Hilchos Tekiyas Shofar: Valid Tekiah and Shevarim Sounds, Yemenite Teruah, and Their Shiurim

Transcript

So what changed? Okay. Yesterday, we discussed that it's possible that maybe one set is min haTorah, which would mean a tekiah, a teruah, and a tekiah. And even if you'll say that with the sfeikosin, so it's three of those. But the rest could be only midrabbanan, right? And even the sfeikosin are probably only takanah derabbanan. So it would come out that to be machmir, you would only have to be machmir, what, rabosai? According to the klal of the Mishnah Berurah, that by safek you only have to be machmir for de'oraisa. So l'chumra l'choira would only be in one set. This is a very—this is the right word I'm looking for—a very controversial psak, but it's true. In other words, most are not going to say this because kiyeshoifen, you have to be machmir, all the shitos. I agree with you. But if you want to be at the letter of the law, and you want to break it down, and I wrote about this b'arichus. Question if I'll ever print it. I'm afraid maybe to print a thing like this, but it would come out that be'etzem it's only, according to shitas Tosafos, only one is min haTorah: a tekiah, a teruah, and a tekiah. The rest is all derabbanans. What makes teruah over shevarim? Now that's even a safek, meaning we don't even know what the teruah is, so that also could be derabbanan de'halachos. What I mean to say is even the nine that we say is given. Those line are not necessarily min haTorah, not much that it's min haTorah. That was the first thing I wanted to... Nine, you mean ten, I'm sure. Yeah, I'm saying the first. What I mean to say is nine truos, nine—three truos with the tekios, right? Oh, you mean one set. Only one set, according to Tos, according to the sheet of Gemara, and Tos is paskening like that. So then it would come out that all the chumros is mamish in dinei derabbanan. Okay. The next nekudah, which I guess pretty much is where we left off yesterday with, we spoke about the tekiah, that the tekiah has to be either a yashar or not a yashar. It's a whole shaila in the halacha what it has to be. Okay. And then we brought down that some say bedavka to split it, a tashbatz. And then we spoke about a minhag to bedavka blow loud l'chatchila. Okay. The lashon of the Ramban, I told you, was, Sofa kitchilasa, k'ish meirim kolo l'shoirer. So what do you have from that? You have from that clearly that it's meirim kolo l'shoirer, right? Meirim would imply that you're going up in octaves. When a person sings, how does he—he goes up in octaves. So the meirim kolo l'shoirer should teach me that it shouldn't be a straight. So I said that the pshat is maybe a little different, that the pshat of meirim kolo l'shoirer is that he's makpid on the note not to go off key. That's what he means, because he says, Sofa kitchilasa. The Ramban's words are, Sofa kitchilasa, k'ish meirim kolo l'shoirer. If he says seifa kitchilasa, he doesn't mean what? Up and down. Right? How would you translate seifa kitchilasa? Seifa kitchilasa means straight, and straight means not up and down. So then it has to mean, to be makpid on the note that it should be straight. That's kemeirim kolel l'shayir. It's interesting, the Teimanim have a whole different way of blowing shofar, rabosai. Ayelas, why do we care so much what the Teimanim blow shofar? What does it have to do with us? So the truth is, their teruah, it's brought down in the Geonim, and the Haintike poskim, Reb Elyashiv b'rosham, feels very strongly we should make the teruah that they make, which we'll discuss later. They have a special teruah that they make. It's called the teiman teruah. You know what it is? Okay. So that teruah is a very special teruah, okay? It's called the teiman teruah, and Reb Elyashiv paskens we're supposed to do that. So obviously...

Mostly they have interesting minhagim in their blowings, which we could take from them. So they have an interesting minhag, the teiman have a minhag, that at the end of the tekiah, they make a kol seal, which means an ending kol, through neshifas avir b'chozek. They blow like a strong gust of air into the shofar. It's hard to understand what the point of it is. Maybe it's like a period. In other words, tekiah, stop, period. Teruah, shevarim, period. In other words, each sound, right, they make a sound like this here. They blow, and then after the tekiah they will go... That'll do something else. That's how you make shevarim. That's Litvish, that's Ashkenazim and different shitos. That's a whole different shaila how to make shevarim. They blow a tekiah. Okay, stop. Then, period. One, or they do it three times. Then they blow. Interesting. Kemah, minhag Teiman, like a period. Half to every one, after each piece. We're going to learn that there's a mekor for it, there's a bach about it. Okay, we'll get to it soon. So tekiah, and then the thingy, then the teruah. That's right. But the tekiah, the teruah, and the tekiah are the same just with the thing. That's right. That's a different shaila, how to make the tekiah. They have their own ways of making everything. What you're talking about is the thing. This nekudah. Okay. Aruch HaShulchan says that based on the Ramban, that the Ramban says that it was meirim kolo l'shover, so it has to be allowed. You see clearly, k'adam k'ish meirim kolo. When a person's meirim kolo, he doesn't sing. He's meirim kolo. It's loud, right? So says the Aruch HaShulchan, siman taf-kuf pei-vav, se'if yud-gimmel, that if you kol lachash, if you use a kol which is low, you're not yotzei. You're not yotzei with a kol lachash. Now I don't know what he means. Does he mean kol lachash, that it's blowed very low? You know, I know Shmuel Zimbel blows very low. Notice, I thought it was something interesting. So sometimes he doesn't have koach. He doesn't have the strength for it. When does he blow? No, he blows. He's about to... He blows. So it comes out like this, here. So maybe that's what the Aruch HaShulchan means, it's not good. A dilma, maybe the Aruch HaShulchan means something else. Maybe the Aruch HaShulchan means... I don't know. What do you call a kol lachash? Do you mean lachash means, God, if you blow low it's no good? It means the baal tekiah has to be the guys who get the red in the face. Are people blow the mamish. Does he mean that derech haShulchan, based on the Ramban of ki ish meirim koloi, or does the Derech HaShulchan mean... I can't even do it. Good. I don't know. I don't know. Yesh l'ayin what derech haShulchan. Okay? So we have over here different shitos, okay? We have over here so far that a tekiah has to be what? It has to either be straight or not straight, or it could be not straight, or it has to be not straight, or it has to be in two parts. That's what we spoke last year. And now we're learning that there's also something called a kol. Some say it has to be a louder; it can't just be a quiet kol. And some, which is a pashut pshat in the Derech HaShulchan, or maybe all the Derech HaShulchan means that you can't have, like, the blow of air; you have to have some kind of a kol. I guess he's learning from the Ramban that it has to be ki ish meirim kol l'shoyer, that it has to be something. All right. Now, it's important to point out that the shvarim have many, many shitos on how to make shvarim. Sefardim and Chassidim both make the shvarim...

