ייִדישער מחשבֿה אויף זכריה 3:2

If the assumption about the emotions represented by the sequence of tekiyah-shevarim -teruah respectively is correct, then the custom of blowing tashrat during malchiot, tashach during zichronot, and tarat during shofarot, makes sense. This in addition to the consideration that it would impose needless diversion of the congregation from concentrating on the prayer itself, and that therefore a minimum of sounds are being blown during the actual amidah prayer. Malchiot, i.e. proclaiming G'ds Majesty, is welcomed by the completely righteous who can afford to react to these sounds with joy and equanimity, i.e. tekiyah. The completely wicked person, on the other hand, shrinks from such an encounter and is represented by the teruah sound of the shofar. The great majority of people who fall somewhere between those two categories, view the coming of a reward for their meritorious deeds with a certain feeling of gladness, while trembling at the thought of the impending retribution for the sins they have committed. We are, after all, enjoined by the Psalmist “serve the Lord with fear, but rejoice while trembling.” (Psalms 2,11) In order to emphasize the worthwhile nature of the mitzvot, tekiyah is blown both at the beginning and at the end of each sequence of blasts, and the tekiyah gedolah, the long final blast underlines the desire to recall those events that reflect our good deeds. The binding of Isaac on the altar was one such event. If we were to blow a teruah gedolah, this would represent the exact opposite feeling on our part, and is therefore completely out of place. The reason for blowing the shevarim, which is considered a median teruah sound, is twofold. Having to rely on citing the good deeds of our ancestors rather than our own, is not so complimentary to ourselves. There is also the fear that setting in motion the process of reminding G'd of the outstanding deeds of our ancestors, He might recall our own misdeeds instead. Shofarot, the last of the three central benedictions of the mussaph amidah, qualifies for blowing the teruah sound, since the objective of that benediction is to bring home to us the frightening aspect of the shofar. The teruah, after all reflects that type of the shofar blast during the amidah. It is significant to realise that G'd Himself uses the shofar as an instrument of proclaiming freedom, and that He blows it Himself, (see opening Sifrey) Therefore, when the proper person blows the shofar, he can turn it into an instrument that confuses Satan and confounds him. The question raised in the Sifrey, "I still do not know who blows it," as well as the answer "it is the Lord G'd who blows it," suggests that the person most qualified to blow the shofar is he who is close to G'd. Just as the High Priest- if not free from sin-, cannot serve successfully in representing the nation, so the baal tokey-a, the shofar blower who is not a G'd fearing individual cannot accomplish by his blowing the shofar what the congregation expects of him, i.e. to rebut our accusers, (see Zohar Leviticus on verse two chapter four)

After these remarks of mine listen to the following useful instruction given by our Sages, who in truth deserve the title of “wise men”; it makes clear that which appears doubtful, and reveals that which has been hidden, and discloses most of the mysteries of the Law. They said in the Talmud as follows: R. Simeon, son of Lakish, says: “The adversary (satan), evil inclination (yeẓer ha-ra’), and the angel of death, are one and the same being.” Here we find all that has been mentioned by us in such a clear manner that no intelligent person will be in doubt about it. It has thus been shown to you that one and the same thing is designated by these three different terms, and that actions ascribed to these three are in reality the actions of one and the same agent. Again, the ancient doctors of the Talmud said: “The adversary goes about and misleads, then he goes up and accuses, obtains permission, and takes the soul.” You have already been told that when David at the time of the plague was shown the angel “with the sword drawn in his hand stretched out over Jerusalem” (2 Sam. 24:17), it was done for the purpose of conveying a certain idea to him. The same idea was also expressed in the vision concerning the sins of the sons of Joshua, the high priest, by the words, “And the adversary stood on his right hand to accuse him” (Zech. 3:1). The vision then reveals that [the adversary] is far from God, and continues thus: “The Lord will rebuke thee, O adversary, the Lord who hath chosen Jerusalem will rebuke thee” (ibid. ver. 2). Balaam saw prophetically the same vision in his journey, addressing him with the words, “Behold I have come forth to be a hindrance to thee” (Num. 22:32).