Jewish Laws Regarding Shofar
Arthur L. Finkle
June 2011
Table of Contents
The Shofar
is the focus of the Rosh Hashanah holiday.
Rosh Hashanah is the Day of Blasting (Yom Teruah). The Shofar had played at various Chugim
(special holidays such as Rosh Hashanah, Yom Kippur, Sukkot, Pesach and
Shavuot) and at several sacrifices. But
Rosh Hashanah was a special day highlighting the Shofar.
What
reasons were given for sounding the Shofar throughout Judaism's long Jewish
history. Numbers, 29:1 provides:
"And in the seventh month, on the first day of the month, you shall have a
holy convocation, you shall do no manner of servile work; it is a day of
blowing the Shofar for you.....";
Babylonian Talmud, Tractate Rosh Hashanah, 16b, a precondition to a good
year "Rabbi Isaac further said: If the Shofar is not sounded at the
beginning of the new year, evil will befall at the end of it. Why so? Because
the 'Accuser' [Satan] has not been confused....."
We all
conjure up our own associations on hearing the Shofar on Rosh Hashanah. Saadiah
Gaon (882-942 C.E., Babylonian scholar and Jewish community leader), "When
we hear the broken sounds of the Shofar, we must also address our prayers to
God with broken hearts and full of humility."
Maimonides
(1135-1204 C.E.), one of Judaism's greatest codifier and philosopher,
analogized the blast of the Shofar to a jarring wake-up call: "Wake up
from your deep sleep, you who are fast asleep, search your deeds and rededicate
to G-d...."
The
Jewish Mystics, (Zohar,13th century): "[The Blowing the Shofar is like] a
lover serenading his beloved: Israel
In
modern Jewish philosophy, Rabbi Milton Steinberg (1903-1950) author of Basic
Judaism, indicated "... a call to man to hear weeping humanity, to feel
the pain of the world and resolve to battle against forces of oppression until
every tear is wiped away."
Sue
Levi Ellwell, editor of The Jewish Women's Study Guide, declares "This day
is a day of listening, perhaps with a new severity, a renewed attention. Can we
listen to one another with the same attention that we accord to the Shofar?"
Hearing
The
Mishnah makes clear that the Mitzvah is in the hearing the Shofar blast. The Shofar during the time of fasts and
feasts at the Temple
If one
sounds a Shofar used in a burnt offering, it is valid because although a
trespass was committed, the overriding religious precepts are meant to provide
physical enjoyment. (Rosh Hashanah 28a)
One cannot
sound a Shofar formerly used for an idolatrous purpose. However, if the Sounder has already blasted a
Shofar used in an idolatrous ceremony, the Shofar Sounder has performed his
religious duty. (Rosh Hashanah 28a)
The
Rabbis are in disagreement as to whether it is valid for the Shofar sounder to accomplish the mitzvah if he does
not sound with intent. Some say the
hearer and the sounder have to perform with intent. Others say only the hearer has to hear with
intent. (Rosh Hashanah 28a)
Echo
The
Mitzvah is to hear the Shofar blast.
Thus, what happens when a person is at a pit, and a Shofar blast is
sounded? R. Huna ruled that, if a person
is at the edge of the ditch, he hears the Shofar itself. (Rosh Hashanah 28a) However, if he stands at
the bottom of the pit, he hears the echo of the Shofar’s blast and thus does
not fulfill the mitzvah. (Rosh Hashanah 27b)
What if
the sound is transmitted over the radio, the TV or the Internet? The halachah is that the sound has to be
directly heard with kavanah (intention).
Thus, transmission of sound does not constitute direct hearing.
What if
a person walks by a synagogue on Rosh Hashanah and overhears the Shofar
blast? Since the person did not intend
to hear the blast, he does not fulfill the mitzvah. However, if the person knew that it was Rosh
Hashanah and he intended to hear the Shofar sounds, then he fulfills his
obligation (Mishnah Berurah 589:8)
How can
the Baal Tekiah perform the mitzvah if he plays the Shofar? He performs the mitzvah when he hears his own
sound of the Shofar.