Simple sounds. Simple sounds. Simple sounds, okay? In lita, they made tu-u-tu, tu-u-tu, tu-u-tu, which is like this. That's the way they do it in lita, okay? Even in that minhag, there's two ways to do it. Some do it u-tu, or... one is u-tu and one is tu-u. U-tu. Very big nafka mina. So again, either it's... or that's tu-u-tu, tu-u-tu, tu-u-tu, or... one second, u-tu, or... okay? So you got it? So let's see. Tekiah straight. That's straight. You want to have a little stronger, because the Aruch HaShulchan says it's no good. But that would be that it changed in the middle. My real disapproval would be very unhappy with that, because it changed in the middle, not pashut yashar. We said that some blow... And some blow and then they hook it at the end. Okay, we spoke about it. So the shvarim is either straight, or that's tehu-tu, tehu-tu, tehu-tu. Some do tuhu, utu, utu, and some do tuu, and some do tuu. What's the nafkamina? So first let's get the shitas. In the Rishonim, there is no reason and no mekor to tehu-tu or utu or tuu-tu. It's all tuu, tuu, tuu. And the Ra'avad is a pashut, because you see that the tekiah might turn into a shvarim, so you see clearly that the shvarim is the same as the tekiah, just smaller. There's conflicting testimony about Reb Chaim's shita. Some say Reb Chaim held peshutim, and that's the minhag ha'olam to make simple ones. Rav Soloveitchik from Boston said that Reb Chaim used to make peshutim, very simple. Emet Bracha says that from the Brisker, but it's different. It's not even clear what Emet Bracha means. They quote Emet Bracha one way; you look, he says something else. I know the Emet Bracha. We'll get to it in a few minutes. Al kol panim, vadai... Rav Henkin—well, that's it. What the Emet Bracha means, it's a shaila what the Emet Bracha means. Okay. Rav Hamaranchik, Brisker Rav's talmid. Okay. Rav Henkin said that even if you make simples, you have to be careful. That it's derech anacha. It can't sound like a tekiah. You know, a tekiah actually is simcha. It's a simchadike kol. U'skatem, u'vyom simchaschem, u'vmoadeichem, u'skatem. This is a happy sound. That's a happy one. So if you're going to make the shvarim, so that's no good. So Rav Henkin says it has to be done derech anacha. Again, why? Derech anacha. Because the shvarim has to be derech anacha. It has to be a broken cry. It's a cry. If you do it small tekiah, you know what it is? They're all trying to get around: is it a shorter tekiah? If it's a shorter tekiah, then it's a tekiah then. Then it's a peshuta. Or maybe it's a cry. If it's a cry, Rav Henkin—it's a beautiful psak. Habaisai, the oilam doesn't know who Rav Henkin was. Rav Henkin was the gadol hador. He was the Ramoisha before Ramoisha, you know that. Many things Ramoisha held differently than Rav Henkin, and l'kavodi sheRav Henkin, he didn't pasken. He was not paskening. Rav Henkin shein paskened, especially in yoni gershin and these things. Rav Henkin held that if you have a marriage in court, you need a get. You know that.

