Shulchan Aruch: Chapter 592 - The Mussaf Prayers Recited Aloud and the Order of the Shofar Blasts

SECTION 592 The Mussaf Prayers Recited Aloud and the Order of the Shofar Blasts [that are Sounded during Mussaf]. (1–11)

1 Our Sages ordained1 that when the congregation recites the Mussaf service, a series of tekiah-teruah-tekiah should be sounded for the Malchiyos blessings, and [repeated] for the blessings of Zichronos and Shofaros. When [the congregation recites] the whispered Mussaf prayer, every individual prays independently, and one does not conclude his blessings at the same time that another does. Accordingly, the shofar should not be sounded during this prayer, just as it is not sounded when this prayer is recited by an individual [without a congregation], as will be explained.2 Instead, we wait [and do not] sound the shofar until the sheliach tzibbur repeats the Shemoneh Esreh.

There are places that follow the custom of sounding the shofar twice: once when [the congregation] prays in a whisper and once when the sheliach tzibbur repeats [the Shemoneh Esreh]. In a place where there is no [fixed] custom, however, this practice should not be initiated.3

2 These shofar blasts are called tekios me’umad, “the shofar blasts [sounded] while standing,”4 because [not only the person sounding the shofar but] also those listening must stand when hearing these shofar blasts. With regard to tekios meyushav (“the shofar blasts [during which one may] sit”), only the person sounding the shofar must stand, as stated in sec. 585[:1-2].

3 The Sages ordained that the shofar should be sounded in a manner that fulfills one’s obligation according to all the different possible interpretations of the term teruah; see sec. 590[:2]. Now, therefore, it would be appropriate to sound a sequence of tekiah-shevarim-teruah-tekiah and tekiah-shevarim-tekiah and tekiah-teruah-tekiah for the Malchiyos blessings, and similarly for the blessings of Zichronos and Shofaros,5 in order to fulfill all the possible interpretations of teruah.6

Nevertheless, since one may not overburden a congregation,7 it is customary to sound only the series tekiah-shevarim-teruah-tekiah for the Malchiyos blessings, and similarly for the blessings of Zichronos and Shofaros. [The rationale is that] according to this approach, all the possible interpretations of teruah have been covered. The only difficulty is that perhaps (a teruah is only shevarim or only [our] teruah, and hence) one would be making an interruption between the teruah and the simple note that precedes it or that follows it. We are not concerned with this matter, since we already fulfilled the Scriptural obligation by hearing the tekios meyushav. By [hearing] these blasts we have steered clear of all the possible causes of doubt [regarding the term teruah], as was explained in sec. 590[:2].

4 There are those who follow the custom of sounding one series of tekiah-shevarim-te­ruah-tekiah for the Malchiyos blessings, one series of tekiah-shevarim-tekiah for the blessings of Zichronos, and one series of tekiah-teruah-tekiah for the Shofaros blessings.

[The rationale is that] according to Scriptural Law, both our shevarim and our teruah are referred to as teruah. No matter what one does, whether he sounds shevarim alone or our teruah alone, he has fulfilled his obligation. [Thus,] in the earlier generations, people in some places customarily sounded shevarim, and in others, people customarily sounded our teruah. Both these and those fulfilled their obligation according to Scriptural Law. Nevertheless, because this [diversity] was perceived as a conflict of opinion in the eyes of the common people, the Sages saw fit to ordain8 that the entire Jewish people follow a single practice [for the tekios meyushav], so there would not be [any divergence] that would appear to people at large to be a conflict of opinion. [Hence] they ordained that there be sounded three series of tekiah-shevarim-teruah-tekiah, three series of tekiah-shevarim-tekiah, and three series of tekiah-teruah-tekiah so that there would be no doubt among people at large because of the different practices. For this reason,9 [the Sages] did not require [congregations] to take [such] trouble when sounding the tekios me’umad as well.

Instead, [when sounding] the tekios me’umad, we show that all the [possible interpretations of] teruah are called teruah, and one fulfills his obligation by [hearing any of] them. Hence we sound one series of tekiah-shevarim-teruah-tekiah, one series of tekiah-shevarim-tekiah, and one series of tekiah-teruah-tekiah — to show that each one of these series is correct and acceptable.

5 There are some who follow the custom of sounding three series of tekiah-shevarim-teruah-tekiah for the Malchiyos blessings, three series of tekiah-shevarim-tekiah for the blessings of Zichronos, and three series of tekiah-teruah-tekiah for the Shofaros blessings. Others follow the custom of sounding a series of tekiah-shevarim-teruah-tekiah, then a series of tekiah-shevarim-tekiah, and then a series of tekiah-teruah-tekiah for the Malchiyos blessings. They then repeat this sequence for the blessings of Zichronos and Shofaros. This is the preferred custom.⁵

6 Whenever the shofar is sounded [in the repetition of the Shemoneh Esreh of Mussaf], it is customary to recite [thereafter] the passage beginning Hayom haras olam10 and the passage beginning Areshes sefaseinu. Even on Shabbos, when the shofar is not sounded, we recite the passage Hayom haras; we do not, however, recite the passage Areshes sefaseinu.11

7 If one recites the Mussaf service alone, he should not make an interruption to sound the shofar in the midst of the blessings [of Shemoneh Esreh].12 Even if he has someone to sound the shofar for him, he should not make an interruption to listen to [the shofar blasts], for this practice was instituted only for communal [prayer].

