Hilchos Tekiyas Shofar: The Nine Torah Sounds, Thirty Blasts, and How to Blow a Valid Tekiah

Transcript

The heilige mitzvah of tekias shofar. The next two, three days, I'm going to teach you a guide how to blow shofar. And I believe that afterwards, you might become a tremendous pain in the neck, so to speak, for the baal tekiah. You're going to tell him to blow like this and like that and then this, and we learned this. All right, that's what happens when you learn. Okay. Rabosai, in the Torah, in three places, it speaks about blowing shofar. In Vayikra chav-gimmel, which discusses Rosh Hashanah, Yom Rishon of Chodesh Shvii, it says in the Torah, perek chav-gimmel, pasuk chav-gimmel, to blow shofar. In Bamidbar chav-tes, also it says to blow shofar, and it's also referring to Rosh Hashanah. The third time is in Vayikra chaf-hei, which has nothing to do with Rosh Hashanah, but it's actually Yovel. It has to do with Yovel, and it's on Yom Kippur that we're blowing shofar. So three times in the Torah it speaks about blowing shofar. The word is not actually shofar, but actually it's teruah. The word is teruah. This is a Gemara in Rosh Hashanah daf lamed-gimmel amud beis, as well as a din in Shulchan Aruch, in siman taf-kuf tzaddik se'if aleph, that it says, teruah by Yovel, Rosh Hashanah, gimel pa'amim. It says it three times, okay? We're going to read this halacha soon in its entirety, but first let's just understand the mekor, that twice by Rosh Hashanah, a third time by Yovel. Now, l'choira, Yovel has nothing to do with Rosh Hashanah. Yovel is Yom Kippur, the fiftieth year. So the Gemara says that there's a gezeirah shavah. Shvi, shvi. We darshen that all the tekiyos on the seventh month are shavah. This as well as the Gemara in Rosh Hashanah, the continuation of that Gemara, daf lamed gimmel amud beis. So we darshen shvi, shvi, gezeirah shavah, that there's a halacha that there's three times, three shofar, three teruah, that has to be blown. And this is the halacha of teruah. But where does tekiyah come into the picture? So maybe I'll just blow three teruahs. So the Gemara in lamed gimmel says, because it says, v'havarta shofar teruah. Then it says, taviru shofar b'chol artzechem. So the word havarah is havaras kol, which means a straight sound, which will have to accompany the teruah. So we have three teruahs accompanied by what? Of havaras shofar, like it says, v'havarta shofar, and then it says taviru afterwards. So we have three teruahs accompanied by what? By tekiyos before and after. This, rabosai, is halacha aleph in Taf Kuf Tzadik. Kama tekiyos chayav adam lishmoa b'Rosh Hashanah? And the answer is ten. Why? Because three times it says teruah, ki shene'emar teruah. V'Yovel u'Rosh Hashanah. Ah, Yovel, what does Yovel have to do with Rosh Hashanah? Gimel pa'amim? The answer is, the Gemara says, gezeirah shavah, shevi, shevi, that we take that all the tekiyos, all the blowings of the seventh month are shavah. And then we have a second halacha that kol teruah peshutah lefaneha, peshutah l'achareha. So now we have a tekiyah before, the three teruos, and a tekiyah after, and the math adds up to what? Nine. So, mipi ha-shmuah lamdu, that's what he means, mipi ha-shmuah, gezeirah shavah, kol teruah shel chodesh ha-shevi'i echad hein, bein b'Rosh Hashanah, bein Yom Kippur, shel Yovel, teisha tekiyos tokin b'chol echad mishneihem. So you have terat, terat, terat. Technically, you don't have to blow min haTorah more than a tekiyah, a teruah, and then a tekiyah. So where do the shvarim come from? We'll still get to it. We're going to go through every, rabosai, tonight you're going to walk out with clarity on the entire mitzvah, b'ezras Hashem, with the help of the Ribbono Shel Olam. Okay, so you have a tekiyah, a teruah, and a tekiyah. That's what it says in the Torah. So does everybody remember, Vayikra chav-gimmel, Bamidbar chav-tes, and then Vayikra chav-hei. Three teruos with tekiyos before. Are they all min haTorah?

