Mishneh Torah — Shofar, Sukkah, Lulav הלכות שופר וסוכה ולולב, Chapter 3

כַּמָּה תְּקִיעוֹת חַיָּב אָדָם לִשְׁמֹעַ בְּרֹאשׁ הַשָּׁנָה. תֵּשַׁע תְּקִיעוֹת. לְפִי שֶׁנֶּאֱמַר תְּרוּעָה בְּיוֹבֵל וּבְרֹאשׁ הַשָּׁנָה שָׁלֹשׁ פְּעָמִים. וְכָל תְּרוּעָה פְּשׁוּטָה לְפָנֶיהָ וּפְשׁוּטָה לְאַחֲרֶיהָ. וּמִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁכָּל תְּרוּעוֹת שֶׁל חֹדֶשׁ הַשְּׁבִיעִי אֶחָד הֵן. בֵּין בְּרֹאשׁ הַשָּׁנָה בֵּין בְּיוֹם הַכִּפּוּרִים שֶׁל יוֹבֵל תֵּשַׁע תְּקִיעוֹת תּוֹקְעִין בְּכָל אֶחָד מִשְּׁנֵיהֶן. תְּקִיעָה וּתְרוּעָה וּתְקִיעָה. תְּקִיעָה וּתְרוּעָה וּתְקִיעָה. תְּקִיעָה וּתְרוּעָה וּתְקִיעָה:

How many shofar blasts is a person required to hear on Rosh Hashanah? Nine.[This figure is derived 33b. as follows]: The Torah mentions the word תרועה [sounding the shofar] three times is also mentioned in relation to sounding the trumpets (Numbers, Chapter 10), but that is not relevant in this immediate context. in association with Rosh Hashanah and the Yovel. Every תרועה must be preceded and followed by a [single] long blast., ibid., derives that a long note should be sounded before the תרועה.Based on the above, the text Galia Masechta (Orach Chayim 3) explains that the essential element of the mitzvah is the teru'ah, since that is the sound specifically required by the Torah. The teki'ot are required only as a supplementary factor. According to the oral tradition, we learned that, ibid. notes that the verses which describe the sounding of the shofar on both occasions share a common word. Hence, an analogy (שוה גזירה) is established between them. Therefore... - whether on Rosh Hashanah or on Yom Kippur of the Yovel - all the soundings of the shofar of the seventh month are a single entity.Thus, nine shofar blasts must be sounded on both of them: teki'ah, teru'ah, teki'ah; teki'ah, teru'ah, teki'ah; teki'ah, teru'ah, teki'ah.

תְּרוּעָה זוֹ הָאֲמוּרָה בַּתּוֹרָה נִסְתַּפֵּק לָנוּ בָּהּ סָפֵק לְפִי אֹרֶךְ הַשָּׁנִים וְרֹב הַגָּלוּת וְאֵין אָנוּ יוֹדְעִין הֵיאַךְ הִיא. אִם הִיא הַיְלָלָה שֶׁמְּיַלְּלִין הַנָּשִׁים בֵּינֵיהֶן בְּעֵת שֶׁמְּיַבְּבִין. אוֹ הָאֲנָחָה כְּדֶרֶךְ שֶׁיֵּאָנַח הָאָדָם פַּעַם אַחַר פַּעַם כְּשֶׁיִּדְאַג לִבּוֹ מִדָּבָר גָּדוֹל. אוֹ שְׁנֵיהֶם כְּאֶחָד הָאֲנָחָה וְהַיְלָלָה שֶׁדַּרְכָּהּ לָבוֹא אַחֲרֶיהָ הֵן הַנִּקְרָאִין תְּרוּעָה. שֶׁכָּךְ דֶּרֶךְ הַדּוֹאֵג מִתְאַנֵּחַ תְּחִלָּה וְאַחַר כָּךְ מְיַלֵּל. לְכָךְ אָנוּ עוֹשִׂין הַכּל:

Over the passage of the years and throughout the many exiles, doubt has been raised concerning the teru'ah which the Torah mentions, to the extent that we do not know what it 34a explains that our custom of blowing the shofar was instituted by Rabbi Abahu in Caesaria approximately one hundred years after the destruction of the second Temple. In this halachah, the Rambam explains the reason for Rabbi Abahu's action.The Rambam's statements are accepted by Rabbenu Asher, Rabbenu Nissim, and most other authorities. Nevertheless, it is significant that Rav Hai Gaon, one of the major authorities who preceded the Rambam, offers a different explanation for Rabbi Abahu's actions.Rav Hai Gaon maintains that it is impossible that a doubt existed among the Jewish people concerning such an important manner as sounding the shofar. Since the shofar was sounded each year, surely the tradition could have been maintained. Hence, he explains that all the different manners of sounding the shofar were acceptable and that Rabbi Abahu's contribution was the establishment of a uniform custom that included all the different practices common among the Jewish people. By mentioning the "many years" and "exiles," the Rambam addresses himself to the question raised by Rav Hai Gaon. is:Does it resemble the wailing with which the women cry when they moan, is translated into Aramaic as yevavah (moan), as in Judges 5:28: "Sisra's mother gazed out the window and moaned through the lattice." or resemble... the sighs which a person who is distressed about a major matter will release repeatedly? 33b). Perhaps a combination of the two - sighing and the crying which will follow it - is called teru'ah, because a distressed person will sigh and then cry? Therefore, we fulfill all [these possibilities].

