Darf men fergesin der shiktsa...?

If I only knew Yiddish! My grandmother of blessed memory wanted to learn it with me for a while.
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Well, I don't know Yiddish, but I do know what a shiktsa is :-)

Speaking of Gentile girls who tempt Jewish boys (:-)), can a child of a "mixed" marriage between a Jew & non-Jew ever be "recognized" as a Jew by Israel? And is Israel ultimately the desired homeland of all Jews?

Thanks!! BTW, I am really loving this thread! :-)
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The progeny of a Jewish woman is Jewish, no matter what. A Jewish man who has a child with a non-Jewish woman R"L, the child is not Jewish, and would have to convert to become Jewish.

The State of Israel has no specific holiness attached to it, as it is a completely secular government, who has no bearing in matters of the Torah or Judaism. The LAND of Israel is the homeland of the Jewish people as given by G-d in the Bible (Torah). When Moshiach comes, yes, ALL Jews will return to the Land of Israel.

Glad you really love this thread!! Be well!!
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What's the translation on that? I recognize "fergesin" (to forget) and "shiktsa" (non-Jewish woman) but am lost on the rest.

When my two Jewish friends were in town I could figure out their Yiddish (much to their chagrin!:-)) because I studied German. Now that they've moved away I'm as rusty as a piece of late 70s Detroit iron!
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Yeah, when I started learning Yiddish and Hebrew, my spanish skills went rusty as well, and I was fluent enough to backpack through rural Mexico.
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You got that right. Forcing the state of Israel to become "Jewish" makes my stomach turn. Israel will become Jewish when Moshiach comes. Until then, everyone there has to learn to get along; they are all children of Abraham...
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Glad you agree.
But, let's not get mixed up - the land of Israel is the inheritance of all the Jewish people NOW and forever. It is the land which G-d promised to Avraham, Yitzchak AND Yaakov, so the land belongs to the Jewish people. Sacrificing one foot, CH"V, of the Land of Israel not only endangers Jewish lives, but also Arab lives and affects the entire world.

http://tinyurl.com/nul7vz
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Who?:-)
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sorry. Abraham, Isaac and Jacob - the partiarchs of the Jewish people.
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:-) I should have recognized at least Jacob. Sounds similar.
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I am going to meet Pete Johnson tomorrow at my local B&M and pick up some Tat Black Robustos, and it's erev Shabbos. Have a good one.
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Have a good Shabbos and a good smoke, Rabbi!
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Thanks!! Be well and enjoy whatcha smokin' :-)
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Hello, I was wondering if you could please give me some more information about the custom/tradition of wearing the kippah.

Thanks,
Ed
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Out of 6M people living there, it is roughly 20% Arab and another 20% Russian. And by Russian I mean ethnic Russians, Russian Orthodox. If you travel in Tel Aviv proper these days, all you need is Russian and you can easily get by, I was amazed. 1 million, roughly.
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Not that my Yidish is great, far from it, but SHIKSA is spelled and pronounced without a T unless American Yidish is so different than the one spoken elsewhere.
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Kippah really just means covering. Yarmulke means awe of the king. Constantly reminding of the One above.
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I knew that :-). I was wondering more about the history or the reason for wearing one.

Thanks,
Ed
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Hi Rabbi:

I was raised in the Episcopal church, but in high school, we (my chorus) formed a partnership with the temple across the street. That partnership evolved into a friendship with the cantor. In fact, I wound up being invited to sing for High Holy Days for 15 years with that temple until I moved away.

Please excuse any misspellings in my attempts to transliterate Hebrew.

A couple of questions:

1. There was this one part in one of the services; they would bring up all of the men in the congregation who were of age and had last names like Cohn, Cohen, or Cohan. They referred to them as the "Kohanim" I think. The men would cover their whole faces and heads with their prayer shawls, and many people in the congregation would turn away from the bima. What exactly was going on during this part of the service? Why couldn't they show their faces and why would people turn away?

