Laws of Shofar Blowing

Laws of shofar blowing on Rosh Hashanah: Order of the one hundred sounds, Tashat Tashrat and Tarat, measures of the blasts, blessings over the shofar, customs of the Kabbalists and intentions of the blasts, from our teacher and master, the Rosh Yeshiva, the righteous Kabbalist, Rabbi Benayahu Shmueli, may he live long and good days, Amen.

18th of Elul 5786 | Aug. 31, 2026 | 11:54

It is written in the Torah (Numbers 29:1): "And in the seventh month, on the first day of the month, a holy convocation it shall be to you; all work of servitude you shall not do, a day of sounding [Teruah] it shall be to you." A

A. Even though the blowing of the shofar on Rosh Hashanah is a decree of the Scripture, there is an allusion in it, meaning: wake up, sleepers, from your sleep, and dozers, awake from your lethargy, search your actions, search thoroughly in your deeds, and return in repentance. B

B. A person is obligated by Torah law to hear nine blasts on Rosh Hashanah, which are three times Tekiah-Teruah-Tekiah, because it is stated in the Torah regarding Rosh Hashanah two times "a day of sounding [Teruah] it shall be to you," [and] "a remembrance of sounding [Teruah], a holy convocation," and it is stated regarding Yom Kippur of the Jubilee year "in the seventh month on the tenth of the month, on Yom Kippur you shall pass a shofar throughout all your land," and our Sages, of blessed memory, received by verbal analogy (Gezerah Shavah) "seventh seventh" to apply that which is said of this to that, and of that to this. And from here, three Teruot are required on Rosh Hashanah. And since it is written "and you shall pass" [the sound of] a shofar, we learn that every Teruah must have a plain sound [Tekiah] before it and a plain sound [Tekiah] after it—that is, Tekiah before the Teruah and Tekiah after the Teruah—thus there are here three times Tekiah Teruah Tekiah: (known by the acronym) Tarat, Tarat, Tarat. C

C. This Teruah stated in the Torah, we are in doubt regarding it: whether it is a wailing sound that women wail when weeping, like the Teruah that we make, or sighing, like the way a person sighs time after time when his heart is anxious about a big matter, like Shevarim, or both of them as one, the sigh and the wailing; and since the anxious person sighs first and after that wails, therefore we do all of them. The wailing sound we call Teruah, and the sighing sound we call Shevarim, and both of them as one. And it comes out according to this that the order of the blowings is as follows: first we blow three times—Tekiah, Shevarim, Teruah, Tekiah—this order is (given the acronym) Tashrat, Tashrat, Tashrat, lest the Teruah stated in the Torah is also what we call Shevarim and also what we call Teruah. And because of the doubt, lest the Teruah stated in the Torah is what we call Shevarim, therefore we repeat and blow three times—Tekiah, Shevarim, Tekiah—this order is (given the acronym) Tashat, Tashat, Tashat. And because of the doubt, lest the Teruah stated in the Torah is only what we call Teruah, therefore we repeat and blow three times—Tekiah, Teruah, Tekiah—this order is Tarat, Tarat, Tarat. It comes out according to this that the count of blowings is thirty sounds, in order to remove the doubt. D

D. Before the Mussaf prayer, we blow at first thirty sounds while sitting. And afterward another thirty sounds during the quiet Mussaf prayer—that is, Tashrat, Tashat, Tarat at the end of the blessing of "Malchuyot", and again Tashrat, Tashat, Tarat at the end of the blessing of "Zichronot", and again Tashrat, Tashat, Tarat at the end of the blessing of "Shofarot". And we repeat and blow thirty sounds in the repetition of the Mussaf prayer, at the end of the blessings of Malchuyot, Zichronot, and Shofarot as mentioned above. And after saying the Half-Kaddish after the repetition, we repeat and blow ten sounds: Tashrat, Tashat, Tarat; so altogether there are a hundred sounds. And another long Teruah before saying "Aleinu Leshabe'ach"—behold, one hundred and one sounds. E

E. The duration of a Tekiah is like a Teruah F. That is, the duration of the Tekiah needs to be at least like the measure of the Teruah that comes in that order—that is, like the length of Shevarim-Teruah in Tashrat, and like the length of Shevarim in Tashat, and like the length of Teruah in Tarat G. And in Tashrat, a person will blow 18 short blasts, which are a bit more than two seconds, and there are those that say, which are 2.5 seconds, and they were accustomed to be stringent and make it the length of 3-4 seconds H. And in Tashat, the duration a little more than 9 short (Teruah) blasts, which are about one second, and in Tarat at least 9 short blasts I.

