Laws of the Shofar on Rosh Hashanah

It is stated in the Torah (Numbers 29:1): "In the seventh month, on the first day of the month, you shall have a holy assembly... it shall be a day of blowing for you." From here we are commanded to hear the sound of the Shofar on Rosh Hashanah. (p)

Who blows

The Zohar emphasizes the importance of the blower more than the prayer leader. Therefore one should choose a God-fearing blower, who is well-versed in the laws of blowing, the length of each sound, and in what cases one must repeat the blowing.

Training

The blower is permitted to practice in the synagogue, as it is a matter of mitzvah and does not dishonor the sanctity of the synagogue. (24)

Women

There is a general rule that women are exempt from positive time-bound commandments- any commandment dependent on a specific timeframe. This includes for example, the mitzvah of taking the lulav, which is done seven days a year only, the mitzvah of tzitzit, which is set for daytime only, as well as the mitzvah of tefillin, which is assigned for weekdays and not on Shabbat. Women are therefore exempt from the mitzvah of hearing the Shofar sound on Rosh Hashanah since it is only once a year.

However, many women have the custom to come and hear the Shofar if possible. It is desirable that women first fulfill the mitzvot they are obligated in, such as the blessing after meals, head covering, etc., before looking for additional observances like the Shofar, from which they are exempt by law. (124, 130)

Educating children - A woman who has young children at home and must watch them does not need to trouble herself to go to the synagogue to hear the Shofar. As she is engaged in the mitzvah of educating children, "One who is engaged in a mitzvah is exempt from the mitzvah." (Chazon Ovadia Purim 10)

Special time - It is good for the synagogue caretakers to arrange a specific time for women to come and hear the blowing. However, Sephardic women do not make a blessing on the Shofar because, according to the Shulchan Aruch, one does not make a blessing on a mitzvah that they are exempt from. Still, even in the Ashkenazi custom, if the blower already fulfilled his obligation, he cannot make another blessing to fulfill the women's obligation. (T.H. 115)

Releasing vows - A woman who has listened to the Shofar for more than three consecutive years and now wishes to stop due to weakness or any other reason must annul her vow because she did not initially say she was doing so without a vow. If her husband has already released her from vows on Erev Rosh Hashanah, she does not need further release. If she cannot hear the Shofar this year due to illness, no release is needed.

Children

It is a mitzvah to bring young boys who have reached the age of education [6 and older] to the synagogue to hear the Shofar, provided they sit quietly and do not disturb. Children who disturb and disrupt the congregation's focus should not be brought.

Eating before blowing

Anyone who feels weak may have a small snack before the blowing begins. It is good to make kiddush on wine [grape juice] and drink a majority of the cup [41 grams], and eat a piece of cake up to the size of an egg [54 grams]. However, if wine is not accessible, one may eat without kiddush, as the obligation of kiddush occurs after Mussaf, aligned with the opinion of the Raavad, which allows eating before daytime kiddush. (111)

Psalm 47

The entire congregation says Psalm 47: "Clap your hands, all you nations," and it is sufficient to say it once. The reason for its recitation is because it states: "God has ascended with a shout; Hashem with the sound of a shofar," as the Midrash explains: "God ascends with a shout," indicating He sits on the judgment seat. However, when the Israelites blow the Shofar, He transforms the attribute of justice into mercy, as it states: "Hashem with the sound of the Shofar," in mercy, as stated: "Hashem is merciful and gracious." (115)

Awakening before the blowing

It is proper for a Torah scholar from the congregation to speak words of encouragement and awakening before the blowing to prompt the audience to repent. The Rambam writes: "Even though the Shofar blowing on Rosh Hashanah is a decree of the verse, it alludes to something: wake up, you sleepers, from your sleep and arise from your slumber. Inspect your deeds and return in repentance and remember your Creator, those who forget the truth through the vanities of time and spend their entire year in vanity and emptiness, which neither helps nor saves them, consider your souls, improve your ways and deeds, abandon each his evil way and his thoughts that do not benefit."

Intention

Before the blowing, the blower announces to the congregation that he intends to fulfill their obligation with the blessings and the mitzvah of hearing the Shofar, and they also should intend to fulfill their obligation. The blower holds the Shofar and blesses, and after the blessings, the congregation answers 'Amen' and not 'Blessed be He and blessed be His name,' as it constitutes an interruption in the middle of the blessing.