If they're all learned out from the pesukim, they're all min haTorah. So if you look at the Gemara on Daf Lamed Daled, the Gemara brings two man d'amrim. According to one man d'amar, one is min haTorah, which means one teruah with its accompanying tekios is min haTorah, and two are midivrei soferim. The Gemara says. Then the Gemara brings a second shita that says the opposite, that two are min haTorah and one is midivrei soferim. Is it relevant? I think so. Sfeika, right? Every time you have a safek, if it's a de'oraisa, you have to be machmir. If it's only midrabbanan, safek derabbanan lekula. So all the chepperai, all the chepperai, you missed Kiyos Shofar, that's it. Just kidding. Can I say, are you here? Listen, I'll make a quick chazarah for you, because ich hob a chazerli, yeah? Is it okay? You chazar a little bit? You don't mind. In the Torah it says three times teruah on the seventh month, Chodesh haShevi'i. You know which chodesh is Tishrei, right? Chodesh shevi'i is Tishrei, okay? Because b'Nisan nivra olam, so Tishrei is chodesh shevi'i, okay? Actually, only two of them refer to Rosh Hashanah, and one is referring to Yovel. So then it's only two times. So the Gemara says gezeirah shavah. We compare all the blowings of the chodesh haShevi'i to be one, meaning that all three teruos, it's as if it said it by Rosh Hashanah. Sheihu kulam shavin, the Gemara says, lamed gimmel amud beis, in Rosh Hashanah. The Shulchan Aruch brings this down, that there's a chiyuv min haTorah to have what? Lashon, kama kis chavad l'mishmoi b'Rosh Hashanah. How many? Nine. Because, right, teruah, teruah, teruah — ah, where do you get nine? That's only three teruahs. And the answer is, there's a tekiah before and a tekiah after, because it says, V'avartem shofar teruah, ta'aviru shofar b'chol artzechem. So one havaras kol before the teruah and one after, which means three teruahs, two tekios, because one before, one after, all together is nine. Min haTorah all you have to listen to is taf, reish, tes — taf — which is teruah, tekiah, teruah, tekiah, three times. Tekiah, teruah, tekiah, finished. That's Shulchan Aruch, taf kuf tzadik se'if aleph. L'maaseh, the Gemara declares maybe none of — not really, all min haTorah. L'choira, if it's gezeirah shavah, it should be, but the Gemara says maybe not. One man d'amar says one is min haTorah, which means tekiah, teruah, and tekiah is min haTorah, and the rest is midivrei sofrim. And the other man d'amar says two are what? Min haTorah and one is mid'rabbanan. Tosafos — this very long Tosafos, for all those that could go through it, it's a beautiful Tosafos, in the middle he brings the shitos haGeonim and Rishonim that say that taka we pasken one is min haTorah and two are midivrei sofrim. Look at the Tosafos. It's a long Tosafos, it's right over here, and he says that actually, here, v'shtayim midivrei sofrim, echad midivrei Torah, shtayim midivrei sofrim. Nafka mina? How strict do you have to be about each one of these, right? If it's a de'oraisa, then you have to sit there with your microscope, and are you sure you're doing it right? If it's midrabbanan, maybe, maybe safek derabbanan l'kula. Shulchan Aruch doesn't seem to be mechalek, and he says that you're chayiv to listen to teisha with the tekios accompanying. So obviously we don't pasken like this Gemara in Shulchan Aruch, chalku panim, and we have to assume that it's all min haTorah, okay? No, this is it. This is the Shulchan Aruch. In Shulchan Aruch, there's no reason to chapeh with what it says in Shulchan Aruch that maybe two are min haTorah, maybe one, the Gemara... There's no talk of it in Shulchan Aruch. So then I guess we have to assume and take on that all three. And that's what it means: kama tekios chayav adam min haTorah, and the answer is three teruos with its accompanying tekios. Why is—what's wrong? I mean, if we learn the gzeirah shavah, it's a gzeirah shavah. The Gemara has two צדדים, and for some reason—okay, so I'll tell you the emes. There's pilpul about all this. What I'm going to— you see, let me tell you what I'm trying to do. I'm trying to simplify it to the point that it's clear, you have it in your pocket, and it's beautiful. It's reid. How could it be connected to Gemaras, Rishonim? Because there are Rishonim that say—

The Gemara. Halacha, it's only in the shakla v'tarya of the Gemara. You have to see the Gemara. Gemara is saying it in the drashos, because how do you learn a gezeirah shavah? What are the klalim of gezeirah shavah? Okay, we'll talk about that. Now you understand why two and one, because two is by Rosh Hashanah, and one is by Yovel, since gezeirah shavah, maybe gezeirah shavah just makes it derabbanan. Why one and one? It makes sense, right? If two are in what it says in the Torah, one is by Yovel and it's gezeirah shavah, makes gezeirah shavah only derabbanan. A dilma, maybe gezeirah shavah is de'oraisa. It's read in how you learn a gezeirah shavah. The Brisker's beautiful Torah on this. There's a lot, you know, certain people... That, it's not worth it. Trust me, if you knew what we have to cover in the next three, four days, it's not worth the gribbling. All I'm showing you is that in Shulchan Aruch, there's no reason to pick away and say, some are yedei de'oraisa, some are not. And like I said, therefore all are de'oraisa, and therefore they're all safek de'oraisa l'chumra. We'll soon see nafka minas l'halacha about what we're speaking. Now, where did shvarim teruah come from? L'chaira just teruah? Well, it says in the Torah is teruah. So where did shvarim teruah come from? The Rishonim say, lefi orech hagalus, and from years that passed by, nistapku. They had questions if the teruah is genuchei ganich, which is like a correct, or yilulei yalil, which is like a weeping. I think better. Give me a better word in English, not weeping, but Yelula Yalul is... Come on, new English teacher, nu? It's also history. We don't know the history of the tekiah, shevarim. You have to know. Is it genuchei ganach or yelula yalul? Okay, rabosai, the emes is, and just for the sake of knowing klar, it's very hard to understand