## Mishneh Torah, Shofar, Sukkah and Lulav Chapter 3

###### Mishneh Torah, Shofar, Sukkah and Lulav 3:1
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How many shofar blasts is a person required to hear on Rosh Hashanah?¹ Nine.²
[This figure is derived³ 33b. as follows]: The Torah mentions the word תרועה [sounding the shofar] three times⁴ 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 Hashanah⁵ and the *Yovel*.⁶ Every תרועה must be preceded and followed by a [single] long blast.⁷, 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 that⁸, 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.⁹
Thus, nine shofar blasts must be sounded on both of them: *teki'ah*,¹⁰ *teru'ah,*¹¹*teki'ah;¹²* teki'ah, teru'ah, *teki'ah; teki'ah, teru'ah, teki'ah*.¹³

footnotes:
¹ according to Torah law?
² However, as explained throughout the chapter, the Sages have required us to hear many more.
³ See Rosh Hashanah
⁴ Teru'ah
⁵ twice: Leviticus 23:24 and Numbers 29:1.
⁶ once: Leviticus 25:9.
⁷ Leviticus 25:9 states: והעברת שופר, and Numbers 29:1 states: תעבירו שופר. In both cases, the verb means "cause to pass." From that expression, Rosh Hashanah
⁸ whether on Rosh Hashanah or on Yom Kippur of the Yovel - Rosh Hashanah
⁹ Thus, on each occasion, the same three series of blasts must be sounded.
¹⁰ The single, long blast preceding the teru'ah
¹¹ a blast which is interrupted into shorter sounds, as described in Halachot 2-4.
¹² The single, long blast following the teru'ah
¹³ two other identical series of blasts.


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:2
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
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 it¹ 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 cry² when they moan,³ is translated into Aramaic as *yevavah* (moan), as in Judges 5:28: "Sisra's mother gazed out the window and moaned through the lattice." or⁴ resemble... the sighs⁵ which a person who is distressed about a major matter will release repeatedly?⁶ 33b). Perhaps a combination of the two⁷ - 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].

footnotes:
¹ Rosh Hashanah
² thus, it would be short, staccato sounds like sobs
³ The word teru'ah
⁴ does a teru'ah
⁵ i.e., longer sounds
⁶ Since before a person cries, he sighs (Rosh Hashanah
⁷ 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]. - as explained in detail in the following halachah.The commentaries have emphasized the homiletic aspects of these halachot. On Rosh Hashanah, a Jew must concentrate on the coronation of God as King of the world. He may feel internal distress when he meditates on how his daily behavior does not reflect the proper relation between a subject and his king. Ultimately, this may motivate him to sigh and even to cry.


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:3
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The crying¹ refers to what we call *teru'ah*.² 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 sighs³ refer to what we call three⁴ 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*.⁵, nor prolonged like *teki'ot*, but rather of intermediate length, as described in the following halachah.
Thus, the order of blowing the shofar⁶ is as follows: First, one recites the blessing⁷ and sounds a *teki'ah*; afterwards, three *shevarim*; and afterwards, a *teru'ah*; and afterwards, a *teki'ah*.⁸ resembles both sighing and crying. He repeats this pattern [until he completes] three series.⁹ 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*.¹⁰ 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.¹¹
[Then,] he sounds a *teki'ah*; afterwards, a *teru'ah*; and afterwards, a *teki'ah*.¹² resembles crying. He repeats this pattern [until he completes] three series.¹³
Thus, there are a total of thirty shofar blasts,¹⁴, 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.¹⁵, 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).