2. In another service, when they blew the shofar, the rabbi would have various chants in between shofar blasts. One sounded like "te ki ya" and another sounded like "kee ya ga do la." What do these mean?

Thank you for this thread, it is a great read.

PS: The cantor and his brother (who conducted the High Holy Day choir) at the temple always considered me an "honorary Jew." They even picked out a Hebrew name for me: Mordechai. And after 13 years of singing with them, they had a little Bar Mitzvah party for me. It was a great time and they were wonderful people. I miss them.
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I hope this helps!! :-)
By J. Immanuel Schochet
Introduction - The Basis of All Precepts
Since the days of old it was the Jewish custom to keep the head covered at all times. Thus, the skull cap became a familiar part of the Jew's attire.

Generally, Jews take it for granted that the head should be covered when they find themselves in a holy place, such as the synagogue, or engaged in a sacred occupation, such as the study of the Torah, reciting of prayers, partaking of food1, and the like. Actually, there is not a time in the Jew's life when he is not in the presence of G-d, nor is there any part of his life which is free from the service of G-d.

Shortly before Rabbi Joseph I. Schneersohn, the Lubavitcher Rabbi, of sainted memory, passed away, a question was submitted to him by a prominent Jewish gentleman, regarding the significance of keeping the head covered. The Rabbi's answer, later supplemented by his successor, the present Lubavitcher Rabbi, Rabbi Menachem M. Schneerson, forms the basis of this brief explanation of the practice of covering the head.

The Rabbi of sainted memory prefaces his answer with a reference to the dictum in the Talmud, "Why was the portion of 'Shema' placed before the portion of 'And it shall come to pass, if you will diligently hearken, etc.?' Because one should first accept the yoke of the reign of Heaven and then accept the yoke of the precepts." (Berachoth, 1st Mishnah, ch. 2).

The words of the Mishnah are clear that the Jew's submission to G-d's reign and his acceptance of the precepts must be in a manner and condition of a "yoke," needing fundamentally no intellectual explanation, but only an acknowledgment that that is the decree of G-d's will. To be sure, Jewish scholars, sages and philosophers have written volumes on the meaning and significance of various Mitzvoth. But whatever intellectual reasons may be advanced to explain any particular Mitzvah, they are really immaterial, and by no means do they represent all the real significance of the Mitzvah; for the Mitzvah is essentially a Divine "decree" which is above reason.

In practice we see that those who observe the precepts because they are G-d's commands, decreed by His will - fulfill them faithfully at all times, and in all places; but those who would be guided by "explanation" often fall into error, for the human intellect is limited, while the precepts are given by G-d, whose wisdom is infinite.

The Basis of All Precepts

The prayer of Shema forms the central theme of our morning and evening prayers. The Shema consists of three chapters, taken from the Torah.

In the first portion of the Shema we proclaim the Unity of G-d and His Sovereignty: He is One, the Creator and Lord of the Universe. At the same time we profess our complete and absolute submission to G-d's reign, with a love that is greater and stronger than anything we possess, including our very life.

The second portion of the Shema speaks of G-d's commands, the Mitzvoth: G-d is the Supreme Judge, rewarding the fulfillment of His commands, and warning about eventual retribution for their non-fulfillment.

The third portion has been added for its mentioning of the Mitzvah of Tzitzis and the Liberation from Egypt.

The first two chapters of the Shema form the subject of our discussion.

Our Sages, as quoted in the Rabbi's letter, observe that the order of the first two portions of Shema is not accidental, but is logical and purposeful. It tells us, first of all, that both in the case of our submission to the reign of Heaven and our acceptance of the Mitzvoth, such submission and acceptance must be in a manner similar to a "yoke." Secondly, that the first pre-requisite of observing the precepts and practicing our religion is the acceptance of G-d's Sovereignty with absolute resignation and submission.