because year after year they did what they did, right? You remember what they did the year before, unless for many years they stopped blowing shofar. It's written in the Rishonim and Acharonim. There's a lot of talk about this. But the truth is, the safek of genuchei ganach and yelula yalul is actually in the Gemara. Abaye, in Rosh Hashanah daf lamed gimmel amud beis, says that there's two man d'amrim. One holds it's genuchei ganach, and one holds it's yelula yalul. Genuchei ganach is what we would call the shevarim, and yelula yalul is what we would call the teruah. So remember, genuchei ganach is Abaye. Whenever you'll see in the Rishonim Abaye's dinim, it's Abaye's genuchei ganach and yelula yalul, and he is the author. Is it the shevarim or is it the teruah? How about shevarim and teruah? Where did that come from? Either/or. Abaye is either it's this or it's that. Either it's genuchei ganach or yelula yalul. Oh, so that's who? Just who? Rabavo. Oh, Rabavo. So Gemara Rosh Hashanah, daf lamed gimmel amud beis as well, the sugya is Rabavo. What did Rabavo do? Rabavo said, listen, some are going to do genuchei ganach, and some are going to do yelula yalul. No, maybe do the whole thing together. What we're going to do is shvarim and teruah. So Abaye is shvarim or teruah, and therefore to compensate that safek, we do tekiah with a shvarim, and then we do tekiah with a teruah. What about a shvarim and a teruah? That's Rabah. Abaye—trust me, I'm telling you, there's a lot to go. Abaye was מספק which one was which. Abaye is saying it's two shitos in the Gemara. We don't— and the Tannaim weren't sure: is it genuchei ganach? I'll dabble over here, it's genuchei ganach, it's yelulei yalil. So what do we do? We say maybe it's both, meaning, or genuchei ganach or yelulei yalil. Maybe it's either side. But how about both together? That's Rabah. So that's where the tekiah, shvarim tekiah, come from. The tekiah, teruah tekiah, and Rabah created the tekiah, shvarim teruah. So if each one needs three teruahs, with accompanying tekiahs, which makes nine, so the numbers add up. Why? Because then it comes that you would need three, no, of tekiah, shvarim tekiah, tekiah teruah tekiah, and tekiah...

Trumah here. Altogether, what's the numbers? Thirty. That's the lamed koilos that we have. In order to make sure, because remember, you need three truus. Pashut, it's the math. Three truus. That's min haTorah. We don't know what the truus, so it could be one of three things, no? Three times ten makes thirty. Why ten? Why not three times nine? Three times nine. Make the cheshbon, no? Shvarim, truus too. Come on, you didn't expect me to come and teach you math. Ah, yeah, listen. I teach you tekios. Everything's in the Torah, right? You'll see, it's beautiful. Okay, let's go weiter. This is for the kinderlach. Now we're going to get into the grown-ups a little bit. Who? Right now, all I know is my shofar is my tekiah. You don't know what this is for me. It's beautiful. I love this. This is a mitzvah tekiah. You know, you me'arev the Satan. You understand? You understand the weapon? The weapon. Because the fact that you don't blow on Shabbos. The weapon. Okay, listen here. Zogt der of Haigoyin, shvarim truah is not really a safek. Not really a safek. So what did Rabah want? Rabah didn't like the mishmash, so to speak, the tumult. Some people are doing shvarim like this, meaning truah like shvarim, and some people are doing truah like... Some people are doing true, it's like trueah. So to make it that everybody is doing the same thing, in one structure — see, it was mesaken tekiah, shevarim, teruah, tekiah. Azeizah of Haigoyin, the Rosh brings it down in the Ran. So it comes out, lahalacha, rabosai, that it's not a real safek. It was a takanas chachamim. Rabah v'Rava was mesaken it. The Beis Yosef brings from the Rambam, dehazoi, that Rabah v'Rava, who pashed, had a safek. He wasn't sure, is it... You look at the Rishonim, okay, so good, so you have to see the divrei shirah from the gedolim of... huh? Good, good, good, good, good. But you know there's a Rav Haigoyin like this. I'm trying to alleviate the pilpul and the tumul to get to the yesod, okay? So Rav Haigoyin is telling us that there's no safek involved. It's a takanah l'tovas haklal, that we should all be doing the same thing. We don't want some people making shevarim like this, some people teruah, tzufel tumul, all right? It's funny. Look at the... everybody's blowing differently than the other guy. We're going to soon learn there are so many different ways to blow shofar. If there's something isn't mixed up, then he's a genius. Kedei l'arbeis haSatan... from all the different... he hears a blowing like this and a blowing... You can get so tumul just from the... Why do we have to get it mixed up? What, from the shittos? So the Rishash says he thinks Moshiach is coming. Avada, the Rishonim say he thinks Moshiach is coming. Or he sees that Klal Yisroel is mechaved the mitzvahs. They blow the tekios d'meyushav and tekios d'meumad. Remember this: according to many Rishonim, it's not a safek, but what is it? It's a takanah to have a shevarim and a teruah. The Beis Yosef says the Rambam, that it's mashma in the Rambam that it's what? A real safek. It's a real safek. Kaf HaChaim brings from the Zohar HaKadosh in Parshas Pinchas, Parshas Pinchas, the Kaf HaChaim is in siman tof-kuf tzadik, se'if katan vav, that no, it's me'ikar hadinah, shevarim and a teruah. It was already planned. When the Eibishter said teruah, He meant there's al zayina shevarim, mita teruah. It took till it came out l'maaseh. It had to go through doros, and Rabbeinu had to come and bring it out, but this is the derech, says the Kaf HaChaim, b'shem the Zohar. Azei is teruah. Today, that's what—if you ask translation of teruah, don't say shevarim. Don't say teruah. You know what you say? Shevarim-teruah. Before that it was shevarim. Before that it was maybe teruah, and because of that we blow everything. But today, teruah means that you need everything. You need a shevarim and a teruah together. Okay. This, chaboisai, gives us thirty. Thirty.

