If one has no other vegetable and is forced to use maror for karpas (Pesachim 115), Rav Huna holds that the bracha of al achilas maror is deferred until later in the seder when maror is eaten in the context and with the intent of fulfilling the mitzvah of maror. Rav Chisda disagrees – the bracha of maror should be recited before karpas, as what sense does it make to eat one’s fill of maror and only afterwards to recite a bracha?
There are two possible ways to understand Rav Chisda’s disagreement: 1) Rav Chisda may holdsthat the bracha of maror is fulfilled when the vegetable is eaten as karpas regardless of whether one has kavanah to fulfill the mitzvah at that point or later – kavanah is not required; 2) Rav Chisda may agree with the fundamental point that the mitzvah of maror is not fulfilled until later when it is eaten with intent for the mitzvah of maror, but nonetheless holds that the bracha should be recited earlier over karpas. Even though there is an interruption of reciting the hagadah, the bracha recited by karpas can still count for the mitzvah of maror fulfilled later.
Tosfos (d”h maskif) in Pesachim takes the latter approach, and draws an analogy to tekiyas shofar. Even though the primary fulfillment of mitzvas shofar is hearing the shofar blown during the brachos of malchiyos, zichronos, and shofaros of musaf, we recite the bracha of tekiyas shofar earlier, before the tekiyos d’meyushav blown before musaf.
This analogy which Tosfos mentions in passing is a very significant point. To answer the question posed by the title of this post, tekiyos during musaf according to Tosfos are the "real" tekiyos d'oraysa of Rosh haShana. More to come bl”n…