https://afinkle221.wixsite.com/shofarguide
Shofar Sounders' Reference
As a Baal Tkiya of more than 35-years, allow me to share some of my knowledge and “secrets” of this mystical remnant of the Temple. And wish you and Happy New Year! Art Finkle Cong. Har Sinai (Trenton), Beth Chaim (Princeton Junction), Greenwood House (Trenton), Abramsohn Center (Horsham, PA) St. Lawrence Rehab. Center (Lawrenceville, NJ), Cong. Kol Emet (Yardley, PA)and others through the years. http://www.scribd.com/doc/5793479/Shofar-Webpage
Saturday, January 14, 2023
Sunday, September 25, 2022
The Embouchure
The Embouchure
Arthur Finkle
The embouchure is the manner in which the lips and tongue
are applied to such a mouthpiece. The word derives from the French embouchure
(to put into the mouth). You must have the proper embouchure in order to sound
the Shofar. Many Shofar sounders are not brass instrumentalists and do not know
the techniques developed over the past three hundred years. If Shofar repairing
requires the Shofar Sounder to change his embouchure, then we find another
factor to consider whether the Shofar changes its tone. If, in fact, the repaired
Shofar required a change in embouchure, the likelihood is that the Shofar's
sound changes.
To form an embouchure two groups of muscles are at work. The
first are those muscles that bring our lips to an extreme pucker, such as would
be used to whistle--the muscles around our lips. The second group are those
which bring our lips to a smile--the cheek muscles. Either group can form a
brass embouchure of sorts.
Muscles can only contract or relax. When you pucker your
lips, the cheek muscles relax and the lips contract. When you smile, your cheek
muscles contract while the lips relax.
To form a correct brass embouchure the actions of smiling
and puckering must be combined and balanced in sort of a
"tug-of-war." Too much puckering can lead to a very soggy tone, while
too much smiling will lead to a very bright tone with little endurance.
If the embouchure changes it may affect one or a combination
of: 1) the angle of mouthpiece placement; 2) wet (moist) or dry lips; 3) amount
of lip opening through which the air passes (the lip aperture); 4) the angle of
the chin; and 5) the amount of mouthpiece pressure in playing the high or low
notes. (Farkas, Philip, 1962; Arban, 1908; and
Whitner, 1997).
Brass Instrument
Techniques
Brass Instrument playing
techniques fill a need in the area about which there is very sparse material in
English. This article introduces some brass instrumentalist techniques to fit
the aerophone, called a Shofar. Thin of orchestrating these techniques in to
your repertoire so that you can give it all you have to fulfill the mitzvah of
hearing the Shofar on Rosh Hashanah (Shulchan Aruch 585:3)
Warm-Up
WE MUST WARM-UP! This
should not be left to chance or treated lightly by a serious musician on any
instrument. If I do not warm-up properly, my performance certainly suffers.
Most brass players have several routines. For Shofar sounding, I suggest
warming up on the fundamental note. Then, focus on your attack. Then play the
Tekiah, Shevarim, Shevarim-Teruah, and Tekiah. Your warm up should be at home
because the shul does not offer privacy. In shul, you should hold the Shofar
between your arms so that the shorn will become the same temperature as your
body. Then you should practice buzzing (for brass players, playing the
mouthpiece alone). In the case of Shofar playing, you can buzz by shaping your
thumb and forefinger in the shape of a mouthpiece and blow into it, to
stimulate your embouchure. (The Art of French Horn Playing by Philip Farkas,
The Complete Method by Milan Yancich, and in Embouchure Building by Joseph
Singer. There are many good resources out there.)
Wednesday, September 14, 2022
Why were old Shofars Flat?
The
standard ancient shofar was made from a flattened ram’s horn.
The outer layers of the horn, the rough, scarred and pocked keratin, were
scrapped off. The remaining thin-walled horn was heated, typically in a water
and oil bath, and pressed flat to create an L-shaped shofar. The heating
process left the horns a dark yellow, almost golden hue. Frequently, a
decorative crown was carved at the top of the bell or along the spine and the berachos,
ornamental or kabbalistic markings were often engraved on the sides. The
scrapping and flattening process allowed the shofaros to fit into a pocket or
other small space and caused them to have a loud, shrill sound.