F. The 3 Shevarim must be made in one breath J, and this is essential, so that even post-facto (bedi'avad) if not, one has not fulfilled the obligation K.

G. In Shevarim, one should be careful to make each break at least 3 terumatin [short staccato beats] and not lengthen it more than 9 terumatin, lest it leave the category of Shevarim and become a Tekiah L. And it is proper to be stringent so that the break will not be the length of four and a half terumatin, lest it leave the category of Shevarim and become a Tekiah, according to the opinion of Maimonides (Rambam) M.

H. The early authorities disagreed whether the Shevarim and the Teruah in Tashrat are done in one breath or two breaths, and he that fears heaven should try to comply with both views; and in the blowings while sitting, one should do it in one breath, and while standing, in two breaths N.

I. The commandment of the shofar is that it should be a curved ram's horn, to recall the Binding of Isaac. And it is preferred that it be from the right horn O.

J. They should be meticulous to choose only a fit person, a master of Torah and good deeds, who should blow; and it is proper that he be taught the intentions (kavanot) of the blowings from the holy Zohar, and if a blower is not found who knows how to intend for the secrets of the blowings, it is proper that at least the reader know the intentions P.

K. It is proper that the greatest in Torah and in good deeds in the congregation stand before the blowings and say spiritually arousing words to the congregation to awaken them to return in complete repentance; and it is the custom of the holy congregation of Hasidim "Nahar Shalom" that the wise scholar stands and speaks words of mussar of our master and Rabbi, the Rashash (may his merit protect us, Amen), and afterward they say Kaddish for Israel Q.

L. Before the blessings, they say seven times Psalm 47 from Psalms R, and the blower and the congregation say with devotion the prayer arranged in the festival prayer books (Machzorim) S. And it is good that the blower explicitly states with his mouth that he intends to discharge the obligation of all the listeners and also himself; and also the listeners should intend to fulfill their obligation through the blower T. And before the blessing, he should knock with his hand on the platform (Bimah) so that the entire congregation will feel that he is ready to bless and will pay attention to the blessing.

M. Before he blows, he shall bless "to hear the sound of the shofar," as the essence of the commandment is in hearing U. And he shall hold the shofar in his right hand, and it is good that he also blows on the right side V, and the shofar shall be covered W. And on the first day, the blower shall add the blessing of "Shehecheyanu". And the custom is to blow on the platform (Bimah) while the Torah scroll is placed upon it in order to mention the merit of receiving the Torah and the standing at Mount Sinai X.

N. Some are accustomed to stand during the blessings of the shofar, and some are accustomed to sit, and such is the custom of the holy congregation of Hasidim "Nahar Shalom" (may Almighty G-d establish and build it, Amen) Y.

O. Some are accustomed that one of the congregation stands, next to the blower and calls out before him the order of the blowings. And there is also a secret in this matter, and such is the custom of our holy yeshiva Z.

P. Women are exempt according to the law from shofar blowings, as it is a time-bound positive commandment. But a woman who accepted upon herself the commandment of hearing the sound of the shofar on Rosh Hashanah, and every year she would come to the synagogue to hear the sound of the shofar, and one year she was compelled due to illness, etc., and could not come to the synagogue—if possible, it is good that the blower come to her house and sound the shofar for her, without a blessing. And if it is not possible, she does not need an annulment of her vow for her custom. Only if she wants to permanently annul her custom must she perform an annulment because she did not say "without a vow" (Bli Neder). And if her husband intended to exempt herself through the annulment of vows that is customarily performed on the eve of Rosh Hashanah, she does not need an annulment Z1.

Q. One must not interrupt with speech between the blessing and the blowings; however, if he needed to speak regarding matters of the blowings, it is not an interruption. And also, one must not interrupt with speech between the blowings while sitting and the blowings while standing, and likewise between the blowings themselves—whether between [those while] sitting or between [those while] standing. However, speech regarding matters of the blowings and the prayers is not an interruption Z2.

