Shofar

(16) On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled.

(15) All the people witnessed the thunder and lightning, the blare of the horn and the mountain smoking; and when the people saw it, they fell back and stood at a distance.

(24) Speak to the Israelite people thus: In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts.

(9) Then you shall sound the horn loud; in the seventh month, on the tenth day of the month—the Day of Atonement—you shall have the horn sounded throughout your land

(1) In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations. You shall observe it as a day when the horn is sounded.

(1) Cry with full throat, without restraint; Raise your voice like a ram’s horn! Declare to My people their transgression, To the House of Jacob their sin.

(5) When the Ark of the Covenant of the LORD entered the camp, all Israel burst into a great shout, so that the earth resounded.

(Bamidbar 10:5) "And you shall sound a blast" ("Utekatem teruah"): A teruah (a rapid succession of three notes, tremolo) by itself, and tekiah (a long, sustained sound) by itself. You say, a tekiah by itself and a teruah by itself. But perhaps (in this context) tekiah and teruah are one and the same? (This cannot be, for) (7) "And when the people are to be gathered, you shall sound a tekiah and not a teruah" indicates that tekiah and teruah are distinct sounds. "utekatem teruah": We are hereby taught that a tekiah precedes a teruah. Whence is it derived that a teruah (also) follows a teruah? From (Ibid. 6) :"teruah yitkeu" ("a teruah shall they blow.") R. Yishmael the son of R. Yochanan b. Beroka says: This (derivation) is not needed. It is written (Ibid.) "And when you blow a second teruah." Let "second" not be written. Why is it written? To serve as a prototype (binyan av) for the tekiah, that it be second (i.e., after) the teruah — whence we learn that (in sum he blows) tekiah-teruah-tekiah. This tells me only of (the order in) the desert. Whence do I derive (the same for the order on) Rosh Hashanah? It is written "teruah" here and it is written "teruah" elsewhere (re Rosh Hashanah). Just as "teruah" here — tekiah-teruah-tekiah, so, "teruah" there — tekiah-teruah-tekiah. Three "teruoth" are written in respect to Rosh Hashanah: (Vayikra 23:24) "Shabbaton zichron teruah," (Ibid. 25:9) "Veha'avarta shofar teruah," (Bamidbar 29:1) "Yom teruah yihiyeh lachem" — two tekioth for each (teruah). In sum, on Rosh Hashanah there are three teruoth and six tekioth — two (sets of tekiah-teruah-tekiah) prescribed by the Torah, and one by the scribes: "Shabbaton zichron teruah," "veha'avarta shofar teruah" — by the Torah. "Yom teruah yihiyeh lachem" — This comes for its teaching (that the shofar is blown in the daytime ["yom"], and not at night). R. Shmuel b. Nachmani says in the name of R. Yonathan: One prescribed by the Torah; two prescribed by the scribes. "Shabbaton zichron teruah" — by the Torah. "veha'avarta shofar teruah" and "yom teruah yihiyeh lachem" — These come for their teachings, ("veha'avarta") to teach that there is an unbroken sound (tekiah) before the teruah, and "yom," to teach that the shofar is blown in the daytime.