Since World
War II the flattened shofaros have been disappearing. The style has shifted to one
which retains most of the natural curl. The bell area from which the sound
emerges is frequently left untouched. Only the section leading to the
mouthpiece is properly straightened. Often, these shofaros are left somewhat
raw with much of the outer layers of keratin remaining. More recently, a new,
“natural-look” shofar has been introduced where all of the original, natural
curves and curls are preserved with no straightening of the section leading to
the mouthpiece. Occasionally, these shofaros have minimal work done to adjust
the mouthpiece.
The key
motivation for the newer shape is that without the flattening there are considerably
fewer steps to making such a shofar. This translates into less time in the
factory and less opportunity for cracking or damaging the shofar due to the
stress of the heating and pressing processes. Additionally, some people believe
that the completely natural curvature offers an advantage in meeting the
halachic preference of kafuf — that the shofar used on Rosh Hashanah
should be bent (more on this below). So, if the more natural shaped shofar is less
time-consuming and easier to make, why did our ancestors go through the trouble
of straightening and flattening their shofaros?
Contemporary
writers have filled the pages of many Torah journals attempting to answer this question.
Theories abound. One popular explanation is that the horns were straightened to
make the shofaros easier to hide during difficult times. The flattened shofaros
could be hidden unobtrusively under clothing for transport or fit into smaller hiding
places. A second possibility is that this shape produces a shriller, wailing-like
tone which more closely resembles a cry or sob than the foghorn-like blasts of
the naturally curled horns. A third theory attributes the reason for this shape
to Kabbalah.
A less
popular, but very intriguing reason draws a likeness to the chatzotzaros
— trumpets — used in the Beis Hamikdash. According to the Mishna (Rosh Hashana
26b) whenever the chatzotzaros were sounded in the Beis Hamikdash they
were accompanied by shofaros. Based on a variety of sources, the chatzotzaros
were long silver tubes held pointed to the ground with an L-shaped bell at the
bottom. Bais Hamikdash era shofaros were made to match and blend with these chatzotzaros.
They use a similar design – a long shaft with an L-shaped bell. Later-day
shofaros retained this design as a remembrance.
I
would humbly like to add my thoughts on the matter and suggest that the shofaros
were flattened to accentuate the inherent, natural bend found in almost all ram’s
horns. According to the Gemara (Rosh Hashana 26b), on Rosh Hashana it is best
to use a shofar made from a ram’s horn. The rams’ horn recalls the Akiedah,
where “a ram caught by its horns” replaced Yitzchok as the korban. Additionally,
ram’s horns tend to be bent (see Rashi to Mishna there). The bend signals that
the petitioner should bow in submission before Hashem on this day of judgment.
I
would like to share two observations about the natural shape of the ram’s horn.
One, the horn is twisted and curled, but not it is not a shape I would describe
as bent. The Mishna should not have described it as kafuf – bent, but
with the more appropriate term, mesullol (מסולל-twisted/winding).
Two, superficially, the natural twists and curves of the ram’s horn seem very
similar to other curled horns, like those of the ibex or kudu. What then is
unique about the ram’s horn?
The
answer, I believe, lies in the L-shaped bend. Only the ram’s horn has this
L-shaped bend. In its initial curved state, and even more so once it has been
flattened, the L-shape is inherent and specific to the ram. The other horns
mentioned, or other horns known to this author, all lack this feature and
cannot be made to have this feature.
While
the afore-mentioned heating process can be used to alter the shape of any horn,
whether it was originally, naturally straight or curled, the process has its restrictions.
The process is limited to minimal changes, such as widening, narrowing or
flattening. It cannot be used to make drastic changes in the shape like adding
an L-bend.
When
the Mishna discussed bent ram’s horns it was referring to this inherent bend,
whether in its natural form or if it was underscored through straightening.
*****
There
is a school of thought which proposes that only the original, natural bend qualifies
as bent. They contrast the ram’s horn which the Mishna (Rosh Hashana 26b) calls
“bent” and the ibex horn which the Mishna refers to as “straight.” Why does the
Mishna call one bent and one straight when in fact both horns have an impressive
curl? Additionally, they focus on Rashi’s comment to Mishna (cited above) which
states, “bent ram’s [horns]. Rashi explains that stomon kefufin — they
are ordinarily bent. This camp assumes that if Rashi used the words “ordinarily
bent” he must be referring to the original, natural bend.