Shehecheyanu

The Sephardic custom is to bless 'Shehecheyanu' on the Shofar only on the first day of Rosh Hashanah, but not on the second day. Ashkenazi custom blesses 'Shehecheyanu' on the second day as well. If the first day of Rosh Hashanah falls on Shabbat, the Sephardim bless 'Shehecheyanu' on the second day since there is no blowing on Shabbat.

Rashi explains the reason for blessing 'Shehecheyanu' on the second day during Kiddush: Due to the doubt in those days over which day is the first day of Rosh Hashanah, one blesses on both days. This is because the second day is the main day used to count to Yom Kippur and Sukkot. So the question arises for Sephardic custom: Why don't they bless 'Shehecheyanu' on the second day's blast as they do during Kiddush? Since the blessing on the Shofar is for the mitzvah, once it is blessed on the first day, it is not repeated, similar to the lulav, where once 'Shehecheyanu' is recited even on a weekday, it is not recited again during the holiday. However, the 'Shehecheyanu' in Kiddush is blessed for the day itself since one must rest and sanctify it, not something to be done previously on a weekday. If the first day is a weekday, the blessing was not made, so it is repeated it on the second day. (Ritva and others. 163, 164)

Blessing sitting down

The congregation does not stand while the blower blesses the Shofar since during the main mitzvah (the blows), they are seated. The blessing should not be greater than the main mitzvah. However, the blower stands during the blessings, both out of respect for the congregation and due to the standing required during the blows. (Radbaz, Zevach Tzedek, Rabbi Yosef Hayim. 123)

No interruptions between blows

It is forbidden to interrupt with speech between the blessing and the blows. If one spoke, they must bless again. However, if the speech related to the blows, no new blessing is needed.

One should not interrupt with speech between the different series of blows and there should be no interruptions between the sitting blows and the standing ones, as the blessing applies to all blows. However, speaking of topics related to the blows is allowed. Also, if one needs to leave for the restroom, they should say the 'Asher Yatzar' blessing immediately as there is a chance of forgetting by the time the prayer and blowing end, and more than 72 minutes might pass; after this time, 'Asher Yatzar' cannot be recited. (Ritva, Yichudat Chedai Siman Heh) (135, 138)

Confession during blows

It is not appropriate to stop between the series of blows to recite confessions, as some prayer books suggest. This action might lead to a concern of a blessing in vain over the blowing series. However, one is allowed to contemplate confession during these series but not verbally. During the blasts themselves, one's entire focus should be on fulfilling the mitzvah to hear the Shofar and not be distracted. 

Sitting series

During the first series, the congregation sits while the blower stands and blows Tashrat [Tekiah, Shevarim, Teruah, Tekiah] three times. Afterward, Tashat [Tekiah, Shevarim, Tekiah] three times, and then Tarat [Tekiah, Teruah, Tekiah] three times, totaling 30 sounds. 

Standing series

During the Mussaf silent prayer, another 30 sounds are blown and during the Mussaf repetition, another 30 sounds are blown, totaling 90. Some customs avoid blowing during the silent prayer and instead blow another 30 after the repetition. After the Mussaf prayer, in the middle of Kaddish, an additional 10 sounds are blown, totaling 100 sounds. After 'Aleinu L'Shabeach,' Sephardic custom is to blow a long blow (Teruah Gedolah). The Ashkenazi custom is to blow a long Tekiah. During these blows, the congregation must stand, totaling 101 blows.

The Sound of the Shofar

All types of sounds are valid, whether thick or thin. However, an unusual sound like a whistle, not naturally the Shofar's sound, is invalid, and one must blow again.

Blowing after prayer

After the prayer, it is forbidden to blow without purpose. However, if one doubts whether they fulfilled the obligation, it is permissible to blow again. For young children, it is encouraged to blow for practice.

For the ill

If an ill person cannot come to the synagogue on Rosh Hashanah, the blower may blow for them at home to fulfill the obligation on their behalf. Ideally, the sick person should stand during the blowing. The blower should make the blessing, as our rule for mitzvah blessings states: Even if a person has already fulfilled their obligation, they can fulfill another's obligation since all of Israel are bonded together, one has a responsibility for the other Jew's commandment, ensuring he performs it. Nevertheless, the Shofar does not need to sound 101 blows like in the synagogue, but 30 sounds are sufficient.