Hearing on the Sabbath
The
Mishnah states that when Rosh Hashanah fell on a Sabbath, the Shofar was
sounded in the Jerusalem
Temple Temple Jerusalem and whatever
environs could hear the Shofar from Jerusalem
The
Talmud comments that, on the one hand Shofar sounding is not work; however, the
halachah was that, people would be enticed to carry a Shofar more than the
permitted distance in order to learn how to sound the Shofar, thus constituting
work . (Rosh Hashanah 29b)
There
seems to be a bias to action regarding the Shofar as supplied by the Talmudic
story in which, when Rosh Hashanah fell on the Sabbath, the elders of Jabnah wanted to discuss the
question of whether the Shofar shall be sounded on the Sabbath. R. Ben Zakkai asked them to wait until he had
sounded the Shofar. After he had, he
said the question was moot since he had already sounded the Shofar.
It
should be added that the Rabbi’s utilized Jewish Law to shore their
jurisdiction over the affair of Judaism, after the destruction of Temple. For
example, from the Talmud we learn that if Rosh Hashana fell on the Sabbath, the
sounding of the Shofar was suspended. In the Temple however the blowing of the Shofar
waS sounded, a custom which was in vogue during the Second Commonwealth. After
the destruction of the Temple, Rabban Johanan b. Zakkai introduced a takkana
that in the city of Jabne, where the Bet Din was sitting, the blowing of the Shofar
should take precedence over the sabbath. By this takkana Rabban Johanan b.
Zakkai sought to demonstrate that the Bet Din took the place of the Temple. The
sages not only amended ritual laws but also laws in relation to the family and
civil laws. The rabbi’s subsequently ruled that the shofar shall ve suspended
on the when Rosh Hashanah falls on the
Sabbath.
See Solomon
Zeitlin, The Halaka: Introduction to Tannaitic Jurisprudence, The Jewish
Quarterly Review, New Series, Vol. 39, No. 1 (Jul., 1948), pp. 1-40. Published
by: University of Pennsylvania Press
Kosher and Treif Shofars
A Shofar
is to be made of the horn of a kosher animal except that of a cow (or bull)
because such a holy instrument cannot remind us of the golden calf (Rosh
Hashanah 3:2). It is preferable when the
Shofar is made from a ram's horn to commemorate the akedah (Atraham’s episode
with God’s tesing hmim to sacrifice hos son).
It is also preferable for the horn to be curved when played on Rosh
Hashanah. (Mishnah Berurah 586:1)
The
Gemara in Rosh Hashanah 26b records a revealing argument. The Mishneh states
that the Shofar to be used on Rosh Hashanah should be of a yael (probably an
ibex) and should be straight. The Gemara states: Rav Levi says that the mitzvah
of Rosh Hashanah is fulfilled with a bent-over Shofar. The Babylonian Talmud
(525) then brings a braita (ruling that
were contemporary to the Mishnah but was not codified into the Mishnah) in the
name of Rav Yehuda who says that on Rosh Hashanah we use a bent ram’s horn and
on Yom Kippur (for the Jubilee) we use a straight horn. After stating that the
halacha is like Rav Yehuda, the Babylonian Talmud explains that the more bent
over we are, the more effective is our Rosh Hashanah, while the straighter we
are on Yom Kippur the better. Rashi explains that being bent over is the
correct posture for the prayers of Yom HaDin. It should be noted that the
famous commentator Rashi (1040-1105) indicated it is preferable that one’s face should be downcast.
In the
Jubilee Year, the Shofar is sounded from the horn of an antelope (straight
horn) instead of a ram’s horn. (Talmud Rosh
Hashanah 3:5). However, the Mishnah Berurah provides for more leniency.
Repair
When
there is a crack a Shofar, to what extent can you fix it and leave the Shofar
kosher?
The
Mishnah (Rosh Hashanah 3:6) deals with the situation in which the Shofar is
split lengthwise. It is pasul (not
kosher) to cement it together. One can
stop up the split with his hands if the tone is not impaired. Rabbi Johanan taught that you can repair a Shofar
with its own material but not with another material. (Rosh Hashanah 27b)
You
cannot fill the crack with anything other than the material of the Shofar. Thus, you cannot use glue, resin, or any
other filler not of the same material as the Shofar. (Rosh Hashanah 27b)
You can
use your hand to cover the crack, if the sound is the same as when you sounded
the Shofar.