If you have a legal, we spoke, if you have a legal marriage, you need a get. Reb Moshe held not like that. But Reb Moshe used to pasken to make a get, to make a get, with Reb Henkin. There was a few cases, he said you need a get. So the sofer and everything, they would go through and make a get. And the get was because Reb Henkin zecher tzaddik livrachah, that's, that was the get. He ain't on the ... Reb Henkin held ... We'll speak about some long shmooze. Reb Moshe ta'ined it's not like that, it's only certain cases. Okay. This, rabosai, is Reb Henkin. So remember, you learnt this here, and I don't know if you'll hear it anywhere else, that even if you make the shvarim straight, what do they have to be? Derech ah nachah, which means ... Reb Henkin's shvarim, like a moan. Moaning. It has to be moaning. Let me tie. So we just did this. Chaim officially did it this way. Hagah, they say, the Briskers, they say that it's done this way. So let's ... That's what everybody does, okay. Ashkenaz is tuhutu, which is ... But there's two ways to do that. Even that, there's two ways to do it. Either it's like I just did it, or it's ... right? That's the, or ... or, utu or tuu. Utu? No, it's a big machloikes. Either it's te'utu. You know what it is? ... Right? Take. No, it's getting, it's getting because I'm... Okay, ready? Oh, that was like more. Or? Or? It's a... No, Rav Henkin is cry. Oh, that's interesting. Interesting, huh? The oilam doesn't know there. You know what it is? The oilam never sat and went through all the different sheets in the Rishonim. You go through the sheets. Awesome, we'll discuss that. Not bad, not bad. Okay. Okay, now listen carefully, listen carefully, Rabosai. So Rav Chaim... Stiepaner Rav Chaim either did pshutim. Like I said, Rav Henkin said if you do pshutim, it has to be derech hanachah, it has to be cry. Maidim Zmanim says b'shem Rav Chaim that Rav Chaim did utu. Utu, not tu'u, but utu. That's right. It's a shaila then what Rav Chaim did. The Bostoner, the Bostoner salaveitchiks, the Bostoner Salaveitchiks say Rav Chaim did simples. It's in the kovetz that they give out. They say over there that... The Chazon Ish uses every Shabbos between ... which one? One says use this one. He says, Treif, treif. Is it live? You find out. It's too machlokes. Next. Which one? Next. The Chazon Ish and the Kehilos Yaakov say also, utu. So Reb Chaim, according to Moedim Zmanim, is utu. Chazon Ish and Kehilos Yaakov is utu, okay? The Brisker Rav didn't do utu. He did tuu, and I'll explain to you why. There's a whole problem of meriah mitoch shever. It's a whole sugya. Do you need meriah mitoch shever or you don't? The Chazon Ish held you bedavka need meriah mitoch shever, which means that when you blow the shvarim, it has to lead right into the teruah. It has to lead right into the teruah, like this. It has to go from the shvarim, and with the same breath, I guess. That's a whole different shailah of the shimachas, the sheinah shim. If you hold the shimachas, the Chazon Ish held it has to be meriah. It's a very famous Chazon Ish. It's so beautiful the way they were medakdek in every nekudah, because they held that it leads. They held that the shvarim—

If you hold neshimachas. If you hold neshimachas, the pshat is then that's how a person cries. So, so good. So if you do... here, the way the Chazish wants neshimachas is like this. From the shvarim, after the shvarim, you have like a little thing going. It's miriya mitoch shever. You didn't stop. You did, and in the... That's right. That's the point. It's called miriya mitoch shever, because miriya mitoch... the teruah has to come from the shever. Miriya mitoch shever. The oilam does it like a chassidishe. Why not? Some people do it. It's called miriya mitoch shever. It's chassidishe. And the Brisker Rav held, you’re not supposed to have miriya mitoch shever. So if you have like this... you're gonna end up with a hundred keilos, right? And then you continue with the teruah, then it sounds miriya mitoch shever. So what you do is you don't do u-tu, but you do tu-u, because u is not a shvarim. It's... Right, what is that? That's u-tu. So that would be miriya mitoch shever. So you do it the other way, says the Brisker Rav. That's not a shever. The u part is not the shever. Huh? It's basically going up and going down, right. The tu, u-tu, and then blowing is called meriya mitoch shever. That's because he held the ... is not meriya. He held that that's the yesod of the neshimach is not meriya mitoch shever. Because think about it. Let's say it's shvarim. You stop. If you think about it, a shvarim is a stah. So then it's meriya. But if you do tu, u, u is not a shever. U is not. That's, u is the regular shever. Avada. Sure, it makes it, yeah, avada. Think about it. Why? Why not the u? So stam poshut shever is a smaller tekiah. It's a smaller tekiah. I know, but it's also, it's finishing off. Right, so obviously we don't care about this chumra. The Brisker Rav was afraid that if a person goes to u-tu, that's the only problem, is tu-tu. Right. Right, so in other words, the tu part is the shever. So when the tu part is the shever, the teruah turns into meriya mitoch shever. So it's better to blow tu-u instead of u-tu. You take a look at the ... Which one is the higher part? Tu-u. So u is the lower? The lower. So which one is the shever, the lower or the higher? Oh, the lower. No, the high part. Why is that a sheva? Because that's the... This sounds like a sheva. It's not the way you go. You go very short. Oh, that's a sheva. Okay, those are three simple ones. Ashkenaz is... Tu-u-tu. Tu-u-tu. Okay, so you heard the tu-u-tu. That's Ashkenaz. That's called litta. Officially, Litta did that. That's called kiyas Litta. That's called kiyas Litta. All of Litta did it this way. The minhag old, it's kiyas Litta. The problem is there is no makor. So Rabbi Yoshef comes and says they have a particular raya from a Ramban, you know, ...

