Order of the Shofar Sounds
Arthur L. Finkle
For
over 2 thousand years, the Rabbi’s have written extensively concerning the how
the Shofar functions on Rosh Hashanah and on the Jubilee Year (now currently
celebrated as Yom Kippur). The Great
Jewish philosopher of the 12th century Maimonides cited:
Although it is a divine decree that we blow the shofar on Rosh Ha-Shanah, a hint of the
following idea is contained in the command. It is as if to say: 'Awake from
your slumbers, ye who have fallen asleep in life, and reflect on your deeds.
Remember your Creator. Be not of those who miss reality in the pursuit of
shadows, and waste their years in seeking after vain things which neither
profit nor save. Look well to your souls and improve your character. Forsake
each of you his evil ways and thoughts.'
Yet,
there still are numerous technical aspects of the notes themselves that are
still mysterious. Usually, only the Shofar
Sounder (Baal Tekiah) and the Reader
(Makri) only have to know these “the laws of Shofar sounding” because they have
to determine whether the blasts are valid.
This article will define the Shofar notes; their origin; their length;
and how to rectify mistakes in the sounding of these notes.
The
Code of Jewish Law (1565) relates that the number of blasts to have validity on
Rosh Hashanah is nine because the Teruah
sound(one blast) is stated 3-times in the Torah (Hebrew Scriptures) in
connection with the Jubilee Year (Yovel) and Rosh Hashanah (Lev 25:9; Lev. 23:24; and Num. 29:1). A 19th-20th century
legalist, The Chafetz Chaim, updated the Code of Jewish Law regarding the
Shofar. He derived the attributes the Shofar sounds to Tobit's slaying of
Sisera in the apocryphal book of Tobit.
The
Biblical command is to hear three sets of blasts on the day of Rosh Hashanah. (Lev
25:9; Lev. 23:24). A set equals one teruah preceded and followed by a tekiah.
.
The
Code of Jewish Law indicates that the Tekiah note is held for a count of nine. There was no doubt about
the Tekiah note. However, the Code expresses doubt
among the Rabbi’s as to what the Teruah
sound was. Some Rabbi’s who never heard
the actual sounds of the Temple Shofar itself but put forth that the note was a
staccato sound (9-sharp broken notes). The other school of thought, however
thought the notes to be broken (shaver) notes.
Accordingly
the Rabbi’s learned explanatory literature, subsequent to the fall of the
Temple in 70 in the common Era (The Talmud, Rosh Hashanah 33b), authorizes
three sets of notes to be sounded to assure themselves that all the
combinations of the teruah sound is
heard, thus assuring the congregants that they have heard at least one of the
valid teruah sounds.
Each
teruah sound must be accompanied by a
plain sound before and after. The Code
learned from the tradition that all teruah
sounds of the 7th month required by the Torah relate to a single set
of sounds that must be blown on Rosh Hashanah and before the Yovel (the Yom
Kippur of the Jubilee Year):
Although
there is discussion as to how long the notes should be. The CHOFETZ CHAIM
reconciles these arguments by indicating that the note length must be series of
notes on ninths. 2 Thus, the tekiah
is nine beats; the teruah is none
beats. The Shevarim is equal to three
notes or 9 beats.
THE
SOUNDS
The
sounds themselves are listed below:
·
teki'ah--one long blast,
·
shevarim--three broken sounds, and
·
teru'ah‑nine--staccato notes.
·
The pattern of blasts is as follows:
·
teki'ah‑shevarim teru'ah‑tekiah;
·
teki'ah‑shevarim‑teki'ah;
·
teki'ah‑teru'ah‑teki'ah.
·
The final tekiah is prolonged (it is called teki'ah
gedotah, a "great blast"). This last blast recalls the verse from
Isaiah, "And on that day a great ram's horn shall be sounded" (Isa 27:13).
Teruah
We
have already established that the Sages were doubtful of the teruah sound, as to whether it was a
yelping sound (teruah); a howling
sound – (3-broken slurred notes, known as shevarim; or a combination of the two
sounds together. The Code compromises
and mandates the sounding of all the combinations to dispel all doubt.
Shevarim
The
discussion about the length of a shevarim, however, is more variegated. Some Sages rule that one can extend the shevarim the shevarim-teruah combination; otherwise you can shorten this
combination. The CHOFETZ CHAIM, however,
instructs that one should not extend the sound because if the shevarim sound because becomes, if it so
too long, it will sound like a tekiya
sound. 3MB 520:2 (Note 8)
Moreover,
there is mention in the Shulchan Aruch to hold the shever note for 12 beats but
which he ascribes to a scribal error. 4MB
520:2 (Note 12)
One breath or two
There
is a discussion regarding whether the shevarim-teruah shall be sounded with one breath or two breathes. See MB 590:4.
5
The
Rambam and the Tosfos direct two breaths with slight pause; others, one breath,
which the Shulchan Aruch prefers.
Indeed, the Shulchan Aruch cites
that the very observant perform the sounds with both one and two breaths.