If it is
split lengthwise, it is not valid (except if the mouthpiece is three thumb breadths). If it is split breadthwise, it is valid
if you can produce a blast. (Rosh
Hashanah 27b). When the question arose
as to how much is sufficient to produce a blast, R. Simeon b. Gamliel explained
that, even if the sound is thick or dry, the sound is still valid because all
sounds emitted by a Shofar are valid.
(Rosh Hashanah27b).
In
fact, from the physics of sound, no two tones can be equally alike when the
instrument is not manufactured (and has interchangeable parts). Indeed, a
reasonable interpretation is that the sound should be similar to the sound
prior to its repair, such sound being evaluated by a layperson.
Remaking
a Shofar by heating it to make the keratin plastic removes all impediments
because there is no repair. Rather, a new Shofar is made.
If one
pierces a Shofar, it is valid because all Shofars are pierced. (Rosh Hashanah 17b)
You can
scrape the Shofar as thin as a wafer if it does not interfere with the
sound. You can put one Shofar inside
another as long as the inner Shofar is sounded.
(Rosh Hashanah 27b)
Who Can Sound the Shofar?
Some
say that only men can sound the Shofar.
Others say that children and women may learn how to sound the Shofar. (Rosh Hashanah 33b)
Can a
woman sound the Shofar? Can a woman sound the Shofar for the congregation? There is mention in the Talmud that a woman
can sound the Shofar. However, this
mitzvah is generally determined as time-bound and therefore, a man is preferred
because he has an obligation to fulfill the mitzvah. A woman does not have the same
obligation. She has voluntarily
committed herself to this action.
However, in so doing she has “deprived” a man of performing the
mitzvah. At worst, men will be tempted
to abandon their mitzvah obligations, if others perform them.
Women
cannot sound the Shofar because such sounding is a time-bound positive
mitzvah. (Arlene Pianko, “Women and the Shofar,”
Tradition. Vol. 14, no. 4,Fall 1974; Rachel Biale, Women and Jewish Law, NY:
Schocken, 1984.) However, women are able
to validly sound the Shofar on Rosh Hashanah, performing a mitzvah without
being obliged and receiving a reward.
(Mishnah Berurah 589:8)
The
Shulchan Aruch says that one who sounds the Shofar or the one who prompts him
should be learned in the torah and should be God-fearing men. They should be the best men available. (Shulchan Aruch 128:7) However, if the Baal Tekiah sees that his
selection will cause dissension, he should decline the honor.
If the
Baal Tekiah is mourning in the first thirty days, he may sound the Shofar
because Rosh Hashanah lifts the mourning obligation. However, another may do so if the Baal Tekiah
is not ready due to lack of practice.
However, if the Baal Tekiah is mourning Shiva, he may not.
The
Baal Tekiah should abstain from any contamination three days before Rosh
Hashanah, taking the time to familiarize himself with the meaning of the
prayers, liturgical poetry and the laws concerning the sounding of the Shofar.
They should also study inspirational books.
(Shulchan Aruch 128:11)
After
the sounds are accomplished, the Shofar is hidden so that no more sounds will
be sounded that day (Shulchan Aruch 128:17)
Nevertheless, if the Baal Tekiah is in mourning and another can not take
his place, the Baal Tekiah can perform the mitzvah.
Sounds
arising form practice or by playing music from the Shofar are not valid,
assuming intentionality. (Mishnah
Berurah 589:8)
Order of the Blasts
The
order of the blasts consists of three sets of three notes each, the length of a
tekiah is equal each of each of the other notes. Thus, if the three-beat teruah
is 3 seconds, the tekiah is also 3-seconds, more or less. (Rabbi Doniel Neustadt; Selected Halachos
Relating To Rosh HaShanah. Accessed Jine 28, 2011, www.torah.org/advanced/weekly-halacha/5761/roshhashana.html
Nevertheless,
each note should take as long as the other notes. Each tekiah must be heard in
its entirety no matter how long it takes. If, for example, a tekiah is blown
for 7-seconds, which is much longer than required, the entire 7 seconds' worth
must be heard by the congregation. Care must be taken not to begin reciting the
yehi ratzon until after the blast is concluded(Mishnah Berurah 587:16; haTekios
k'Halachah u'Behidur 1, quoting several sources.)
If the
reader of the congregation makes a mistake in the calling of the notes, the
congregation is obviated from error because the reader fulfills the obligation
on behalf of the many. (Rosh Hashanah
4:9)
Because
there was a difference of opinion regarding the sound of the teruah as it was
sounded in the Temple the Rabbi’s decided to combine the two notes together in
order to be sure that the teruah is sounded.