הַיְלָלָה הִיא שֶׁאָנוּ קוֹרְאִין תְּרוּעָה. וְהָאֲנָחָה זוֹ אַחַר זוֹ הִיא שֶׁאָנוּ קוֹרְאִין אוֹתָהּ שְׁלֹשָׁה שְׁבָרִים. נִמְצָא סֵדֶר הַתְּקִיעוֹת כָּךְ הוּא. מְבָרֵךְ וְתוֹקֵעַ תְּקִיעָה וְאַחֲרֶיהָ שְׁלֹשָׁה שְׁבָרִים וְאַחֲרֶיהָ תְּרוּעָה וְאַחֲרֶיהָ תְּקִיעָה. וְחוֹזֵר כְּסֵדֶר זֶה שָׁלֹשׁ פְּעָמִים. וְתוֹקֵעַ תְּקִיעָה וְאַחֲרֶיהָ שְׁלֹשָׁה שְׁבָרִים וְאַחֲרֶיהָ תְּקִיעָה וְחוֹזֵר כַּסֵּדֶר הַזֶּה שָׁלֹשׁ פְּעָמִים. וְתוֹקֵעַ תְּקִיעָה וְאַחֲרֶיהָ תְּרוּעָה וְאַחֲרֶיהָ תְּקִיעָה וְחוֹזֵר כְּסֵדֶר זֶה שָׁלֹשׁ פְּעָמִים. נִמְצָא מִנְיַן הַתְּקִיעוֹת שְׁלֹשִׁים כְּדֵי לְהִסְתַּלֵּק מִן הַסָּפֵק:

The crying refers to what we call teru'ah. is considered to be a single blast, the entire series of sounds must be completed without the person who blows pausing to catch his breath. The repeated sighs refer to what we call three writes that one may add to the number of shevarim as long as one does not take a breath between them. However, the Magen Avraham (590:2) writes that it is Ashkenazic custom not to sound more than three shevarim. shevarim., nor prolonged like teki'ot, but rather of intermediate length, as described in the following halachah.Thus, the order of blowing the shofar is as follows: First, one recites the blessing and sounds a teki'ah; afterwards, three shevarim; and afterwards, a teru'ah; and afterwards, a teki'ah. resembles both sighing and crying. He repeats this pattern [until he completes] three series. of Rav Achai Gaon (note 171), mentions a different practice.Three series of blasts from each pattern are not blown directly after each other. Rather, after sounding three series of teki'ah, shevarim, teru'ah, teki'ah, three series of teki'ah, shevarim, teki'ah, and then three series of teki'ah, teru'ah, teki'ah is sounded.[Then,] he sounds a teki'ah; afterwards, three shevarim; and afterwards, a teki'ah. resembles sighing. It must be noted that from the passage on Rosh HaShanah 34a it seems that Rabbi Abahu instituted the series of three teru'ot before the series of three shevarim. He repeats this pattern [until he completes] three series.[Then,] he sounds a teki'ah; afterwards, a teru'ah; and afterwards, a teki'ah. resembles crying. He repeats this pattern [until he completes] three series.Thus, there are a total of thirty shofar blasts,, six shevarim, and six teru'ot.From the Rambam's expression, it appears that he considers the shevarim and teru'ah sounded in the first series as two separate blasts. From this, the Maggid Mishneh derives a halachic insight, maintaining that according to the Rambam, one may take a breath between the two. (The Mayim Chayim supports this conclusion, noting that, regarding this series, the Rambam states that one should blow "three shevarim, and afterwards, a teru'ah.") Nevertheless, the Ramban and other authorities do not permit this leniency.Regarding halachah l'ma'aseh, the Shulchan Aruch (Orach Chayim 590:4) suggests adhering to the more stringent view regarding the teki'ot required by Torah law. However, the Ramah maintains that this is unnecessary. Both the Shulchan Aruch HaRav 590:9, 10 and the Mishnah Berurah 590:20 suggest adhering to whichever practice is customarily followed in one's local community. However, if there is no accepted custom, the Shulchan Aruch HaRav suggests accepting the more stringent practice. in order to remove any doubt., it would be insufficient for such a series alone to be sounded. According to the opinions that maintain that a teru'ah is either sobbing or crying alone, there would be another sound interrupting between either the teki'ah which precedes or that which follows the teru'ah (Rosh Hashanah 34a).

שִׁעוּר תְּרוּעָה כִּשְׁתֵּי תְּקִיעוֹת. שִׁעוּר שְׁלֹשָׁה שְׁבָרִים כִּתְרוּעָה. הֲרֵי שֶׁתָּקַע וְהֵרִיעַ וְתָקַע תְּקִיעָה אֲרֻכָּה וּמָשַׁךְ בָּהּ כִּשְׁתַּיִם בָּרִאשׁוֹנָה. אֵין אוֹמְרִין תֵּחָשֵׁב כִּשְׁתֵּי תְּקִיעוֹת וְיָרִיעַ אַחֲרֶיהָ וְיַחֲזֹר וְיִתְקַע. אֶלָּא אֲפִלּוּ מָשַׁךְ בָּהּ כָּל הַיּוֹם אֵינָהּ אֶלָּא תְּקִיעָה אַחַת וְחוֹזֵר וְתוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלֹשׁ פְּעָמִים:

The required length of a teru'ah is that of two teki'ot. 33b) states: "The required length of the teki'ah is three teru'ot; a teru'ah is three sobs."The Talmud questions:Behold, the baraita has taught: "the required length of a teki'ah is that of a teru'ah!"Abbaye replied: "The author of the Mishnah considered the length of all the teki'ot in comparison to the length of all the teru'ot. The author of the baraita considered the length of each blast. There is no difference of opinion between them."In his commentary on the Mishnah, the Rambam interprets the above to mean: "The required length of all six teki'ot is equivalent to the required length of all three teru'ot," thus establishing each teru'ah as twice the length of a teki'ah. Hence, according to the Rambam, the length of the teki'ot are dependent on the length of the teru'ot.Rabbenu Nissim objects to the Rambam's interpretation, explaining that the word והעברת, the verb mentioned in the commandment to blow the shofar, implies a long blast, and hence the measure mentioned by the Rambam would not be appropriate.Similarly, the Ra'avad does not accept the Rambam's interpretation, and explains that the Mishnah establishes an independent measure for the length of a teki'ah - three teru'ot - with each teru'ah being equal to three short sobs. Thus, the measure of a teki'ah is equivalent to nine short sounds. The Ramban and the Rashba also subscribe to this view.Rashi and most Ashkenazic authorities accept the simple meaning of the Mishnah and explain that a teki'ah is equal to the length of a teru'ah. However, as explained in the previous halachot, there are three different interpretations of the definition of a teru'ah. Thus, the required length for the teki'ah varies accordingly.Regarding halachah l'ma'aseh, the Shulchan Aruch (Orach Chayim 590:3) mentions the views of Rashi and the Ra'avad, but not that of the Rambam. The required length of the three shevarim is that of a teru'ah. should resemble a series of teru'ot.When a person sounds a teki'ah and a teru'ah, and afterwards sounds a long teki'ah, extending it twice the length of the original one, we do not say that it may be considered to be two teki'ot - thus allowing one [to complete the series merely by] sounding a teru'ah and another teki'ah. 4:9 and Rosh Hashanah 28a. Rather, even if one extended a teki'ah the entire day, it is considered to be only a single teki'ah 3:3), which does not accept a teki'ah blown with such an intention at all. and one must sound another teki'ah, teru'ah, and teki'ah [until he completes] three series. (Orach Chayim 590:6). However, the Ashkenazic authorities maintain that deference should be paid to the opinion mentioned in the Jerusalem Talmud.

שָׁמַע תְּקִיעָה אַחַת בְּשָׁעָה אַחַת וּשְׁנִיָּה בְּשָׁעָה שְׁנִיָּה אֲפִלּוּ שָׁהָה כָּל הַיּוֹם כֻּלּוֹ הֲרֵי אֵלּוּ מִצְטָרְפִין וְיָצָא יְדֵי חוֹבָתוֹ. וְהוּא שֶׁיִּשְׁמַע כָּל בָּבָא מֵהֶן עַל סִדְרָה. לֹא שֶׁיִּשְׁמַע תְּרוּעָה וְאַחֲרֶיהָ שְׁתֵּי תְּקִיעוֹת אוֹ שְׁתֵּי תְּקִיעוֹת וְאַחֲרֵיהֶן תְּרוּעָה וְכַיּוֹצֵא בָּזֶה:

If a person hears one shofar blast at one hour and a second one an hour later 34a-b quotes Rabbi Yochanan: "If a person heard the nine shofar blasts even over a span of nine hours, he fulfills his obligation." - even if he waits the entire day - the two may be considered to be a single unit and he may fulfill his obligation. (Orach Chayim 588:2) quotes this law. However, the Magen Avraham (588:2) compares this situation to the laws of Kri'at Shema (see Ramah, Orach Chayim 65:1) and explains that if one is prevented from hearing the shofar by forces beyond one's control, it is considered to be an interruption and one must begin the last series of blasts anew.The above applies provided each series is heard in the proper order;, the series ofshevarim, teru'ot or the combination of the two, and then a teki'ah, as stated in Halachah 1. i.e., one may not hear a teru'ah and afterwards two teki'ot, or two teki'ot, and afterwards a teru'ah, and the like. explains that with this phrase, the Rambam implies that even though a delay does not constitute an interruption, any shofar blast which is not in the proper order invalidates the entire series. Most other authorities (see Shulchan Aruch HaRav 590:12) explain that this applies only if one sounds the shofar with an improper blast, intending to fulfill one's obligation. Otherwise, no significance at all is attached to the shofar blast and it is not considered an interruption.

שָׁמַע תֵּשַׁע תְּקִיעוֹת מִתִּשְׁעָה בְּנֵי אָדָם כְּאֶחָד לֹא יָצָא אֲפִלּוּ יְדֵי אַחַת. תְּקִיעָה מִזֶּה וּתְרוּעָה מִזֶּה וּתְקִיעָה מִשְּׁלִישִׁי בָּזֶה אַחַר זֶה יָצָא וַאֲפִלּוּ בְּסֵרוּגִין וַאֲפִלּוּ כָּל הַיּוֹם כֻּלּוֹ. וְאֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ עַד שֶׁיִּשְׁמַע כָּל הַתֵּשַׁע תְּקִיעוֹת שֶׁכֻּלָּן מִצְוָה אַחַת הֵן לְפִיכָךְ מְעַכְּבוֹת זוֹ אֶת זוֹ:

If a person heard nine shofar blasts from nine men simultaneously, and three, teru'ot, so that the person could have heard the required number of shofar blasts he has not fulfilled his obligation for a single blast. preceding and following a teru'ah; that requirement is not fulfilled in this instance.Rashi, in his commentary on Rosh Hashanah 34b, disagrees with the Rambam's decision, explaining that Rosh Hashanah 27a states that even though two people blow the shofar simultaneously, since the mitzvah is dear to the hearer, he will concentrate sufficiently to differentiate between the sounds. Furthermore, the Tosefta 2:12 states specifically that one does fulfill one's obligation in this manner.Tosafot disagrees with Rashi, mentioning the second reason stated by Rabbenu Manoach. It appears that the Rambam goes further and discounts Rashi's opinion entirely. According to Tosafot, the listener will have heard at least the first teki'ah, while the Rambam explicitly states "he has not fulfilled his obligation for a single blast." (See Lechem Mishneh.)The Shulchan Aruch, Orach Chayim 588:3 quotes the Rambam's decision as halachah. The Ramah quotes the law from Rosh Hashanah 27a, allowing a person to fulfill his obligation even though he heard two people blowing the shofar at the same time, provided he heard the blasts in the proper order. [If he heard] a teki'ah from one, a teru'ah from another, and another teki'ah from a third, in sequence, he has fulfilled his obligation.The above applies even if one heard [the shofar blasts] with interruptions, even if [the blowing was extended] over the entire day. A person does not fulfill his obligation until he hears all nine shofar blasts, for they are all [only] one mitzvah. Thus, they are dependent one on the other. or the teru'ot should not sound the teki'ot, for he will accomplish nothing by doing so (Tosafot, Rosh Hashanah 33b). Nevertheless, if a person knows how to sound both teki'ot and shevarim, he should sound three series of such blasts even if he does not know how to sound a teru'ah. Since it is possible that the mitzvah may be fulfilled by these series (as explained in Halachot 2 and 3), at the very least they should be sounded (Rabbenu Nissim, Shulchan Aruch, Orach Chayim 593:2).