My name is Matt. He's busy with this. He is the author of all this, based on the Drashes Haramban. Rabbi Yashiv has a psak that because most of this is not from the Rishonim, and the only thing that's from the Rishonim is mashma that it's symbols, so if you blow litfisha, you know, shvarim, after davening you have to blow the regular shvarim. Really? Yeah, that's psak. They don't let us do it in the beis medrash. We have to go to the tiny one. The regulars. The regulars. They hold it's a... I don't know what it is. Yeah, because Rabbi Yashiv said that's the ones that it says in the Rishonim. Peshutim. That's the ones. That's the pashut Rishonim. I've seen that even in... people hang around and they ask. So let's go again. You ready? Let's just, for the sake of chazarah, I thought we'd be finished already with all the sheets already by now. Okay, you ready? You ready? Okay, so again, answer. Okay, Rabbi, answer. Before my lip turns into a... to watch. Ready? What would you say? No good, key, right? That's a real... I went off key. See, I can't do it with this one. Why is it broken in the top? Show it low and... Why is it correct? Perfect, right? Okay. Regular shvarim. Normal. Normal shvarim. See, let me just tell you a big yesod. When you blow, you can't do what I'm doing now. When you blow a bugle, they teach you that. A bugle is kind of horn. It has to be b'nachas, otherwise it swells. Okay, I'm doing it stressfully because it's a shir, because I'm trying to quickly get this one and that one, so... I know. Now I'm just saying, I've... So I'm trying to tell you that if I blow, it's not this. It's calm and beautiful. I'm just trying to quickly get everything out. That's tu-tu-tu. That's u-tu. And then there's tu. Okay, let's move on. There's an interesting minhag, Shrashei minhag Ashkenaz, that they have a shvarim which is actually made from one kol. Shvarim is actually one kol. We have the shvarim, tu-tu-tu-tu. Shvarim, tu-hu-tu-tu-hu-tu. Tu-u, tu-u, tu-u, or u-tu, u-tu, u-tu. Four, so far four. And Rav Henkin is how to do a shvarim b'derech hanach. Okay. Shrashei minhag Ashkenaz brings an interesting minhag that it's actually all one kol with three sounds in it. It's one kol. Interesting. And I just did it good, by the way. I'm happy I did it. I never tried it before. You heard it was all one thing, but had... It's very difficult, but that's what they bring down in the shita. Okay. No. Rabbeinu Yashiv paskens, like I told you, that those that blow litfish tekias after the tefillah, they should blow what? The streitz, because azei is mashma in all the Rishonim. Okay. How about the teruah? Okay. How about the teruah now? What? Streitz. Okay. What? We'll see, we'll see, we'll see. How do teruos—so the Tur brings down teruos are kolos, ktzarim, tekufim, zeh lazeh, one after another, quickly, da-da-da-da-da-da. Okay. Now, I don't know why, but for some reason it sounds much prettier when it's, like, really fast. I don't know if there's any reason for it; it just does, you know? Now, technically, I don't see why it can't be slower also.

That's short. It's not big enough for a... Sorry. Not big enough for... It's not. I'm telling you, think about what I'm telling you, and the truth is it's very complicated, because you have to know how much each one, how many koiches is in each one. But technically it's the same one, just slower. It's the same thing slower. I think it's harder to do. Slow, no? I would find that. You good? You know what? It's slower, it's a little stronger. It's good. I don't... for some reason it's done quickly. And the truth is, I never understood it, because I don't know anybody who cries like that. If the whole idea is, yilulei yalil, you know people cry... So that's slower. I asked this to many people, lichoira, right? If you want, yilulei yalil. I don't know who's yilulei yalil like this, but for some reason the minhag became that they do it, you know, mamish like a machine gun. I don't know where that comes from. Okay. In Teiman, which is called the Sefardishe, the Teimanisha teruah, and Reb Elyashiv says you should do it after davening, because azoi is mashma in the Geonim, it doesn't have different... But they do it. It's a shaking. It's a kol roid, which means that it's a shaking sound, but it's one. It's one. It's a tekiah that has many bumps in it. That's their truah. It's called a teimah, and Rabbi Eliashiv says that after davening you're supposed to make this. Now I want to tell you something interesting. The Geonim, it says the Geonim do it that way. One straight that's roid, like a shaking. Now I want you to know something, that if you look at the teimah in the Shulchan Aruch, the Shulchan Aruch HaMekutzar, he says that the olam doesn't know how to do it, because what do they do? They do it with their hand, because it's very hard to do. And he says you're not yotzei if you do it that way. It has to either be through the breathing and b'di'eved through the tongue. Yeah. I don't need, like, I really don't know how to make one long. In other words, it has to be one straight, but it— so they do it with the hand usually. Yeah, the hand. I'd rather do it with the ear this time. What? I'd rather do it with the ear this time. So you shake? No, I was helping myself with the shaking, but they do it. But the fact is, if you do it with the shaking, he says you're not yotzei. You have to do it with the ear. I was studying the teimah of the Shulchan Aruch. Sharabi— what was his name? Not Sharabi, Katzabi, the famous— the Shulchan Aruch, no, the famous. Okay. Lemaaseh, like I told you, Rabbi Eliashiv says that you got to make this teimah, you know when? Lefachot b'yom rishon, at least the first day, because since it's de'oraisa, you should go be machmir and do the teimah. Okay. Now, rabosai, let's discuss the shiur. The shiur. Rabosai, let's discuss how many of each. How many of each? Okay, here we go. How many shvarim, rabosai, are you supposed to blow? How many shvarim are you supposed to blow? Everybody knows? Nu? Three. Who said? How many shvarim are you supposed to blow? What happens if you did two? So you would say, avadi you're not yotzei, right? Two less. The Beis Yosef brings down, siman taf-kuf tzadi, divrei ha-maschil kasav Rekach, that you need three, and anything less than three is no good. Peledik zach. The Maharsham says that's not true. The Maharsham in Daas Torah says, I hold that technically you can have two and you're yotzei b'di'eved. Lechatchila, lechumra, we say three, but really you can do two. What's the mekor? Because as he states, the Rekach, siman reish beis, brings from his father that all you need is actually two. Where does it say three shvarim? The Gemara says three? The Gemara says, yelulei yeduchi, ganach yelulei galil.