In the presence of the Supreme Being we must acknowledge our intellectual incompetence. This idea is conveyed in the expression of "yoke." The analogy is not used to suggest a burden; far from it. It is used in the sense that a) the animal has no idea of what is behind its master's will, b) the animal's absolute submission; c) the yoke is the means of enabling the animal to fulfill its functions.

Our faith is based upon the Divine Revelation and presentation of the Torah at Mount Sinai. We have accepted the Torah in the spirit of "We will do" (first) and (then) "we will understand" (Naase v'nishmo). The latter word, as also in the case of "Shema," does not mean only "hear" or "obey," but also "understand." In other words, we have accepted the practice of our precepts as decrees from the Supreme Master of the Universe in the full realization that our human intellect is limited and cannot grasp the Infinite Wisdom of G-d. We do not know, nor can we know, the full effect of performing the Mitzvoth, what they do to us and for us and to the world around us. Any explanations or significances that may be advanced or attributed to any Mitzvah must be considered as incidental and incomplete.

The scientific method is first to establish the facts and then to seek to explain them. If a satisfactory explanation is found, well and good; if not, the facts still remain valid, even if the secret of their origin has not been discovered.

It is an established fact in Jewish life and experience that where the Jewish precepts, customs, and traditions have been observed with real submission to G-d's Wisdom and Will, in a spirit of humility and simple faith, these precepts, customs, and traditions have been preserved and perpetuated. But where they were not accepted in this spirit, and became subject to intellectual scrutiny in a reckless search for explanation, and accepted because they appealed to reason or fancy, there the very foundations of Judaism were undermined (e.g., during the religious persecutions at the time of the Crusades the Jews of Germany could not be forcibly converted; they died to sanctify G-d’s name (“Al Kidush Hashem”). In Spain, however, where the Inquisition brought to an end a golden era of philosophy and theological research, the religious persecutions led to comparatively numerous conversions).

Moreover, our Sages say, "He who says this tradition is a fine one, and that one is not so good, discredits the Torah (and it will eventually become forgotten to him, Rashi)" (Erubin 64a). We must regard all laws with equal sanctity, for they were all given by the same Lawgiver, and they all come from the same source.

Covering the head has been strictly observed by all Jews2. It is stated in the Talmud that covering the head is associated with Yirath Shomaim (piety). The story is told of a boy who was a kleptomaniac by nature, but by virtue of keeping his head covered always and being extra careful about it, his evil nature did not assert itself. However, when the wind once blew his headgear off, he immediately became the victim of his kleptomania (Talm. B. Sabbath 156b).

One might find many symbolic inferences in the observance of the practice of covering the head, based on the abovementioned statement of our Sages that covering the head is associated with piety. For example, keeping the head covered shows and reminds us always that there is something "above" our heads, and the like. Such interpretations are useful only if, and in so far as, they help to preserve the precept, but must by no means be regarded as the reason for the precept. The basic principle in performing a Mitzvah is the realization that it is the Will and Wisdom of G-d that we perform it.


Some Laws of Covering the Head
(1) One should not walk bare-headed (the distance of) four cubits1.

(2) Nowadays there is an additional prohibition, not only to walk a short distance, but even to sit in the house bare-headed2.

(3) It should be even worn during sleep at night3.

(4) Small children should also be raised to cover their heads4.


A Philosophical Perspective
Headgear is part of man's general attire. It would be helpful first to consider the origin and significance of human attire in general, before discussing the question of covering the head.

According to the opinion of many scientists, human attire is considered to have originated for two reasons: (a) as a protection against climatic conditions (heat, cold, rain, etc.), and subsequently also (b) for decorative purposes.

On closer investigation, however, it would seem that this "scientific" view is highly questionable. Inasmuch as the cradle of the human race was in a place where climatic conditions were ideal, yet clothes were worn in these early days, the weather motive of attire does not hold good.