R. The custom of our Master the Ari (of blessed memory) and the Rashash (may his merit protect us, Amen) is to make a pause between order and order—between Tashrat to Tashat, and between Tashat to Tarat—and to confess quietly by mouth so that words will not be heard by his ears. And if they do not make a pause, one should only confess in the heart, and the blower too confesses by mouth; and such is the custom of our holy congregation of Hasidim "Nahar Shalom" from the time of our teacher and master, the genius and Kabbalist, Rabbi Mordechai Sharabi (the memory of the righteous for a blessing) Z3.

Notes & Analysis

A. It is written in the book Sefer HaChinuch (Commandment 405): From the roots of the commandment [is that] since man is physical, he will not be aroused to matters unless by someone performing an arousing act, as is the way of human beings when at war, they blow horns so that they will be properly aroused for war. And so too on the day of Rosh Hashanah, which is the day designated from early times to judge all who enter the world, as our Sages of blessed memory said (Rosh Hashanah 16a): On Rosh Hashanah all who enter the world pass before Him like Benei Maron (like sheep being tithed or like travelers on a steep and narrow path near Maron)—that is to say, His supervision is over the deeds of every single individual in detail. And if his merits are greater, he comes out innocent, and if his sins are greater, they sentence him according to his liability to death or to one of the decrees as he deserves. Therefore, every person needs to awaken his nature to request mercy for his sins from the Master of Mercy, for the Almighty is gracious and merciful, forgiving iniquity, rebellious transgression, and sin, and cleanses those who return to Him with all their heart. And the sound of the shofar greatly awakens the heart of those who hear it, and all the more so the sound of the Teruah—that is, the broken sound. And besides the arousal within it, a person has a remembrance in a thing that breaks his evil inclination toward worldly desires and sins when hearing broken sounds. For whatever a person sees with his eyes and hears with his ears will cause his heart to understand and be insightful, and that is what Rabbi Yehuda said (ibid. 26b): On Rosh Hashanah they blow with curved rams' horns—that is to say, with a curved ram's horn, so that a person will remember when seeing it to bend his heart toward Heaven.

And it is brought down in Sha'ar HaMelech (Gate 3 to Rosh Hashanah, Chapter 7): At the time when the Holy One, blessed be He, ascends and sits upon the Throne of Judgment, Judgment ascends, as it is written: "The L-rd ascends with a Teruah." And at the time when Israel take their shofars and blow, the Holy One, blessed be He, arises from the Throne of Judgment and sits upon the Throne of Mercy, as it is written: "Hashem with the sound of a shofar," and He is filled with mercy toward them.

And in the Zohar HaKodesh (Numbers, page 282) it is found: The lights that they lit in the Temple were modeled after the shofar that they blow on Rosh Hashanah to nullify the prosecutors and arouse mercy.

And it is brought down in Abudraham (Order of Rosh Hashanah Prayer) in the name of Rabbi Saadia Gaon: What our Creator, blessed be He, commanded us to blow the shofar on Rosh Hashanah has ten reasons:

The First Reason: Because today was the beginning of Creation, on which the Holy One, blessed be He, created the world and reigned over it. And so do kings, at the beginning of their reign, they blow trumpets and horns before them to announce and make heard everywhere the beginning of their reign. And so too we crown the Creator over us on this day, and so said David (Psalms 98:6): "With trumpets and the sound of a shofar, raise a shout before the King, Hashem."

The Second Reason: For Rosh Hashanah is the first day of the Ten Days of Repentance, and we blow the shofar on it to proclaim over ourselves like one who warns, saying: Whoever wishes to return, let him return, and if not, he brings judgment upon himself. And so do kings, warning the world first with their decrees, and anyone who violates after the warning—they do not listen to his plea.

The Third Reason: To remind us of the standing at Mount Sinai, regarding which it was said (Exodus 19:16): "And the sound of a shofar was very strong." And we accept upon ourselves what our fathers accepted upon themselves: "We will do and we will hear."

The Fourth Reason: To remind us of the words of the prophets, which were compared to the blowing of a shofar, as it is said (Yechezkel 33:4): "And whoever hears the sound of the shofar and is not warned, and the sword comes and takes him, his blood shall be upon his own head, etc.  and he who took warning delivered his soul."

And the fifth reason: to remind us of the destruction of the Temple and the sound of the alarm of enemy battle, as it is said (Yirmiyahu 4, 19): "For the sound of the shofar you have heard, my soul, the alarm of battle." And when we hear the sound of the shofar, we shall request from Hashem the rebuilding of the Temple.

