[Avodah] : Re: Brisker Chumeros and Shammuti Chumeros

[Chana Luntz]

RMB wrote:

>After Mussaf, our toqeia blew a number of variants of the qolos. This had
me thinking. ... Here by shofar there is also another factor... The whole
>reason for teru'ah vs shevarim vs shevarim-teru'ah was originally to be
yotzei all the shitos. Thus making my question about "hakesil bechoshekh 
> holeikh" not just on modern chumeros, but it is now a question about why
the gemara thought it was proper to say do all the sounds, even though each 
> shitah makes the other two superfluous, and unless your mesorah was
shevarim-teru'ah, a hefseq after the berakhah (over laasiyasan)?


And RYK added :

> I think that one should distinguish the practice of blowing the shofar
> after davening is over and other chumrot. Most agree that this is  beyond
> even a chumra and is more like a hanhaga tovah, which shows our love of
the
> mitzvah of Shofar.
> 
> If these different sounds were introduced into the regular Rosh
> HaShanah prayer service it would be on a different level.

Problem I am having with all of this is the explicit Rema in Orech Chaim
siman 596 si'if 1 "there are places which have the custom to return and to
blow thirty blasts ... and after one has been yotze with this *shuv ain
l'tokeia od bechinam* [but a katan even if he has reached chinuch it is
permitted to tell him to blow, and it is permitted for him all the day]."
And as you can see from the Magen Avraham, the statement shuv ain l'tokeia
od bechinam is because of a shvus d'rabbanan.  And while yes, the Taz does
appear to allow blowing after one is definitely yotzei (he does not
understand the shvus as applying on a regular yom tov that is not shabbas)-
so they have on whom to rely, it seems really very odd to me that people
should be doing things "beyond even a chumra" or to be "yozeh all the
rejected shitos" when by doing so one would seem to be over on a d'rabbanan
according to what seems to be if anything the majority opinion.  Ie if there
is a real genuine safek, then OK, that is not *bechinam* (although by
allowing the extra 30 but no more, the Rema seems to be ruling this out),
but if one acknowledges that there is no real genuine safek, then these
blowings would seem by definition to be perilously close to tokeia bechinam,
meaning one is being makil in a d'rabbanan.  What am I missing here?

Regards

Chana