YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Bemare Habazak - Rabbis Questions
Question: I will be blowing shofar in an Ashkenazi minyan. What should I be doing about blowing tashrat (tekia-shevarim-teruah-tekia) – with neshima achat (=na – shevarim and teruah with "one breath") or shtei neshimot (= sn – a significant break between them)?
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
515 - Does Pruzbol Ruin the Ability to Fulfill Shemittat Kesafim?
516 - One or Two Breaths?
517 - Taking Over as Chazan after Yishtabach
Load More
Rabbeinu Tam (cited by the Tur, Orach Chayim 590) says that since it is abnormal for one to change quickly from one type of cry to another, there should be a reasonable break (sn) between shv and tr. The Tur says that, consistent with this break, we refer to a full recitation of all the sets as 30 kolot, and not 27, because shv and tr count separately.
However, many Rishonim say that shv and tr should not be separated significantly (na). The strongest claim is that since they form a single, albeit complex, kol, it should be done as one unit (Ramban, Rosh Hashana 34a), i.e., without breaks (see Sukka 53b). While there is a machloket whether there should be some break between the tekia and teruah (ibid.), all should agree that there should not be one within a set of teruah. On the other hand, one can argue that shv tr is purposely not like the components of a single teruah unit.
The Terumat Hadeshen (I:142) sees no way to decide between the opinions and makes a suggestion that the Shulchan Aruch (OC 590:4) accepts. During the first set of 30 kolot, do na, and during the second set, do sn (the Terumat Hadeshen believes the order does not make a difference), and that way one fulfills the basic obligation of shofar blowing according to all major opinions at some point. The Rama (ad loc.) says that the minhag is to do everything as sn. The Mishna Berura (590:20) reports minhagim going either way in his times and supports continuing with them.
The Beit Yosef (OC 590; see Mishna Berura 590:17 and Sha’ar Hatziyun 590:14) posits that according to those who say na, one does not fulfill the mitzva with sn, but according to those who prefer sn, one fulfills the mitzva even if he did it as na. The Beit Yosef’s assumption has gone a long way in turning contemporary practice toward na especially when one does only 30 kolot (i.e., for those who cannot come to shul). How much one prefers na impacts on whether to do any sn (most expert ba’alei tokeiah do), to do sn in 31-60, or only in the last 30-40 after chazarat hashatz. There was once a minhag (see Rama, OC 592:1) to do only one set of tashrat each of the three times in Shemoneh Esrei/chazarat hashatz. This is predicated on the possibility that tashrat itself covers the possibilities of tashat or tarat. In order to give that a chance, it is more logical to have a break, because it is harder to claim that a connected closely shv tr counts for a shv and a tr separately (related to me by Rav M. Willig). However, we no longer have that minhag.
Even if there is not a long enough break to be called sn, there should be at least a small, noticeable break between shv and tr (despite a Chazon Ish (OC 136:1) to the contrary). According to the opinion of sn, it is not clear how long a breath we are talking about and whether one needs to actually breathe (see Dirshu 590:12). Therefore, it is plausible that a pause of about half a second could be considered na and/or sn. A break of a quarter of a second is definitely na and of a full second is definitely sn.
In short, if there is no local minhag otherwise, we recommend na for everything but kolot #31-60.
Rabbis in Midrash
Lessons
fast navigation
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
