דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃
(ט) סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת.
(9) The order of the blasts: three sets of three each.
(ו) [ו] ומנין שהוא בשופר? תלמוד לומר (ויקרא כה, ט) "והעברת שופר תרועה...בעשור לחדש ביום הכפורים", שאין תלמוד לומר "בחדש השביעי"!? ומה תלמוד לומר "בחדש השביעי"? הרי תרועת שביעי כזו. מה זו בשופר, אף תרועת ראש השנה-- בשופר.
(ז) [ז] ומנין שהיא פשוטה לפניה? תלמוד לומר "והעברת שופר תרועה".
ומנין שהיא פשוטה לאחריה? תלמוד לומר "תעבירו שופר".
(ח) [ח] מנין שלש של שלש שלש? תלמוד לומר (ויקרא כה, ט) "והעברת שופר תרועה", (ויקרא כג, כד) "זכרון תרועה מקרא קדש", (במדבר כט, א) "יום תרועה יהיה לכם" -- מלמד שהם שלש של שלש שלש.
(5) 6) And from is it derived that it (the blowing) is with a shofar? From (Vayikra 25:9) "And you shall cause to pass a shofar of teruah in the seventh month on the tenth day of the month. On Yom Kippur, etc." For Scripture did not need to state "in the seventh month." So why does Scripture state, "in the seventh month?" (To teach that) the teruah of the seventh month (i.e., that of Rosh Hashanah) is like this one. (the Jubilee) Just as this is with a shofar, so, the teruah of Rosh Hashanah.
7) And from where is it derived that there is a plain blast (i.e., a single, uninterrupted blast [tekiah]) before it? (i.e., before the teruah ("broken" blasts)? From: "And you shall cause to pass a shofar of teruah."
And from where is it derived that there is a plain blast after it? From "shall you cause to pass a shofar." This tells me only of (the blowing of the shofar on) the Jubilee year (see Vayikra 25:10)
(7) 8) From where is it derived three of three and three (i.e., that he blows three teruoth, each of which is accompanied by a plain blast before and a plain blast after)? From (Vayikra 25:9) "And you shall cause to pass a shofar of teruah," (Vayikra 23:14) "a remembrance of teruah, a holy calling," (Bamidbar 29:1) "A day of teruah shall there be for you." This indicates that there are three sets of three.
The length of a terua is equal to the length of three yevavot: Isn’t it taught that the length of a terua is equal to the length of three shevarim,? Abaye said: In this matter, the tanna’im certainly disagree. As it is written: “It is a day of sounding [terua] the shofar to you” (Numbers 29:1), and we translate this verse in Aramaic as: It is a day of yevava to you. And to define a yevava, the Gemara quotes a verse that is written about the mother of Sisera: “Through the window she looked forth and wailed [vateyabev], the mother of Sisera” (Judges 5:28). One Sage, holds that this means moanings, broken sighs, as in the blasts called shevarim. And one Sage, the tanna of the mishna, holds that it means whimpers, as in the short blasts called teruot.
§ Rabbi Abbahu instituted in Caesarea the following order of sounding of the shofar: First a tekia, ; next three shevarim; followed by a terua, ; and, finally, another tekia: Whichever way you look at it, this is difficult. If, a terua is a whimpering, i.e., short, consecutive sounds, one should perform tekia-terua-tekia set. And if he holds that a terua is moaning, he should sound a set as follows: Tekia, followed by three shevarim, and then another tekia. The Gemara answers: Rabbi Abbahu was uncertain whether a terua means moaning or whimpering, and he therefore instituted that both types of sound should be included, to ensure that one fulfills his obligation.
Rav Avira strongly objects to this: But perhaps a terua is whimpering, and the three shevarim interrupt between the terua and tekia.
The Gemara answers: That is why one then performs a tekia-terua-tekia set.
Ravina strongly objects to this: But perhaps a terua is moaning, and the terua interrupts between the shevarim and the final tekia,
The Gemara likewise answers: That is why one then performs a tekia-shevarim-tekia set, to cover this possibility as well.
The Gemara asks: But if in any case one must perform the two sets of blasts, for what purpose did Rabbi Abbahu institute that one should perform a tekia-shevarim-terua-tekia set? If a terua is moaning, one already did it; if it is whimpering, one already did this, too.
The Gemara answers: He was uncertain, perhaps a terua consists of moaning followed by whimpering. Consequently, all three sets are necessary.