Meaning, three truos accompanied tekias, three sveikos in what a truah is, so we have what? Three sets of ten, nine whatever, and then ten, and then becomes thirty. It's all d'Oraisa. If it's a safek and maybe... right? Thirty is, right? Safek takanos in the d'Oraisa, right? Yeah. Safek, whatever it is, but it's all in the, or the takanah in the d'Oraisa. Okay, leave it at that. It's a takanah in the d'Oraisa. That's what we take on. It's not the Shulchan Aruch doesn't tell us to be mechalek. We have to take on that it's d'Oraisa. You'll soon see nafka minas. For example, let's say you're in a hospital. Guy can't blow. He's gonna go from every room and every, every floor to blow? He'll have to be in the hospital afterwards, right? So the Chazonim clear. We'll bring a psak soon from Reb Elyashiv, that how much are you mechuyiv to blow? Because the question is how much is the d'Oraisa. That's what I told you. We have to pay attention. Pay attention. Okay. So we had thirty. We'll soon see, we'll soon see. Rabosai, thirty. What happened to the things that we do afterwards? We blow thirty before the Shemoneh Esrei. What about all the tekias afterwards? These are called tekias al סדר הברכות. Where does this come from? This is a takanas Chazal. Chazal were mesaken on top of the thirty tekias d'meyushav, we blow tekias d'maumed, another thirty in the Shemoneh Esrei. Meyushav because you're allowed to sit. Meyumad is because it's in the Shemoneh Esrei. Now, rabosai, why do you do that? So some Rishonim explain it's called me'ein hame'ora. In every tefillah, you have to bring in the essence. How do you like that English, teacher? How do you like that? The essence of the day. I got the word for the shiur. I hear you looking for wailing. Wailing, very good. Now how would you call the kois lamaravi, the genuch di yelulei yalula? I don't know. Okay, think about that. Maybe, maybe, yeah. Anyways, you hear, the essence of the day has to be captured in the tefillah, me'ein hame'ora. And since the day is tekias shofar, that's the yesod of the day. It's a Yom Teruah, Yom Teruah yihyeh lachem, mesaken what? In the Shemoneh Esrei, to blow shofar. Brisker Rav, ki yadua, says that tekias shofar itself is tefillah. Ki atah shomea kol teruas amcha Yisrael b'rachamim, like ki atah shomea kol shofar amcha Yisrael b'rachamim. It's the same lashon, like by tefillah, shofar. Shofar is a yesod of tefillah, so in the tefillah they were what? Mesaken. I think I'll just, you know, I don't know if some of you heard it from me, some of you didn't. I'll say a me'oredike vort once. Pshat: Ki atah shomea tefillah. Sorry, Ki atah shomea shofar, mazin teruah, v'ein domeh lecha. It's okay if I repeat it, yeah? What's the lashon? Ki atah shomea kol shofar, yeah, and mazin teruah, v'ein domeh lecha. There's nobody like the Eibishter in this. Baruch atah ... shomea kol teruas amcha Yisrael b'rachamim. So I showed you that the word shemi'ah is mufar. Hazona is from close. Moshe Rabbeinu says, Hazinu haShamayim v'adabeirah, v'sishma ha'aretz imrei fi, right? Yirmiyah says the opposite: Shim'u shamayim, v'hazini eretz. So eretz is hazinu, and shemi'ah is shamayim. Says the Alshich, Acharonim, Moshe Rabbeinu is closer to shamayim, so therefore hazinu haShamayim. To eretz, he was far away; he was, you know, Moshe, the lebedig. So meileh what? V'sishma. Yirmiyah already was different. So by Yirmiyah it says the opposite, you like it: Shim'u shamayim, v'hazini eretz. Okay. Ki atah shomea hakol shofar. The Ribbono Shel Olam hears, but what does He ma'azin? What does He pay close attention to hear? The truah. The Rishonim tell us truah is the broken. He wants to hear the broken kol within the shofar. There's no one like the Eibishter in this. Baruch atah Hashem, shomea kol teruas amo Yisrael. Broken, broken kol. So tefillah, shofar, so meileh where did they put it? It says the Brisker Rav, they put it in the Shemoneh Esrei. Okay. What about U'mi'dam Yosef? So put them all in the Shemoneh Esrei. If the whole idea is to have in the Shemoneh Esrei, so what do you need the thirty before? Put them straight into the Shemoneh Esrei.