הַצִּבּוּר חַיָּבִין לִשְׁמֹעַ הַתְּקִיעוֹת עַל סֵדֶר הַבְּרָכוֹת. כֵּיצַד. אוֹמֵר שְׁלִיחַ צִבּוּר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם וּמַלְכֻיּוֹת וְתוֹקֵעַ שָׁלֹשׁ. וְאוֹמֵר זִכְרוֹנוֹת וְתוֹקֵעַ שָׁלֹשׁ. וְאוֹמֵר שׁוֹפָרוֹת וְתוֹקֵעַ שָׁלֹשׁ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָיָה וּבִרְכַּת כֹּהֲנִים:

The congregation 34b) is obligated to hear the shofar blasts together with the order of blessings. 16b explains that the Sages instituted the blowing of the shofar in the midst of the prayer service in order to confuse Satan, lest he lodge accusations against the Jews in the midst of their prayers. The Sages explain (ibid., 32b) that it would have been appropriate to institute the shofar blowing in the morning service. However, the Romans desired to stamp out the performance of the mitzvot and sent guards to make sure that the mitzvah was not fulfilled. After midday, the guards left, and then, in the musaf service, the shofar would be sounded.Originally, the Sages' decree involved determining the place of the service when the mitzvah required by the Torah would be fulfilled and this halachah must be interpreted in that context. However, as explained in Halachot 11 and 12, it became universally accepted Jewish custom to blow the shofar before the musaf prayers to fulfill the Torah's commandment, and thus "confuse the Satan" even before the beginning of our prayers, and then to sound the shofar again in the midst of those prayers to fulfill the Rabbinic decree. See Shulchan Aruch HaRav 592:7.How is this expressed? The chazan recites Avot,, which praises God as "the God of Abraham, the God of Isaac, and the God of Jacob." Gevurot,, which begins: "You are mighty," and recounts different expressions of God's power. the sanctification of God's name,, which includes the Kedushah prayer. Malchuyot (acceptance of God's sovereignty), Zichronot (acknowledgement of God's remembrance of the Jewish people), and Shofarot (describing the significance of the sounding of the shofar).Rosh Hashanah 16a states:The Holy One, blessed be He, declares: "On Rosh Hashanah, recite before me Malchuyot, Zichronot, and Shofarot.Malchuyot - so that you will crown Me as King over you.Zichronot - so that I will remember you for good.By what means? Through the shofar."These blessings are described in the following halachot.The prayers mentioning the sacred nature of the holiday and the sacrifices which were offered in the Temple are also included in the Malchuyot blessing. [ - at this point,] the shofar is sounded three times; required by the Torah. Though this point is disputed in the Mishnah, Rosh Hashanah 32a relates that this opinion (quoted in the name of Rabbi Akiva) was the accepted practice in Yavneh. Zichronot required by the Torah. - the shofar is sounded three times; Shofarot required by the Torah. - the shofar is sounded three times - [and concludes the Amidah with] the Avodah,, which asks God to accept our prayers and restore the Temple service. an acknowledgement [of God's wonders],. and the priestly blessing.

שָׁלֹשׁ בְּרָכוֹת אֶמְצָעִיּוֹת אֵלּוּ שֶׁל רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים שֶׁל יוֹבֵל שֶׁהֵן מַלְכֻיּוֹת וְזִכְרוֹנוֹת וְשׁוֹפָרוֹת מְעַכְּבוֹת זוֹ אֶת זוֹ. וְצָרִיךְ לוֹמַר בְּכָל בְּרָכָה מֵהֶן עֲשָׂרָה פְּסוּקִים מֵעֵין הַבְּרָכָה. שְׁלֹשָׁה פְּסוּקִים מִן הַתּוֹרָה. וּשְׁלֹשָׁה מִסֵּפֶר תְּהִלִּים. וּשְׁלֹשָׁה מִן הַנְּבִיאִים. וְאֶחָד מִן הַתּוֹרָה מַשְׁלִים בּוֹ. וְאִם הִשְׁלִים בְּנָבִיא יָצָא. וְאִם אָמַר פָּסוּק אֶחָד מִן הַתּוֹרָה וְאֶחָד מִן הַכְּתוּבִים וְאֶחָד מִן הַנְּבִיאִים יָצָא. וַאֲפִלּוּ אָמַר וּבְתוֹרָתְךָ ה' אֱלֹהֵינוּ כָּתוּב לֵאמֹר וְאָמַר פָּסוּק שֶׁל תּוֹרָה וְהִפְסִיק שׁוּב אֵינוֹ צָרִיךְ כְּלוּם:

These three intermediate blessings recited on Rosh Hashanah and Yom Kippur of the Yovel 26b) states: "Rosh Hashanah and the Yovel are identical regarding the sounding of the shofar and the blessings." - Malchuyot, Zichronot, and Shofarot 593:4). - are each dependent on each other. should recite those that he knows. However, on the musaf service of Rosh Hashanah, a person should begin the Amidah only if he knows the entire service (Magen Avraham 593:2). (See also the Bi'ur Halachah.)In each of these blessings, one is required to recite ten verses 32a explains that the number ten alludes to the ten expressions of praise used by King David in Psalm 150; or, alternatively, to the ten statements of creation; or, alternatively, to the ten commandments. The Jerusalem Talmud (Rosh Hashanah 4:7) explains that the ten verses of Malchuyot refer to David's ten expressions of praise; the ten Zichronot, to the ten calls to repentance proclaimed by Isaiah; and the ten Shofarot to the ten sacrificial animals offered in the Temple on Rosh Hashanah.One may recite additional verses if one desires (Shulchan Aruch, Orach Chayim 591:4). Indeed, the text of the blessings generally recited for Malchuyot and Shofarot includes eleven quotes. reflecting the content of the blessing - three verses from the Torah, three from the Book of Psalms, and three from [the words of] the prophets. 32a).Examples of the verses recited are mentioned in the following halachah and commentary. One concludes with a verse from the Torah. 32b explains that this was the custom of the experienced Sages of Jerusalem. Should a person conclude with a verse from the prophets, he fulfills his obligation.Should a person recite only one verse from the Torah, one from the sacred writings, and one from the prophets, he fulfills his obligation. Even if he states: "In Your Torah, God, our Lord, it is written..." and recites one verse from the Torah and concludes, nothing further is necessary. 32a, states:One should not recite fewer than ten verses for Malchuyot, ten for Zichronot, and ten for Shofarot. Rabbi Yochanan ben Nuri says: "If one recites three - three of each - one fulfills his obligation."Rosh Hashanah 35a quotes Rav Chanan'el as saying in the name of Rav:Even if he states: "In Your Torah, it is written..." [and recites one verse], nothing further is necessary.From the Talmud, it appears that both these statements are accepted as halachah. The Maggid Mishneh explains that the Rambam interprets Rabbi Yochanan ben Nuri's requirement of three verses as the total for all three blessings. Thus, for each blessing, one must state "In Your Torah, it is written..." and recite a single appropriate verse. [This surely differs from the Rambam's statements in his commentary on the Mishnah.]The Ramban, Rabbenu Nissim, and others explain that Rav Chanan'el agrees with Rabbi Yochanan ben Nuri and thus, in addition to "In Your Torah, it is written...," he also requires one to say: "In Your holy writings, it is recorded...," and: "by your prophets, it was proclaimed...," mentioning an appropriate verse in each instance. (This opinion is quoted by Shulchan Aruch HaRav 586:8 and the Mishnah Berurah 591:11.)Alternatively, one may explain the Rambam's position as follows: Ideally, one should recite ten verses for each blessing; after the fact, three are sufficient, as stated by Rabbi Yochanan ben Nuri. When does this apply? Once one has recited at least one verse from the Torah. However, if one has not recited any verses, it is sufficient to say "In Your Torah, it is written..." and recite a single verse from the Torah, as Rav Chanan'el said in the name of Rav.The flexibility regarding the number of quotes in each blessing was only granted in the previous generations. Since at present we have adopted a standard set of blessings, a person should not delete verses at will (Magen Avraham 591:6; Shulchan Aruch HaRav 591:8).

אֵין מַזְכִּירִין זִכְרוֹנוֹת מַלְכֻיּוֹת וְשׁוֹפָרוֹת שֶׁל פֻּרְעָנוּת. זִכְרוֹנוֹת כְּגוֹן (תהילים עח לט) "וַיִּזְכֹּר כִּי בָשָׂר הֵמָּה" וְכוּ'. מַלְכֻיּוֹת כְּגוֹן (יחזקאל כ לג) "בְּחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם". שׁוֹפָרוֹת כְּגוֹן (הושע ה ח) "תִּקְעוּ שׁוֹפָר בַּגִּבְעָה" וְכוּ'. וְלֹא זִכְרוֹן יָחִיד אֲפִלּוּ לְטוֹבָה כְּגוֹן (תהילים קו ד) "זָכְרֵנִי ה' בִּרְצוֹן עַמֶּךָ". (נחמיה ה יט) (נחמיה יג לא) "זָכְרָה לִּי אֱלֹהַי לְטוֹבָה". וּפִקְדוֹנוֹת אֵינָן כְּזִכְרוֹנוֹת. כְּגוֹן (שמות ג טז) "פָּקֹד פָּקַדְתִּי אֶתְכֶם". וְיֵשׁ לוֹ לְהַזְכִּיר פֻּרְעָנוּת שֶׁל אֻמּוֹת עַכּוּ"ם כְּגוֹן (תהילים צט א) "ה' מָלָךְ יִרְגְּזוּ עַמִּים". (תהילים קלז ז) "זְכֹר ה' לִבְנֵי אֱדוֹם אֶת יוֹם יְרוּשָׁלָםִ". (זכריה ט יד) " וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן". (דברים ו ד) "שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד". (דברים ד לה) "אַתָּה הָרְאֵתָ לָדַעַת" וְכוּ'. (דברים ד לט) "וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ" וְכוּ'. כָּל פָּסוּק מֵאֵלּוּ מַלְכוּת הוּא עִנְיָנוֹ אַף עַל פִּי שֶׁאֵין בּוֹ זֵכֶר מַלְכוּת וַהֲרֵי הוּא כְּמוֹ (שמות טו יח) "ה' יִמְלוֹךְ לְעוֹלָם וָעֶד", (דברים לג ה) "וַיְהִי בִישֻׁרוּן מֶלֶךְ" וְכוּ':

