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םדא תועיקתה רדס - ב “ מק ללכ ייח

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26 :ה ָּמי ִ ׁשְּנ י ֵד ְּכ ִמ ר ֵתֹוי תֹוה ְּ ׁשִל רּוס ָּא םֹוק ָּמ לָּּכ ִמ ,ת ַח ַא ה ָּמי ִ ׁשְּנ ִב
ד ָּח ֶא לֹוק תַעי ִמ ְּ ׁש ןיֵּב ה ָּה ָּ ּ ׁש ֶ ׁש אָּּ ל ֶא םי ִפּוצ ְּר ןָּע ָּמ ְּ ׁש אל ּו ּ ל ִפֲא ּו ּ ל ֵא תֹולֹוק ]אי[
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ןֹוג ְּכ ,ר ֶד ֵּסַּכ אּ ֶ ׁש םָּע ָּמ ְּ ׁש ם ִא לָּבא ֲ 28 .ר ֶד ֵּס ַה לַע ם ֵע ְּמ ְּ ׁשִּי ֶ ׁש דַבְּל ִבּו ,אָּצָּי 27 ,ֹורֵבֲחַל
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ר ַח ַא ֶ ׁש ן ָּמי ִס ְּב ר ֵאָּבְּנ ֶ ׁש ֹומ ְּכּו אָּצָּי אל ,ֹו ּב אֵצֹוּיַכ ְּו הָּעי ִק ְּתַל ם ֶדֹק הָּעּור ְּת ַה ע ַמ ָּ ּ ׁש ֶ ׁש
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ם ִא לָּבא ֲ 31 .הָּו ְּצ ִמ ם ֵ ׁשְּל הֶז לֹוק ַעמ ְּ ׁשִל ןֵוַּכ ְּתִנ ֶ ׁש א ָּק ְּו ַד ְּד םי ִר ְּמֹוא ׁשֵי ּוהי ִמּו 29 .הֶז
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אל ְּו הָּעּור ְּת ע ַמ ָּ ׁש הֶז י ֵרֲח ַא ְּו ,הָּעי ִק ְּת ע ַמ ָּ ּ ׁש ֶ ׁש ןֹוג ְּכ ,הָּו ְּצ ִמ ם ֵ ׁשְּל לָּל ְּכ ןֵוַּכ ְּת ִמ ֹוני ֵא
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ע ַמ ָּ ּ ׁש ֶ ּ ׁש ה ַמ קיִז ַמ ֹוני ֵא ,םָּּ לֻּכ ןֵכ ְּו םי ִרָּב ְּ ׁש ע ַמ ָּ ׁש הֶז י ֵרֲח ַא ְּו ,הָּו ְּצ ִמ ם ֵ ׁשְּל לָּל ְּכ ןֵוַּכ ְּתִנ
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ׁשֵי ְּו .ֹו ּב אֵצֹוּיַכ ְּו ה ָּמ ֵה ְּב לֹוק ע ַמ ָּ ּ ׁש ֶ ׁש אָּּ ל ֶא א ֵהְּי אל ְּד ,םי ִרָּב ְּּ ׁשַל ם ֶדֹק הָּעּור ְּת ַה
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.בֵּכ ַע ְּמ י ִכ ָּה ּו ּ ל ִפֲא ,הָּו ְּצ ִמ ם ֵ ׁשְּל לָּל ְּכ ןֵוַכ ְּמ ֹוני ֵא ְּו ק ֵּסַע ְּת ִמ ְּכ ַע ֵמֹו ׁש ְּב ּו ּ ל ִפֲא ַד םי ִר ְּמֹוא
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ף ַא ְּד ,ַע ֵקֹו ּת ַהְּל ַע ֵמֹו ּ ׁש ַה ןיֵּב קּו ּ ל ִח ןי ֵא הֶז לָּכבּו ְּ 31 .ל ֵק ָּהְּל הֶזָּּב ַעי ִר ְּכ ַמ ם ָּה ָּר ְּב ַא ןֵג ָּּמ ַה ְּו
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םדו רשב
29. See there, that another sound could from a Tosefta which teaches that if one blew
potentially invalidate the entire set. a tekiah, teruah, and then added another
[unnecessary] teruah followed by a tekiah, he
30. See above (siman 2) that the reason only has blown one, meaning that he retains
why we blow shevarim, teruah, and shevarim- the final tekiah as his starting point, but has
teruah is in order to fulfill every possible forfeited the tekiah-teruah-tekiah. The Rashba
definition of teruah. Really, it would seem that however understands that the case refers to
this is completely unnecessary since one could one who blew a full set of tekiah-shevarim-
simply blow three sets of tekiah-shevarim- teruah-tekiah and then followed it with
teruah-tekiah and simply ‘ignore’ the extra another teruah and tekiah, thinking that the
sounds. After all, the nine sounds of the shofar middle tekiah should service both sets. Since
can be sounded over the course of the entire one cannot split a tekiah into two, this beraisa
day. The Ran explains that while this is teaches that he only retains the first full set,
technically true, Chazal didn’t want to but does not address the case of one who
mandate that we blow in a b’dieved fashion interrupted with another sound in the middle
and preferred that we blow multiple of an otherwise perfect set.
combinations instead. The Ramban however
understands that blowing a shevarim or teruah 31. See previous note. Although the
which is intended for the mitzva is indeed Shulchan Aruch rules that one who blows
considered a hefsek. He offers support to this another sound in the middle of a set must

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