Depends if you're a babitchke, you krechtz a lot. If you're not a babitchke, you don't krechtz three times; krechtz once, oy vey. Maybe a second time, oy yoy vey. It's not good kasha. The Beis Yosef brings a raya from the Rishonim, the maaseh d'megensa, that what happened was that they blew four shvarim and then they started the tekiah. So you see clearly that you need three. It's a shaylah where the mekor of it is maaseh d'megensa. It was a story in Megensa that they blew a particular story. Sagt the Beis Yosef, from there we see you need three, and three is the number. Okay. Good? Yeah, rabbeisai, good? Yes? Good? Two? Yeah, but you have a yotzei with two, huh? Rakeach. What's an afkamina? I'll tell you maybe an afkamina. If a person went and he blew two, and then he wants to blow three because he knows the Beis Yosef and the Veld blows three, and then the people are going to start yelling in the middle, start throwing stones at him, right? So he goes back to blow three. Tell me something. No good, because you're already yotzei. If you're already yotzei and then you blow a second time something which you don't need, it's called a hefsek. You know that if you go back to blow just for the sake of—because you weren't yotzei—so that's not a hefsek. But if you were already yotzei and you go back to blow just for chveiz vases, just for comfort, just for chumras, no, it's a פירוש החי אדם. I'll prove you. And I'll tell you what the Chayei Adam says. The Chayei Adam says that you people don't know this. How many truos do you need? Nine? No, you don't. It's not true. People don't know this. There's two days in Shulchan Aruch. One day is that you need three. The other day is that you need nine. Mishnah Berurah says, since it's a shaylah, so b'di'eved you're yotzei with three. So machlokes Rishonim. L'chatchilah, since there's a second sheetah, you should do nine. I hold that's why people are not makpid to sit and count. I don't know if you notice. A lot of people just blow, and whatever comes out. You ever see a guy go make one, two, three, four, five, six, seven, eight, nine in the mind? You're worried about the length. No, no, that's not the pshat. You know what the pshat is? Because you're yotzei anyway with three. I hold it's emes la'amita. You want to know the reason why? Nobody counts. Because b'di'eved, because the feeling should be nine. Good. So why shouldn't you be careful? I'm not telling you that you shouldn't be careful. The reason why people don't sit there one, two, three, four, five, six, seven, I said let them. Who's stopping them? I'm just saying the reason why the belt lets these blow whatever teruos, because technically yotzei with three. Let's say you did three, and then you want to do again to do nine, it's a hefsek and you're not yotzei, and you have to start over again. So with all your chumras, up the chayadim, you have to start the whole set over again. You made a hefsek. You made the chayadim. Start over again. You do it tekiah first. Start again: tekiah, teruah, tekiah. What if you do like fifteen, twenty? Maybe my lip is a little better now, here. Yotzei. So what happens if I went— That's it. No good. If you meant to blow teruos, it's no good. We're going to learn a little bit more about this chayadim. You try to blow three teruos, you are yotzei, up the chayadim. And then you go to blow nine because you know that people are going to throw you off and not let you blow the next day, hefsek. Got to start over again, up the chayadim. Okay, we'll get back to this in a few minutes. So al kol panim, how many shvarim? According to the Beis Yosef, you need three. According to the Marsham, how many do you need? Nine. The opposite. According to the—I'm sorry, according to the two. According to the Marsham, yotzei even with two. According to the Marsham, if you did two— No, yotzei, finished. According to the Marsham, finished. Don't go back. What's wrong with the Marsham? There's something wrong with the Marsham. It's an interesting mashal. It's an interesting, good to keep in the pocket. Okay. Now, could you blow more than three shofar? This is if you blow less than three shofar. Could you blow more than three shofar? So if you look at Shulchan Aruch, siman taf kuf tzadik seif gimel, that you could. You're allowed to blow more than three shofarim. Many Rishonim say not that way, that shofarim is bedavka three, bedavka three. You look at the drashes Haran, he brings many shitos that shofarim is bedavka three. So the Mishnah Berurah in siman taf kuf tzadik seif katan yud alef says, since there's machlokes haposkim, so therefore we should be choshesh l'divreihem not to blow more than three. So you should try not to blow more than three shofarim. You have it, Reb Yoel? And if you have it, if you can read it, read it. Nu? Yeah, nu? Siman taf kuf tzadik seif katan yud alef. So you learned two chiddushim now. One chiddush is that you're allowed to blow less than three, technically. And then there's another shita that maybe you shouldn't be blowing...

