The commandment of shofar (horn) on Rosh Hashanah: That we were commanded to hear the sound of the shofar on the first day of Tishrei, which is Rosh Hashanah — and as we learn in Tractate Rosh Hashanah 2a, “On the first of Tishrei is the beginning of the year (rosh hashanah) for [calculating] years” — as it is stated (Numbers 29:1), “a day of blowing shall it be for you.” And even though there is no mention of [how] this blast [should be done], if with a shofar, or with cymbals, or with any other musical instrument; they, may their memory be blessed, learned from [the oral tradition] (Rosh Hashanah 33b) that it is with a shofar, as we found with regard to the Jubilee year, about which it states (Leviticus 25:9), “shofar.”
It is from the roots of the commandment [that] since a person is physical, he is only aroused by something that arouses, like the way of people during wartime [to] blow and even scream in order that they should be properly aroused for war. So too [is it] on the day of Rosh Hashanah, which is the day determined from antiquity to judge on it all who come to the world, and as they, may their memory be blessed, said (Rosh Hashanah 18a), “On Rosh Hashanah all creatures pass before Him like benei maron” — meaning to say that His providence is over the action of each and every one individually. And if his merits are greater, he goes out innocent, but if his iniquities are greater such that it is fit to render him guilty, he is rendered guilty for the death penalty, or for one of the decrees, according to that [for] which he is guilty. Hence, everyone must arouse his nature to request mercy over his sins from the Master of mercy, as “He is a graceful and merciful God, He bears iniquity, rebellion and sin, and removes” [the sin] of those that repent to Him with all of their hearts. And the sound of the shofar greatly arouses the heart of all its listeners, and all the more so, the teruah sound, meaning to say the broken sound (Mishneh Torah, Laws of Repentance 3:4). And besides the arousal from it, there is a memory device in the matter; that when he hears the broken sounds, he reak the evil inclination of his heart for the desires of the world and his cravings. As every man prepares his heart and understands things according to what his eyes see and what his ears hear. And this is [the meaning of] what Rabbi Yehudah said (Rosh Hashanah 26b), “We blow from the males (rams) on Rosh Hashanah” — meaning to say, the bent horn of [rams], so that when he sees it, man to “bend” his heart towards the Heavens. And Rabbi Levi decided the law to be like [Rabbi Yehudah], and the custom of all of Israel is like this.
From the laws of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 27b), that the [minimum] size of the shofar is such that a person can hold it in his hand and see it [sticking out] on [both sides] of his hand. And all shofars are fit except for that of the cow. (See Ramban in his Sermon for Rosh Hashanah.) The explanation is that anything that is a shofar — meaning to say that it is hollow, as the expression “shofar” always implies something that has a cavity — such as the shofar of a [ram] that has a cavity inside of its protrusion, and any shofar in the world that has a cavity as we explained, is fit to blow with it on Rosh Hashanah. [This comes] to exclude the horns of an oryx and other animals, the horns of which are not at all included in the expression, shofar, as they do not have something with a cavity in them, but rather just the protrusion. But the horn of a cow is not fit, even though it is in the category of shofar — as behold, it has a cavity and a protrusion — since Scripture included it with those disqualified, as it called it a horn, as it is written (Deuteronomy 33:17), “His firstborn ox, etc. and his horns are the horns of an oryx.” It comes out according to this explanation of ours that all the horns of the world are disqualified to blow with on Rosh Hashanah, except for the horns of [rams] and ewes and also male goats and female goats; as we have not found hollow horns in the world except for these and that of the cow. As all of the horns of all of the [other] animals are not empty, so it comes out that they are not in the category of the expression, “shofar.” And Scripture has also already taken out that of the cow from the category of the fit and placed it with the category of the disqualified, since it called it with their name. And let it not be difficult in your eyes about these words of ours, that behold Scripture [also] calls the shofar of male goats with the expression of the disqualified, as it is written (Daniel 8:5), “and the goat had a conspicuous horn between its eyes.” As this matter was in a prophetic vision, and Scripture informs us that it appeared to the prophet as if it had a horn due to the great strength of the goat — meaning to say [the horn] was strong [in that it was] without a cavity. And the matter is not at all that Scripture is placing it with the disqualified, but rather the opposite, [as is understood] by all who understand. And I have written a little at length here, my son, because this explanation of the Mishnah was newly presented recently, and those who were before, explained it in a different way.