According to the Torah, clothes had quite a different origin. We are informed by the Torah (Genesis, ch. 3) that when the first human beings, Adam and Eve, were created, they did not require any clothes and "were not ashamed." But after their sin with the Tree of Knowledge, "they knew that they were naked," and prepared themselves clothes to cover their bodies.

This radical change of outlook in the first human beings is explained by Maimonides (Guide, part I, ch. 2). His explanation is quoted in Chabad literature, which throws further light on the subject. Briefly it is this:

Man was created all good, without any evil in him. He had no evil inclinations nor did he know any temptation for physical pleasures. Consequently, all organs and parts of the body were equal to him, each one having to play its part in carrying out man's Divine mission on this earth. In his purity of mind, the feeling of shame was foreign to him. Just as there would be no reason for shame in teaching the Torah to someone, an act which is likened to begetting a child spiritually, so there would be no reason for shame in begetting a child physically, for here, too, man was fulfilling the Divine command of "Be fruitful and multiply." In both cases, indulgence in physical pleasure was ruled out, there being but one consideration: The fulfillment of the Divine Will.

After the sin with the Tree of Knowledge, there was born in man a consciousness of physical pleasure, of which he was not aware before when his spiritual self was absolutely predominant. Good was no longer purely good in his contaminated mind. He saw that certain parts of the body were more directly associated with the sense of physical pleasure. The exposition of those parts of the body now brought forth in him a feeling of shame on two counts: first of all, because these parts of the body were a reminder of the humiliating downfall of man into the power of lust, and secondly, because they were a source of temptation. For these reasons, man felt ashamed of his nakedness and wished to cover his body.

From this point of view, it would appear at first glance that the feeling of shame would certainly not apply to the head, the seat of the intellect, the highest possession of the human being, which distinguishes him from the lower species of animals. For is not the intellect the zenith of the entire creation?

Indeed, the man who thinks that there is nothing higher in the universe than his intellect, would consider it a contradiction to cover his head, the seat of his intellect, his pride and prized possession.

However, the man who believes in G-d has a different conception of man's status. We know that despite man's intellectual prowess, he is a very humble being; we realize that the intellect, unfortunately, far from getting us out of the mire of temptation, often is itself influenced by it, and acts as an accessory. Even he who does not belong to this category, nevertheless experiences shame by reason of the insignificance of even the intellect in the realm of the Divine.

Consequently, not only the lower parts of the body are witnesses of man's downfall, but even the head, which houses the intellect, and perhaps more so. I say "more so," because the failure of the intellect is man's greatest failure. For while an immature child may not be fully responsible for his actions, the mature person has no excuse. So it is with regard to man's faculties themselves: the failure of the highest is the greatest failure.

The more one is conscious of one's intellectual responsibility, the greater must be one's sense of shame at failing to fulfill it. Intellect and knowledge, far from giving the Jew a sense of pride, give him a sense of humility, for they have been given to him by G-d for higher and sacred purposes. In so far as he does not fully live up to these purposes, the average man must always be filled with a sense of shame. Even the righteous man cannot be free from a sense of shame, for, being more fully aware of the presence of G-d, each intellectual step forward brings him closer to the realization how infinitely insignificant is his intellect in the presence of the Infinite. For "the culmination point of knowledge (in the knowledge of G-d) is to realize that we do not know."

Thus, our covering the head always, is a demonstration of our awareness that there is something which is infinitely above our intellect, and symbolizes our humility and sense of shame in the presence of G-d (Yirath Shomaim).







The Kippah (Skullcap)

By Lorne Rozovsky

A kippah (literally: dome) is the Hebrew word for skullcap, also referred to in Yiddish as a yarmulke, or less frequently as a koppel. Jewish law requires men to cover their heads as a sign of respect and reverence for G‑d when praying or speaking G‑d's name while reciting a blessing, during study, and while in a synagogue or yeshiva. This practice has its roots in biblical times, where the priests in the Temple were instructed to cover their heads.