footnotes:
¹ mentioned in the previous halachah
² short, staccato sounds like sobs. Since a teru'ah
³ mentioned in the previous halachah
⁴ The Maggid Mishneh
⁵ Like sighs, these sounds are neither short like teru'ot
⁶ to fulfill the mitzvah as commanded by the Torah.
⁷ as explained in Halachah 10.
⁸ in accordance with the opinion that maintains that a teru'ah
⁹ in order to have heard the three series of blasts required by Halachah 1.Although the pattern of shofar blowing described by the Rambam has become universally accepted among the Jewish people, it is unclear when this practice was first instituted. One of the fundamental texts of the period directly following the conclusion of the Talmud, the Sh'eltot
¹⁰ in accordance with the opinion that maintains that a teru'ah
¹¹ to fulfill the obligation explained in Halachah 1.
¹² in accordance with the opinion that maintains that a teru'ah
¹³ as explained above.
¹⁴ 18 teki'ot
¹⁵ as mentioned in the previous halachah.Though all three sounds would be included in the series of teki'ah, shevarim, teru'ah, teki'ah


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:4
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The required length of a *teru'ah* is that of two *teki'ot*.¹ 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*.² 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,³ we do not say that it may be considered to be two *teki'ot*⁴ - thus allowing one [to complete the series merely by] sounding a *teru'ah* and another *teki'ah*.⁵ 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*⁶ 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.⁷ (*Orach Chayim* 590:6). However, the Ashkenazic authorities maintain that deference should be paid to the opinion mentioned in the Jerusalem Talmud.

footnotes:
¹ These statements are the source of much controversy among the Rabbis. The Mishnah (Rosh Hashanah
² i.e., the length of the three shevarim
³ with the intention that it be considered to be the final blast of the first series and the initial blast of the following series
⁴ although it is of sufficient length
⁵ This represents a rephrasing of the Mishnah, Rosh Hashanah
⁶ This decision runs contrary to the statements of the Jerusalem Talmud (Rosh Hashanah
⁷ This law is quoted as halachah by the Shulchan Aruch


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:5
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If a person hears one shofar blast at one hour and a second one an hour later¹ 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 unit² and he may fulfill his obligation.³ (*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;⁴, the series of*shevarim*, *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.⁵ 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.

footnotes:
¹ even if he waits the entire day - Rosh Hashanah
² It is undesirable to delay the shofar blasts or to interrupt between them by talking or performing any other activity. Nevertheless, if an interruption was made between blasts, as long as one concentrates one's attention on each shofar blast, they are considered to be a single halachic unit.
³ The Shulchan Aruch
⁴ a teki'ah
⁵ The Maggid Mishneh


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:6
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If a person heard nine shofar blasts from nine men simultaneously,¹ 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.² 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.³
The above applies even if one heard [the shofar blasts] with interruptions, even if [the blowing was extended] over the entire day.⁴ A person does not fulfill his obligation until he hears all nine shofar blasts, for they are all [only] one mitzvah.⁵ Thus, they are dependent one on the other.⁶ 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).

footnotes:
¹ At the same time, six blew teki'ot
² Rabbenu Manoach gives two reasons for this decision:a) because of the cacophony of sounds, the listener is unable to properly distinguish any one;b) As stated in the previous halachah, one must hear the shofar blasts in the proper order, a teki'ah
³ The fact that different people sounded the shofar does not prevent the fulfillment of the mitzvah.
⁴ There is a certain redundancy with this statement, because the same principle was mentioned in the previous halachah. Nonetheless, the Rambam included it to emphasize that the passage of time is not considered an interruption even when the shofar is being blown by different people (Rabbenu Manoach).
⁵ as explained in Halachah 1.
⁶ Based on this principle, a person who does not know how to blow either the shevarim


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:7
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The congregation¹ 34b) is obligated to hear the shofar blasts² together with the order of blessings.³ 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*,⁴, which praises God as "the God of Abraham, the God of Isaac, and the God of Jacob." *Gevurot*,⁵, which begins: "You are mighty," and recounts different expressions of God's power. the sanctification of God's name,⁶, which includes the *Kedushah* prayer. *Malchuyot*⁷ (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;⁸ 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*⁹ required by the Torah. - the shofar is sounded three times; *Shofarot*¹⁰ required by the Torah. - the shofar is sounded three times - [and concludes the *Amidah* with] the *Avodah*,¹¹, which asks God to accept our prayers and restore the Temple service. an acknowledgement [of God's wonders],¹². and the priestly blessing.