(Rosh Hashanah 34a)
Tk-Sh-Tr-Tk
Tk-Sh-Tk
Tk-Tr-Tk
Tekiah and Teruah
The
tekiah sound was always well defined and agreed upon by all authorities - a
long, straight (without a break or pause) blast.
The
teruah sound, however, was not well defined and the Rabbis were unsure of how, exactly,
it was supposed to sound ( While the basic definition of a teruah is a
"crying" sound, it was unclear if that resembled short
"wailing" sounds or longer "groaning" sounds).
The
Talmud ( Rosh Hashanah 33b) describes three possibilities:
Shavarim as Three Short Blasts
Three
straight blasts - what we commonly refer to as shevarim. There are Rishonim
(725-1100) who hold that a teruah is three short beeps.
Shavarim as Nine Staccato Blasts
On the
other hand, we may rely on that view to fulfill our obligation (Mishnah Berurah
590:12) very short, staccato blasts - what we commonly refer to as teruah; A combination of both of the above sounds - a
shevarim- teruah compound.
Shevarim as a Rabbinic Compromise
To
satisfy all of the above opinions, the Rabbis established that the three sets
of tekiot be sounded in three different ways, alternating the teruah sound in
each set.
For the
first set we sound tekiah shevarim-teruah tekiah (Ta SHV-TR Ta) three times.
In the
second phrase we sound tekiah shevarim tekiah (Ta SHV Ta) three times.
In the
third set, we sound tekiah teruah tekiah (Ta TR Ta) three times. All together
that adds up to thirty different blasts - eighteen tekiot, three
shevarim-teruahs, three shevarim and three teruahs. This is the minimum number of
blasts that every adult male is required to hear on Rosh Hashanah. These are
called tekiot d'myushav, since the congregation is permitted to sit while they
are being sounded. In practice, however, it is universally accepted to stand
during these tekiot (Mishnah Berurah 585:2.(Note 8). A weak or elderly person
may lean on a lift or a table during these sets of tekiot (Sha'ar ha-Tziyun
585:2).
What Is the Irreducible Minimum of Blasts to Hear?
A
person in dire circumstances (a patient in the hospital, for example) who is
unable to hear (or sound) thirty blasts, should try to hear (or sound) 10 sounds, one Ta SHV-TR Ta; one Ta
SHV Ta; and one Ta TR Ta (Based on Mishnah Berurah 586:22 and 620:7. See also
Mateh Efrayim 586:7 and Ktzeh ha-Mateh 590:1.
See,
however, Mateh Efrayim 593:3 who seems to rule in this case that three TaSHVTas
should be sounded, with no blessing no blessing.
In
addition to these Biblically required blasts, we sound sixty more. Thirty more
are sounded during Musaf, ten each after the malchiyot, zichronot and Shofarot
divisions of Shemoneh Esrei. Every adult male is rabbinically obligated to
sound or hear these blasts in their designated places in the Musaf service.
They are called tekiot d'meumad, since one is required to stand while they are
being blasted(Mishnah Berurah 592:2. On the other hand, one fulfills his
obligation if he sat during these tekiot; ibid.).
In
addition, it is customary to intone ten more blasts for a sum total of one
hundred blasts. While this custom is based on several early sources ( See
Mishnah Berurah 592:4.) and has been almost universally adopted, there are
various practices regarding when in the service, they are blasted. Generally,
these blasts are sounded towards the end of and after the Musaf service, and
one must refrain from speaking. ( Asher Yatzar, though, may be recited; Minchas
Yitzchak 3:44; 4:47) until after all one hundred sounds have been sounded.
Tekiah Gelolah
The
tekiah gedolah is not prolonged in Sefardic
rite. It is prolonged after the services are completed. There is little guidance from Jewish texts
regarding how long a tekiah gedolah should be held in the Ashkenazi
communities. Reit instructs that the Yeshivot in New York consider it immodest
to prolong this note too long. On the other hand, there are authorities that
say, since Rosh Hashanah is the Day of the Blast (Yom teruah), the tekiah
gedolah may be held as long as the Baal Tekiah is able to hold it.
Mistakes While Sounding
There
are basically two types of mistakes that the tokea can make while sounding Shofar.
The most common is that the tokea tries but fails to produce the proper sound.
The general rule is that the tokea ignores the failed try, takes a breath, and
tries again (Based on Mishnah Berurah 290:34, Aruch ha-Shulchan 290:20 and
Da'as Torah 590:8).
The
other type of mistake is that the tokea intones the blast properly, but loses
track and bproduces the wrong blast, e.g., instead of shevarim he thinks that a
tekiah is in order, or instead of teruah he thinks that a shevarim is due and
he sounds the shevarim. In that case, it is not sufficient to merely ignore the
wrong blast; rather the tokea must repeat the tekiah which precedes the
shevarim (Another example is when the tokea mistakenly sounds [or begins to
sound] two sets of shevarim or teruot in a row. The original tekiah must be
repeated).
When a
tekiah needs to be repeated, it is proper that the makri notify the
congregation (by banging on the bimah, etc.), so that the listeners do not lose
track of which blasts are being sounded.
The
Ba'al Shem Tov, Founder of Chassidism in the eighteenth century sums up
compassionately a human's effort that often fails:
Once, a
man who was blowing the Shofar thought so hard about why he was blowing the Shofar
that he was overwhelmed and couldn't blow.
Tears filled his eyes until, finally, a blast came forth. Said the Ba'al
Shem Tov: "Don't mind all the meanings. The main message is your
tears."
Additional Views
As
there are different views and/or stringencies pertaining to various aspects of
tekiot Shofar. One who wishes to be extremely particular in this mitzvah may
sound (or hear) additional blasts after the service ends in order to satisfy all opinions.
There
is considerable discussion over ways of sounding the shevarim sound; while some
sound short, straight blasts, others make a slight slurring, undulation
(tu-u-tu).
Some
opinions maintain that l'chatchillah, each shever should be no longer than the
length of two beeps (Orech Chaim 590:3).
Some
opinions hold that when the shevarim-teruah sound is sounded, there may not be
any break at all between them (even if no breath is taken); the shever must
lead directly into the teruah (Avnei Nezer 443; Chazon Ish Orech Chaim 136:1.
This is difficult to perform properly.
Some authorities insist that the tekiah sound be straight and clear from
beginning to the end, with no fluctuation of pitch throughout the entire blast
( Harav Y.L. Diskin, based on the view of the Ramban and Ritva, see Moadim
u'Zmanim 1:5. Chazon Ish, however, was not particular about this; Orchos
Rabbeinu 2:183).
Traveling
To hear
the Shofar, you are not allowed to travel more than 200 cubits (0.056 miles or
296 feet); nor remove debris; nor climb a tree; nor ride on an animal; nor to
swim (Rosh Hashanah 12a)
Practicing
The
Baal Tekiah is supposed to practice during the month of Elul, 30 days before
Rosh Hashanah. The Shofar is sounded
during the Shacharit service during this month.
However, on the day before Rosh Hashanah, the Baal Tekiah does not sound
the Shofar. The Baal Tekiah sounds four notes – Tekiah, Shevarim, Teruah and
Tekiah. See Code of Jewish Law 128:2.
Children
are encouraged to learn how to sound the Shofar, even during Sabbath (Rosh
Hashanah 4:8)
Practicing
does not fulfill the mitzvah. But making
musical sounds does fulfill the mitzvah.
(Rosh Hashanah 33b)
If the
Baal Tekiah is making music, it is considered valid. (Rosh Hashanah 33b)
When Is the Shofar Sounded?
The Shofar
is sounded when Hallel [Ps 113-118](toward the end of the service) is recited
because Roman soldiers had mistaken the Shofar sounds as a signal for a revolt
when the sounds sounded in the Shacharit. (Rosh Hashanah 7)
There
are four specific places in the service when the Shofar is sounded: the
Malkiyot, Zichronot and Shofarot sections of the shemonei esrei of the Musof
Service and sometime during the reader's kaddish at the end of the service.
The
Sefer Halkkarim (Rav Josef Albo - Spanish preacher and theologian of the
fifteenth century) posits the axioms of Judaism in to three categories: the
existence of God; reward and punishment (accountability) and the divine origin
of the Torah. The Sefer Halkkarim
mentions that these axioms correspond to the Malkiyot, Zichronot and Shofarot
in the Rosh Hashanah service, where is series of 30-note each are sounded in
the Musaf (additional) service.