And the sixth reason: to remind us of the Binding of Yitzchak who surrendered his soul for Heaven, and so too we shall surrender our soul for the sanctification of His name, and our remembrance will ascend before Him for good.

And the seventh reason: when we hear the sounding of the shofar we shall fear and tremble and break ourselves before the Creator. For such is the nature of the shofar, to cause trembling and fear, as it is said (Amos 3, 6): "If a shofar is sounded in a city, will the people not tremble?"

And the eighth reason: to remind [us of] the Great Day of Judgment and to fear it, as it is said regarding it (Zephaniah 1, 14-16): "Near is the great day of Hashem, near and coming very quickly... a day of shofar and alarm."

And the ninth reason: to remind us of the gathering of the dispersed of Israel and to yearn for it, as it is said regarding it (Yishayahu 27, 13): "And it shall be on that day, a great shofar shall be sounded, and those lost in the land of Assyria shall come, etc."

And the tenth reason: to remind us of the resurrection of the dead and to believe in it, as it is said regarding it (Yishayahu 18, 3): "All inhabitants of the world and dwellers of the earth, when a banner is raised on the mountains you shall see, and when a shofar is sounded you shall hear."

B. Rambam (Chapter 3 of Hilchot Teshuvah, Halacha 4).

And according to the Secret [Kabbalah], it appears there is an actual reason, and not merely a remembrance and an allusion within it. And see in Sha'ar HaKavanot (page 97, side 4), where he wrote: The secret of the shofar itself, once I heard from the teachings of ARI z"l, for it includes all the severe powers (Gevurot) and judgments (Dinim). For behold, it [the word "שופר" (shofar)] in gematria is 586, and [it serves] to instruct that it is the aspect of harsh judgments, all of them, and it is the secret of 3 representations of the name Elohi"m (associated with G-d's attribute of strict judgement).

Elohi"m when spelled out according to the phonetic sounds of the component letters, namely, Aleph (phonetic Gematria 111), Lamed (phonetic Gematria 74), Hei (phonetic Gematria 15), Yod (phonetic Gematria 20), Mem (phonetic Gematria 80) has a total value of 300, which is the Gematria of Shin, the first letter, of the word Shofar.

The second representation of Elohi"m by regular Gematria is 86, which equals the Gematria value of the next two letters in the word Shofar, namely, Vav and Pei.

The third representation of Elohi"m namely by progressive expansion yields, 200 which equals the Gematria of the final letter of Shofar, namely, the letter Reish.

The progressive expansion Gematria works in the following way. The first letter of Elohi"m, Aleph by itself =1, the first two letters, Aleph, Lamed = 31. The first three letters Aleph, Lamed, Hei = 36. The first four letters = Aleph, Lamed, Hei, Yod = 46. All five letters of Elohi"m =86. When you combine 1 and 31 and 36 and 46 and 86 together you arrive at 200

And therefore, consider this: What is the power of the shofar and what is its special importance—meaning that within its power lies the ability to change a decree of judgment and to sweeten the judgment upon a person. And within its power is the ability to transform the attribute of judgment into the attribute of mercy, as well as harsh decrees and evils that a person might be subject to—such as who unto hunger and who unto abundance, who unto life.

And we will contemplate and see how much the Rashash expanded upon this in his ethical teachings mentioned in the Siddur KT"Y (Part 3, page 340), writing words that pierce all the way to the chamber of the heart, to see how great a person’s sin is and what delays repentance in this [world]. From this understand how much we are obligated to return in repentance, for were it not for this, the shofar would be of no avail whatsoever. And it is known to the Sages, of blessed memory, that the simple reason for the commandment of the shofar is that it serves to awaken slumbering hearts in the deep sleep of the illness of the Evil Inclination—as written by the Rambam, of blessed memory, in these words: Even though the sounding of the shofar on Rosh Hashanah is a scriptural decree, there is an allusion within it, as if to say: "Awake, sleepers, from your sleep, and dozers, awake from your lethargy, search your deeds, return in repentance, and remember your Creator!" These are those who forget the truth in the vanities of time, straying all their year in vanity and emptiness which neither avail nor deliver. Look to your souls, improve your ways and your deeds, let each of you abandon his evil way and his thought which is not good, and repent for the neglect of Torah, the paucity of mitzvot, good deeds, and for what he did that was not good—not only for his actions of this past year, but for all the actions of his lifetime, and even for reincarnations (gilgulim) he passed through, for the L-rd will bring everything to judgment.