Small children should also be taught to cover their headsTraditionally, Jewish men and boys wear the kippah at all times, a symbol of their awareness of, and submission to, a "higher" entity. There is no requirement either biblically nor explicitly stated in the Talmud that this practice be followed although the practice is noted in the Talmud. Yet, through the ages it became an accepted Jewish custom, which, according to the majority of halachic authorities, makes it mandatory. One should, therefore, not walk or even sit, bareheaded. Small children should also be taught to cover their heads.

Even those who do not wear a head covering at all times, will cover it as a sign of respect when attending religious services such as at a cemetery, a shiva house, or a wedding.

Many Jewish men and boys wear a kippah even while wearing a hat. The rational is that when the hat is removed either for comfort or politeness, the head remains covered.

While most chassidic Jews wear the traditional black kippah, many Jews will wear kippot (plural form of kippah) of various colors or designs. During the High Holidays, many wear white kippot. Some communities have developed kippah designs that are highly intricate works of art. Some of the best known are made by Jewish artisans from Yemen and Georgia, most of whom now live in Israel.

For more on the Kippah, click here and here.
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Interesting recollections, thanks for sharing. You did a great job of tranliterating! Good memory. :-)
I am also glad you are enjoying the thread!!

1)
When is the Blessing Administered?

By Naftali Silberberg

In the Holy Temple, the Kohanim ascended a platform ("duchan"—thus the origin of the Yiddish term for the Priestly Blessing: "duchening") after the morning sacrificial offerings, and blessed the gathered throngs. With the destruction of the Temple, the blessing is administered in the course of the prayer services, during the chazzan's Repetition of the Amidah. It is necessary for a minyan to be present in order for the Kohanim to administer the Birkat Kohanim.

In Jerusalem, the Birkat Kohanim rite is performed every morning. On days when the Musaf service is recited, the Birkat Kohanim is performed both during Shacharit and Musaf. In all other Israeli cities beside Jerusalem, some (mostly Sephardim) perform Birkat Kohanim every day, while others (mostly Ashkenazim) only on Shabbat.

Birkat Kohanim is a throwback to the priestly Temple service. A Kohen who had imbibed even a small quantity of an intoxicating beverage was barred from performing any Temple service until the drink's effects had worn off. The same rule applies to Birkat Kohanim nowadays, and consequently the blessing is not administered during the afternoon Minchah service, for fear that some Kohanim may have enjoyed an aperitif together with their lunches. On public fast days the Kohanim recite the blessing during Minchah as well.

In the Diaspora

A blessing must be conferred with a joyful heart, hence the prevailing custom in the Diaspora to relegate the Birkat Kohanim to the major holidays. Furthermore, the blessing is only done during the Musaf prayer, when the crowd is happily anticipating their impending "dismissal" from synagogue, when they will be free to go home and celebrate the holiday meal with family and friends. Apparently, true joy cannot be experienced by all until the rabbi's sermon is dispensed with… An exception to this rule is Simchat Torah, when the Birkat Kohanim is done during the Shacharit (morning) services, this because on this joyous day many make kiddush (on alcoholic beverages) before Musaf.

Interestingly, the Birkat Kohanim is also performed on Yom Kippur; when we are joyful because of the atonement granted by G‑d on this holiest of days.

There are conflicting customs whether Birkat Kohanim is administered on a holiday which falls on Shabbat. Chabad custom is to proceed with the blessing as usual.

Role of the Congregation

By Naftali Silberberg

It is customary for the congregation to stand for the duration of the Birkat Kohanim, out of respect for the Divine Presence which graces the occasion.

Only those standing in front of the Kohanim are included in the blessing. In synagogues where seats directly abut the eastern wall of the sanctuary (this is especially common with the rabbi's or chazzan's place), their occupants should move back several paces for the Birkat Kohanim, so that they do not stand behind the Kohanim. (The chazzan should move back before starting the Repetition of the Amidah.)