More than three. Yeah, you knew this? Okay. The Chazon Ish held that there's no such thing, it's wrong, it's not true. You can blow as many shvarim as you want; they weren't makpid. In the Beis Medrash of the Chazon Ish, they all break down. Din of minhagus, the famous kuntres Din of Minhagus from the Chazon Ish, it says clearly the Chazon Ish wasn't makpid on this Mishnah Berurah. Ah, posik baser? Okay, we're not going to get into that. Now, the Briskers, bedavka blow more than three. You know, they have to do everything a little different. They blow four, bedavka, four short ones. If you look at the ma'amar, he brings down that the Briskers bedavka blow four. You know why? I can't explain to you in one. Al regel achas, we'll be here till tomorrow. It has to do with the shiurim of how many terumitim, how much measurements each shever has to be l'kabeid the teruah, l'kabeid the tekiah. It's very complicated. So they believe that if you blow a fourth, it equals the teruah, even though the chiddush is a peledige chiddush, because it should be in the three. If you hold shvarim are three, so in the three it has to reach the level of the shiur of the teruah. They hold that you can blow a fourth one because to be yotzei that day of b'emes you're allowed to blow more, and then it reaches taka the shiur of the teruah, which is the shiur of the tekiah, which is the shevarim. It equals, yeah, that's what they say. Yeah, shiur tekiah k'shevarim-teruah. We'll get the length, I remember, the length, the whole sugya. It has to do with the length. Mimeila the Briskers, what they do is they blow four. Okay. Now, rabosai, now, rabosai, let's learn an interesting halacha. How many teruahs? We just said that this is a machlokes. One daya in Shulchan Aruch, siman תקצ, se'if gimmel, one daya is that how many? Nun, lein, lein, the great Reb Leizer, Reb Leizer HaGadol, nun. How many truahs? ... Tes. Tes. And the other sheetah is? Gimel, no? So one sheetah is that it's tes, one sheetah is that it's gimel. I told you, Mishnah Berurah, sif katan yud-zayin and sif katan yud-tes says, machria l'chatchilah tes b'di'eved three. Dai b'gimel. Okay? And people don't know this. People do not know this, that b'di'eved, if you blow three truahs, it's good enough. You knew this? Of course not. If you saw a guy blow three truah like this, you ready? You would go. You look at the clock. Two shvarims. Why'd you blow two shvarims for? You never, never seen that. You never saw that? Why not? It's a פירוש Mishnah Berurah that it's okay. What's wrong with it? You never heard it. ... You knew this? פירוש Mishnah Berurah. You're aware of it. Okay. If he doesn't do it b'kavanah, he has to start over also? If he did it b'kavanah only for three, then he has to start over, right? If he did b'kavanah for three, yotzei, no? No, I'm saying, what happens if then he goes back to do it again? What happens if he doesn't do it b'kavanah? You mechadesh another mashal. From now on, you're saying the shiur and I'm on vacation. You ready? Chayodam, I told you, speaks about this problem. What happens if you started with three and then you do nine? It could be a half-sek. So there's a me'iri like a Marsha. The Marsha in Tov Kuf Tzadik Sif Ches says on the first day, that tekias d'oraisa, then it's mitzvas tzerichas kavanah. So therefore, since he wasn't mechaven to be yotzei, but it was a mistake, the three. He made a mistake. Why is he blowing three? Because he probably botched it, right? He made a mistake. So you're not yotzei, and therefore you weren't yotzei. So therefore, if you go back and blow nine, it's not a problem. But on the second day, which is only derabbanan, we pasken it's ein tzrichas kavanah. And therefore, if you botched it, don't go back and blow nine. What a... What is kavanah? I agree with you, but I hear. It's a she'einah mashma. Kavanah? It's not kavanah. Yeah, because sof sof I was mechaven to be yotzei the mitzvah. You didn't mean to do this. You meant to do it right, and it didn't come out right. So, she'einah miskaleh, machshavah. Okay, rabosai, this is what you're talking about. What we're mechaven—I was mechaven to do nine, and by mistake I botched. So b'yom rishon, that's de'oraisa, mitzvas kavanah, so therefore you go back to do the nine, says the Maharsha. B'yom sheini, it's ein tzrichas kavanah. Okay. I say that if you're going to call it ein kavanah, then it's the worst type of ein kavanah, because you botched and there's no difference between yom rishon and sheini. The ein kavanah, there's a difference between de'oraisa and derabbanan, so we don't have the shem mitzvah, right? So this you're doing with shem mitzvah. So the other type of is like misasek, like because you didn't mean to do it, then there's no difference between a de'oraisa and a derabbanan on that type. You're saying it's like a misasek.