However,
as explained, the twists and curves of the ram’s horn are indeed not much
different than the twists and curves of other animal’s horns. The Mishna is
referring to the L-bend present even in the unprocessed ram’s horn and
accentuated by removing the distracting curves and twists.
Moreover,
this school disregards the simple reading of Rashi that stomon kifufin
means to exclude the breeds of sheep (e.g., Jacob Four-horned) or occasional
anomalies whose horns lack the L-shaped bend to introduce a radical new
interpretation of kafuf which disregards a thousand-year-old, universal
tradition which went the extra mile to flatten and straighten the shofaros.
The
L-shape of the ram’s horn is a natural phenomenon and is present as the horn
develops on the ram’s head. This sharp bend is exclusive to the ram’s horn and
cannot be replicated by heating or twisting other types of horns. Ancient
shofaros were flattened to remove the extra curves and twists which might obscure
the difference between the ram’s horn and the horns of other animals with
similar curls and twists. Flattening underscored the unique L-shaped bend
specific to the ram’s horn. The Mishna about bent ram’s horns cited above, is
referring to this highlighted, L-shaped bend. While flat shofaros have the
benefit of the accentuated L-shaped bend, the “natural-look” shofaros also have
this bend – albeit not as pronounced – and can serve to remind the petitioner
to bow in submission before Hashem.
Ram’s
horns, whether with the accentuated L-bend or with the original, natural bend,
were chosen to highlight the importance of bowing in submission before the
Creator on this Day of Judgment.
Sunday, September 14, 2014
Shofar Resource Page
The Shofar is a holy ancient
instrument used to celebrate Rosh Hashanah, the Jewish New Year and the
Jubilee Year. This website tells the history, practical techniques and Jewish
law of sounding the Shofar. (short)
The Shofar is a holy ancient instrument used to celebrate Rosh Hashanah, the Jewish New Year. It is also sounded during the Jubilee Year on Yom Kippur. This website tells the history, practical techniques and Jewish law of sounding the Shofar.
Blast From the Past
“Nothing so much enhances a good as to make sacrifices for it”. George Santayana (1863-1952) American philosopher and poet Early Horn Uses Pre-historic humankind utilized whatever was useful in their environment. Wherever the primitive lived, they utilized the available materials to signal. Those in the Indian and Caribbean Seas used the Conch shell. The Australian aborigines, the didjeridoo (a bamboo hollowed out by fire ants). Hindus also utilize the Conch Trumpet. In ancient China, the primitives played the Yu – a reed wind instrument made of bamboo. Where is the Shofar in the Bible? Commentators have tracked the word “Shofar” in 7 parts of the Hebrew Scripture: Exodus, Leviticus, Numbers, Joshua Chronicles and 5-psalms In the first five books of Moses, Shofar is cited: Exodus 19:12-14 13 . . . Only when the ram's horn sounds a long blast may they go up to the mountain." In Leviticus 23 and 24, there is a priestly commandment: "In the seventh month, on the first day of the month, you shall observe complete rest, a sacred occasion commemorated with loud blasts" (Lev. 23:24). There are references to the Shofar in the Hebrew Scriptures and the New Testament, that Gabriel will announce the Messiah with the sound the Shofar. (16;Matthew 24:29-31; I Thessalonians 4:16-17; I Corinthians 15:51-52 . Temple Sacrifices The burnt, grain, peace, sin, and guilt offering composed the basic sacrificial system of Israel. These sacrifices were commonly used in conjunction with each other and were carried out on both an individual and a corporate basis. The sacrificial system taught the necessity of dealing with sin and, at the same time, demonstrated that God had provided a way for dealing with sin. 1. Burnt offering (olah). The burnt offering of certain animals was offered both in the morning and in the evening, as well as on special days such as the Sabbath, the new moon, and the yearly feasts (Numbers 28-29; 2 Kings 16:15; 2 Chronicles 2:4; 2 Chronicles 31:3; Ezra 3:3-6). 2. Grain offering (minchah; “meat offering” in KJV). An offering from the harvest of the land is the only type that required no bloodshed. (Leviticus 2:13) 3. Peace offering . This consisted of the sacrifice of a bull, cow, lamb, or goat that had no defect. As with the burnt offering, the individual laid a hand on the animal and killed it. The priests, in turn, sprinkled the blood around the altar. The priest received the breast and the right thigh (Leviticus 7:28-36), but the offerer was given much of the meat to have a meal of celebration (Leviticus 7:11-21).