And also from the content of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 27b) that all sounds of the shofar are fit. And they also said that if one scrapes the shofar down until he transforms it into a shell, it is [still] fit. And [so too,] that which they, may their memory be blessed, said (Rosh Hashanah 29b), that we do not blow the shofar on Rosh Hashanah that falls out on Shabbat, [due to the] decree lest another Israelite take it and move it four ells in the public domain and come to a prohibition [the punishment for which is] stoning. And the Sages did not decree this in a place where there is a court that is great in wisdom; but it is only [permitted] when they blow there in the presence of the court. And Rambam, may his memory be blessed (Mishneh Torah, Laws of Shofar, Sukkah and Lulav 2:9) wrote that it needs to be a court ordained in the Land of Israel and that the court have the status of those that sanctified the new moon. But I have heard that the Teacher, Rabbi Yitschak Alfasi, may his memory be blessed, would blow the shofar in his academy on Shabbat. And you, my son — if you merit [it] — will choose for yourself the [approach that is] better in your eyes.
And also from the content of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 33b) that a man is obligated to blow three [sets] of three on Rosh Hashanah, meaning to say three times tekiah, teruah, tekiah — which comes out that they are six times tekiah (the long uninterrupted blow) and three times teruah. And the understanding of teruah is like its [official Aramaic] translation, yabava. And the [meaning] of yabava is a broken sound, meaning to say, the sound of wailing. It comes out that the Torah commanded us to make a sound similar to wailing from the shofar. But since [different] places in the world differ regarding the matter of wailing — as in one place they wail with heavy sobs, and in another place, with light [yelps] and in [yet] another place, they do [both], heavy and light — it became customary in each and every place to blow the teruah on Rosh Hashanah according to the way each person would wail in his place. And with this, they would [all] fulfill their obligation for the commandment, since the Torah commanded about a voice of wailing. And with whichever one it would be in any place, he would fulfill his obligation with this from the Torah regardless — and even though in his place, they did not wail like this — as he fulfilled the intention of Scripture and made a wail from the shofar on Rosh Hashanah. [This was the case] until Rabbi Abahu rose (Rosh Hashanah 34a) and it was not right in his eyes that Israel should differ regarding the practice of teruah — this one with this and that one with that — as the Torah would become like two Torahs in Israel. [So] he gathered all of the customs and established that they would blow the same [way] in all places and to fulfill the obligation with all of the wailings that are done in the world. He ordained to make the teruah in [all] three ways: like the heavy sobs, which is shevarim; and like the light [yelps], which is what we call teruah; and also the way of heavy sobs and light [yelps together], like the custom of one of the places where they do it all, according to their [particular] wails. And it comes out according to this that we need to blow three [sets] of three, three times. And the law of the shofar that cracked along its length or width, or was punctured and he plugged it with its type or not its type (Rosh Hashanah 27b); the law of one who puts a shofar inside a shofar; the law of one who blows in a pit or a cellar; the law of a shofar of idolatry or a condemned city or one who vows not to benefit from his fellow (Rosh Hashanah 28a); the law when the listener had intention [to fulfill the commandment] but the [blower] did not; and the rest of its details are [all] elucidated in Tractate Rosh Hashanah. (See Tur, Orach Chaim 585.)
And it is practiced in every place and at all times by males, but not by females; because it is in the category of commandments determined by time, [from which] women are exempt. And one who transgresses it and did not listen to the sound of the shofar on the day of Rosh Hashanah, according to the order of blows that we said — three [sets] of three, at least — has violated this positive commandment. But if he heard them with an interruption — and even [over the course of] the whole day — he has fulfilled [it]; as they, may their memory be blessed, said (Rosh Hashanah 34b) that if a person hears nine blows that stretch over nine hours of the day — and even from nine [different] people — he has fulfilled [it]. And I have learned from the sages — may God protect them — that he nonetheless needs to not hear a disqualified sound in between [the fit sounds].
מִצְוַת שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה – שֶׁנִּצְטַוִּינוּ לִשְׁמֹעַ קוֹל שׁוֹפָר בְּיוֹם רִאשׁוֹן שֶׁל תִּשְׁרֵי שֶׁהוּא רֹאשׁ הַשָּׁנָה, וּכְדִתְנַן בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה (ב, א) בְּאֶחָד בְּתִשְׁרִי רֹאשׁ הַשָּׁנָה לַשָּׁנִים, שֶׁנֶּאֱמַר (במדבר כט א) יוֹם תְּרוּעָה יִהְיֶה לָכֶם, וְאַף עַל פִּי שֶׁאֵין כָּאן זֵכֶר לִתְרוּעָה זוֹ אִם בְּשׁוֹפָר, אוֹ בִּמְצִלְתַּיִם, אוֹ בְּכָל שְׁאָר כְּלֵי נִגּוּן, מִפִּי הַשְּׁמוּעָה לָמְדוּ זִכְרוֹנָם לִבְרָכָה (ר"ה לג, ב) שֶׁהִיא בְּשׁוֹפָר כְּמוֹ שֶׁמָּצִינוּ בַּיּוֹבֵל שֶׁנֶּאֱמַר בּוֹ (ויקרא כה ט) שׁוֹפָר.