So the Gemara says, no, that's not what the Gemara says. Gemara says, Tehei la'arvis hasam. Gemara Rosh Hashanah, daf tezayin amud aleph, that the Satan should come and say, wait a minute, they're blowing, they're blowing again. What's with all this blowing? And also they mechav the mitzvah. There's a reason makdimin; they don't even want to wait to the Shemoneh Esrei to blow, and they blow right away. Too much chibuv mitzvah. I got to get out of here. I'm leaving. I'm not going to be mekatrig. So let's make a cheshbon: thirty of tekios d'me... no yoshev, and thirty tekios d'me omed. Still don't reach a hundred. Where did a hundred come from? We have sixty, thirty and thirty. So Tosafos, daf lamed gimmel amud beis, b'shem the Aruch, it has to do with Eim Sisra. Sisra's mother cried one hundred. Piuta, the Eim Sisra, the tears of the cryings of the mother of Sisra. So she was a hundred, so therefore what? A hundred. I once heard from Rav Pam, zichrono livrachah, ... Sisra, tzotzachafes, charet Sisra. Rav Pam, gedarkei, beautiful. Chazal were looking for the deepest cry, a mother's cry. We found the mother who cried for her son a hundred. She cried for Sisra, madua icher, v'lo ba. So we were looking for a cry. What's called the mother's cry, the deepest cry? A mother for a child, a hundred koilos? Ki sheifeh. I once said, Rav Pam, I heard it from my rebbe Rav Pam, zichrono livrachah, gevaldik. This, rabosai, gives us how many? One hundred. Okay, so thirty... Okay. So before we continue the shiur, I have to put out a disclaimer about all the chumros. On one hand, I hold very strongly of them, because if you do the shitas Rishonim, there's a lot of different shitas. On the other hand, you have to know the basic halacha, and that is that there's no reason in the world to be machmir all the chumros. And technically, we could say good night and I should leave now. Why? Let's make a cheshbon. The first day is d'Oraisa. What's the second day? Anybody know? It's only derabbanan. Tell me, to this year do we even have a d'Oraisa? We don't even have a d'Oraisa. If you look at Mishnah Berurah, siman taf kuf pei hei, se'if katan hei, Mishnah Berurah says clearly that if a person has a safek if he bechlal heard tekiah shofar, so if it's on the first day, he has to go back to hear tekiah shofar. But if it's on the second day, that it's only derabbanan, taf kuf pei hei, se'if katan hei, there's two halachos in that se'if katan. It's up to the heilige Mishnah Berurah, the rebbe, the Mishnah Berurah, it paskens that you don't have to even go back. You hear Reb Yitzchok. Are you the baal machri this year? Why not? Maybe I'm appointed now to be a baal machri. He's a right to be the baal machri. Reb Yitzchok's right. It's a real halachah. Get to know him more and more, you'll be very impressed. Did you see a blushing yet? What's the freint? What's the pshat in the Mishnah Berurah? It's only derabbanan, safek derabbanan. Even maybe, even if you have a safek if you heard. I mean, you don't know. You forgot. You don't know if you were yotzei. You hear, you blew shofar, and then all of a sudden the shofar has a chip like this one. I took it to Rebelsky. I brought this shofar to Rebelsky. You know what this problem... We'll learn the halachos maybe a different time. I don't know if we'll be able to get to it this year. And there's a chip by the mouth. There's a chashash that it might crack further. And there's a shaila, piv tzad, very, very complicated halachos, first sugyos in Gemara Rosh Hashanah. I brought this shofar, Rebelsky said this shofar is fine. So let's just say for example, okay? A person blew with this shofar and he has a safek. Rebelsky's not around or somewhere, whatever, you have a safek. So if it's the second day, no problem. So if you have a safek if you blew, you don't have to be choshesh because it's only derabbanan anyway. So kol shekein if you're sitting there, was that good tekiah? Was it true? Or was it a brisker shvarim? What's to talk about? Unless you say, unless you say that's only after. But b'shas maaseh, since sof kol sof it's a mitzvah.

