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Shulchan Arukh, Orach Chayim 592
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Read the full text in the readerOrach Chayim Siman 592
Orach Chayim Siman 592 is a source-text unit from the Shulchan Arukh with 4 seifim. Its reading map separates the practical rule, its conditions and the points that need comparison with the surrounding text.
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Original text
<b>תפלת מוסף בקול רם וסדר התקיעות. ובו ד סעיפים:</b><br>מחזיר שליח צבור התפלה 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 ונהגו לומר כל פעם אחר שתקעו היום הרת עולם וארשת (מהרי"ל) אפי' בשבת שאין תוקעין אומרים היום הרת אבל לא ארשת: (מנהגים)
1. The Mussaf Prayer (said) in a loud voice and the order of the Shofar Blasts, and in it is 4 paragraphs. The Chazan repeats the (silent) prayer. 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. Rema: And there are that say we blow TSR"T for Kings once and also for Remembrances and also for Shofros [Tur quoting Rabbeinu Tam and Minhagim]. And so is the custom in these provinces. Also, it is a custom to say every time after that Tokea blasted (the prayers) "HaYom Haras Olam" (paragraph starting הַיּוֹם הֲרַת עוֹלָם On this day the world came into being etc.) and "Ereshes" (paragraph starting אֲרֶֽשֶׁת שְׂפָתֵֽינוּ May the utterance of our lips etc.) [Maharil] even on Shabbos when we do not blast, we say "HaYom Haras" but not "Ereshes" [Minhagim]
יחיד אינו מפסיק לתקוע בברכות ואפי' יש לו מי שיתקע לו: הגה אלא תוקעים לו קודם שיתפלל מוסף ואין צריכים לתקוע לו שנית: (כל בו וב"י בשם א"ח):
An individual (i.e. individual praying without a minyan) does not interrupt to blow shofar in the blessings (of the Mussaf Prayer) and even if there is one to blow for him. Rema: Rather we blow Shofar for him before he prays Mussaf, and we do not need to blow for him a 2nd time [Kol Bo and Bais Yosef in the name of Archos Chayim].
לא ישיח לא התוקע ולא הציבור בין תקיעות שמיושב לתקיעו' שמעומד (מיהו בענין התקיעות והתפלות אין הפסק) (מרדכי ומהרי"ל) אם סח דברים בטלים א"צ לחזור ולברך (טור) וא"צ לומר שלא ישיחו בין ברכה לתקיעו אם לא בענין התקיעו':
One should not talk, not the Tokea nor the congregation, between the 'Sitting Shofar Blasts' (said prior to the Mussaf Prayer) to the 'Standing Shofar Blasts' (said within the Mussaf Prayer). (However in regard to the Shofar Blasts and the Prayers, it is not an interruption [Mordechai and Maharil]. If one did talk empty words (i.e. unrelated to the prayers etc.) it is not necessary to go back and make a blessing)(Tur) . And it is not necessary to say (i.e. it goes without saying) that one should not talk between the blessing (of the Shofar) to the blast itself if not in regard to the Shofar Blasts.
זה שתוקע כשהן יושבין תוקע על סדר הברכו': הגה ומיהו אינו מעכב ויכול אחר לתקוע אלא שראוי לעשות כך וכבר כתבתי לעיל סי' תקפ"ה:
This one who blew the Shofar when they (the congregation) were sitting (that is the blasts prior to the Musaf Prayer), blows the shofar on the order of the blessings (that is within the Musaf Prayer). Rema: However, it is not a prerequisite, and another is able to blow shofar. Rather that it (i.e. what the Mechaber said) is fitting to do so. Already I have written earlier in Chapter 585.
English translation: Sefaria Community Translation · CC0