One should not recite [verses for] Malchuyot, Zichronot, and Shofarot which describe [Divine] retribution; 32b.) for example, for Zichronot, [Psalms 78:39]: "And He remembered that they were mere flesh..."; before one of Malchuyot. for Malchuyot, [Ezekiel 20:33]: "With outpoured anger, I will reign over you..."; 32a mentions that this prophecy concludes with the redemption of our people; since it is associated with anger and wrath, it is not fit to be mentioned on Rosh Hashanah. for Shofarot, [Hoshea 5:8]: "Blow the shofar in Givah..."Similarly, Zichronot which are merely associated with an individual [should not be mentioned] even if they are of a positive nature - for example, [Psalms 106:4]: "Remember me, O God, amidst the favor of Your people," [Nehemiah 5:19]: "Remember me, my God, for good." 16b; Hilchot Teshuvah 3:3), it is desirable to look beyond these individual matters and concentrate our prayers on the welfare of the Jewish people as a whole.Verses using the verb פקד - for example, [Exodus 3:16]: "I have surely taken note..." 32a also mentions another verse - Genesis 21:1: "and God granted providence to Sarah" - as an example of this principle. The Talmud objects to this verse because it is of an individual nature. Though it continues to resolve that difficulty, explaining that God's granting providence to Sarah effected the future of the entire Jewish people, the Rambam nevertheless avoided the problem by choosing the verse which is clearly of general import. - may not be included as Zichronot. 591). One may mention verses that refer to retribution to be visited upon the gentile nations - for example, [Psalms 99:1]: "God is King, the nations will tremble..."; [Psalms 137:7]: "Remember, O God, against the Edomites, the day of Jerusalem"; or [Zechariah 9:14]: "God, the Lord, will sound the shofar and proceed in a southerly storm-wind."All the following verses: [Deuteronomy 6:4]: "Hear Israel, God is our Lord, God is one"; [Deuteronomy 4:35]: "To you, it has been revealed that you may know..."; and [Deuteronomy 4:39]: "And you shall know today and draw it close to your heart..." express the concept of God's sovereignty. 591:11). Even though [these verses] do not explicitly mention His kingship, they are equivalent to [Exodus 16:18]: "God will rule forever and ever"; and [Deuteronomy 33:5]: "When He became King in Jeshurun." 48:4 states that this verse refers to Moses. Though the Rambam accepts the principle that Moses served the people as a king (see Hilchot Beit HaBechirah 6:11), he does not necessarily view this verse as the source for that concept.The verses which have been accepted in the standard text for these blessings are as follows:MALCHUYOTTorahAnd you shall know today and draw it close to your heart that God is the Lord in the heavens above and the earth below. There is nothing else (Deuteronomy 4:39).God will rule forever and ever (Exodus 15:18).He does not look at iniquity in Jacob or see wrongdoing in Israel; God, his Lord, is with him and the desire of the King is in him (Numbers 23:21).And there was a King in Jeshurun and the heads of the people assembled, together with all the tribes of Israel (Deuteronomy 33:5).PsalmsFor sovereignty is God's and He rules over the nations (22:29).God is King. He has clothed Himself with grandeur; the Lord has girded Himself with strength. He has established the world firmly so that it will not falter (93:1).Lift up your heads, O gates; be upraised, eternal doors, so the glorious King may enter. Who is the glorious King? God, strong and mighty, God, mighty in battle. Lift up your heads, O gates; be upraised, eternal doors, so the glorious King may enter. Who is the glorious King? The God of hosts. He is the glorious King for eternity (24:7-10).ProphetsThus said God, King and Redeemer of Israel, the God of hosts, "I am the first and I am the last. Aside from Me, there is no God" (Isaiah 44:6).Deliverers will ascend Mount Zion to judge the mountain of Esau and the kingship will be God's (Ovadiah 1:21).God will be King over the entire earth. On that day, God will be One, and His name, One (Zechariah 14:9).Concluding VerseHear Israel, God is our Lord, God is One (Deuteronomy 6:4).ZICHRONOTTorahAnd God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God caused a wind to pass over the earth, and the waters were calmed (Genesis 8:1).God heard their outcry. And God remembered His covenant with Abraham, with Isaac, and with Jacob (Exodus 2:24).I will remember My covenant with Jacob, also my covenant with Isaac, and also My covenant with Abraham, and I will remember the land (Leviticus 26:42).PsalmsHe has made a remembrance of His wonders, gracious and merciful is God (111:4).He provides sustenance to those who fear Him. He will remember His covenant forever (111:5).For them, He remembered His covenant and He relented in accordance with His abundant kindness (106:45).ProphetsGo and call out in the ears of Jerusalem, saying: "Thus said God, 'For you, I remember the devotion of your youth, the love of your bridal days, as you went after Me in the desert, in an uncultivated land' (Jeremiah 2:2).I will remember My covenant with you [made] in the days of your youth, and I will fulfill it for you as an everlasting covenant (Ezekiel 16:60)."Is Ephraim not My beloved son? Is he not a precious child? For whenever I speak of him, I recall him even more. The inner parts of my being stir for him. I will surely have compassion on him," says God (Jeremiah 31:19).Concluding VerseFor them, I will remember the covenant with their ancestors, whom I took out from the land of Egypt before the eyes of the nations to be their Lord. I am God (Leviticus 26:45).SHOFAROTTorahAnd it was on the third day, at dawn. There was thunder and lightning and a heavy cloud on the mountain. The sound of the shofar was very strong and all the people in the camp trembled (Exodus 19:16).And the sound of the shofar proceeded, becoming stronger. Moses spoke and God answered Him out loud (Exodus 19:19).And all the people saw the voices and the flames, the sound of the shofar and the mountain smoking. The people saw and recoiled and stood off from afar (Exodus 20:15).PsalmsThe Lord ascends through teru'ah, God through the sound of the shofar (47:6).Sound off with trumpets and the call of the shofar before the King, God (98:6).Blow the shofar on the new moon, on the appointed time of our sacred day. For it is a statute for Israel; an ordinance of the Lord od Israel (81:4-5)Praise God. Praise the Almighty in His holiness. Praise Him in the firmament of His strength. Praise Him for His mighty acts. Praise Him according to His abundant greatness. Praise Him with the call of the shofar. Praise Him with harp and lyre. Praise Him with timbrel and dance. Praise Him with stringed instruments and flute. Praise Him with loud cymbals. Praise Him with resounding cymbals. Let every being with a soul praise God. Halleluyah (150).ProphetsAll those who inhabit the world, who dwell on earth: When the banner is raised on the mountain, you will see. When the shofar is sounded, you will hear (Isaiah 18:3).And it shall be on that day, that a great shofar will be sounded, and those who were lost in the land of Asshur and those who were banished in the land of Egypt shall come and bow down to God on the holy mountain in Jerusalem (Isaiah 27:13).And God will appear over them and His arrow shall go forth like lightning. God, the Lord, will sound the shofar and proceed in a southerly storm-wind (Zechariah 9:14-15).Concluding VerseAnd on the days of your rejoicing; on your holidays, and on your Rosh Chodesh days, you shall sound the trumpets over your burnt-offerings and over the sacrifices of your peace offerings, and they shall be a remembrance for you before your Lord. I am God, your Lord (Numbers 10:10).