This way you should taka be medakdek. How far do we take this Mishnah Berurah that says it's only d'rabbanan, all sfeikos are mutar? Yeh, that's the shaila. How far do we take this Mishnah Berurah? Mishnah Berurah says that on the second day when it's only d'rabbanan, safek d'rabbanan l'kula. Maybe you take it only after, and you don't know if you were yotzei, but while you're blowing, and you can still blow again to do it hiddur and kehalacha, maybe even on the second day, even maybe it's a d'rabbanan. Okay. Whatever, that's the shaila. That's of course you can't make a bracha. That's the whole nekudah. You're yotzei, safek d'rabbanan l'kula, you're yotzei. That's what this Mishnah Berurah is mechadesh to me. I'm just saying it's not so clear that all the sfeikos and all the chumras on d'rabbanan, you see even if you're shaila, if you're yotzei, you're yotzei. That's it. That's the story on a d'rabbanan. Okay. Now let's continue with three very important halachos. First of all, what happens if a person didn't do the seder properly? He did tekiah, teruah, tekiah instead of tashrat, tashat, tarat. What happens? So if you look at the Shaar HaTziyun, siman taf-kuf tzadi gimmel, se'if katan daled, kafach cheseda yatza. And the Torah doesn't say a seder. Rav Avoh didn't come and say it has to be a particular seder. So whatever you did, it's good enough. This is Shaar HaTziyun, siman taf-kuf tzadi gimmel, se'if katan daled. What happens if a person only knows... This one seder, he only knows how to blow tashat, veisnisht. He doesn't know how to blow teruos. Certain people can't blow a teruah. They don't know how to do it. So what happens? So there's a biur halacha in siman taf kuf tzadi gimmel, se'if beis. He has to blow what he knows, that's all. Blow what you know. Is there another tzad? Maybe you're not yotzei. Maybe halfway you're not yotzei. And the teretz is this yesod. This yesod, it's all sfeikosin, and you blow what you know. This, rabboisai, is not up for discussion. I don't even want to discuss. I just have to bring out because you have to know klar, all right? So either hafach haseder you have to know is there's a shar hatziyin, right? Hafach hazeder is a shar hatziyin, rabboisai. And then if he only knows one, he blows what he knows. What happens if he's in a beis cholim? He's in a hospital and he can't blow. So גר״א, there's a Mateh Efraim, which, by the way, is the mekor where all Hilchos shofar comes from. I mean, Mishnah Berurah is right out of the Mateh Efraim, most of the halachos. In siman taf kuf tzadi gimmel, se'if gimmel, he says you should blow tashrat only. Why? Because you got everything in there, right? Yeah, you have the tekiah, the shevarim, the teruah, and the tekiah, so you have a tashrat, tashrat, right? Like this you have everything. I saw Reb Elyashiv paskens not like that. It's interesting. I don't know, maybe he didn't see the Mateh Efraim, maybe held differently than the Mateh Efraim. Reb Elyashiv, in the halichos, in that little kuntres from Reb Elyashiv on Hilchos shofar and Rosh Hashanah, he says you have to blow ten kolos, at least ten, which is a tashrat, a tashat, and a tarat. Which means you can't say, I'll blow one piece. You got to blow one set. So at least you have ten kolos. You're saying if he's paskening like the shittah that holds only the other two? I don't know. He's paskening that this is the minimum. The question is, what is the minimum? So I told you, in case the seder, don't worry about the seder. I told you, what happens if in case you only know one? I said whatever you know. But at the same time, if you have a minimum. So the Mateh Ephraim is mashma that there is a minimum, tashrat. And the Rabbi Yashiv is saying no, the minimum has to be tashrat, tashat, and tarat, one set. Where does that come from? Let's go back. Obviously, it can be mefael pshat. He holds that you need, because Rabah is mesaken, and meileh now... I thought you said you have to do... According to Rabah, it should be like, right, because it knows if you pasken Rabah, Rabah, but could be Rabah was adding to Rabah, and now it became the minhag to have at least this. But you mean tashrat three times or one time? I'm not kidding. I love you too much to answer; otherwise we're gonna fight. I don't want to fight with you. One time. Not now, not now. If you guys pay, tomorrow I'm gonna go... We have so much more... Okay. Huh? No, man, it happens all the time. People go blow in hospitals. It's a maaseh... One time. Baby zacher, it's maaseh... Okay. Now let's get into how you blow shofar, rabosai. What is the tekiah? Now if you notice, you'll never find the word tekiah in Shulchan Aruch. An observation. What does the Shulchan Aruch call a tekiah? I mean, you'll find it afterwards, what we call it, but does it say you have to blow tekiah? Does it say you have to...