If it's like a mesas, it's kavana. But even if you're gonna say it's not kavana, it's more the mesasek, right? It's not the lish kavana, the mesasek make it first. I hear, I hear, I hear, I hear, I hear. Up at the mashal, who's gonna be cholek on the mashal? Okay. Now, rabosai, I'm gonna teach you a peledige shtikel. You ready? I'm gonna blow you the bach's shittah. Here it comes, the Bach's kushya. Ready? Okay, call out, call out. Kiyah. Don't give me a good idea. No? What are we doing next? Shofar. You're telling me it's another tekiah, right? Yeah, sounded like it. The Bach says after every kol comes another tekiah. Wow. And then another tekiah. Every kol ends with a tekiah. Tekiah, tekiah. Why tekiah? True tekiah. Tekiah again. It's four tekiahs in a row. Is that part of the count of the hundred? Ah, you'll ask me, where did I find this? Besides that it's in פירוש הב"ח, in Magen Avraham. See, siman beis. Look in the Magen Avraham. Peldige Magen Avraham, taf kuf tzadik, se'if beis. Vaminhag, so he says the minhag is לילל הויסף על ג' שברים. You spot the minig is to keep it to strictly three shvarim, v'tzarich gimel shvarim, milvad hakol aruch she'oisin b'sof hashvarim. Besides the three shvarim, that extra long kol. Shegam b'truah, prove it to you, because even on the truah you do this kol aruch. Im lo asa kein, lo yatza. So if you didn't make the truah, but the last truah you made into a tekiah, you wouldn't be yotzei truahs. So you need tekiah, shvarim, tekiah; truah, tekiah; bach minhag. You saw it? You see they bring on the bottom over here, the end of the Magen Avraham and se'if katan beis, you see on the bottom the minhagim? Read it. People think it's a chumras. Oh, it's l'maaseh, it's mashma that after the tekiah not, right? So I went to look up the Bach. For some reason, the peh, the Magen Avraham doesn't bring this cheilek in the Bach, but the Bach says after the tekiah also. And I would have rather him had that. You know why? Because since he tries to prove that the last shvarim is shvarim and then there's a tekiah, and the raya is from the truah, the best raya is from where? From the tekiah. Because otherwise what? You're blowing a long tekiah, a tekiah, then in the tekiah blowing another tekiah, that's one tekiah. What else? Why do you have to do that? I'll explain to you soon why you have to do it. It's not a maydik. Did you know this, Reb Leizer? You knew this? Why? What is the raya from the truah? The raya is, you see from the truah, and al korchach the truah is not that the last truah is a tekiah, so therefore it has to be you finish the whole truah and then you blow a tekiah. So two by the shvarim you blow the whole shvarim and then you blow a tekiah. Shvarim has to be, and then the tekiah. Why? And then—why? Okay, we'll get to it soon, but that's about. Tekiah, tekiah. Not according—the Magen Avraham doesn't bring this, but let's see what the Bach. Tekiah, tekiah. Shvarim, tekiah. Teruah, tekiah. Tekiah, tekiah. Why? I didn't have to have a teruah. That's why. Otherwise, you see by teruah that it's not that the last one is the tekiah, the last shever. That's what he's saying. Of course not. So two by the shever you need three, because by the shvarim you only technically maybe need two. So I keep on explaining to you, because by shvarim technically you only need two. So even the last shever, make the last shever, and then you blow a tekiah. Like I said, the Bach says clearly that even the tekiah needs. So why is it that way, rabosai? Why? From man d'kunta, from man d'kuntas. Now let me just tell you, do we pasken like this Bach? No, we don't. Who said? The Matzas Shekel brings down— Okay, so let's talk. Give me a minute. It's gonna ruin it. The Matzas Shekel brings down that that's not what the Magen Avraham means. The Magen Avraham meant that the kol shever acharon is actually the tekiah. That's what.

You thought that that's what it means? Yes. But you read it not that way, so I just read it. There's two ways to read that Magen Avraham. So Matzah Shekel says you didn't read the Magen Avraham right. So Rav Leizer, the Chalando. Okay, good, good, good, good, good, good. Mati, a frying paskes b'ma'aseh. Lechatchila, you shouldn't make it the last koil, but if you did it, you're yotzei. Yeah? So technically a person can make a tekiah by the end of the shevarim. Instead of the last shever, you make a tekiah; instead of the last teruah, you make a tekiah. Okay. The Mishnah Berurah brings this Pri Megadim. I'm sorry, the Pri Megadim. The Pri Megadim and the Magen Avraham says, We don't have this minhag. We don't do this. Taf kuf tzadik, seif katan lamed aleph. We don't do it. And he brings the Magen Avraham, the Pri Megadim, that, What? We don't have this minhag. So that's where you came and said, We don't have this minhag. Reb Shlomo Kluger is big enough for you? Reb Shlomo Kluger says we do have this minhag. If you look at Reb Shlomo Kluger on the Pri Megadim, he says, Vanachnu nohagim kein, that after every tekiah and after every shevarim and after every teruah, we blow a tekiah. Rizik, ah? You knew this? Okay. Mishnah Berurah discusses that there are certain, in sif katan lamed aleph, that there are certain baalei tekiah, what they do is they blow in the beginning a tekiah, and for the teruah. They start off the teruah like that. Like this. That's how they start off. So ask the Mishnah Berurah, you know why they do it? Because ... they don't know how to do things. They push not good baalei tekiah. He says, Yesh baalei tekiah. Read it. Go ahead. You know, I don't want to call anybody out. Let the Mishnah Berurah call people out. Lamed aleph, go ahead, Nu. ... He did this. He spoke about ... he did this, yeah. ... Yeah, yeah. No? Yeah, there's not nechshal l'sfarim? Yeah, no? Yeah, eina mumcheh b'melacha zu? Yeah, ... shvarim. ... Okay. What's the pshat in the Bach that after everyone you blow a kol? So I said a pshat years and years ago. This year I saw it in the Teimaner Shulchan Aruch. This year I was so happy to find, I added it to my notes. No, zog pshat. Remember we said over from the Ramban, it's ka'adam hameshair. When you