The commandment of shofar (horn) on Rosh Hashanah: That we were commanded to hear the sound of the shofar on the first day of Tishrei, which is Rosh Hashanah — and as we learn in Tractate Rosh Hashanah 2a, “On the first of Tishrei is the beginning of the year (rosh hashanah) for [calculating] years” — as it is stated (Numbers 29:1), “a day of blowing shall it be for you.” And even though there is no mention of [how] this blast [should be done], if with a shofar, or with cymbals, or with any other musical instrument; they, may their memory be blessed, learned from [the oral tradition] (Rosh Hashanah 33b) that it is with a shofar, as we found with regard to the Jubilee year, about which it states (Leviticus 25:9), “shofar.”
מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁהָאָדָם בַּעַל חֹמֶר לֹא יִתְעוֹרֵר לַדְּבָרִים כִּי אִם עַל יְדֵי מְעוֹרֵר, כְּדֶרֶךְ בְּנֵי אָדָם בְּעֵת מִלְחָמָה, יָרִיעוּ אַף יַצְרִיחוּ, כְּדֵי שֶׁיִּתְעוֹרְרוּ יָפֶה לַמִּלְחָמָה, וְגַם כֵּן בְּיוֹם רֹאשׁ הַשָּׁנָה, שֶׁהוּא הַיּוֹם הַנּוֹעָד מִקֹּדֶם, לָדוּן בּוֹ כָּל בָּאֵי עוֹלָם, וּכְמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם יח, א) בְּרֹאשׁ הַשָּׁנָה כָּל בָּאֵי הָעוֹלָם עוֹבְרִין לְפָנָיו כִּבְנֵי מָרוֹן, כְּלוֹמַר, שֶׁהַשְׁגָּחָתוֹ עַל מַעֲשֵׂה כָּל אֶחָד וְאֶחָד בִּפְרָט, וְאִם זְכוּיוֹתָיו מְרֻבִּין יֵצֵא זַכַּאי, וְאִם עֲוֹנֹתָיו מְרֻבִּין בִּכְדֵי שֶׁרָאוּי לְחַיְּבוֹ מְחַיְּבִין אוֹתוֹ לָמוּת, אוֹ לְאַחַת מִן הַגְּזֵרוֹת כְּפִי מָה שֶׁהוּא חַיָּב, עַל כֵּן, צָרִיךְ כָּל אֶחָד לְהָעִיר טִבְעוֹ לְבַקֵּשׁ רַחֲמִים עַל חֲטָאָיו מֵאֲדוֹן הָרַחֲמִים, כִּי אֵל חַנּוּן וְרַחוּם הוּא, נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לַשָּׁבִים אֵלָיו בְּכָל לִבָּם, וְקוֹל הַשּׁוֹפָר מְעוֹרֵר הַרְבֵּה לֵב כָּל שׁוֹמְעָיו, וְכָל שֶׁכֵּן קוֹל הַתְּרוּעָה כְּלוֹמַר, הַקּוֹל הַנִּשְׁבָּר (רמב"ם תשובה ג ד). וּמִלְּבַד הַהִתְעוֹרְרוּת שֶׁבּוֹ, יֵשׁ לוֹ לָאָדָם זֵכֶר בַּדָּבָר שֶׁיִּשְׁבֹּר יֵצֶר לִבּוֹ הָרַע בְּתַאֲווֹת הָעוֹלָם וּבִתְשׁוּקָיו בְּשָׁמְעוֹ קוֹלוֹת נִשְׁבָּרִים, כִּי כָּל אָדָם כְּפִי מַה שֶׁיִּרְאֶה בְּעֵינָיו, וּבְאָזְנָיו יִשְׁמַע יָכִין לְבָבוֹ וְיָבִין בַּדְּבָרִים, וְהַיְנוּ דַּאֲמַר רַבִּי יְהוּדָה (שם כו, ב) בְּרֹאשׁ הַשָּׁנָה תּוֹקְעִין בְּשֶׁל זְכָרִים, כְּלוֹמַר, בְּקֶרֶן הַכְּבָשִׂים הַכָּפוּף, כְּדֵי שֶׁיִּזְכֹּר הָאָדָם בִּרְאוֹתוֹ אוֹתוֹ שֶׁיָּכֹף לִבּוֹ לַשָּׁמַיִם, וְרַבִּי לֵוִי פָּסַק הֲלָכָה כְּמוֹתוֹ וּמִנְהָגָן שֶׁל יִשְׂרָאֵל כֵּן.