To blow a— No! Pshuta. That's the Gemara, lamed gimmel, lamed beis. Pshuta. The Shulchan Aruch, taf kuf tzadik, pshuta. He doesn't say tekiah, he says pshuta. Afterwards, this is the name. It got a name, tekiah. It's not a tekiah; it got a name, tekiah. So actually, pshuta is what it is. What do you call a pshuta? Does pshuta mean yashar, straight? Does pshuta mean straight? So it's yadua in the yeshiva velt, we're very makpid. Maril Diskin, the Maril Diskin held that a tekiah has to be mamash as straight as an arrow. Any deviation, any change, is already not a pshuta. It's not straight, and it's not a good tekiah, and you have to go back and blow. This was the shita of the Maril Diskin. So remember, in the yeshiva velt, we're very makpid. Yes, you want to know straight? I'll show you straight. What's straight? What's not straight? Show you. That was straight. So good, so let's do it again. What's not straight? So many different variations. See the shidin, how do they blow? That's not good. That's not good according to Maril Diskin. Not good. Chazonish was not makpid on this. Yadua, the Chazonish held that this chumra b'alma, and the Steipler wrote that— Of course, in most shuls they do it this way, but in the yeshivas they're so makpid on it. Ah, you're talking about— It's brought down that Maril Diskin all day long was busy with kiyum shofar to make straight. It had to be straight. Okay, the Chazon Ish held you don't have to be makpid, but Chazon Ish held that at the end of the tekiah, it has to be straight. For example. That's straight. That's no good. That's no good. That's not good, because at the end it hooked. There's a mefurasha ritva like this. It's a ritva in Lamed Gimel in Rosh Hashanah, and the Chazon Ish said you have to be makpid for that ritva. It has to go straight all along. L'maaseh, the velt is not makpid on that either. So I want to tell you Reb Elyashiv. Reb Elyashiv writes— Okay, again, it's very simple. Maril Diskin wants a tekiah like this. That's how Chassidim do it. All the Chassidish rebbes, they blow like that. So the Chazon Ish held this was no good. It has to be straight at the end, okay? Reb Elyashiv says, like all the other poskim, kol hakolos, k'sheirim. We're going to learn this in Shulchan Aruch, siman taf-kuf-pei-vav, se'if vav, kol hakolos k'sheirim. Peirush, everything is good. But Reb Elyashiv, of course, is a baal halacha. You know the zechus that we have someone like Reb Elyashiv in the dor. It's special because his didduk and his farshtenden halacha is reasonable. It has to be a kosher kol, though. In other words, if in the tekiah there's two parts, right, and some of it is not a kosher kol, then it's not good, okay? Now, I'll tell you what my... Oh, so that's what it means, but it has to at least be a kosher kol. The two parts. I'll give you an example. You know a lot of times you blow tekiah, and then it turns into air. I know how to blow well enough that I can't even do it. I'm saying, and then it turns into... That's no good. According to Rabbi Yoshef, that would be no good, because the kol of the tekiah, no matter what it is, is good, but it's got to be a kosher kol. So, and I want to just tell you another ha'arah. He's not arguing. You know what it is? It's each one understanding what is called a kol... My real ... wants pashut yashar. It's got to be glatt kosher, okay? Cholak, straight through, the whole way through. The places where they ask to go over again if it went off, ... I know, that's it. That's my real ... That's my real ... No, it was straight. I know, it went off in ... I know, because it's not straight through. What does he get this from? I'll show you. You know what it is? I'll tell you what, rabosai. If you promise me you will come back tomorrow, all right, then I'll go.

Slower, because if not, I'm gonna have to just ram it down your throats quickly. How coming? Huh? You're coming? So we'll go a little bit slower, okay. I don't teach you everything: the pshat, the svarim, the teruos. We're gonna go through it all, all the different shittas, all the gedolim, how they pasken. Beautiful. This is a beautiful topic, and obviously it's close to my heart, and it's one of the things I'm into, okay. You tell me the word peshuta. You know what the word is? What is pashut? You have a pashut yid, straight through. They say the Chofetz Chaim had no contradictions. Rav Tali Trop said it—my zeide told me, my zeide was there by Rav Tali Trop's hesped. Not, I'm sorry, Rav Tali said it. Rav Tali said it before, because Rav Tali was niftar before, but he said about the Chofetz Chaim: no stiros. What the Chofetz Chaim was when he was born, he was. All through his life it was chalak, straight. There was no—my real diskin wants a tekiah to be like that, straight through, all right? Chazon Ish held, like I told you, as long as the end doesn't change, it's fine. It's based on a Ritva in Lamed Gimmel. Rabbi Yashiv said as long as both the change and the original kolah are both kosher, we don't care about a change. What's it based on? Kol ha-kolos kosher. Now, agav, I just want to throw out a she'eilah: does the Maril Diskin mean only tekios or everything? Let's say the shevarim also. According to the Maril Diskin, the shevarim have to be straight, the teruos can't change octaves. Pashut is only the tekios, especially you have to know what the reason for the Maril Diskin. Maybe the reason for Maril Diskin is because otherwise it turns into a teruah. It turns into a shvar. So then it's only by tekiah the problem. L'choira, I would say it's only by tekiah the whole issue. Okay. Now what happens if you stop in the middle with a breath? Sometimes you blow. Huh? You would say that's two different koilos, right? Okay. How about, I go like this, and I take in a breath and I continue blowing. I don't know if it's— I wouldn't know how to do it, but I'm saying the Aruch HaShulchan speaks about this case. The Aruch HaShulchan and the Chayei Adam both say that if a person stops with a breath in the middle of the tekiah, you're not yotzei, because a tekiah means a kol which is one breath. It's the sound that comes one breath of blowing into the shofar. Pella to me, the Mateh Ephraim says clearly that you can take a breath in the middle of the tekiah, and you can even slightly stop in the middle of a tekiah as long as those that listen didn't hear, hear a separation in the tekiah. It's mefurash in Mateh Ephraim, my boys. And I want you to know, it's not as difficult as you think. When you blow, sometimes you lose your breath and you're— it's possible. But it's a Mateh Ephraim, and he says this. So it's interesting that the Aruch HaShulchan seems to say any breath, any breath ruins the tekiah, while the Mateh Ephraim, which we learn all the halachos from, most of the halacha, it comes from the Mateh Ephraim. Okay. What about the other way around? If a person blows with one breath, but he stops. So, chere, that's zicher no good, right? The zicher not a tekiah, especially not according to my real diskin, right? He didn't take a breath, but he stopped. I stopped. I didn't take a breath, but I stopped. And people say it's definitely no good, right? Why is it any worse than taking a breath? I heard the stop. It's different. It's not a tekiah anymore. You have a shaylah about it. So I want you to know that anybody, I bet you nobody knows this. Go over to anybody: It's no good, it's not good. You know, the Tashbatz says clearly that that was the minhag in Ashkenaz, bedavka to make the tekios like that. That's what he says. Chelek gimmel, seif siman reish tes, that the minhag Ashkenaz was to stop in the middle of a tekiah. And then he says, laniyas da'ati, better to do like the Sefardim. He says that. It's gevaldik, the Tashbatz. He says, in other words, I don't chap it. He says, but that was the minhag. They just do like a tekiah, stop, half a tekiah stop.