Now verily, "if a shofar is sounded in a city and the people do not tremble," therefore let us search our ways and examine them, for through our sins our mother has been cast away for so many years, and the tzaddik has perished, to the matronita it is lost, and therefore all our intention in our prayers should be with complete intent to redeem the Shechinah and the holy sparks from exile and to break open her prison; to say to the prisoners, go out, if there is one who has called to him as it is written in the Tikkunim on 'and He turned here and there, etc.; if there is no one who awakens in repentance of time, for vanity and emptiness.

For is it not so, that a person is judged over every moment, and demanded of him what he produced every moment, as it is written: "You will not neglect me until "Baali Roki"," and especially the sin of neglect of Torah which rises above all! For why has the land perished upper and lower, upon their forsaking My Torah, and the beginning of a person's judgment is concerning words of Torah. And every hour and every moment that a person is not engaged in Torah, he is in the category of "the lacking" cannot be numbered," and anyone not engaged in words of Torah is called rebuked, for the word of Hashem he has despised and every single day a Heavenly voice goes forth from Mount Horeb crying out and saying: "Woe to the sons and to the creatures for their shaming of Torah!" And even if one sits idle, he is called a scoffer from one of the classes of people (distanced from the presence of the Shechinah)  etc.

Therefore, now is the time of [Divine] favor; let us strengthen ourselves and subdue our hearts in complete repentance, for the gates of repentance are open today. For this is what we are seeking this day; for the main purpose of the shofar is dependent upon repentance, as written in the holy Zohar as is well known, for the awakening of repentance today causes the gates of repentance to open for him. For the gates of repentance are open today, for a little awakening to repentance this day is effective like troubling oneself greatly (to repent) at another time, etc., until here are his words.

C. Shulchan Aruch (Section 590, Subsection 1) and see there in the Mishna Berurah, and it will be well with you.

D. Thus it is brought in Rosh Hashanah (34a): Rabbi Abbahu instituted in Caesarea: Tekiah, Shevarim-Teruah, Tekiah three times; Tekiah, Shevarim, Tekiah three times; Tekiah, Teruah, Tekiah three times. For he was in doubt: Is it groaning (Genuchi Ganach)—that is, Shevarim—or is it wailing (Yeluli Yelal)—that is, Teruah—or is it both of them (Genuchi Ganach) and (Yeluli Yelal)—that is, Shevarim and Teruah. And it is not sufficient to simply blow Tekiah, Shevarim-Teruah, Tekia, for maybe Genuchi alone, that is to say Shevarim alone is what is required and the Teruah sound is an interruption between the Shevarim and the Tekiah that follows it, or maybe the requirement is the Yeluli (Truah) sound alone and the Shevarim is interrupting between the first Tekiah and the Teruah that follows it.

And Rav Sherira Gaon and his son Rav Hai Gaon were asked: Up until the time of Rabbi Abbahu, did they not fulfill the obligation of the shofar? And furthermore, how could a doubt fall upon a mitzvah that all of Israel maintained year after year since the days of Moshe our Teacher?

And regarding this responded Rav Sherira Gaon and Rav Hai Gaon, that all three sounds which are "Teruah" or "Shevarim" or "Shevarim-Teruah" together are valid and are considered the sound of Teruah, because according to the Torah one only needs to blow a broken sound for Teruah. And all the aforementioned sounds are broken sounds. And in the generations before Rabbi Abbahu, different customs arose: some made Shevarim in one place and Teruah in another place, and some were accustomed to make Shevarim-Teruah, etc.