Nevertheless, it is preferable that [such a person, like others,] should hear the shofar blasts that he is obligated to hear according to Scriptural Law — i.e., three series of tekiah-shevarim-teruah-tekiah, three series of tekiah-shevarim-tekiah, and three series of tekiah-teruah-tekiah — [specifically] before the Mussaf prayers.13

Although the tekios me’umad are a mitzvah instituted by the Sages, no blessing is recited before [they are sounded] as is done before the observance of other Rabbinic mitzvos, because they are covered by the blessing that was recited over the tekios meyushav. Since [both these sets of shofar blasts] are included in one blessing, one should be careful not to make an interruption by speaking between them. [This applies] not only to the person who sounded the shofar and who recited its blessings, but even to the congregants who did not recite the blessings themselves, but [merely] heard them from [him]. They, too, should not speak from the beginning of the tekios meyushav until the end of the tekios me’umad.

[Nevertheless,] if either the person sounding the shofar or those listening did transgress and speak, there is no need to recite a blessing over the tekios me’umad.14 [This would appear to contradict a ruling stated elsewhere, for] when one includes [the observance of] two mitzvos in a single blessing, and speaks [before observing the second mitzvah], he is obligated to recite a blessing over the second mitzvah, as stated in sec. 8[:21]15 and sec. 25[:18].16 Nevertheless, [a different rationale applies here, for] the shofar blasts that are sounded while we are standing, and those during which we may sit, are like a single mitzvah: the Torah obligated us to hear nine shofar blasts on Rosh HaShanah and the Sages ordained that they be heard in the course of the blessings Malchiyos, Zichronos, and Shofaros. However, in order to confuse Satan17 (i.e., in order that he be confused immediately during the shofar blasts that precede the prayers and thus will not level any accusations during prayer), Jews everywhere have adopted the custom of separating the shofar blasts required by Scriptural Law and those ordained by the Sages, sounding them at two different times. [First,] the shofar is sounded when [the congregation has license] to sit, in order to fulfill the mitzvah required by Scriptural Law. The blessings are recited over these shofar blasts. The mitzvah as ordained by the Sages is then completed by the tekios me’umad, which are sounded during the recitation of the blessings [of Shemoneh Esreh], as they ordained.

Since [the two soundings of the shofar] are one mitzvah that appears to be two mitzvos, one should not indulge in idle conversation between [the first and second sounding. At that time,] however, it is permitted to speak about the prayer service or about the sounding of the shofar, since [both requirements] in fact constitute one mitzvah. Similarly, if one transgressed and spoke, even about idle matters, there is no need to repeat the blessing, because there is no concept of making an interruption in the midst of an [ongoing] mitzvah. This resembles the case of a person who is sitting in a sukkah or wearing tefillin: he is permitted to speak, even though every moment that he sits in the sukkah or wears the tefillin he is fulfilling a mitzvah prescribed by the Holy One, blessed be He.18

If, however, one spoke between [the recitation of] the blessing and the tekios meyushav — even if he spoke about the prayers — he is required to recite the blessing again, because he made an interruption between the blessing and [the mitzvah] over which it was recited. If, however, he spoke about the sounding of the shofar, he does not have to repeat the blessing.19 Initially, however, it is forbidden to speak — even about the sounding of the shofar — between reciting the blessing and sounding the shofar, unless the mitzvah cannot be fulfilled without [first] speaking, by saying “Give me the shofar,” or the like.

8 While the shofar is being sounded, whether the tekios meyushav or the tekios me’umad, it is forbidden to spit,20 for each shofar blast must be heard in its entirety from beginning to end, even if it is very long, as stated in sec. 590[:10]. Accordingly, children who have not reached the age at which they can be trained in the observance of the mitzvos should not be brought to the synagogue during the sounding of the shofar lest they disturb the concentration of the listeners. The women should take them [into their section], because [the women] are not obligated to observe this mitzvah, as stated in sec. 589[:2].

9 It is customary that the person sounding the shofar ascend the platform at which the Torah is read and sound the tekios meyu­shav there as an expression of deference to the congregation.21 As to the tekios me’umad, since they are [sounded] in the midst of Shemoneh Esreh we do not trouble him to ascend; he may stand and sound the shofar [from his place].

10 The shofar blasts [that are heard] in the course of the blessings should not be sounded by the sheliach tzibbur reciting the Mussaf prayers, lest he become confused and be unable to resume his prayers undistracted. If, however, [the sheliach tzibbur] is confident that he can resume his prayers without his concentration being diverted, or if he recites his prayers from a Siddur, in which instance he is assured of this, he may sound the shofar. [This applies] even if there is another person present who can sound the shofar as well as he does, because sounding the shofar is not at all considered as an interruption in the midst of prayer. Since we are required to sound the shofar in the midst of the blessings, it is considered a necessary component of the prayers.22

[In view of the above-mentioned risk of distraction,23] it is appropriate for the person who sounded the tekios meyushav to sound the tekios me’umad, for “when someone has begun the performance of a mitzvah, we urge him to complete it.”24 [This does not apply to] a sheliach tzibbur reciting the Mussaf prayer who is unsure that he will be able to resume his prayers undistracted.

11 When did this apply?25 In the early generations, when it was customary to [accord the honor of] sounding the shofar to one person, and no distinctions were drawn. Such a person thus acquired the right to all the shofar blasts, even those sounded during the blessings [of Mussaf], for the reason explained above. [Accordingly,] the mitzvah should not be taken from him.

In the present era, by contrast, it is customary in some places to grant [the honor of sounding] the tekios me’umad to a different person. Hence, the previous person is not considered to have [also] acquired the right to sound the tekios me’umad, and in any community [this second honor] may be given to another person.