It is from the roots of the commandment [that] since a person is physical, he is only aroused by something that arouses, like the way of people during wartime [to] blow and even scream in order that they should be properly aroused for war. So too [is it] on the day of Rosh Hashanah, which is the day determined from antiquity to judge on it all who come to the world, and as they, may their memory be blessed, said (Rosh Hashanah 18a), “On Rosh Hashanah all creatures pass before Him like benei maron” — meaning to say that His providence is over the action of each and every one individually. And if his merits are greater, he goes out innocent, but if his iniquities are greater such that it is fit to render him guilty, he is rendered guilty for the death penalty, or for one of the decrees, according to that [for] which he is guilty. Hence, everyone must arouse his nature to request mercy over his sins from the Master of mercy, as “He is a graceful and merciful God, He bears iniquity, rebellion and sin, and removes” [the sin] of those that repent to Him with all of their hearts. And the sound of the shofar greatly arouses the heart of all its listeners, and all the more so, the teruah sound, meaning to say the broken sound (Mishneh Torah, Laws of Repentance 3:4). And besides the arousal from it, there is a memory device in the matter; that when he hears the broken sounds, he reak the evil inclination of his heart for the desires of the world and his cravings. As every man prepares his heart and understands things according to what his eyes see and what his ears hear. And this is [the meaning of] what Rabbi Yehudah said (Rosh Hashanah 26b), “We blow from the males (rams) on Rosh Hashanah” — meaning to say, the bent horn of [rams], so that when he sees it, man to “bend” his heart towards the Heavens. And Rabbi Levi decided the law to be like [Rabbi Yehudah], and the custom of all of Israel is like this.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם כז, ב) שֶׁשִּׁעוּר הַשּׁוֹפָר הוּא, כְּדֵי שֶׁיֹּאחֲזֶנּוּ אָדָם בְּיָדוֹ וְיֵרָאֶה לְכָאן וּלְכָאן. וְכָל הַשּׁוֹפָרוֹת כְּשֵׁרִים (עי' רמב"ן בדרשתו לראש השנה) חוּץ מִשֶּׁל פָּרָה, מִפְּנֵי שֶׁהוּא קֶרֶן, פֵּרוּשׁ כָּל מָה שֶׁהוּא שׁוֹפָר, כְּלוֹמַר, שֶׁהוּא חָלוּל, שֶׁלְּשׁוֹן הַשּׁוֹפָר מַשְׁמַע לְעוֹלָם דָּבָר שֶׁיֵּשׁ בּוֹ חָלָל, כְּגוֹן הַשּׁוֹפָר שֶׁל כֶּבֶשׂ, שֶׁיֵּשׁ לוֹ חָלָל, שֶׁהַזַּכְרוּת בְּתוֹכוֹ, וְכָל שׁוֹפָר בָּעוֹלָם שֶׁיֵּשׁ לוֹ חָלָל כְּמוֹ שֶׁפֵּרַשְׁנוּ כָּשֵׁר לִתְקֹעַ בּוֹ בְּרֹאשׁ הַשָּׁנָה, לְאַפּוֹקֵי קַרְנֵי רְאֵם וּשְׁאָר חַיּוֹת שֶׁקַּרְנֵיהֶם אֵינָם נִכְלָלִין בִּלְשׁוֹן שׁוֹפָר כְּלָל, לְפִי שֶׁאֵין בָּהֶן דָּבָר חָלוּל, אֶלָּא הַזַּכְרוּת לְבַד, אֲבָל קֶרֶן הַפָּרָה, אַף עַל פִּי שֶׁהוּא בִּכְלַל שׁוֹפָר, שֶׁהֲרֵי יֵשׁ לוֹ נַקְבוּת וְזַכְרוּת אֵינוֹ כָּשֵׁר, מִפְּנֵי שֶׁהַכָּתוּב כְּלָלוֹ עִם הַפְּסוּלִין שֶׁקְּרָאוֹ קֶרֶן, וּכְדִכְתִיב (דברים לג יז) בְּכוֹר שׁוֹרוֹ וְגוֹ' וְקַרְנֵי רְאֵם קַרְנָיו. נִמְצָא לְפִי פֵּרוּשֵׁנוּ זֶה, שֶׁכָּל הַקְּרָנוֹת שֶׁבָּעוֹלָם פְּסוּלִין לִתְקֹעַ בָּהֶן בְּרֹאשׁ הַשָּׁנָה, חוּץ מִקַּרְנֵי הַכְּבָשִׂים וְהָרְחֵלִים וְגַם הַתְּיָשִׁים וְעִזִּים, לְפִי שֶׁלֹּא מָצִינוּ בָּעוֹלָם קְרָנוֹת חֲלוּלִין חוּץ מֵאֵלּוּ וְשֶׁל פָּרָה, כִּי קַרְנֵי כָּל הַחַיּוֹת, אֵינָם חֲלוּלִין, וְנִמְצָא שֶׁאֵינָן בִּכְלַל לְשׁוֹן שׁוֹפָר שֶׁצִּוַּתְנוּ הַתּוֹרָה לִתְקֹעַ, וְשֶׁל פָּרָה גַּם כֵּן כְּבָר הוֹצִיאוֹ הַכָּתוּב מִכְּלַל הַכְּשֵׁרִים וְהִכְנִיסוֹ עִם כְּלַל הַפְּסוּלִין, מִפְּנֵי שֶׁקְּרָאוֹ בִּשְׁמָם. וְאַל יִקְשֶׁה בְּעֵינֶיךָ לִדְבָרֵינוּ אֵלֶּה, שֶׁהֲרֵי הַכָּתוּב קוֹרֵא שׁוֹפָר הַתְּיָשִׁים בִּלְשׁוֹן הַפְּסוּלִין, כְּדִכְתִיב (דניאל ח, ה) "וְהַצָּפִיר קֶרֶן חָזוּת בֵּין עֵינָיו". שֶׁהָעִנְיָן הַהוּא הָיָה בְּמַרְאֵה הַנְּבוּאָה, וְהוֹדִיעַ הַכָּתוּב, שֶׁהָיָה נִרְאֶה לַנָּבִיא לְרֹב תֹּקֶף הַצָּפִיר, כְּאִלּוּ הָיָה לוֹ קֶרֶן, כְּלוֹמַר, שֶׁהָיָה חָזָק מִבְּלִי נַקְבוּת, וְאֵין הָעִנְיָן שֶׁיַּכְנִיסוֹ הַכָּתוּב עִם הַפְּסוּלִין כְּלָל, כִּי אִם בְּהֵפֶךְ, לְכָל מֵבִין. וְהֶאֱרַכְתִּי לְךָ בְּנִי מְעַט בְּכָאן, לְפִי שֶׁהַפֵּרוּשׁ הַזֶּה נִתְחַדֵּשׁ בְּמִשְׁנָה זוֹ מִזְּמַן קָרוֹב, וַאֲשֶׁר הָיוּ לְפָנִים, פֵּרְשׁוּהָ בְּעִנְיָן אַחֵר.
From the laws of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 27b), that the [minimum] size of the shofar is such that a person can hold it in his hand and see it [sticking out] on [both sides] of his hand. And all shofars are fit except for that of the cow. (See Ramban in his Sermon for Rosh Hashanah.) The explanation is that anything that is a shofar — meaning to say that it is hollow, as the expression “shofar” always implies something that has a cavity — such as the shofar of a [ram] that has a cavity inside of its protrusion, and any shofar in the world that has a cavity as we explained, is fit to blow with it on Rosh Hashanah. [This comes] to exclude the horns of an oryx and other animals, the horns of which are not at all included in the expression, shofar, as they do not have something with a cavity in them, but rather just the protrusion. But the horn of a cow is not fit, even though it is in the category of shofar — as behold, it has a cavity and a protrusion — since Scripture included it with those disqualified, as it called it a horn, as it is written (Deuteronomy 33:17), “His firstborn ox, etc. and his horns are the horns of an oryx.” It comes out according to this explanation of ours that all the horns of the world are disqualified to blow with on Rosh Hashanah, except for the horns of [rams] and ewes and also male goats and female goats; as we have not found hollow horns in the world except for these and that of the cow. As all of the horns of all of the [other] animals are not empty, so it comes out that they are not in the category of the expression, “shofar.” And Scripture has also already taken out that of the cow from the category of the fit and placed it with the category of the disqualified, since it called it with their name. And let it not be difficult in your eyes about these words of ours, that behold Scripture [also] calls the shofar of male goats with the expression of the disqualified, as it is written (Daniel 8:5), “and the goat had a conspicuous horn between its eyes.” As this matter was in a prophetic vision, and Scripture informs us that it appeared to the prophet as if it had a horn due to the great strength of the goat — meaning to say [the horn] was strong [in that it was] without a cavity. And the matter is not at all that Scripture is placing it with the disqualified, but rather the opposite, [as is understood] by all who understand. And I have written a little at length here, my son, because this explanation of the Mishnah was newly presented recently, and those who were before, explained it in a different way.
