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14

This is in the Ramo (O.C. 585:2) to blow specifically on the right side of the mouth. The Magain Avraham says this is based on the verse (Zecharia 3:1) והשטן עומד על ימינו - the Satan stands on his right side.


11

The Talmud (RH 34) records: שמע תשע תקיעות בתשע שעות ביום יצא מט' בני אדם כאחד [לא יצא] תקיעה מזה ותרועה מזה יצא If he heard 9 blasts at 9 hours of the day, he fulfilled his obligation. [If he heard them] from 9 people at once, he did not fulfill his obligation, [but if] there was a Tekia from this [person] and [then] a Terua from this [person] he does ...


10

As long as the Shevarim-Teruah in TaShRa"T As long as the Shevarim in TaSha"T As long as the Teruah in TaRa"T Source Shulchan Aruch HaRav 590:7 As to how long the Shevarim and the Teruah have to be, it depends on the definition of the Teruah. It is 3 Yevavot (not quite sure how to translate that, see Talmud Rosh Hashanah 33B), and according to some ...


8

Regarding questions 1 and 2, the Rama rules (OC 596) that one should not blow the shofar unnecessarily on Rosh HaShana just like one avoids musical instruments on other Shabbatot and Yamim Tovim. So it would seem forbidden to blow for the sick person at night. The Magen Avraham there rules that one cannot practice on the first day in the afternoon for the ...


8

As for Rosh Hashana, Rav Saadiah lists 10 reasons for blowing shofar. They are: Coronations of kings are announced by trumpet blasts. The shofar is the coronation blast of Hashem's rulership. (So think about accepting Hashem as king) The Shofar is a wake up call to examine our actions. (So think about if your behavior has been appropriate.) The Shofar ...


8

This priority is given in the Yerushalmi Sukkah 4:1: ר' סימון מפקד לאילין דמחשבין יהבון דעתכון דלא תעבדין לא תקיעתה בשבת ולא ערבתא בשבתא ואין אדחקון עבדון תקיעתה ולא תעבדון ערבתא R' Simon ordered those who calculate [the calendar rules], "See to it that you don't let the blowing of the Shofar be on Shabbos, or the [beating of the] Arava on Shabbos. ...


6

Both the Aruch HaShulchan and the Kitzur Yalkut Yosef forbid adults to blow the Shofar after one has fulfilled one's obligation, with the exception of blowing for somebody else or if one isn't sure one fulfilled the mitzva. ערוך השולחן - אורח חיים סימן תקצו - מנהג התקיעות לאחר התפילה ב וכתב רבינו הרמ''א דלאחר שיצאו בזה – אין לתקוע עוד בחנם. אבל קטן, ...


6

Shulchan Aruch OC 586:12 והוא הדין אם תקע במקום הרחב, פסול (ר"ן פרק ב' דראש השנה).‏ It's invalid.


6

This is mentioned in the Sefer Minhagim of Maharil (Hilchos Shofar # 13). The reason given there is that it lets people know that the set of shofar blasts has been completed: אמר מהר"י סג"ל דלהכי מאריכין בתקיעה אחרונה ונקראת תקיעה גדולה למען ישמעו העם וידעו שסיימו הקולות ויאמרו אשרי העם יודעי תרועה Additionally, this very question was asked to R. Chaim ...


5

The Piskei Tshuvos 581:3 brings in the footnotes from the Aruch Hashulchan seif 12 that one should not blow at night the whole month of elul even to practice because we don't do hissarirus at night.He also brings the Igros Moshe 4:21 that when the Rama said that there are those who blow shofar at night he meant after mincha or places who daven maariv during ...


5

There is no Mitzva to blow Shofar on Rosh haShana. Accordingly, there is no Bracha on doing so. This is a Mitzva to hear the Shofar being blown, and there is a Bracha said before doing so ("...and commanded us to hear the blasts of the Shofar"). Everyone who is fulfilling the Mitzva should say a Bracha. In general, if multiple people are doing a Mitzva ...


5

Rashi in Mas. Shabbat 114b says that blowing the shofar is a Shvut. לפי שאין דוחין שבות להתיר. תקיעת שופר שבות הוא Tosafos in Mas. Shabbat 3b seems to be puzzled by the same question you are asking: התירו לו לרדותה. ואע''ג דאמרינן בר''ה בפרק י''ט (ד' כט: ושם) כל מלאכת עבודה לא תעשו וגו' יצאו תקיעת שופר ורדיית הפת שחכמה היא ואינה מלאכה מ''מ מדרבנן ...


4

Presumably because someone put it there. Perhaps he was walking along the road on the 25th of Elul holding a shofar and decided to rest it on a branch (or trunk bifurcation) for a moment while he adjusted his backpack. Then, when he started walking again, he forgot it there. Or perhaps he was using a mirror in a shofar as a sort of periscope, leaning it on ...


4

I have to tell you, I am part of a large corps of shofar blowers, and I've never heard of anyone getting a painful blister. I have to think there must be something wrong with your shofar. Perhaps there is a narrow corner of the mouthpiece that pinches your lip, or (I hope not) an actual crack in the mouthpiece. My recommendation is to borrow or otherwise ...