4. Sin offering was designed to deal with sin that was committed
unintentionally. The sacrifice varied according to who committed the sin.
5. Guilt offering. This is hard to distinguish from the sin offering
(Leviticus 4-5). In Leviticus 5:6-7, the guilt offering is called the sin
offering.
Interestingly the sacrifice system is found in the New Testament. Hebrews
portrays Jesus as the sinless high priest who offered himself up as a
sacrifice for sinners (Leviticus 7:27). The book ends with an encouragement
to offer sacrifices of praise to God through Jesus.
After the Romans destroyed the Holy Temple, the sacrificial cult terminated.
During this time, moreover, the early Church also disbanded the sacrificial
rites because Christianity began to differ materially form Judaism.
The Sounds
Thereafter, two Priests stood atop of a marble stand near the altar signaling
trumpet blasts: tekiah, tekiah and teruah. A long note followed a series of
short notes; then another long note.
In the Mishnah (gathering the laws of the Bible, written in 200 CE by great-grandchildren of those who worshipped at The Temple in Jerusalem) there is a difference of opinion when reciting the manner of Shofar sounding in the Temple in Jerusalem. The Sages indicate that on Rosh Hashanah (Jewish New Year) Two Shofars and one trumpet are sounded at the sacrifices. The remainder of the year, two trumpets and one Shofar. There are others who contend that the Shofar was sounded only on Rosh Hashanah and Yom Kippur during the Jubilee Year (every 50-years when debts and servitude is forgiven). The fact is that whatever was the system was forgotten in three generations. There is also a dispute as to what the Shofar sounds should be. The Sages agreed on the “Teki'ah" blast) but differed in “Teruah" note. Some of the Rabbi’s indicated that Teruah was 9 staccato sounds; others, three weeping wounds. The Rabbis compromised by adding all both sounds in the service. Reasons for Sounding the Shofar
The Saadiah Gaon (10th century CE, head of a famous Babylonian university)
offers ten reasons, two of which are cited below:
(1) as a reminder to be faithful to the teachings of the Torah, since the Shofar was heard at the giving of the Torah;
(2) as a reminder of the prophets, the teachers of righteousness, who raised
their voices desire the Shofar to touch our consciences (Abudarham
[Jerusalem, 1959 ed.], 269f.).
|
Ceaseless Sound of the Shofar
What did this mystical master mean? He declared that those who hear the Shofar as a Warning, stirring, a wake up call, a call to repentance and an alarm will continue to hear this sound throughout the year in terms of possessing the attributes that the Shofar bestirs.
Shofar as a Temple Musical Instrument
Another source bespeaks this conclusion:
According to rabbinic tradition, “In the Temple on Rosh Hashanah two men blowing
silver trumpets stood on either side of the one who blows the Shofar. Citing
the Gemara, referring to verses [Psalms 47:5; 81:3; 98:6; 150:3] requiring
trumpets along with the Shofar,”we also read that, “A community beset by
calamity is under a Rabbinic obligation to...[be] assembled for supplication
and prayer, and this is always accomplished with trumpets, as written in Numbers 10:2”
It is also noted that we have confusion as to wher there was a Shofar with two trumpets or two trumpets and a Shofar. This is underastandsable because Rosh HaShana 27a notes trumpets (plural) and Shofar (singular). On the other hand, in The Interpreter’s Dictionary of the Bible (Musical instruments) p 172) the trumpets (chuzotzrot) were the the
Moreover, the word for trumpet is used interchangeably with Shofar (See Maimonides, Yad. Hilchot Shofar 21.1; and the baraita in Rosh Hashanah 33b.