וְכֵן מֵעִנְיַן הַמִּצְוָה מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם כז, ב), שֶׁכָּל הַקּוֹלוֹת כְּשֵׁרִים בַּשּׁוֹפָר, וְאָמְרוּ גַּם כֵּן שֶׁאִם גֵּרְדוּ הַשּׁוֹפָר עַד שֶׁהֶעֱמִידוּ עַל גִּלְדּוֹ כָּשֵׁר. וּמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם כט, ב), שֶׁיּוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל בְּשַׁבָּת אֵין תּוֹקְעִין בּוֹ שׁוֹפָר, גְּזֵרָה שֶׁמָּא יִטְּלֶנּוּ יִשְׂרָאֵל אַחֵר וְיוֹלִיכֶנּוּ אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים, וְיָבוֹא לִידֵי אִסּוּר סְקִילָה, וְדָבָר זֶה לֹא גָּזְרוּ אוֹתוֹ חֲכָמִים בְּמָקוֹם שֶׁיֵּשׁ שָׁם בֵּית דִּין שֶׁהוּא גָּדוֹל בְּחָכְמָה, וְדַוְקָא שֶׁתּוֹקְעִין אוֹתוֹ שָׁם בִּישִׁיבַת הַבֵּית דִּין. וְהָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה כָּתַב, (שופר ב, ט) שֶׁצָּרִיךְ לִהְיוֹת הַבֵּית דִּין סָמוּךְ בְּאֶרֶץ יִשְׂרָאֵל, וְשֶׁיִּהְיֶה בֵּית דִּין מְעֻלֶּה מֵאוֹתָן שֶׁקִּדְּשׁוּ אֶת הַחֹדֶשׁ. וַאֲנִי שָׁמַעְתִּי שֶׁהָרַב רַבִּי יִצְחָק אַלְפָסִי זִכְרוֹנוֹ לִבְרָכָה, הָיָה תּוֹקֵעַ שׁוֹפָר בִּישִׁיבָתוֹ בְּשַׁבָּת. וְאַתָּה בְּנִי, אִם תִּזְכֶּה תִּבְחַר לְךָ הַטּוֹב בְּעֵינֶיךָ.
And also from the content of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 27b) that all sounds of the shofar are fit. And they also said that if one scrapes the shofar down until he transforms it into a shell, it is [still] fit. And [so too,] that which they, may their memory be blessed, said (Rosh Hashanah 29b), that we do not blow the shofar on Rosh Hashanah that falls out on Shabbat, [due to the] decree lest another Israelite take it and move it four ells in the public domain and come to a prohibition [the punishment for which is] stoning. And the Sages did not decree this in a place where there is a court that is great in wisdom; but it is only [permitted] when they blow there in the presence of the court. And Rambam, may his memory be blessed (Mishneh Torah, Laws of Shofar, Sukkah and Lulav 2:9) wrote that it needs to be a court ordained in the Land of Israel and that the court have the status of those that sanctified the new moon. But I have heard that the Teacher, Rabbi Yitschak Alfasi, may his memory be blessed, would blow the shofar in his academy on Shabbat. And you, my son — if you merit [it] — will choose for yourself the [approach that is] better in your eyes.