The Blessing

By Naftali Silberberg

This article discusses the function of the Kohanim. Click here for the congregation's participatory role in the blessing.

Calling Upon the Kohanim

The chazzan silently recites the prayer which precedes the Birkat Kohanim ("Our G‑d and G‑d of our fathers, bless us with the threefold [Priestly] Blessing…"), until he reaches the word "Kohanim"—which he calls out loud; officially summoning the Kohanim to discharge their priestly duty. The chazzan then silently says, "Am kedoshecha ka'amur."

At this point, the Kohanim begin incanting a blessing, thanking G‑d for "sanctifying us with Aaron's sanctity and commanding us to bless His nation Israel with love."

(If there's only one Kohen present, the chazzan does not say "Kohanim" – the plural form of Kohen – aloud, rather he says the entire prepatory prayer silently, and the Kohen begins saying the blessing on his own.)

While reciting the blessing, the Kohanim – who are facing the Ark – rotate themselves clockwise to face the congregation by the time they conclude the blessing.

Raised Hands

Immediately after the blessing, the Kohanim lift their hands beneath their tallits—shoulder-high, palms outstretched and facing downwards. The right hand should be slightly more elevated than the left one.

The fingers are positioned in a manner which leaves five "windows" through which G‑d's blessings flow to the congregation. The general idea is to separate each hand into three "sections"—leaving spaces on each hand between the thumb and index finger, and between the middle and ring finger. The fifth space is completed by the way the two thumbs are configured together. There are different traditions regarding this configuration—Kohanim should consult with their father or rabbi to determine their family/community tradition in this matter.

Sephardim have a completely different tradition. They raise their hands above their heads and separate all their fingers.

The Kohanim should not gaze at their hands during the Birkat Kohanim.

The Chazzan Leads

The chazzan then leads the Kohanim in the Birkat Kohanim. He recites aloud the fifteen words of the blessing:

'May G‑d bless you and guard you.
'May G‑d shine His countenance upon you and be gracious to you.
'May G‑d turn His countenance toward you and grant you peace.'" (Numbers 6:-)4-26)

The Hebrew words are:

Yivarechecha
Adonai
viyishmirecha

Ya'er
Adonai
panav
elecha
veechuneka

Yeesa
Adonai
panav
elecha
viyasem
lecha
shalom

The Kohanim repeat after the chazzan word-for-word. The Kohanim must chant the words of the Birkat Kohanim in a loud voice—but not a shout. It is traditional in many communities for the Kohanim to precede each word with a short melody. The Kohanim must wait for the chazzan to completely conclude saying a word before repeating it.

After the conclusion of the Birkat Kohanim, the Kohanim remain facing the congregation until the chazzan begins the Sim Shalom blessing. At this point they turn around – clockwise again – and only when they are once again facing the Ark may they bring down their outstretched hands.

While the chazzan recites the Sim Shalom, the Kohanim recite a short prayer, "informing" G‑d that they had complied with His command to administer the Priestly Blessing, and now He must do as He has promised—"Look down from Your holy Heavenly Abode and bless Your people and the Land which You have given us…"
Ideally, the Kohen should conclude this prayer as the chazzan finishes the Sim Shalom blessing—allowing the congregation to respond "Amen" to both prayers simultaneously.

The Kohanim remain at the front of the sanctuary until the conclusion of the kaddish which immediately follows the Repetition of the Musaf Amidah. They then (put on their shoes) and file back to their places.

The congregation should face the Kohanim as they are being blessed – it isn't respectful to turn one's back (or side) to a blessing – but should not gaze at them. The men customarily cover their heads and faces with their tallit. Young children join their fathers beneath the tallit, which makes for a memorable childhood experience.

The congregation listens attentively and responds "Amen" to the Kohanim's preliminary blessing, and at the conclusion of each of the three verses of the Birkat Kohanim. The congregation should wait until the Kohanim have completely ennunciated the final word of the verse before responding with Amen.