הַמִּנְהָג הַפָּשׁוּט בְּסֵדֶר הַתְּקִיעוֹת שֶׁל רֹאשׁ הַשָּׁנָה בְּצִבּוּר כָּךְ הוּא. אַחַר שֶׁקּוֹרְאִין בַּתּוֹרָה וּמַחְזִירִין הַסֵּפֶר לִמְקוֹמוֹ יוֹשְׁבִין כָּל הָעָם וְאֶחָד עוֹמֵד וּמְבָרֵךְ בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִשְׁמֹעַ קוֹל שׁוֹפָר וְכָל הָעָם עוֹנִין אָמֵן. וְחוֹזֵר וּמְבָרֵךְ שֶׁהֶחֱיָנוּ וְכָל הָעָם עוֹנִין אַחֲרָיו אָמֵן. וְתוֹקֵעַ שְׁלֹשִׁים תְּקִיעוֹת שֶׁאָמַרְנוּ מִפְּנֵי הַסָּפֵק עַל הַסֵּדֶר. וְאוֹמְרִים קַדִּישׁ וְעוֹמְדִין וּמִתְפַּלְּלִין תְּפִלַּת מוּסָף. וְאַחַר שֶׁגּוֹמֵר שְׁלִיחַ צִבּוּר בְּרָכָה רְבִיעִית שֶׁהִיא מַלְכֻיּוֹת תּוֹקֵעַ תְּקִיעָה שְׁלֹשָׁה שְׁבָרִים תְּרוּעָה תְּקִיעָה פַּעַם אַחַת. וּמְבָרֵךְ בְּרָכָה חֲמִישִׁית שֶׁהִיא זִכְרוֹנוֹת. וְאַחַר שֶׁגּוֹמְרָהּ תּוֹקֵעַ תְּקִיעָה שְׁלֹשָׁה שְׁבָרִים וּתְקִיעָה. וּמְבָרֵךְ בְּרָכָה שִׁשִּׁית שֶׁהִיא שׁוֹפָרוֹת. וְאַחַר שֶׁגּוֹמְרָהּ תּוֹקֵעַ תְּקִיעָה תְּרוּעָה וּתְקִיעָה פַּעַם אַחַת וְגוֹמֵר הַתְּפִלָּה:

The following is the commonly accepted custom for blowing the shofar on Rosh Hashanah 16a-b, even in Talmudic times the custom mentioned by the Rambam was already the general practice. in the communal services:After the Torah is read 13:10 states:The common custom is to read on the first day: "And God showed providence to Sarah..., and on the second day: "And God presented a trial to Abraham..."As stated in that halachah, the haftarah is recited after the Torah reading is concluded. and returned to its place,, explaining that it is not proper to make any interruptions between the shofar blowings which precede musaf and those within the prayer service. the congregation is seated. 16a and the Sh'eltot of Rav Achai Gaon. However, today it is Ashkenazic custom to stand when hearing these shofar blasts. Nevertheless, based on this original practice, these are still referred to as teki'ot meiyoshav - "the teki'ot sounded while seated." One person stands quotes the Jerusalem Talmud (the location of the source in the Jerusalem Talmud is a matter of question) as drawing an analogy (גזרה שוה) between the blowing of the shofar and the counting of the Omer. Hence, just as the Omer must be counted while standing, the shofar should be sounded in a similar position. and recites the blessing:Blessed 11:1,2,8). are You, God, Lord of the universe, who has sanctified us with His commandments and commanded us to hear the sounding of the shofar. suggests concluding the blessing "to blow the shofar" and the Sefer Mitzvot HaGadol advises the text "concerning the blowing of the shofar."The entire congregation responds "Amen." He then recites the blessing shehecheyanu, 11:9). and the entire congregation responds "Amen" to him. Thirty shofar blasts are sounded in the proper order.Kaddish is recited.)." The congregation stands as well. Therefore, the shofar blasts sounded during these prayers are referred to as teki'ot m'umad (the shofar blasts sounded while standing). and recites the musaf service. relates that there were varying customs regarding the recitation of the musaf service in a hushed tone. In certain communities, it had been customary for the congregation to recite the musaf prayers as on other festivals without reciting Malchuyot, Zichronot, and Shofarot. Only the chazan would recite the latter. However, even in the Tur's time, the prevailing custom was that even the congregation recited these three blessings.The Sh'lah records the custom of sounding the shofar for Malchuyot, Zichronot, and Shofarot while the congregation recites the Amidah. However, this custom is not accepted in all communities. After the chazan completes the fourth blessing, he also mentions the recitation of the prayer Hayom Harat Olam. - i.e., Malchuyot - a teki'ah, three shevarim, a [series of] teru'ot, and a teki'ah are sounded once.He then recites the fifth blessing - i.e., Zichronot. After he completes the blessing, a teki'ah, three shevarim, and a teki'ah are sounded. He then recites the sixth blessing - i.e., Shofarot. After he completes the blessing, a teki'ah, a [series of] teru'ot, and a teki'ah are sounded once, and he concludes the prayers.