footnotes:
¹ but not an individual (Rosh Hashanah
² i.e., the nine blasts mentioned in Halachah 1
³ Rosh Hashanah
⁴ literally, "patriarchs"; the first blessing of the Amidah
⁵ literally, "mighty acts"; the second blessing of the Amidah
⁶ The third blessing of the Amidah
⁷ Three additional blessings are recited in the musaf service of Rosh Hashanah: Malchuyot
⁸ i.e., one series of teki'ah, teru'ah, teki'ah
⁹ the shofar is sounded three times - the second series of teki'ah, teru'ah, teki'ah
¹⁰ the shofar is sounded three times - the final series of teki'ah, teru'ah, teki'ah
¹¹ literally, "the service," i.e., the blessing R'tzey
¹² the blessing Modim


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:8
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
These three intermediate blessings recited on Rosh Hashanah and Yom Kippur of the *Yovel*¹ 26b) states: "Rosh Hashanah and the *Yovel* are identical regarding the sounding of the shofar and the blessings." - *Malchuyot, Zichronot*, and *Shofarot*² 593:4). - are each dependent on each other.³ 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 verses⁴ 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 blessing⁵ - three verses from the Torah,⁶ three from the Book of Psalms, and three from [the words of] the prophets.⁷ 32a).
Examples of the verses recited are mentioned in the following halachah and commentary. One concludes with a verse from the Torah.⁸ 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.⁹
Should a person recite only one verse from the Torah, one from the sacred writings, and one from the prophets,¹⁰ he fulfills his obligation.¹¹ 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.¹² 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).

footnotes:
¹ The Mishnah (Rosh Hashanah
² The blessings must also be recited in this order (Magen Avraham
³ i.e., a person who cannot recite all three blessings should not recite any. Generally, a person who does not know all the blessings of the Amidah
⁴ Rosh Hashanah
⁵ as explained in the commentary on the previous halachah
⁶ Since the Torah is on a higher level of holiness, its verses are mentioned first.
⁷ The commentaries question why the Book of Psalms is given prominence over the words of the prophets, when generally the prophets' statements are considered on a higher level of holiness. Among the resolutions offered to this difficulty is that chronologically, the Psalms were written before the prophecies quoted (Tosafot, Rosh Hashanah
⁸ because of the dearness of the Torah. Rosh Hashanah
⁹ However, one should preferably conclude with a verse from the Torah. This is our present practice.From the statements of the Rambam and the relevant passages from the Mishnah and Talmud, it would appear that originally there was no standard text containing universally accepted verses for these blessings. Rather, certain verses were commonly accepted and would be recited by almost all those who prayed. Others were left to the preference of each individual.(One must remember that machzorim were uncommon in this period, and most of the prayers were recited by heart. Thus, the verses chosen by an individual might often have been those which he had been able to commit to memory.)
¹⁰ Thus mentioning three verses in each blessing, one from each division of the T'nach
¹¹ after the fact. However, at the outset it is desirable to recite all ten verses.
¹² The commentaries have questioned the Rambam's statements, which appear self-contradictory. In the previous clause, he stated that one must recite three verses - one from the Torah, one from the prophets, and one from the writings - to fulfill one's obligation, while this clause implies that the recitation of one is sufficient.The source for the difficulty is the following quotes: The Mishnah, Rosh Hashanah


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:9
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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':

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
One should not recite [verses for] *Malchuyot, Zichronot*, and *Shofarot* which describe [Divine] retribution;¹ 32b.) for example, for *Zichronot*, [Psalms 78:39]: "And He remembered that they were mere flesh...";² before one of *Malchuyot*. for *Malchuyot*, [Ezekiel 20:33]: "With outpoured anger, I will reign over you...";³ 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."⁴ 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..."⁵ 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*.⁶ 591). 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."⁷
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.⁸ 591:11). 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."⁹ 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:
*MALCHUYOT*
TorahAnd 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).*Psalms*For 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).*Prophets*Thus 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 Verse*Hear Israel, God is our Lord, God is One (Deuteronomy 6:4).*ZICHRONOT*
*Torah*And 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).*Psalms*He 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).*Prophets*Go 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 Verse*For 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).*SHOFAROT*
TorahAnd 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).*Psalms*The 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).*Prophets*All 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 Verse*And 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).