sing, you ever notice how you end off a song? You end off with a long... Avraham Fried is very good at that stuff. You ever see? At every song he ends off... The last thing. The last thing. They used to do that. It was a big shtick. All the musicians, they stopped doing it. They stopped. Okay. Zogt the Shulchan Aruch, that's pshat in the Bach, that the Bach wants, after every tekiyah you end off with a shvarim. Because the minhag Avraham is a shaylah how to line up. Do you do separate, or is it the last part of the shvarim? Every shever you end off with a... Ah, like the singers. It's gevaldig. It's beautiful. You don't even have a sheer tekiyah. You don't have to have the sheer tekiyah. No, no sheer. It should be a long... I just want to tie into one thing, rabosai. It's possible that that's the pshat in the tekiyah gedolah. Wait, where does the tekiah gedolah come from? I wrote to Reb Chaim Kanievsky, where does it come from? What's the point of making the tekiah gedolah? That's the pshat. You end off. It's like Adam HaMeshayer this Ramban. That's how I said it, but this year I saw he says it in the Bach. Okay. L'maaseh, one more last thing. Could a person go and start taking all the different shitos? The reason why I hear better on what you're saying than in the Bach is because they only end off that way at the end of the song, not after every little piece. He wants every piece, every piece. That I've never seen. But it depends. Could be in his days. No, no, it could be Avraham Fried in those days, would sing like that. After every piece he would end off that way. After every shtickele he would end off, The Lord. Okay. The last and final zach: could a person come and say, you know what, these tekios I'll make two twos, and then I'll make two twos and two twos and—maybe I could do it. Divide a hundred with all the different shitos. Makes sense, right? Especially, I told you, all you need is nine koilos min haTorah, the rest midivrei soferim. Okay. So I have a shtikel raya, because there's a machlokes by neshimah achas and shtei neshimos. So what do we do? So the Shulchan Aruch brings an eitzah: you split it. So maybe every time you have sfeikos, you could split it. L'maaseh, Ramos says that the minhag is to do everything b'neshimah achas, but the Shaar Tziyun on the bottom says—

Tonight's toivi likes very much the pshara. You saw the Shaar HaTziyun on the bottom, neshimachas tof kuf, tzaddik seif daled, quickly. I know they're gonna kill me with the mareh, but I can't help it, I gotta finish, yeah, yeah? So the Shaar HaTziyun says, Shaar HaTziyun says it's yafeh, it's a beautiful pshara that he says. So maybe we can always make these psharas. So I told you over from Rabbi Yoshev yesterday. Rabbi Yoshev says that l'achar tefillah, what you have to do is blow the regular shvarim. For those that make dashkenazishe, the Litvishe shvarim, so it's tu-tu-tu-tu-tu. It's not tu-u, tu-tu-tu, okay? It's different shitas, different ways how to do it. We weren't here. Okay, good, good, good. So we said that even those shitas, it's not in the Rishonim, so Rabbi Yoshev, therefore the right way to do is tu-tu-tu-tu-tu, three, tu-tu-tu-tu. That's the right way to do it, the way the Chassidim do it, right. So he says do that after davening. Chayra, why do it after? Do it by split them, yoshev and do them all that way. Teretz is that you see you can't split. Whatever you do, you have to do straight through the hundred. Then afterwards, after... you see, only from Rabbi Yoshev. Chayra, otherwise, why can't you split it? The velt splits in the... yeah, they do that. Yeah, yeah, yeah, I asked a yeshiva how they do it. Oh, oh, that's what I want. How come you don't do that? He tells me they do do it. Okay, Rabbi Yisai, listen to me carefully. ... Listen to me carefully. I was fighting with myself all day today. I have a chasan tomorrow, a talmid of my yeshiva. He's not moichel me. He's mevatel שאני should come to his chasan. I can't work it out that quickly. It's for next Thursday night. He's makpid. I can't give shi... I'm still, I still think maybe I'll cancel. He's my... I don't know what to do, and I think he's right. Bachur yeshiva, he learned by me for years, and I can't not come to his chasunah. The what? So, rabosai, can you promise me there'll be a minyan for Maariv at least? Or maybe you guys come to learn. Maybe someone wants to say a shiur. I don't care. It's all good for me. Reb Leizer, Reb Moshe? No, no. Yeah, can we divide the times, everybody will say? You have to give a shiur. Maybe someone else wants to divide. You'll say half, someone else... Could we function as a chaburah? Could we...? I'll come in for... Okay, rabosai, please, because otherwise I'm gonna feel sick for a few days from this. I'm gonna feel very guilty about it. I'm very crazy with shi... I'm very crazy with shi... It's a big thing. I'm a Long Beach guy, you know, Long Beach, you know that. By the way, I couldn't get over the vort, aveirah mitoch kach, aveirah shelo mitoch kach. Not rizik. It's next Thursday. Okay, rabosai, we can daven Maariv. You can make, but again, don't blame me with Maariv. Okay, we're trying to put together a minyan here for the... and... so if you can be here... just the beginning. We have four sections. If we don't have a minyan, we can't have it, so, you know, it all together. You know what I mean? We'll discuss, we'll discuss. ... talk to him privately. You know what? Probably yes. Not probably. ... I'll... She's not gonna go. Are you... I have beer, oh my God. How many are open? How many kids do you have? I don't know if we got... I have three. But could you tell me something? Are we having a minyan? I don't know. It doesn't look like it. Yeah. Tomorrow Rosh Hashanah. Oh, we have a minyan. We don't. I think we will. Why should we have? Okay. You. You're gonna come Rosh Hashanah? You. Rabbi, you understand me. Tomorrow night I have no choice. I have no choice. So you'll say a little bit, come. Rabbi, you'll say a little bit. Has to be a minyan. I think I'm gonna be... I think I'm gonna be... I think... I told them, I'll send them a tzaddik... No, it's not...