According to Chabad custom, the members of the congregation move their heads "in synch" with the words of the Birkat Kohanim. When the Kohanim say the first word, "yivarechecha," they face forward; next word, "Hashem," they turn their head to the right; next word, "viyishmerecha," forward; next word, "ya'er," head to left, etc. (Forward, right, forward, left, forward, right, forward, left, etc.)

Congregation's Prayer

While the Kohanim sing the melody before the final three words of the Birkat Kohanim, the congregation recites a prayer requesting the "healing" of all their negative dreams.

After the Birkat Kohanim, with faces still covered by the tallit, the congregation silently recites the short Adir bamarom prayer.

As the Kohanim file back to their places, it is customary for the congregation to appreciatively acknowledge their blessing with the traditional salutation: "Yasher koach!"



2) Listening To The Sound Of The Shofar

How many times must one hear the shofar sounded on Rosh Hashanah? One must hear it nine times, for the Torah uses the word teruah [a shofar sound] three times in reference to Rosh Hashanah and each teruah sound is preceded and followed by a tekiah sound.

Now, concerning the teruah to which the Torah refers, doubt has arisen, over the ages, as to which sound is intended: whether it is a wailing tone, such as women cry among themselves when they lament; or a kind of sigh, such as one might repeatedly emit in a state of acute sorrow; or if it is a combination of both a sighing and a wailing tone. For such is the way of one who feels great sorrow and anxiety: he first sighs, and then laments.

Therefore we sound all three of these shofar tones, and to differentiate between them we call the wailing sound teruah and the sighing sound shevarim, and the combination of the two shevarim-teruah. In order to resolve all doubt as to the original teruah sound, we sound all three possibilities, each preceded and followed by the straight tekiah.

The order of the shofar sounding is therefore as follows:

After reciting the appropriate blessings, a tekiah is sounded, followed by shevarim, a teruah, and then another tekiah.

This order is followed three times, for a total of twelve sounds [six tekiot, three shevarim and three teruot]. Then another tekiah is sounded, followed by a shevarim, and then another tekiah. This order is also followed three times, for a total of nine sounds. Then, another tekiah is sounded followed by a teruah, and then another tekiah.

Again, this order is followed three times, for a total of nine sounds. Altogether, thirty sounds are made. This order of shofar sounds is referred to as the tekiot d'meyushav - the tekiot sounded when the people may either stand or remain seated. While the person sounding the shofar is required to stand, the congregation may remain seated since they have not yet begun Musaf. Nonetheless, it is customary to stand when the shofar is sounded.

During Musaf, there is an additional requirement to sound the shofar when reciting the blessings of malchuyot - our recognition of G-d's sovereignty, zichronot - when we remind ourselves of G-d's providence, and shofarot - when we refer to the sounding of the shofar. These are referred to as the tekiot d'me'umad - the sounding of the shofar while standing, because the shofar is sounded during the Amidah prayer, which is said while the congregation is standing.

The custom in some congregations is to sound the shofar during the silent Amidah, while others do so only during the cantors repetition.

The sound of the shofar is produced by the breath of the heart in a simple tone, without combinations of letters (as in speech), and this indicates the innermost point of the heart. Therefore it is called “tekiah”-a word also used for pounding in a stake-for this point is “sunk” in the heart in a manner of utmost simplicity, without the possibility of being compounded with intellect and knowledge, let alone being revealed in speech and letters. A person emits such a cry in a simple voice, from the depths of the heart, quite beyond intellect.

There are two types of cries: the cry of a voice and the cry of the heart. The cry of a voice comes from the intellect, as in the case of a person who meditates on the greatness of the Creator, is overcome, and cries in a loud, simple voice. This cry is external, like the cry that comes from seeing something new. The cry of the heart, on the other hand, is the “inner cry that is not heard.”

When the heart is overwhelmed by love or an idea, the innermost point of the heart, higher than intellect, is evoked, and this point is expressed in the cry of the heart.
[Reply]