4

Don't push the Shofar against your mouth so hard; which you're likely doing to block air from escaping. Instead, you can use your fingers to seal any spaces. I like to use my index and middle fingers, so the shofar is where "the fingers meet" (like how some people hold cigarettes, except closer to the base of the fingers.) If you're not pressing the Shofar ...


4

Luach Dvar B'Itoh According to the Luach Dvar B'Itoh it's a Chassidish Minhag to blow after each round of the 7 Hakafot on Hoshana Rabba. His sources it from the Shloh HaKadosh, and other sources that I can't decipher unambiguously, if at all. מנ' ק"ק חס' לתקוע תשר"ת (ולמ"צ: תשר"ת תש"ת תר"ת. מ 365 ) בין "הושענא" ל"הושענא" (ומקורו בסדה"י ובשלה"ק. שו"...


4

R. Dov Lior bluntly says one is permitted to blow from an invalid shofar during Elul; presumably because it is only a minhag and therefore dinei shofar don't govern something that isn't halahically required. However, the Belzer dayan, R. SK Gross (Shevet HaKehati vol. 1 §185) suggests, basing himself on Bach, that one should try to "mirror the real blowing". ...


4

A shofar does not need to be made lishma and could therefore be produced by a non-Jew as long as it meets all halachic requirements. It does not need to come from an animal schechted according to halacha but needs to come from a kosher animal (SA OC 586:1 and following, see also The laws of shofar by the OK, under Making of a shofar). R Yirmiyohu Kaganoff ...


4

Focusing on the question of blowing during the silent amidah of musaf, R. E. Melamed has an in-depth article available here (Hebrew). I will summarize some of his key points in my answer here. The original custom seems to have been not to blow during the silent amidah. This was certainly the case among the majority of the geonim, where the custom was that ...


4

R. Kook phrases this query differently while encapsulating the underlining question: Is blowing shofar likened to sacred speech ("dibbur shel kedushah") or is it a mere action/mitzvah. The given ramification is if one may fulfill the aforementioned obligation in an unclean place or in the presence of an uncovered body-part "for which we don't find that it is ...


4

There are different reasons one doesn't blow on Erev Rosh Hashana, one to differentiate between Elul (where the sounding is a custom) and Rosh Hashana (where it is a mitzva d'oraita), another to "confuse the Satan". The Magen Avraham is strict according to the second reason but R Yaakov Goldstein (on OC 581:3) cites a number of sources allowing it for ...


3

Rambam Hilchos Teshuvah 3 (4) says about blowing shofar on Rosh Hashono אע"פ שתקיעת שופר בראש השנה גזירת הכתוב רמז יש בו כלומר עורו ישינים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם. {Free translation} Even though sounding the shofar on Rosh Hashono is a biblical command, there is a hint to it. It says so to speak "...


3

The Shulchan Aruch Harav (OC 600:5-7) explains that although some hold that the two days of Rosh Hashana are considered one day with regards to the brocha shechiyanu, the Halacha is not like them and therefore we make a second shechiyanu the second day by Kiddush and Shofar blowing. [However, we do try and take the opinion into concern and therefore have a ...


3

Mishna B'rura 623:12 says one may blow shofar after n'ila even during ben hash'mashos (i.e. before sure nightfall, as long as it's safek layla, possibly night), since, as he says there, "it's a rabbinical prohibition for the sake of a mitzva". Since you're asking about Rabenu Tam's view, you may prefer a more hasidic source: Shulchan Aruch Harav :11 permits ...


3

Rivevos Ephraim 6:309:1 notes that the Arizal instituted the seven times; he also cites the Imrei Emes ( קרח שנת תרע"ו ) who cites the Arizal and gives a reason; see there. See also Likutei Maharich 3:70. In addition: The Tamei Minhagim 717 brings that there are 587 letters n the psalm; 587 is the gematria of the word Shofar with itself (im hakollel).


3

Dan's answer covered the "how are those blasts calculated?" part of your question; I'll do the other part, "Do we actually hear 100 or are there extra?". We actually hear 100: 30 initially, 30 in the silent sh'mone esre (nusach S'farad and nusach Ari), 30 in the repetition of the sh'mone esre, and 40 (nusach Ashk'naz) or 10 (nusach S'farad and nusach Ari) ...


3

Nachum Klafter recently posted an essay on Torah Musings proposing an answer to this question. Read the whole thing, but in summary: He suggests that the Satan here is our own evil inclination, and in particular, our unfortunate tendency to strip meaningful practices of their meaning by practicing them in a rote manner. As we've been blowing shofar for a ...


3

The answer to your question is 3 seifim earlier (586:16): ציפהו זהב במקום הנחת פה, פסול.‏ The Aruch Hashulchan (586:28) writes: ובמקום הנחת פיו – פסול משום חציצה, שהזהב מפסיק בין פיו לשופר.‏ The sound must be created by the contact of the lips on the shofar, additionally it may not be altered in any way by a foreign body.


3

The Shulchan Aruch (586:21) just uses this example since it was an example of the Mishna in Rosh Hashana (4:8) (32b in the Gemara). You make no mention of the Mishnah and assume that is must have been common in the time of the Shulhan Arukh.


3

Judaica101 lists six methods in order from lightest to strongest and suggests: The best way is to start with the lightest cleaning methods and work your way to the strongest if necessary. See there for all the methods, but the first is to scrub it with water and a toothbrush; and the next is to let synthetic vinegar dry on the interior surface and later ...


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