The Gemara asks: If so, let one perform the opposite set as well: Tekia, terua, three shevarim, tekia, as perhaps a terua consists of whimpering and then moaning. The Gemara answers: The normal way of things is that when a person experiences a bad event, he first moans and then whimpers, but not the reverse.
בית יוסף אורח חיים סימן תקצ אות ב ד"ה ומ"ש אבל
וכתבו הרא"ש (שם) והר"ן (שם. ד"ה אתקין) שנשאל רבינו האי וכי עד שבא רבי אבהו ותיקן שיהיו תוקעין תשר"ת תש"ת תר"ת לא היו ישראל יוצאים ידי תקיעת שופר!
והשיב כך היה הדבר מימים קדמונים מנהג בכל ישראל מהם עושים תרועה יבבות קלות ומהם עושים יבבות כבדות שהם שברים, ואלו ואלו יוצאים ידי חובתם, שברים כבדות תרועות הן, יבבות קלות תרועות הן. והיה הדבר נראה כחלוקה אף על פי שאינה חלוקה ולא היו מטעים אלו את אלו כי חכמים של הללו מודים דיבבות תרועות הן וחכמים של הללו מודים כי שברים תרועות הן. וכשבא רבי אבהו ראה לתקן תקנה שיהיו כל ישראל עושים מעשה אחד ולא יראה ביניהם דבר שההדיוטות רואים אותו כחלוקה. והא דאמר אביי בהא ודאי פליגי (לג:) לאו פלוגתא ממש קאמר שהיו מטעים אלו את אלו אלא הכי קאמר בהא ודאי פליגי במעשיהם דתנא דידן היה עושה התרועות יבבות ותנא ברא היה עושה אותן שברים כל אחד לפי מנהג הבכי של מקומו אף על פי שאין בזה שום קפידא שהרי שניהם ענין בכי הוא ואין כאן חילוק ענין אלא חילוק מעשה. ולפי זה כי אמרינן בדרבי אבהו מספקא ליה אי גנוחי גנח אי ילולי יליל וכן כי אמרינן מספקא ליה דילמא גנח ויליל צריך לומר דלאו ספק ממש קאמר לענין דינא אלא לחילוקי המנהגות קורא ספק ולשון שאינו מדוקדק הוא.
Bet Yosef, Orah Hayyim, 590:2
The Rosh and Ran wrote: Rabbenu Hai was asked: Until R. Abbahu came along and made his decree that they should blast tekiah, shevarim, teruah, tekiah, tekiah, shevarim tekiah, tekiah, teruah, tekiah, Jews were not fulfilling their obligation to blow the shofar!
And he responded: This is how people practiced from antiquity. There were thosse who did the teruah as short blasts (yevavot), and there were those who did them as longer blasts (shevarim). And both of these groups would fulfill their obligation. Shevarim are heavy teruot, and yevavot are light teruot. And this looked like a difference in practice, although it really was not a difference, and each group would not hold the other as errant, for the sages of this group would agree that yevavot are a teruot, and the sages of this group would agree that shevarim are teruot.
And when R. Abahu came, he wanted to institute an ordinance that all of Israel would practice in the same way, and so that ordinary people would not see this as a difference in practice.
And that which Abaye says, "In this case they certainly disagree" this is not really a disagreement, that each would hold the other errant. Rather this is what he meant: In this case, practices definitely are different, for the author of our mishnah would make his teruot like yevavot, and the author of the baraita would make them like shevarim, each according to how people cry in his region. Even though there is no reason to care which way it is done, for both are valid ways of crying, and there is no real dispute here, just different ways of practicing.
And according to this, when we say that R. Abahu was uncertain whether it was moaning or whimpering, and also when we say that he was uncertain whether one first moans and then whimpers, we must say that he was not really uncertain concerning the law, rather the text just calls differences in practice uncertainty, and this is imprecise language.