Malchuyot
Rav Joseph Soloveichik (1903–1993) , an American Orthodox rabbi,
Talmudist and modern Jewish philosopher, continuing a revered strict Lithuanian
Rabbinical dynasty). indicates that we state and explain each truth one by
one. We then prove it by quoting
Biblical passages that have a definite order.
The first three from Torah relating to the past; the middle three from
the Writings relating to the present; finally, the last three from Prophets
relating to the future. For the tenth
verse in each section, we add a request asking God to bring about the ideal of
the specific themes.
The Shofar
cry itself is actually considered a prayer.
That is why it blends so well in the Shemonah Esrei (any other mitzvah
would be considered an interruption).
Rav
Joseph Soloveichik continues that Malchuyot
is Jewish Law because it is the medium
through which God reveals Its presence to humankind.
The
same laws, be they physical or metaphysical, apply to all creation, be they the
furthest or the closest proximity to man. This form of Din is what is referred
to as Ratzon Hakadmon (raison d’tre of Adam 1) He asserts that Maimonides
includes thr Malchuyot as the core of
repentance (Teshuva), when he describes the Shofar as representing
Teshuva, transforming the Teruah from a
destructive sound of war into a sound that shows the friendship and love
between God and humankind.
Zichronot
Nachmonides
(Ramban, Gerona, 1194 – Land of Israel, 1270) interprets the term Zichron Teruah as “this is
the day in which we are remembered by God through Teruah”. Rashi agrees.
Shofarot
Of
course Shofarot speaks for itself. Called a prayer awakening repentance, the
sound of the Shofar is a sacred prayer.
The
Ramban asks why did Rashi omit Malchios from his interpretation of Zichron
Teruah? Maimonides (Spain, Tunisia
Israel and Egypt, 1140-1204) answered this question saying that though Zichron
Teruah is specific to Zichronot and Shofrot. The obligation to recite Malchuyot
is derived from a principle found in
Masechet Rosh Hashonah 32a.
Interestingly, the Nachmonides also agress for the same reason.
Nachmonides goes further by indicating that the recitation of Malchuyot,
Zichronot and Shofrot is rabbinically derived from Meshechta Rosh Hashanah 34b.
Indeed,
Soloveichik rules that, if one has a choice to attend one of two services, one
where he may hear the Shofar sounds or
where he definitely will be able to hear the Blessings of Malchuyot, Zichronot and Shoforot, he is obligated to
attend the earlier. Here we see that the
obligation to hear the Shofar itself takes precedence over the obligation to
hear Malchuyot, Zichronot and Shofarot.
See Israel
Rivkin and Josh Rapps, translation of
lesson by HaRav Soloveichik ZT"L on Inyan Shofar,late 1950’s.
Neilah Service at End of Yom Kippur
The
sages discuss the shape of the Shofar as corresponding to the mood one would
have in prayer. God’s mercy will accept
our prayer (the Shower’s cry, as a prayer in anguish.
On Yom
Kippur, The Shofar is also sounded after the Neilah service. Interestingly, the halachah is to sound the Shofar
at the close of the Neilah service.
However, many Rabbis face a practical problem. If the Shofar is sounded during Neilah, then
everyone leaves the shul. Because the
congregations have programmed in the Havdalah and Maariv services, many Rabbi’s
sound the Shofar immediately after the Maariv service so that their congregants
will stay for the whole event.
Note
the Code of Jewish Law calls for one long blast. See Code of Jewish Law 133:26.
The
chazzan then recites the full Kaddish . . . — in a joyful
tune. After that, one shofar-blast is sounded; . . .
— this serves as a signal of the departure of the Shechinah to the Heavens
above. This is similar to what occurred
at the giving of the Torah at Mount Sinai. [ when the Shechinah ascended at
Sinai, it is stated Exoduss 19:13 . . .” upon an extended blast of the shofar
etc”
What Other Holidays Involve The Shofar?
Jubilee
Year – (Lev 25:8-17). “On the 10th day of the seventh month (Tishrei), proclaim
with the Shofar.” Commemorate the
emancipation of slaves; each man returns to his hereditary property.