The
Chafetz Chaim ordains the sounds in one breath because one makes of teruah sound stated in Torah. Therefore sound not be divided in two
sounds. He cites the majority of Poskim
rule that the requirement of two breaths is essential even after the event. 6
Further,
he cites it is unnecessary to make the combined shevarim and teruah sounds in one breath because
people do not make groans and yelps in one breath. See BeYar and Bach who rule that after the
event, one breath is valid. The Shulchan
Aruch rules that the combined shevarim and teruah
sounds should be in two breaths. 7
Some
Sages support the one breath prescription, reasoning that the Torah meant the teruah sound to be one breath. Therefore, one should not interrupt shevarim
and teruah - even if after the event.
8
The
Sages cite the widespread practice of the Baal Tekiah takes 2 breaths while the congregation stands . . . in those
congregations which do the Malchuyot, Zichronot and Shofarot with ten blasts
each. 9
However,
the Chafetz Chaim judges that, localities where practice is to perform the note
combination in one breath, should continue to do so. 10
Length of the Notes
The
Sages discuss the length of the various notes and its combinations. Generally, the cc rules that there are nine
beats to each note. Each should be
extended no longer than another.
However, the Sages tell us of many differing opinions.
Accordingly,
one takes care to extend a shever as long as three third-tones. There are other authorities who say that one
need have no compunction to extend the shevarim somewhat, provided he no extend
too much. (This practice accords with
this view)
One
may extend the tekiyah sound of series tekiya, shevarim, teruah, tekiah more
than the tekiah sound of the series tekiya, shevarim, tekiya. And the series tekiya, shevarim, tekiya more that the t sound of the
series tekiah, teruah, tekiah.
However,
if one wishes to extend the t sound considerably, hen need have no compunction,
as there is no maximum length for this sound.
May also extend teruah sound
as long as wishes. Can add to the
shevarim sounds and make 4-5 shevarim sounds
The
Chafetz Chaim decrees that one should have no compunction to extend the
shevarim sounds somewhat and it is said to extend the tekiyah sound of the
series t-sh-ter, tekiyah for a length of 12 third-tones. If someone did not extend the tekiyah sound
for this length and extended the shevarim sounds, no fulfill mitzvah either
according to 1st opinion or 2nd.
Both
Rabbi Karo and the Chafetz Chaim agree on the length of the notes tekia-teruah. This is, however, a debate over the length of
the teruah sound: either 3 puffs or 9
puffs.
The
Chafetz Chaim indicates not to extend a shevarim sound because one could
confuse them as tekiyah sound. Regarding the Shevarim sounds in the series
tekiya, shevarim-teruah-tekiya, the Baal Tekiah does not extend
single shever sound because possibility that teruah sound required by the verse may be both our shevarim and our
teruah sounds together. If so, tekiyah sound must also have the
length of both these sounds together.
Thus, even if one extends the shevarim sounds a little, we are not
concerned, since it will not have the required length of the tekiyah sound. 11
One
should not extend the 3 shevarim sounds because the Acharonim were
stringent. However, B'dieved, three
sounds valid if already sounded. As a
general rule, the Baal Tekiah must extend the tekiya sound a little more with the tekiya, shevarim-teruah, tekiya (phrase #1).12
With
#2 and #3 series, one is permitted to extend the tekiya even more than the required length.
Regarding
the shevarim sounds, in series 1 and
2, not to make shevarim sound 9 puffs.
Preferable to make shevarim sound in 3 puffs. See Note 16,
In one breath because one makes of teruah
sound stated in Torah. Therefore sound
not be divided in two sounds. Majority
of Poskim rule that this requirement is ruled as essential even after the event
(a stringent interpretation). However,
R. Karo says it is unnecessary to make the combined shevarim and teruah sounds in one breath because
people do not make groans and yelps in one breath. See BY and Bach who rule that of the Baal
Tekiah do, in fact, only take one breath in this scenario, is it nevertheless
valid.
Glossary
Abudarbum
– R. David Abudarbum, 1350, pupil of the Tur commentator on prayer.
Baal Tekiah – Shofar sounder
Chafetz Chaim – b. 1880 – 1933 -
compiler of the Mishnah Beruah, a commentary and updating of the Code of Jewish
Law
Halacha – Jewish law, either ritual or
civil
Karo, Rabbi Joseph (aka Rema)– Sephardic
compiler of the Code of Jewish Law (Shulchan Aruch, 1565)
Rambam (aka Maimonides) – 12th century
philosopher and commentator. (1090-1150)
Shacharis Service – the morning service
1.
Maimonides,
Yad, Teshuvah 3:4
2.
Mishnah
Berurah 590:1, Note 9.
3. Mishnah Berurah 590:2
4.
Mishnah
Berurah 520:2
5.
Mishnah
Beruuah 590:4.
6.
Mishnah
Beruuah 520:4 Note 16.
7.
Mishnah
Beruuah 520:4, Note 17. 7
8.
Mishnah
Beruuah 520:4, Note 16.
9.
Mishnah
Beruuah 520:4, Note 16
10.Mishnah Beruuah 520:4, Note 16
11.Mishnah Beruuah 590:2, Note 8
12.Mishnah Beruuah 520:2, Notes 9- 10.
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