We have three websites
1) Shofar Sounders WebPage
https://web.archive.org/web/20091026135103/http://geocities.com/afinkle221/ |
2) Joint Effort with Michael Chusid,an expert Shofar sounder and commentator
http://www.hearingshofar.com
Wednesday, April 02, 2014
Shabbat and Shofar
Arthur L. Finkle
However, on Rosh Hashanah (Jewish New Year, usually the first new moon in September), the Priests sounded two Shofars and one Trumpet. (See Chofetz Chaim, Mishnah Berurah 586 et seq.) Another differing source indicates that, although normally the trumpet plays the long notes and a Shofar sounds the short notes. On Rosh Hashanah, however, the trumpet takes the short notes; the Shofar, long notes. See Rosh Hashanah 33b. Either way, the Shofar accompanied the special sacrifices on Rosh Hashanah, the holiday designated as "Yom Teruah" ("A day of blowing"; Num. 29:1). The Shofar also proclaimed the Jubilee Year on Yom Kippur (Lev. 25:9–10). The special year freed property to its original owners, forgave debts and gave freedom to slaves, among other things.
Indeed, the Temple service provided Shofar sounds on the Sabbath, itself. There was within the temple an inscription on the lintel of the wall at the top of the Temple that said, "To the house of the blowing of the trumpet (Shofar)". Each Sabbath 2 men with silver trumpets and a man with a Shofar made three trumpet blasts twice during the day. On Rosh haShanah, this was different. The Shofar is the primary trumpet. According to Leviticus 23:24 and Numbers 29, Rosh HaShanah is the day of the blowing of the trumpets. The original name is Yom (Day) Teruah (The staccato sound of the horn, which also means “Shout”). According to the Mishnah (Rosh HaShanah 16a, 3:3), the trumpet used for this purpose is the ram's horn, not trumpets made of metal as in Numbers 10. On Rosh HaShanah, a Shofar delivers the first blast, a silver trumpet the second, and then the Shofar the third.
http://www.Shofars.org/theShofararticle.htm. Accessed March 1, 2010.
Subsequent Rabbinic Prohibition of Sounding Shofar on the Sabbath
However, the Midshnah makes clear that , prior to the destruction of the Temple, the Shofar was sounded on Rosh Hashsnah from in the Temple. Rosh HaShanah Mishnah 4:1; 4:2
After the destruction of the Temple, Yochanan ben Zakkai substituted the Shofar to be played first in Jerusalem; then he enlarged to the area to Jerusalem and its environs; then in Jamnia (where the Rabbi’s were situated immediately after the Temple’s destruction. Thereafter the Rabbi’s enlarged the areas to cover those area on Judea that had Jewish courts, which bespoke a population at oeast 120 people. RH 4:1 and notes from Yad Avraham.
• As time passed, the further away from the rituals of the Temple practice and the predominance of the Rabbi’s, the practice came to be that the Shofar was not sounded on the Shabbat. It was later codified in Shulchan Aruch, Orach Chaim 588:5, Taz, Mishna Brurah 13; Shulchan Aruch, Orach Chaim 143:1 ; Ran to Tractate Rosh Hashana ch. 4; and Shulchan Aruch, Orach Chaim 135:14
Indeed, we look to the Code of Jewish Law (Shulchan Aruch 588:4) and we see:
When the festival of Rosh HaShanah fall on Shabbos, the Shofar is not sounded. Sounding the Shofar is not a forbidden labor; it is forbidden [because ] it is considered mundane activity which can lead to a mundane assembly which is forbidden on the Sabbath.
The Rabbi Sholom Dovber ("Rebbe Rashab" -1860-1920) clears this up when he staters athat the ban of sounding is Rabbinic; not Biblical. But the ban is due to Rabbah’s Decree. In another Chasidic interpretation is that the Sabbath takes on a spiritual glory and does not need another spiritual glory to carry the day. But, on other days, the Shofar sounds provide this spiritual glory; which otherwise is lost after the Sabbath.
After the Temple was destroyed, Rabban Yohanan ben Zakkai established that they would blow in every place in which there is a Rabbinic court." (Rosh Hashanah 4:1)
"From where in the Torah does this law come? Said R. Levi bar Lachma said R. Hama bar Haninah: One verse says "a day of complete rest commemorated with the blowing of the Shofar"(Leviticus 23:24), and one verse says "it will be for you a day of blowing the Shofar"(Numbers 29:1). There is no problem. The [first] one is when the festival occurs on Shabbat. The [second] one is when the festival occurs on a weekday" (Babylonian Talmud, Rosh Hashanah 29b).
