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16

The Lubavitcher Rebbe said a sicha on this topic, and I really recommend reading it in full. Abridged and translated here. Original and unedited here. Worked-up version by the Rebbe here. In summary, Rashi explains the concept of "confounding Satan" as follows: "So that he will not accuse; for when he hears how the Jewish people love the mitzvos, his ...


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.


12

It is said in the name of Rabbi Akiva Eiger as follows: The Talmud states that if one repents due to fear of punishment, his sins are converted to unintentional sins. However, if one repents out of love, his sins are converted to Mitzvoth (good deeds). Rashi states that the extra shofar blasts show the love Jews have for Mitzvoth, this implies that their ...


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

It seems to me from the quote from the last Chief Rabbi of Yemen, Rabbi Amram Korach, that they didn't follow the Rambam in this regard because they found the kudu horn more beautiful for the mitzvah. "The shofar of Rosh HaShanah, that they were accustomed to blowing, was long and twisted, two or three twists, and its sound was pure and eerie. Some ...


10

The Torah itself uses only the terms "tekiah" and "teruah" (Num. 10:3ff). Elsewhere (Lev. 25:9) the Torah puts the verb haavir ("to make pass") before and after references to a teruah, implying that it should be preceded and followed by a long drawn-out sound - which tells us that the basic order is tekiah-teruah-tekiah. So there's no doubt what a tekiah is....


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. ...


7

The sefer "Teka BeShofar" says that there are two methods for producing a teruah: "The common way," and "the simple way." The Common Way: Air stream is held steady, and the sounds are formed by moving the tongue in and out of the shofar's opening. This is the most natural way, but it has two drawbacks: 1) Most people cannot do this fast enough to form the ...


7

I remember reading a drasha by Rabbi Chaim Smulevitz who gave an answer why we blow the shofar multiple times on Rosh Hashanah. He said at the first blast the Satan prepares his arguments for the Day of Judgement. When he hears the second blast he assumes that Moshiach has now come and this agitates him so much he cannot deliver his accusations. Is the ...


6

I don't know the best way to learn how to blow shofar but I can tell you how I learned. Firstly, I was told that as a child that the main thing is to NOT BLOW into the shofar. That is, the shofar is not a baloon, and you do not want to blow into it directly. You want to shape your lips and allow the air to pass through them, but you do not want to blow ...


6

In genenral, Sha'ar Hakavanos says that the set of blowings before sh'mone esre is an appropriate time to verbally admit one's sins and that the Ariza"l would do so while crying. This fits with the many mentions it makes of the relationship between sleep, awakening, and the shofar. Our lack of cognizance of our own actions and their ramifications is like ...


6

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


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

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 ...


4

While not directly answering your last question, I myself have done it two ways. One is by using my tongue to block and then unblock the airflow to the shofar. Blocking the shofar with your tongue directly tastes really bad, so just bringing the tongue to the top of your mouth is easier. It's also the most common way of doing it. However for myself, I ...


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

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

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 ...


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