{"id":10168,"date":"2014-05-04T00:03:40","date_gmt":"2014-05-03T21:03:40","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=10168"},"modified":"2020-09-15T10:47:05","modified_gmt":"2020-09-15T07:47:05","slug":"15-04-03","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/15-04-03\/","title":{"rendered":"03. The \u201cStanding\u201d and \u201cSitting\u201d Shofar-blasts"},"content":{"rendered":"<p>Our Sages ordained that the mitzva of hearing the shofar is integrated into the special <em>berakhot <\/em>added in the <em>Amida <\/em>of <em>Musaf <\/em>on Rosh Ha-shana: <em>Malkhuyot<\/em>, <em>Zikhronot<\/em>, and <em>Shofarot<\/em>. This enhances both the shofar-blowing and the prayers. This is not a prerequisite for fulfilling the mitzva, though; when the shofar-blowing cannot be integrated into the prayers, prayers and shofar-blowing may be separated. Moreover, the integration of the <em>berakhot <\/em>and the shofar-blowing was ordained only for communal prayer; someone praying alone may not blow the shofar during the <em>Amida<\/em> (<em>Rosh Ha-shana<\/em> 32a, 34b; SA 592:1-2).<\/p>\n<p>Originally, the shofar was blown and the special <em>berakhot <\/em>were recited during <em>Sha\u1e25arit<\/em>, for those who are enthusiastic perform a mitzva at the earliest opportunity (\u201c<em>zerizim makdimim le-mitzvot<\/em>\u201d). Later, at a time of anti-religious persecution, shofar-blowing was outlawed by the government. Enemy soldiers would try to catch Jews blowing shofar on the morning of Rosh Ha-shana. So the Jews instituted that the shofar be blown, and the special <em>berakhot <\/em>recited, at <em>Musaf<\/em>, which can be prayed in the afternoon. Even after the ban on shofar-blowing ended, the time did not revert back, out of fear that the persecution would be renewed. Eventually the custom of blowing the shofar during <em>Musaf<\/em> took root (<em>Rosh Ha-shana<\/em> 32b; <em>Tosafot<\/em> and Ritva <em>ad loc<\/em>.). Some maintain that it is actually preferable to blow during <em>Musaf<\/em>, since the <em>Musaf <\/em>offering was a central mitzva of the holiday, and the <em>Musaf<\/em> prayer corresponds to it (one view in <em>y. Rosh Ha-shana<\/em> 4:8).<\/p>\n<p>The Sages also instituted shofar-blowing before <em>Musaf<\/em> and permitted sitting for these blasts; they are therefore known as <em>teki\u2019ot di-meyushav<\/em> (sitting <em>teki\u2019ot<\/em>). Even though <em>le-khat\u1e25ila<\/em> it is preferable for both shofar-blower and listeners to stand while the mitzva is being fulfilled, the Sages permitted the listeners to sit before <em>Musaf<\/em> in order to show that the <em>teki\u2019ot<\/em> blown later, during <em>Musaf<\/em> (<em>teki\u2019ot di-me\u2019umad<\/em>), are the primary ones, for which one must stand. Indeed, the custom of Sephardim and Yemenites is to sit for the <em>teki\u2019ot <\/em>before <em>Musaf<\/em>. Nevertheless, Ashkenazim commonly stand for these <em>teki\u2019ot<\/em> because they are the first shofar blasts and one fulfills his basic obligation with them (SA 585:1; MB <em>ad loc.<\/em> 2).<\/p>\n<p>According to the Gemara (<em>Rosh Ha-shana<\/em> 16a-b), the reason the Sages instituted shofar-blowing while sitting before <em>Musaf<\/em> and then again while standing during <em>Musaf<\/em> is \u201cto confound the accuser (<em>satan<\/em>).\u201d Rashi explains that when the <em>satan<\/em> sees that the Jews love the <em>mitzvot<\/em> so much that they blow even more blasts than the Torah requires, he is silenced. Ramban explains that the shofar blasts have the special power to bind the Jews to their Father in Heaven. This confounds the <em>satan<\/em> during the first <em>teki\u2019ot<\/em>, and thus he is unable to prosecute during the <em>Amida<\/em>. Others say that the prosecutor can prosecute only once. When the shofar-blowing starts before the <em>Amida<\/em>, he lays out his case, so he has nothing left to say during the <em>Amida<\/em> (Raavad). Still others say that the primary manifestation of the <em>satan <\/em>is as the evil inclination. This inclination is thwarted by the many shofar blasts, which inspire us to repent (Ran). Perhaps during the first set of blasts, one is so excited that he is unable to focus properly; later, after he has heard thirty blasts, he is calmer and can focus properly.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Our Sages ordained that the mitzva of hearing the shofar is integrated into the special berakhot added in the Amida of Musaf on Rosh Ha-shana: Malkhuyot, Zikhronot, and Shofarot. This enhances both the shofar-blowing and the prayers. This is not a prerequisite for fulfilling the mitzva, though; when the shofar-blowing cannot be integrated into the [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[187],"tags":[],"class_list":["post-10168","post","type-post","status-publish","format-standard","hentry","category-15-04"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.2 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>03. 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