New Moon, Every Hebrew Month
The Shofar
used to be sounded when a new moon was confirmed. Now it is only sounded during the month of
Elul (one month before Rosh Hashanah) at the morning service. (Psalms 81:4)
Sabbath Signal
In Babylonian Talmud, Shabbat 35b. the
commentators mention Shofar blasts to
announce the Sabbath. Apparently, the Shofar sounds were the
vehicle ro remind workers to return form the fields to observe the Sabbath.
There were a rituals of how many blasts at which hour (disputed as to the
exactness in the Talmud). R. Yishmael indicated that: “We blow
six Shofar blasts on Sabbath eve right before the Sabbath begins.” He comments
on three. The first series of Shofar blasts tell people in the field to cease
all work. Workers closer to the city must wait for those further away returning
together.
At the second blast , stores may remain open with merchandise on removable doors outside until the second blast after which the doors are removed and the stores closed. At the third blast, pots and hot water for the evening meal are taken off the oven and we are prepared for the morning meal.
In Taanis 36a, the
question arises as to whether a Shofar can be carried on the Sabbath. However,
this question is a non-starter because the Shofar is sounded PRIOR to the
Sabbath.
It should be noted that social history points
to the Shofar’s sounding for prayers in the Pale of the Settlement and prior.
An artifact may well be the “Shul Knocker” attached to each house to be
activated by the town shamas (Town Crier) to remind residents that services
will shortly begin. The “Shul Knocker” interestingly is shaped as a Shofar. See
http://www.hearingShofar.com/
Fasts
Two Shofars were sounded, along with two
trumpets. The Shofar’s notes were short
and the trumpets were notes were elongated.
The opposite occurred on Rosh Hashanah. (Rosh Hashanah 3:8)
Numbers 1:9 provides that
fasts are instituted when threats to the community, generally lack of rain.
This obligation, however, only applied in the Temple Era. However, the Rabbi’s
instituted a special ceremony at which the Shofar is sounded when the community
is in peril. (Pri Megadim, quoted in
Mishnah Berurah 576:1). See http://www.scribd.com/doc/35012646/
Sounding-the-Trumpets
As was taught
in the Babylonian Talmud Ta’anit 15a and 16a-b, the procedure for a fast day
called because of severe drought involved bringing the ark out of the synagogue
and into the public thoroughfare; fasting; and shofar sounding. The elders of
the town would speak. The prayer service included the usual 18 blessings of the
amidah prayer with an additional six blessing inserted. The
Mishnah continues with the social history that, Rabbi
Halafta (Scholar of
the first and second centuries ), together
with Rabbi Hanina ben Tradyon, (second century) and Eleazar ben PeraṬa I, established ritualistic
rules to adapt to the destruction of the Holy Temple and to assert the role of
prayer as a substitute for Temple sacrifices.
They instituted the 18 Blessing
prayer (amidah) and ended the service with a series of Shofar
blasts. The Mishnah concludes, however, that when the Sages heard that this had
been done by Rabbi Halafta and Rabbi Hanina ben Tradyon, they objected, arguing
that this procedure was only appropriate for use in the Temple.
The commentators continued this argument but circumscribed it within the
context of the specific Shofar sounds.
The R’ID (Lemberg, 1861–69) said that the problem stemmed from their blowing the Shofar
outside of the Holy Temple, trumpets sounded in times of need.
The Maimonides (1135-1204) explains that in the
Temple the Shofar was sounded between each of the additional blessings,
while outside the Temple it was only supposed to be blown at the very end of
the service.
The Ge'onim (625-1100 )
argue that the problem was the way the Shofar was sounded. In the Temple
the tradition was to blow a series of varying sounds - Teki'ah-Teru'ah-Teki'ah
- while outside of the mikdash a Teki'ah - a single, simple blast
- was appropriate.
(See http://www.steinsaltz.org/learning.php?pg=
Daf_Yomi&articleId=517)
Is Shofar Sounding Appropriate at a Wedding?
Apparently there is a custom of sounding the Shofar at wedding ceremonies
and at certain times at the Western wall.
After taking part in a wedding ceremony and seeing the quests’ reactions in
this solemn, bitter-sweet, tender and loving ceremony, this writer claims that Shofar
sounding at a wedding is appropriate. The baritone, primordial sounds herald
something special is going to occur. It signals reverence, majesty, noble and
royal.
And it is authentically Jewish.
http://tinyurl.com/bepw6x3
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