Related%20passage for Rosh Hashanah 4:9

סֵדֶר תְּקִיעוֹת, שָׁלשׁ, שֶׁל שָׁלשׁ שָׁלשׁ. שִׁעוּר תְּקִיעָה כְּשָׁלשׁ תְּרוּעוֹת. שִׁעוּר תְּרוּעָה כְּשָׁלשׁ יְבָבוֹת. תָּקַע בָּרִאשׁוֹנָה, וּמָשַׁךְ בַּשְּׁנִיָּה כִשְׁתַּיִם, אֵין בְּיָדוֹ אֶלָּא אֶחָת. מִי שֶׁבֵּרַךְ וְאַחַר כָּךְ נִתְמַנָּה לוֹ שׁוֹפָר, תּוֹקֵעַ וּמֵרִיעַ וְתוֹקֵעַ שָׁלשׁ פְּעָמִים. כְּשֵׁם שֶׁשְּׁלִיחַ צִבּוּר חַיָּב, כָּךְ כָּל יָחִיד וְיָחִיד חַיָּב. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁלִיחַ צִבּוּר מוֹצִיא אֶת הָרַבִּים יְדֵי חוֹבָתָן:

The order of blowing: Three, [one for malchuyoth, one for zichronoth, one for shofroth], of three each [tekiah, teruah, tekiah for each one. For two teruoth are mentioned in respect to Rosh Hashanah and one in respect to Yom Kippur of the Jubilee, and we derive by identity, "seventh"-"seventh," that what is stated in respect to one we apply to the other. So that "teruah" mentioned in respect to the Yom Kippur of the Jubilee, we apply to Rosh Hashanah, leaving us with three teruoth for Rosh Hashanah. And the two teruoth mentioned in respect to Rosh Hashanah, we apply to Yom Kippur, leaving us with three teruoth for Yom Kippur. And every teruah (broken blast) has a plain blast (tekiah) before it and after it. As it was taught (29b): "Whence is it derived that there is a plain blast before it (the teruah)? From (Leviticus 25:9): "And you shall cause to pass a shofar of teruah?" And whence is it derived that there is a plain blast after it? From (Ibid.): "shall you cause to pass a shofar" — "passing" before and after, and teruah in the middle. "passing" connotes a plain blast, the "passing" of a single, plain sound. So that for the three teruoth of Rosh Hashanah, there are six tekioth — thus, "three of three each."] The length of the tekiah [i.e., the length of all the tekioth, six in number] is three teruoth, [so that the length of a tekiah is half a teruah.] The length of a teruah is three yevavoth [three short notes. Some explain that each yevavah is three short blasts in succession, so that the length of a teruah is nine short blasts in succession. And this stands more to reason.] If he blew a [regular] tekiah before [the teruah] and he extended the second [the tekiah after the teruah] as two, to fulfill the requirement of two tekioth one after the other — the tekiah following malchuyoth and that preceding zichronoth], he has produced only one (tekiah), [a tekiah not being divided in two]. If he blessed [i.e., if he recited the mussaf prayer and the nine blessings], and then a shofar became available to him, he blows tekiah, teruah, tekiah, three times. Just as the prayer leader is obligated, [both in the blessings of Rosh Hashanah and those of the entire year, and fulfills his obligation only with the prayer which he prays for himself, so every individual who is versed in the prayers fulfills his obligation only with his own praying, both on Rosh Hashanah and on the other days of the year. The only purpose of the prayer leader is to effect the fulfillment of the obligation for those who are not thus versed.] R. Gamliel says: The prayer leader effects the fulfillment of the obligation for the (entire) populace, [whether they be versed or unversed, both in the blessings of Rosh Hashanah and in the prayers of the entire year. Why, then, does the congregation pray in silence? So that the prayer leader can arrange his prayer. The halachah is in accordance with the sages in respect to the prayers of the entire year, that the prayer leader effects fulfillment of obligation only for the unversed. But with the blessings of Rosh Hashanah and the Yom Kippur of Jubilee, which are nine long blessings, which not all are versed in, the halachah is in accordance with R. Gamliel, that just as the prayer leader effects fulfillment of obligation for the unversed, so he fulfills it for the versed.]

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