זֶה שֶׁתּוֹקֵעַ כְּשֶׁהֵן יוֹשְׁבִין הוּא שֶׁתּוֹקֵעַ עַל סֵדֶר הַבְּרָכוֹת כְּשֶׁהֵן עוֹמְדִים. וְאֵינוֹ מְדַבֵּר בֵּין תְּקִיעוֹת שֶׁמְּיֻשָּׁב לִתְקִיעוֹת שֶׁמְּעֻמָּד. וְאִם סָח בֵּינֵיהֶן אַף עַל פִּי שֶׁעָבַר אֵינוֹ חוֹזֵר וּמְבָרֵךְ:

The person who sounds the shofar while they are sitting also sounds the shofar according to the order of blessings, and Shofarot while they stand. explains that it is appropriate, since "when a person begins a mitzvah, we tell him to complete it" (Jerusalem Talmud, Rosh Hashanah 1:8). Nevertheless, the Magen Avraham 592:7 writes that in many communities, it has become customary to divide the honor of shofar blowing between two individuals. He does not accept this view, yet it is quoted by the Shulchan Aruch, Orach Chayim 592:3. should not speak between the shofar blasts while the congregation is seated and those sounded while they stand. If he did talk between them, even though it is a transgression, he does not repeat the blessing. before musaf, and the others are sounded only "to confuse Satan" (Rabbenu Manoach).

בְּדִין הָיָה שֶׁיִּתְקְעוּ עַל כָּל בְּרָכָה כָּל בָּבָא מֵהֶן שָׁלֹשׁ פְּעָמִים כְּדֶרֶךְ שֶׁתָּקְעוּ כְּשֶׁהֵן יוֹשְׁבִין אֶלָּא כֵּיוָן שֶׁיָּצְאוּ מִידֵי סָפֵק בַּתְּקִיעוֹת שֶׁמְּיֻשָּׁב אֵין מַטְרִיחִין עַל הַצִּבּוּר לַחֲזֹר בָּהֶן כֻּלָּן עַל סֵדֶר בְּרָכוֹת. אֶלָּא דַּי לָהֶן בָּבָא אַחַת עַל כָּל בְּרָכָה כְּדֵי שֶׁיִּשְׁמְעוּ תְּקִיעוֹת עַל סֵדֶר בְּרָכוֹת. וְכָל הַדְּבָרִים הָאֵלּוּ בְּצִבּוּר אֲבָל הַיָּחִיד בֵּין שֶׁשָּׁמַע עַל סֵדֶר בְּרָכוֹת בֵּין שֶׁלֹּא שָׁמַע עַל הַסֵּדֶר בֵּין מְעֻמָּד בֵּין מְיֻשָּׁב יָצָא וְאֵין בָּזֶה מִנְהָג:

It is logical that each series of shofar blasts should be sounded three times for every blessing,; and teki'ah, teru'ah, teki'ah - at the conclusion of each blessing. as [the shofar] was sounded while [the congregation] was seated. However, since they satisfied every possible doubt [by hearing] the shofar while seated, there is no need for the congregation to repeat them in their entirety during the order of blessings. Rather, it is sufficient for them to hear one series for each blessing, and they will thus have heard the shofar during the order of blessings. (Orach Chayim 592:1) suggests following the pattern described by the Rambam, but sounding each series three times, rather than once. The Ramah writes that Ashkenazic custom is to sound one series - teki'ah, shevarim, teru'ah, teki'ah - after each blessing. However, the Sh'lah suggests blowing three series of blasts - i.e., teki'ah, shevarim, teru'ah, teki'ah; teki'ah, shevarim, teki'ah; and teki'ah, teru'ah, teki'ah - at the conclusion of each blessing.All of the above applies only to a congregation. However, there is no [set] custom regarding an individual. He fulfills his obligation whether or not he hears [the shofar blasts] during the order of blessings, in order to hear the sounding of the shofar. However, the Rambam's opinion is based on his interpretation of Rosh Hashanah 34b. (See Ma'aseh Rokeach.) whether seated or standing.

הַתְּקִיעוֹת אֵינָן מְעַכְּבוֹת אֶת הַבְּרָכוֹת וְהַבְּרָכוֹת אֵינָן מְעַכְּבוֹת אֶת הַתְּקִיעוֹת. שְׁתֵּי עֲיָרוֹת בְּאַחַת יוֹדֵעַ בְּוַדַּאי שֶׁיֵּשׁ שָׁם מִי שֶׁיְּבָרֵךְ לָהֶן תֵּשַׁע בְּרָכוֹת וְאֵין שָׁם תּוֹקֵעַ. וּבַשְּׁנִיָּה סָפֵק יֵשׁ שָׁם תּוֹקֵעַ סָפֵק אֵין שָׁם תּוֹקֵעַ הוֹלֵךְ לַשְּׁנִיָּה. שֶׁהַתְּקִיעָה מִדִּבְרֵי תּוֹרָה וְהַבְּרָכוֹת מִדִּבְרֵי סוֹפְרִים:

The blessings and Shofarot. are not dependent on the teki'ot, nor are the teki'ot dependent on the blessings.When there are two cities - in one it is known that there will definitely be someone to recite the nine blessings, but there is no one to blow the shofar - in the other, a doubt exists whether or not there will be someone to blow the shofar, one should go the latter, since the sounding of the shofar is a requirement of the Torah, while the blessings are of Rabbinic origin.