footnotes:
¹ Since Rosh Hashanah is a day of judgement, we are careful not to mention any factors that might lead to negative repercussions. For this reason, no confessional prayers are recited on Rosh Hashanah, and extreme care is taken regarding all aspects of our prayers and speech. (See Maharsha, Rosh Hashanah
² It is uncertain why the Rambam mentions a verse for Zichronot
³ Rosh Hashanah
⁴ Even though on Rosh Hashanah each man is judged individually, and his own personal future is determined (see Rosh Hashanah
⁵ Rosh Hashanah
⁶ The meaning of פקד is often "remember." Indeed, the Targum of the cited verse in Genesis is דכיר, the Aramaic for "remembered." Furthermore, the Talmud mentions that Rabbi Yosse allowed verses using the verb פקד, and although Rabbi Yehudah objected, in differences of opinion between the two, Rabbi Yosse's position is generally favored. Nevertheless, since there are many verses that use the verb זכר, there is no difficulty in establishing a practice that will be accepted by all opinions (Beit Yosef
⁷ Despite this decision, only the latter verse is included in the text of the blessings we recite on Rosh Hashanah.
⁸ These verses all express the oneness of God and creation; thus they emphasize how "He is unique and one, with none that compare to Him. His Kingship permeating all dominion." (Shulchan Aruch HaRav
⁹ Shemot Rabbah


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:10
[Mishneh Torah, Shofar, Sukkah and Lulav 3:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Shofar%2C%20Sukkah%20and%20Lulav/r/3:10)

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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The following is the commonly accepted custom for blowing the shofar on Rosh Hashanah¹ 16a-b, even in Talmudic times the custom mentioned by the Rambam was already the general practice. in the communal services:
After² the Torah is read³ 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,⁴, 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.⁵ 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 stands⁶ 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:
Blessed⁷ 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.⁸ 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*,⁹ 11:9). and the entire congregation responds "Amen" to him. Thirty shofar blasts are sounded in the proper order.¹⁰
Kaddish is recited.¹¹)." The congregation stands¹² 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.¹³ 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 blessing¹⁴, 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 blessing¹⁵ - 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.

footnotes:
¹ As mentioned in Halachah 7 and the commentary, the Sages had originally ordained that a person hear the shofar blasts required by the Torah in the midst of the musaf service. However, as evident from Rosh Hashanah
² The laws pertaining to an individual are mentioned at the conclusion of Halachah 12.
³ Hilchot Tefillah
⁴ Though at present, Ashkenazic custom is to blow the shofar in the presence of the Torah scrolls, the Rambam's son, Rav Avraham, supports his father's decision in the Ma'aseh Rokeach
⁵ This practice is mentioned in Rosh Hashanah
⁶ Rabbenu Manoach questions the need for the person blowing the shofar to stand. He offers two possible explanations:a) as a mark of deference to the community;b) in respect for the blessing recited, as implied by Nehemiah 8:4.The Hagahot Maimoniot
⁷ as required before the fulfillment of any positive commandment (Hilchot Berachot
⁸ As mentioned in Chapter 1, Halachah 1, the fundamental aspect of the mitzvah is hearing, not blowing, the shofar. Nevertheless, the Sh'eltot
⁹ as is necessary before the fulfillment of any mitzvah performed infrequently (Hilchot Berachot
¹⁰ as explained in Halachah 3.
¹¹ "The chazan always recites Kaddish before and after every prayer service (Rambam, Seder Tefillot kol Shanah
¹² and remain standing during the repetition of the the Amidah
¹³ in a hushed tone.The Tur
¹⁴ i.e., Malchuyot - a teki'ah, three shevarim, a [series of] teru'ot, and a teki'ah are sounded once. - The rationale for this practice and the different customs associated with these shofar blasts are discussed in Halachah 12 and its commentary.In the text of prayers with which the Rambam concludes Sefer Ha'ahavah
¹⁵ 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.