Basically, R. Hama bar Haninah’s approach is that, based on a midrash on the Torah, blowing Shofar is permitted on weekdays, but forbidden on the Sabbath. But, as the Gemara asks next:
“Said Rava: If it [i.e. the prohibition to blow Shofar on shabbat] is based on the Torah, how did we blow Shofar in the Temple?…”
The answer to this question reveals one of the underlying truths of rabbinic Judaism. More important than the conclusion is the process. The message of the Gemara is not that a correct understanding is irrelevant, or that there aren’t correct (and incorrect) understandings; to the contrary, careful thinking and evidence-based argument are crucial. But they are not as important as allowing diverse views to be expressed. When we examine and discuss the logic of the Mishnah, we make sure that diverse opinions, divergent opinions, and even clearly false opinions are given voice. To shut off the creativity of a Hama bar Haninah in this case might indicate that all that matters is the final word. To indulge that creativity, even when it is clearly wrong, sets the opposite precedent, and encourages creative thinkers to take intellectual risks for the sake of Torah. If the conversation of Torah she’b’al peh--"Oral Law"--is to proceed, we must foster and encourage our risk-takers.
Rava does end up revealing how the Mishnah makes sense. Rava quotes his teacher Rabbah, who argues that the prohibition against blowing Shofar outside of the Temple was a rabbinic prohibition (and not a biblical prohibition, as Hama bar Haninah argued), which simply did not apply to the Temple.
The Talmud now turns to the second part of the Mishnah: “After the Temple was destroyed, Rabban Yohanan ben Zakkai established that they would blow in every place in which there is a Rabbinic court.” The Mishnah’s language “established” is bland and undramatic. The Talmud fills in the details:
Rabbah’s Decree includes three classic cases where Rabbah rules that a particular
mitzvah must be postponed or cancelled due to the concern that the mitzvah implement might be inadvertently carried on Shabbos.
• Taking a lulav on the first day of Sukkos,
• Blowing Shofar on the first day of Rosh Hashana (Rosh Hashana 29a)
• Reading of Megillas Esther (Megilla 4b).
In each case, the Gemara mentions that Rabbah made his ruling not only in the case being discussed, but in the other two cases, as well.
The opinion found in the Jerusalem Talmud and the subsequent Sifra is that blowing a Shofar on Shabbat is a Biblical prohibition which received a special dispensation to be blown in the Temple on Shabbat (Rosh HaShannah 4:1) On the other hand, in the Babylonian Talmud blowing a Shofar is interpreted as only a rabbinic prohibition and outside of the Temple it was prohibited lest one carry it more than four amot in the public domain (Rosh HaShannah 29b).
Indeed, the Sages are empowered to "overrule" a Torah precept (if their instruction involves restraint from action, not a proactive violation of a biblical command).See See Talmud Yevamot 89b-90b. This authority is subject to many limitations. For example, the Sages can only use this power in order to preserve another Torah statute (as in our case, the Torah prohibition against carrying in the public domain on Shabbat.
Our obligation to follow such directives is implicit in the verse,8 "And you shall do according to the word they tell you, from the place that G d will choose, and you shall observe to do according to all they instruct you." Although, It should be noted that the Jerusalem Talmud (Rosh Hashanah 4:1) maintains that the original biblical command to sound the Shofar on Rosh Hashanah only applied to when Rosh Hashanah falls on a weekday
In a further emendation, the Alter Rebbe’s accents the prohibition of the mundane activity to buttress the argument that one should not carry rather than the other way around.
Halakhah (Jewish Law) rules that the Shofar may not be sounded on the Sabbath due to the potential that the Ba'al T'kiyah (Shofar Sounder) may inadvertently carry it, which is in a class of forbidden Sabbath work. (R.H. 29b)
One can not blow the Shofar on Shabbat because of temptation to carry more than four cubits in a public domain [thus, breaking the prohibition of carrying on the Sabbath.] Mishnah Berurah, 588:5
The historical explanation is that in ancient Israel, the Shofar was sounded in the Temple on the Sabbath as were other sacrifices and musical instruments.