And Baal HaMa'or (Rosh Hashanah 11a in the Rif page numbers) wrote: And so the matter was in ancient times, a custom throughout all Israel: some made Teruah light wailings (yebavot), and some made Teruah heavy wailings, which are Shevarim. And both these and those fulfilled their obligation, for heavy broken sounds are Teruah, and light wailings are Teruah. And the matter was seen as a difference of opinion, even though it is not a real (halachic dispute). For behold, Tannaim, as we said above, these defined the measure of Teruah as 3 wailings, and these defined the measure of Teruah as 3 Shevarim. These acted according to their custom, and those acted according to their custom. And Abaye said, "In what do they differ? In custom one place following one custom and another a different custom." And they were not mistaken about these, nor were they mistaken about those, but each Master fulfilled the Torah according to his local sound. The Sages of these agree that Shevarim is Teruah, and the Sages of those agree that wailing sounds are Teruah. And when Rabbi Abbahu came, he saw fit to institute an enactment so that all of Israel would practice one unified custom and no dispute would appear among them. In order that the commoners would not view this as a (halachic) disagreement. These are the words of our Rabbi Hai Gaon, of blessed memory, are good, pleasant, sweeter than honey, and drippings of the honeycomb. End of quote.

And Rambam (Maimonides) in Laws of Shofar, Chapter 3, Halakha 2 did not agree with the opinion of the Geonim, of blessed memory, and held that this Teruah mentioned in the Torah—we do not know what it is, and it is a halakhic doubt and dispute. And he wrote: "This Teruah mentioned in the Torah became doubtful to us through the length of years and the duration of the exiles, and we do not know how it is: whether it is the wailing that women wail among themselves when weeping, or groaning as a person groans repeatedly when troubled over a great matter, or both of them together, groaning and the wailing that typically follows it, which are together called Teruah, for it is the way of a troubled person to sigh first and wail afterward. Therefore, we do everything." End of quote.

And in Orchot Chaim (Laws of Rosh Hashanah, Section 10), he also wrote according to the opinion of Rambam, writing: "How many soundings is a person obligated to blow on the Festival Day of Rosh Hashanah? Nine soundings, as it is said 'Teruah' during the Jubilee and on Rosh Hashanah three times, and every Teruah has a plain sound (Tekiah) before it and after it. And by oral tradition they learned that all Teruot of the seventh month are one and the same, whether on Rosh Hashanah or on Yom Kippur of the Jubilee. Nine soundings are blown, each consisting of Tekiah, Teruah, Tekiah. This Teruah mentioned in the Torah became doubtful to us through the length of years and the duration of the exiles, and we do not know how it is: whether it is the wailing that women wail among themselves when weeping, or groaning as a person groans repeatedly when troubled over a great matter, or both of them together, the groaning and the wailing that typically follows it, which are called Teruah, for it is the way of a troubled person to groan first and wail afterward. Therefore, we do everything. The wailing is what we call Teruah, and the groaning that comes after it is what we call Shevarim." End of quote.

And so it is written in the Tur (Siman 590): But as for the Teruah, we do not know what it is, other than what the Aramaic translator translated as Yebava. Thus, it is like the sound that a person produces when he weeps and wails, which we learn from Sisera's mother, where it is written "and she wailed" (Va-teyabev). However, we still do not know if it is like a person groaning from his heart, as is customary for a sick person who emits short sounds, pauses, and extends them, which is called a Genach (Shevarim); or if it is like a person who wails and laments, emitting short sounds adjacent to one another, which is called Yelil (Teruah); or if it is both together. Therefore, to remove all doubt, we perform everything: Tekiah, Shevarim, Teruah, and Tekiah 3 times; and afterwards Tekiah, Shevarim, Tekiah 3 times, because if the Teruah is Shevarim, we have done nothing because the sound breaks between the Teruah and the final Tekiah, and we require that there be no interrupting sound between them. Afterwards, Tekiah, Teruah, Tekiah 3 times, for if the Teruah is Yelil, then the Shevarim was an interruption between the first Tekiah and the Teruah. Therefore, one must blow Tashrat (Tekiah-Shevarim-Teruah-Tekiah) 3 times, Tashat (Tekiah-Shevarim-Tekiah) 3 times, and Tarat (Tekiah-Teruah-Tekiah) 3 times.

And Maran Shulchan Aruch (there, Section 2) wrote: This Teruah mentioned in the Torah became doubtful to us: Is it what we call Yelalah, which we call Teruah; or is it what we call Shevarim; or are they both together? Therefore, to fulfill the obligation without doubt, one must blow Tashrat 3 times, Tashat 3 times, and Tarat 3 times. End of quote.

And according to the Kabbalistic secret, all one hundred blasts must be sounded, and each order has a specific order of intentions, drawing down of lights, and intellectual faculties (Mochin). See regarding this in the prayer book Rechovot Hanahar from our holy academy, where this issue is expanded upon, and it will be well with you.

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