an individual to blow the Shofar during their Amidah. Accordingly, the Gemora only rules that one need not do so but can if they desire.
[5] Siman 592
[6] Shala”h RH 214:1. This opinion is recorded in the Aruch. Shulchan Aruch Harav 592:5 and is also the Halocha as per Chabad custom according to the Siddur.
[7] Orach Chaim 592:1
[8] 592:1
[9] 592:1
[10] Shulchan Aruch Harav and Mishna Berura ibid
[11] Yeshuos Yaakov
[12] Aruch as quoted in Tosfos 33b ד"ה שיעור
[13] Shu”T 445
[14] 4:37
The Tur[2] writes that the reason why the Musaf Amidah is repeated by the Chazzan is in order to sound the Shofar in the order of the Blessings[3].
The Shofar is only blown during Musaf when Davening with a Minyan. An individual does not blow the Shofar in the order of the Musaf Brachos[4].
There are many different customs concerning which and how many Shofar sounds are blown at the conclusion of each Bracha. The various opinions are discussed in the Rishonim and brought in Shulchan Aruch[5]. These opinions are discussed in a later article.
The preferable opinion is to sound Tekiya-Shevarim-Teruah-Tekya, Tekiya-Shevarim-Tekiya, Tekiya-Teruah-Tekiya, after each of the three Brachos for a total of 30 sounds[6].
All Kehillos sound the Shofar during the Chazzan’s Musaf repetition. When it comes to blowing the Tekiyos in the silent Musaf Amidah, there are different Minhagim.
Magen Avraham[7] records the Minhag of some Kehillos to sound the Shofar during the silent Amidah as well. However, he writes that one should not follow this Minhag,
In the Shulchan Aruch, the Alter Rebbe[8] rules like the Magen Avraham. He explains that during the silent Amidah each person Davens at their own pace and will not all conclude the Bracha at the same time for the Shofar to be blown. Mishna Berura[9] writes that the reason we do not sound the Shofar during the silent Amidah is because it will distract the Mispallelim.
According to these opinions, Lechatchila one should not follow the Minhag of blowing Tekiyos during the silent Amidah[10]. If the Minhag is already established to blow the Tekiyos during the silent Amidah, the Minhag should not be changed[11].
The opinion that the Shofar is blown during the silent Amidah (when Davening with a Minyan) is an ancient one and is recorded in the works of the Geonim and Rishonim[12]. This opinion is also followed according to Kabbalah.
In his Siddur, which follows many practises according to Kabbalah, the Alter Rebbe rules that the Tekiyos are sounded in the silent Amidah as well. Chabad Minhag is to follow the rulings of the Siddur where they differ from the Alter Rebbe’s Shulchan Aruch.
Many Chassidishe Kehillos as well as Sefardi Kehillos follow the custom according to Kabbalah.
Mateh Efraim writes that the custom of blowing the Shofar in the silent Amidah is restricted to unique individuals “who know the secrets of Hashem”. Avnei Nezer[13] (himself a Chossid) writes strongly against this practise, noting that it is questionable according to Halocha. Asserting that the Kabbalistic practise is limited to those who know the secrets of Hashem, he scolds the young Chassidim who think that they are being pious by sounding the Shofar in the silent Amidah and think that this is one of the fundamental ways of Chassidus.
In response, the Minchas Elozor[14] writes that the Avnei Nezer needlessly poured out his wrath on the young Chassidim, for indeed the Tekiyos in the silent Amidah are from the fundamentals of Chassidus. Based on this custom, the Shofar is sounded four times in the Rosh Hashona service; before Musaf, during the silent Amidah, during the repetition and at the end of the Tefillah.
The Ariza”l writes that each set of Tekiyos brings down a G-dly light which weakens the Yetzer Hora. The Tekiyos before Musaf weaken the Yetzer Hora for idolatry, the Tekiyos during the silent Amidah weaken the Yetzer Hora for sexual immorality and lust, the Tekiyos during the repetition weaken the Yetzer Hora for murder (these are the three cardinal sins) and the Tekiyos after Davening weaken the Yetzer Hora for Lashon Hora.
The Minchas Elozor writes that since Chassidus emphasises protecting the sanctity of our sexuality and guarding the Bris, the Tekiyos in the silent Amidah are most certainly from the fundamentals of Chassidus.
Concerning Jewish customs, it is said that they all come from holy origins and each community should follow their custom. The main thing is that our intention should be L’shem Shamayim, for the sake of Heaven.
[1] See Shulchan Aruch Harav 592:1 who explains that these Tekiyos are Rabbinic. The Biblical Mitzvah is fulfilled with the Tekiyos before Musaf. In contrast, Levush (592:1 and 595) however writes that the Tekiyos in the Musaf are the Biblical Tekiyos.
[2] Beginning of Siman 592
[3] See Bach who questions that the repetition is necessary to be Moitzi those who cannot Daven themselves and is also in order to say Kedusha.
[4] Rosh Hashona 34b. Shulchan Aruch 592:2. Shulchan Aruch Harav 592:7. Sharei Teshuvah records the Radba”z who permits an individual to blow the Shofar during their Amidah. Accordingly, the Gemora only rules that one need not do so but can if they desire.
[5] Siman 592
[6] Shala”h RH 214:1. This opinion is recorded in the Aruch. Shulchan Aruch Harav 592:5 and is also the Halocha as per Chabad custom according to the Siddur.
[7] Orach Chaim 592:1
[8] 592:1
[9] 592:1
[10] Shulchan Aruch Harav and Mishna Berura ibid
[11] Yeshuos Yaakov
[12] Aruch as quoted in Tosfos 33b ד"ה שיעור
[13] Shu”T 445
[14] 4:37