It was a slight stop, and that was the tekiah. Tashbatz, it's famous. Anybody who knows Rishonim, who's busy learning Rishonim, works on this Tashbatz. Tekiah gedolah is stopped a few times. What? Who said there is a tekiah gedolah? I once wrote to Rav Chaim, where does tekiah gedolah come from? Everybody thinks tekiah gedolah, and they think they're getting the guy right in the eye, the sot right in the eye with their tekiah gedolah. Okay. Yeah, yeah, that's a mechabeh. Yeah, let's hear. Okay, tzaddik, let me tell you what that is. That is that the tekiah, which we're going to learn tomorrow, because that's the hard part of this sugya, the tekiah has to be in parallel to the shevarim and the teruah, because shir tekiah is k'shir teruah. And the question is, what is the teruah? So the tekiah becomes longer in every set. It has nothing to do with this. Don't confuse yourself, because this is the hard part. Once I get here, I'm going to lose most of the oilam. Once I start with this, I know how to do it. What I do is I'm just going to tell you the time for each one, because if I start explaining to you the different shitas of tekiah versus the teruah, you're all out of here. I don't have a shiur after that. I'll tell you right now, I know my business. I've done this long enough. I don't have a shiur. You guys will be gone. So I'll know how to do it tomorrow or the day after. Okay. Now, of course, we don't pasken like this shita. Okay. There's a shita, leket yosher, which is a Rishon. The Chassidim follow this shita, bedavka to blow a tekiah up, that it goes up in octaves. Bedavka to go up. You know where it comes from? I'll tell you. Right? That's how they bow. Okay, you know where it comes from? And it's so funny how the same lashon of Rishonim for the yeshiva velt means one thing, and for the other side, the chassidish velt, it means something else. The Ramban says in the drashos, Sofo ketchilaso. The tekiah has to be beginning like end, k'ish meirim kolo l'shayir, like someone who sings. K'ish meirim kolo l'shayir. He elevates his voice to sing. You know anybody who sings straight, like... A yeshivaman sings like that when he doesn't want to sing, right? You just say the words, right? ... right? A zogt a niggun, right? Zmiros yemeiru, right? ... So it's k'adam hameirim kolo l'shayir. I'll tell you a maaseh. There was a group of guys who came to my house. They wanted me as a rav somewhere in Lakewood, Baruch Hashem. The Eibishter gave me a much better group of guys, okay? I love you guys much better. They fadrayd me a cup. They sat in my living room. They fadrayd me... I hope they don't hear this. Okay, they fadrayd me a cup. It's all right, don't worry about it. I didn't realize, now I'm starting—if I tape it, till now I never taped the shiur here in Lakewood. You hear? So the guy was fadrayd me a cup because he was a baal tekiah. He wanted to know what my shitas are tekias shofar. So I asked him, I don't see, you want a rav or you want a maggid shiur for seder? What do you want? Don't you want—you want to come to my house to fahrher me on hilchos tekias shofar? What are you, kidding me? Even fadrayd me a cup about this from Ramban. He's saying that fakert, from the Ramban is mashma that you have to go up and down because k'adam hameirim kolo l'shayir. And I looked at him and I'm going to myself, should I tell him that there's a shitas Rishonim like this, or I should tell him he's an am ha'aretz? Because in the yeshiva world, they learn the adam ha-meshayer know how would you say it, no? No? I would say differently. How do you learn up this Ramban? When somebody sings, he's makpid to stay on note. That's what Ramban means. That's how I thought you liked it. You see the smile? You saw that smile? That smile means he understood. And you know something? You don't understand what that does to him, because it means that we're learning emes l'achan. Ka'adam ha-meshayer. Ah, gemeish, let's machte. What do we do? We have ma'ariv. So how do we do this? You want to continue after ma'ariv? Oh, it's tonight, takkeh? Okay, so now I guess we'll continue tomorrow. Rabosai, please come. I'm going to teach you all the whole thing from the beginning. We'll do the whole thing. You're going to learn how to blosh tekiyos, shevarim, teruos, Baruch Hashem, okay? Okay, rabosai.