וְכֵן מֵעִנְיַן הַמִּצְוָה, מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם לג, ב) שֶׁחַיָּב אָדָם לִתְקֹעַ בְּרֹאשׁ הַשָּׁנָה שָׁלֹשׁ תְּקִיעוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ, כְּלוֹמַר, שָׁלֹשׁ פְּעָמִים תְּקִיעָה וּתְרוּעָה וּתְקִיעָה, שֶׁנִּמְצָא שֶׁהֵן שֵׁשׁ תְּקִיעוֹת וְשָׁלֹשׁ תְּרוּעוֹת. וּפֵרוּשׁ תְּרוּעָה כְּתַרְגּוּמוֹ יַבָּבָא, וְעִנְיַן יְבָבָא, הוּא קוֹל שָׁבוּר, כְּלוֹמַר קוֹל יְלָלָה. נִמְצָא, שֶׁהַתּוֹרָה צִוְּתָה אוֹתָנוּ לַעֲשׂוֹת בַּשּׁוֹפָר, קוֹל הַדּוֹמֶה לִילָלָה, וּמִפְּנֵי שֶׁמְּקוֹמוֹת הָעוֹלָם חֲלוּקִים בְּעִנְיַן הַיְלָלָה, שֶׁבְּמָקוֹם אֶחָד מְיַלְּלִין בִּגְנִיחוֹת גַּסּוֹת, וּבְמָקוֹם אַחֵר בְּדַקּוֹת, וּבְמָקוֹם אַחֵר עוֹשִׂין הַכֹּל גַּסּוֹת וְדַקּוֹת, נָהֲגוּ בְּכָל מָקוֹם וּמָקוֹם לִהְיוֹת מַתְרִיעִין בְּרֹאשׁ הַשָּׁנָה עַל דֶּרֶךְ שֶׁהָיוּ מְיַלְּלִין אִישׁ אִישׁ בִּמְקוֹמוֹ, וּבְכָךְ הָיוּ יוֹצְאִין יְדֵי חוֹבָתָן בַּמִּצְוָה שֶׁהַתּוֹרָה צִוְּתָה בְּקוֹל יְלָלָה, וּבְאֵי זֶה שֶׁיִּהְיֶה בְּשׁוּם מָקוֹם בְּכָךְ הָיָה יוֹצֵא יְדֵי תּוֹרָה בְּכָל מָקוֹם. וְאַף עַל פִּי שֶׁבִּמְקוֹמוֹ אֵין מְיַלְּלִין כֵּן שֶׁהֲרֵי קִיֵּם כַּוָּנַת הַכָּתוּב וְעָשָׂה בְּיוֹם זֶה יְלָלָה בְּשׁוֹפָר, עַד שֶׁקָּם רַבִּי אַבְהוּ (שם לד, א) וְלֹא יָשַׁר בְּעֵינָיו לִהְיוֹת יִשְׂרָאֵל חֲלוּקִים בְּמִנְהַג הַתְּרוּעָה, זֶה בְּכֹה, וְזֶה בְּכֹה, שֶׁנַּעֲשֶׂה תּוֹרָה כִּשְׁתֵּי תּוֹרוֹת, וְקִבֵּץ כָּל הַמִּנְהָגִים, וְהִתְקִין שֶׁיְּהוּ תּוֹקְעִין בְּכָל הַמְּקוֹמוֹת בְּשָׁוֶה, וְלָצֵאת יְדֵי חוֹבָה מִכְּלַל הַיְּלָלוֹת שֶׁנַּעֲשׂוֹת בָּעוֹלָם, תִּקֵּן לַעֲשׂוֹת הַתְּרוּעָה בִּשְׁלֹשָׁה צְדָדִין כְּעֵין גְּנִיחוֹת גַּסּוֹת, דְּהַיְנוּ שְׁבָרִים, וּכְעֵין גְּנִיחוֹת דַּקּוֹת דְּהַיְנוּ שֶׁאָנוּ קוֹרִין תְּרוּעָה. וְעוֹד בְּצַד אֶחָד גְּנִיחוֹת גַּסּוֹת, וְדַקּוֹת, כְּמִנְהַג אֶחָד מֵהַמְּקוֹמוֹת שֶׁעוֹשִׂין הַכֹּל כְּיִלְלוֹתֵיהֶם, וְנִמְצָא לְפִי זֶה, שֶׁאָנוּ צְרִיכִין לִתְקֹעַ שָׁלֹשׁ שֶׁל שָׁלֹשׁ פְּעָמִים שָׁלֹשׁ. וְדִין (שם כז, ב) שׁוֹפָר שֶׁנִּסְדַּק לְאָרְכוֹ אוֹ לְרָחְבּוֹ, וְנִקַּב וּסְתָמוֹ בְּמִינוֹ אוֹ שֶׁלֹּא בְּמִינוֹ, וְדִין נוֹתֵן שׁוֹפָר בְּתוֹךְ שׁוֹפָר, וְדִין תּוֹקֵעַ לְתוֹךְ הַבּוֹר וְהַדּוּת, וְדִין (שם, כח, א) שׁוֹפָר שֶׁל עֲבוֹדָה זָרָה וְעִיר הַנִּדַּחַת, וְהַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, וְדִין נִתְכַּוֵּן שׁוֹמֵעַ וְלֹא מַשְׁמִיעַ. וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה [א"ח סי' תקפה].