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:11
[Mishneh Torah, Shofar, Sukkah and Lulav 3:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Shofar%2C%20Sukkah%20and%20Lulav/r/3:11)

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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The person who sounds the shofar while they are sitting¹ also sounds the shofar according to the order of blessings², and *Shofarot* while they stand.³ 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. He⁴ does not accept this view, yet it is quoted by the *Shulchan Aruch, Orach Chayim* 592:3. should not speak⁵ between the shofar blasts while the congregation is seated and those sounded while they stand.⁶ If he did talk between them, even though it is a transgression, he does not repeat the blessing.⁷ before musaf, and the others are sounded only "to confuse Satan" (Rabbenu Manoach).

footnotes:
¹ the thirty shofar blasts mentioned in Halachah 3.
² i.e., Malchuyot, Zichronot
³ Rav Hai Gaon also mentions this practice. The Kolbo
⁴ i.e., the person blowing the shofar. Rabbi Yitzchak Alfasi and Rabbenu Asher write that not only he, but the entire congregation should refrain from speaking. The Maggid Mishneh
⁵ Permission is granted to speak about matters required for the prayers or for blowing the shofar (Ramah).
⁶ for since they are both part of one mitzvah, it is improper to interrupt between them.
⁷ Since, essentially, the mitzvah is fulfilled by hearing the teki'ot


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:12
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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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is logical that each series of shofar blasts should be sounded three times for every blessing,¹; and *teki'ah, teru'ah, teki'ah* - at the conclusion of each blessing. as [the shofar] was sounded while [the congregation] was seated.² However, since they³ satisfied every possible doubt⁴ [by hearing] the shofar while seated, there is no need for the congregation to repeat them⁵ in their entirety during the order of blessings. Rather, it is sufficient for them to hear one series for each blessing,⁶ and they will thus have heard the shofar during the order of blessings.⁷ (*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.⁸ 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,⁹ 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.

footnotes:
¹ Because of the doubt mentioned in Halachah 3, it would be proper for us to blow three series of blasts - i.e., teki'ah, shevarim, teru'ah, teki'ah; teki'ah, shevarim, teki'ah
² the shofar blasts sounded before musaf.
³ the congregation
⁴ regarding the proper manner of blowing the shofar, as explained in Halachah 3.
⁵ these shofar blasts
⁶ as explained in Halachah 10
⁷ and fulfilled the requirement of the Sages mentioned in Halachah 7.In practice, a number of different customs are followed regarding this matter. The Shulchan Aruch
⁸ as specifically stated in Halachot 7 and 10.
⁹ Some authorities object to the permission granted by the Rambam for an individual to interrupt his recitation of the the Amidah


###### Mishneh Torah, Shofar, Sukkah and Lulav 3:13
[Mishneh Torah, Shofar, Sukkah and Lulav 3:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Shofar%2C%20Sukkah%20and%20Lulav/r/3:13)

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:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The blessings¹ and *Shofarot*. are not dependent on the *teki'ot*,² nor are the *teki'ot* dependent on the blessings.³
When there are two cities⁴ - in one it is known that there will definitely be someone to recite the nine blessings, but there is no one to blow the shofar⁵ - 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 blessings⁶ are of Rabbinic origin.⁷

footnotes:
¹ Malchuyot, Zichronot,
² Therefore, if it is impossible for a person to hear the shofar blown, he should still attempt to recite or hear the blessings.
³ Thus, if it is impossible for a person to hear the blessings, he should still attempt to hear the shofar being blown.
⁴ in one it is known that there will definitely be someone to recite the nine blessings - recited in the musaf service on Rosh Hashanah
⁵ 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 - as mentioned in Chapter 1, Halachah 1
⁶ as is the prayer service in its entirety
⁷ i.e., surely if one could be sure of fulfilling the Torah commandment, one should do so at the expense of the fulfillment of the Rabbinic commandment. However, even if, as in the case described, there is a doubt whether one can fulfill the Torah commandment, one should take that risk, rather than forego the opportunity entirely, even if doing so will cause one to negate the fulfillment of the Rabbinic commandment.