(ב) תְּרוּעָה זוֹ הָאֲמוּרָה בַּתּוֹרָה נִסְתַּפֵּק לָנוּ בָּהּ סָפֵק לְפִי אֹרֶךְ הַשָּׁנִים וְרֹב הַגָּלוּת וְאֵין אָנוּ יוֹדְעִין הֵיאַךְ הִיא. אִם הִיא הַיְלָלָה שֶׁמְּיַלְּלִין הַנָּשִׁים בֵּינֵיהֶן בְּעֵת שֶׁמְּיַבְּבִין. אוֹ הָאֲנָחָה כְּדֶרֶךְ שֶׁיֵּאָנַח הָאָדָם פַּעַם אַחַר פַּעַם כְּשֶׁיִּדְאַג לִבּוֹ מִדָּבָר גָּדוֹל. אוֹ שְׁנֵיהֶם כְּאֶחָד הָאֲנָחָה וְהַיְלָלָה שֶׁדַּרְכָּהּ לָבוֹא אַחֲרֶיהָ הֵן הַנִּקְרָאִין תְּרוּעָה. שֶׁכָּךְ דֶּרֶךְ הַדּוֹאֵג מִתְאַנֵּחַ תְּחִלָּה וְאַחַר כָּךְ מְיַלֵּל. לְכָךְ אָנוּ עוֹשִׂין הַכּל:
(2) This Teruah that the Torah discusses, due to the many years of exile, we are unsure what it is. It may be the wail that women wail amongst themselves whilst crying. It may be the sigh that one does, one after the other, whilst they are worried about a great stress. It may also be both together, the sigh followed by the cry, as it usually comes afterwards. This may be called teruah, as this is the way of a worrier, to first sigh, and then cry. We therefore do all options.
ותוקעין למלכיות תשר"ת פ"א ולזכרונות תש"ת ולשופרות תר"ת
ומן הראוי שיתקעו למלכיות תשר"ת תש"ת תר"ת פ"א וכן לזכרונות וכן לשופרות והכי איתא בערוך שכתב...
ור"ת הנהיג לתקוע תשר"ת למלכיות וכן לזכרונות ולשופרות ועוד מנהגים אחרים והעיקר כמ"ש
וכ"כ רב אלפס בדין הוא שיהיו תוקעין על סדר ברכות כדרך שתוקעין כשהן יושבין אלא כיון שאין הברכות מעכבות התקיעות הרי יצאו י"ח באותן שתקעו כשהן יושבין ודי להם לתקוע תשר"ת תש"ת תר"ת על סדר ברכות פ"א שלא להטריח הצבור וכן המנהג בכל העולם ובב' ישיבות
And for Malkhuyot they blow TSR"T once, and for Zikhronot TS"T and for Shofarot TR"T
And we should have blasted for Malkhuyot, T,SR"T; TS"T; TR"T and so too for Zikhronot and Shofarot and this is indeed what the Arukh says to do.
Rabbenu Tam instructed to blow TSR"T for Malkhuyot, and so too for Zikhronot and so too for Shofarot. And there are many customs, but the main one is as I wrote.
And R. Alfasi wrote that really they should have blown during the Amidah in the same way that they blow before the Amidah, when sitting. But since the berakhot do not prevent the fulfillment of the tekiot, he has already fulfilled the mitzvah with those that he sounded while sitting, and therefore it is sufficient to blast TSR"T; TS": T, TR"T, during the Amidah in order not to trouble the congregation. And this is the custom everywhere, and in the two academies.
This Teruah that is said in the Torah, it is doubtful to us if it is the wail that we call Teruah or if it is what we call Shevarim or if they are both of them together. Therefore, in order to remove any doubt, one needs to blow TSR"T three times, TS"T three times and TR"T three times.
ותוקעין על סדר הברכו' למלכיו' תשר"ת פעם אחת ולזכרונו' תש"ת ולשופרו' תר"ת ועכשיו נוהגים לתקוע למלכיו' תשר"ת שלשה פעמים לזכרונו' תש"ת שלשה פעמים ולשופרו' תר"ת שלשה פעמים: הגה וי"א שתוקעים תשר"ת למלכיות פעם אחת וכן לזכרונות וכן לשופרות (טור בשם ר"ת ומנהגים) וכן המנהג במדינות אלו
And we blow on the order of the blessings: for Kings TSR"T once, for Remembrances TS"T and for Shofars TR"T. And now we have the custom to blow for Kings TSR"T three times, for Remembrances TS"T three times and for Shofars TR"T three times. HAGA"H: And some say that we blow TSR"T for Malkhuyot once and also for Zikhronot and also for Shofarot (Tur quoting Rabbein Tam and Minhagim). And so is the custom in these provinces...
(ד) (ד) וכן המנהג במדינות אלו - ובשל"ה כתב הדרך המובחר לתקוע תשר"ת תש"ת תר"ת למלכיות וכן לזכרונות וכן לשופרות
The Shelah (R. Isaac Horowitz, 17th century, Prague/Tzfat) wrote that the best way is to blow TSR"T, TS"T, TR"Tfor Malkhuyot, Zikhronot and Shofarot.