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1. Minimum and Maximum Shiurim for Shofar Blasts
There are very precise shiurim—measures—for the blowing of the shofar. Most of these relate to the minimum required amount for each type of blast. For example, there is a minimum length for the tekiah—straight blast, a minimum number of shevarim—broken blasts, and a minimum number of truos—staccato blasts. These requirements set the baseline for fulfilling the mitzvah. However, if one wishes to make a tekiah very long, that is permissible. Similarly, if someone wanted to make six shevarim, technically that would also be fine according to some original opinions. The same applies to the truah; if you want to do many short blasts, it is acceptable.2. Customary Numbers for Shevarim and Truah
Despite what might be technically permissible, the established custom is more limited. The shevarim are instituted as three blasts. The tekiah can be as long as desired, but only three shevarim are done. For the truah, depending on the context, there may be 18 or even 24 short blasts, as discussed in various sources. The Shulchan Aruch brings down that some have a custom to do four shevarim, based on Tosfos, but concludes: eina minhag la'asos kein—it is not our custom to do so; we only do three.3. The Issue of Shevarim Length and Halachic Concerns
A significant issue arises regarding the length of each shever. If a shever is made too long, it may resemble a tekiah, which creates halachic complications. This concern is addressed in Shulchan Aruch but will not be discussed in detail here. The main point is that while there is flexibility in some aspects of shofar blowing, with shevarim, both their number and their length are tightly regulated to avoid confusion with other types of blasts.4. The Rebbe’s Custom: Three and a “Shpitz” Shevarim
When it comes to Chabad custom, particularly how the Rebbe would blow shofar, there was an interesting practice: he would blow what was described as “three and a half” shevarim, or “three and a shpitz.” A “shpitz” means an extra point or tip at the end—essentially an additional brief sound after three full ones. The Rebbe wrote to Rabbi Yaakov Lando in Bnei Brak (who had learned in Lubavitch and observed the Rebbe Rashab) asking about this tradition.5. Testimony from Rabbi Yaakov Lando on Lubavitch Practice
Rabbi Lando responded that during his time in Lubavitch, he only heard the Rebbe Rashab blow shofar and found some aspects difficult to understand from a halachic perspective. He once discussed this with another great chossid from Riga who told him: “What do you care? The Rebbe blows—that’s the right way.” Furthermore, he noted that it was not their custom to imitate every detail of how the Rebbe did things but rather to follow what’s written in Shulchan Aruch.6. The Rebbe’s Response: Public Practice as Instruction for All
The Rebbe replied strongly that even if something might be considered a personal conduct when done privately by a Rebbe, when performed publicly—especially when fulfilling others’ obligation in a mitzvah like shofar blowing—it serves as an instruction for everyone present. Since people fulfill their mitzvah through hearing these blasts from the Rebbe (not just his own blessing), whatever he does publicly should be seen as authoritative practice for all.7. Interpreting “At Most Four” Shevarim and Halachic Balance
In another place it is brought down that one should blow three or at most four shevarim. Here “at most four” is interpreted as including that extra “shpitz.” Each individual shever, according to halacha, should be like three short truah sounds (trumetin tututu). If made longer than this measure, it could be counted as a separate blast or even mistaken for a tekiah according to some opinions in Alter Rebbe’s Shulchan Aruch. There are two main views there: making them too long risks violating one opinion while trying too hard to satisfy another could lead you astray elsewhere. Therefore, one must strike a careful balance so as not to invalidate any part of the mitzvah.8. Breath Between Shevarim-Truah and Variations in Order
Another important point concerns whether one should take a breath between shevarim-truah. There are two opinions: whether they should be blown together in one breath or separated by taking two breaths between them. The tradition is that during the first set of shofar blasts (Tkiyos d’meyushav) we do them together without pausing for breath between shevarim and truah. Later on during Musaf (Tkiyos d’me’umad) we make a small breath between them so each can be counted distinctly according to all opinions.