And also from the content of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 33b) that a man is obligated to blow three [sets] of three on Rosh Hashanah, meaning to say three times tekiah, teruah, tekiah — which comes out that they are six times tekiah (the long uninterrupted blow) and three times teruah. And the understanding of teruah is like its [official Aramaic] translation, yabava. And the [meaning] of yabava is a broken sound, meaning to say, the sound of wailing. It comes out that the Torah commanded us to make a sound similar to wailing from the shofar. But since [different] places in the world differ regarding the matter of wailing — as in one place they wail with heavy sobs, and in another place, with light [yelps] and in [yet] another place, they do [both], heavy and light — it became customary in each and every place to blow the teruah on Rosh Hashanah according to the way each person would wail in his place. And with this, they would [all] fulfill their obligation for the commandment, since the Torah commanded about a voice of wailing. And with whichever one it would be in any place, he would fulfill his obligation with this from the Torah regardless — and even though in his place, they did not wail like this — as he fulfilled the intention of Scripture and made a wail from the shofar on Rosh Hashanah. [This was the case] until Rabbi Abahu rose (Rosh Hashanah 34a) and it was not right in his eyes that Israel should differ regarding the practice of teruah — this one with this and that one with that — as the Torah would become like two Torahs in Israel. [So] he gathered all of the customs and established that they would blow the same [way] in all places and to fulfill the obligation with all of the wailings that are done in the world. He ordained to make the teruah in [all] three ways: like the heavy sobs, which is shevarim; and like the light [yelps], which is what we call teruah; and also the way of heavy sobs and light [yelps together], like the custom of one of the places where they do it all, according to their [particular] wails. And it comes out according to this that we need to blow three [sets] of three, three times. And the law of the shofar that cracked along its length or width, or was punctured and he plugged it with its type or not its type (Rosh Hashanah 27b); the law of one who puts a shofar inside a shofar; the law of one who blows in a pit or a cellar; the law of a shofar of idolatry or a condemned city or one who vows not to benefit from his fellow (Rosh Hashanah 28a); the law when the listener had intention [to fulfill the commandment] but the [blower] did not; and the rest of its details are [all] elucidated in Tractate Rosh Hashanah. (See Tur, Orach Chaim 585.)
וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וְלֹא בִּנְקֵבוֹת, לְפִי שֶׁהִיא מִכְּלַל הַמִּצְוֹת שֶׁהַזְּמַן גְּרָמָא, שֶׁהַנָּשִׁים פְּטוּרוֹת. וְהָעוֹבֵר עַל זֶה וְלֹא שָׁמַע קוֹל שׁוֹפָר בְּיוֹם רֹאשׁ הַשָּׁנָה בְּסֵדֶר תְּקִיעוֹת שֶׁאָמַרְנוּ שָׁלֹשׁ שֶׁל שָׁלֹשׁ שָׁלֹשׁ לְכָל הַפָּחוֹת בִּטֵּל עֲשֵׂה זֶה, וְאִם שְׁמָעָן בְּהֶפְסֵק וַאֲפִלּוּ בְּכָל הַיּוֹם יָצָא, וּכְמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם לד, ב) שֶׁאִם שָׁמַע אָדָם תֵּשַׁע תְּקִיעוֹת הַמַּאֲרִיכוֹת בְּתֵשַׁע שָׁעוֹת בַּיּוֹם וַאֲפִלּוּ מִתִּשְׁעָה בְּנֵי אָדָם יָצָא, וְלָמַדְתִּי מִן הַחֲכָמִים יִשְׁמְרֵם אֵל, שֶׁצָּרִיךְ מִכָּל מָקוֹם שֶׁלֹּא לִשְׁמֹעַ קוֹל פָּסוּל בָּאֶמְצַע.
And it is practiced in every place and at all times by males, but not by females; because it is in the category of commandments determined by time, [from which] women are exempt. And one who transgresses it and did not listen to the sound of the shofar on the day of Rosh Hashanah, according to the order of blows that we said — three [sets] of three, at least — has violated this positive commandment. But if he heard them with an interruption — and even [over the course of] the whole day — he has fulfilled [it]; as they, may their memory be blessed, said (Rosh Hashanah 34b) that if a person hears nine blows that stretch over nine hours of the day — and even from nine [different] people — he has fulfilled [it]. And I have learned from the sages — may God protect them — that he nonetheless needs to not hear a disqualified sound in between [the fit sounds].