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- Shofar Blowing
Answer: The gemara (Rosh Hashana 16a-b) speaks about blowing shofar when sitting (before "Shemoneh Esrei") and also when standing (during Shemoneh Esrei). The idea of 100 kolot is apparently post-Talmudic (see Tosafot, Rosh Hashana 33a).
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On the other hand, we do recite nine berachot during the Amida. Also, even if in the original obligation for the standing tekiot was in chazarat hashatz, now, with 100 kolot, Amida may be a logical time, which might be enough reason to calm concerns for hefsek in Shmoneh Esrei (see Eshel Avraham (Butchatch) to OC 592). In fact, the Aruch (a Rishon) quoted by Tosafot (Rosh Hashana 33b), the Tur (Orach Chayim 592), and others, talks of 30 kolot during Amida.
Still, the Shulchan Aruch relates to tekiot regarding chazarat hashatz (OC 592:1) and not Amida (OC 591), the Rama does not comment, and the Magen Avraham (intro. to OC 592) says that it is better not to blow during Amida. What apparently changed the practice was the fact that the Arizal recommended blowing 30 during the Amida (leaving 10 at the end of davening). As often happens, many Sephardi (see Yechaveh Da’at ibid.) and Chassidic communities follow the kabbalistically preferred approach (especially regarding something with mystical overtones like tekiat shofar). Non-Chassidish Ashkenazim, by and large, especially those who daven Nusach Ashkenaz, follow the stronger halachic sources, and do 30+10 after chazarat hashatz.
This breakup by affiliation is not complete. A small minority of Nusach Ashkenaz shuls blow in Amida. The Avnei Nezer (OC 445), the Rebbe of Suchochov, opposed tekiot in Amida, but in practice most Chassidic shuls blow in Amida. The group with the most variance in practice is those who daven Nusach Sephard but are not Chassidic.
Poskim (see Yechaveh Da’at ibid.) generally justify both approaches and recommend that shuls keep their minhag. In your case, you could claim that a relatively new minyan, with the participants unsettled on the matter, can change based on (a) new arrival(s). However, I would not want to be the catalyst for such a change, which could be divisive at a time we want to heighten unity (e.g., Rosh Hashana). You need not be concerned, as just listening is not a hefsek (see Radbaz ibid.).
Now, for instructions. If you finish a beracha before its tekiot, wait at that point (Nitei Gavriel, Rosh Hashana 64:7). If you are behind them when they blow, listen quietly, and they will count for you (ibid.). Although those with this minhag will say Hayom Harat Olam when they finish each beracha, you do not need not do this as practice, as in your regular practice, you would also say it in chazarat hashatz but not in Amida (see Igrot Moshe, OC II:29).
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D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
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.
