Sounding of the Shofar or Trumpet in the Holy Temple?
Arthur L. Finkle
If we believe archeological findings, the frieze on the Arch of Titus in Rome, depicts the captured hatzotzerot (trumpets) from the Jewish Second Temple being borne in triumph among the other sacred objects. Further, we see the symbol of the Shofar as a symbol of Judaism in the archeological record (Capernaum synagogue - Ist century CE; Ephesus 2-3rd centuries; Rome – 2-5th centuries; etc.) in the early centuries of the Common Era.
Ambiguity of Words
There are, nevertheless, several ambiguities in whether the written words a trumpet and a Shofar. A case in point are the Hebrew words “Keren” (Horn) and Jubal (Jubilee)
The word ‘Shofar’ comes from an old Semitic root (cf. Akkadian ‘sapparum' meaning wild sheep or goat). At first, as has been indicated, the word ‘karen’ does not seem to have been used by itself. Later through the explanation of the Mishnah c 200CE), a horn could become a Shofar if it were constructed according to Mishnaic and later Talmudic direction.
The hatzotzerot, in contrast, seem to have been interchanged with the Shofar. In Tractate Rosh HsShanah, it termed when 'duty days' were taken in turns, the Shofar and trumpets played the same calls.
Confusion by Performing the Same or Similar Tasks
The Babylonian Talmud Eruvin 54 provides a description of the priests lowering trumpets during pauses in the Levitical singing n the Second Temple, signaling to worshippers to prostrate themselves.
Further there is a curious reference in I Chron. 5:13 instructing the trumpeters and singers being 'as one, to make one sound.’ It bespeaks the possibility that the trumpets played a sustained note over which the singers chanted as opposed to the trumpets and singers having separate parts. Moreover, one of the common words for 'fanfare' is “te r'uah” meaning 'a shout'. Accordingly, this fanfare could be described to have been the imitation of a shout. Sometimes this ambiguity between a vocal or instrumental meaning is difficult. A case in point is the famous passage in the Vulgate edition (Official early church version of the Holy Scriptures) of Joshua 5 , ‘where the priests were to blow the Shofars, while the peoples shouted: and it came to pass, when the people heard the sound (kol) of the Shofar the peoples shouted with a great shout (teru'ah) so that the wall fell down flat.’ The Vulgate cannot be blamed for glossing because , by this time, there was a lack of distinction between the Shofar and trumpet.
History of the Uses of the Trumpet and Shofar Reverse Roles
The marshalling signals are described in Numbers 10, though in war the Shofar seems to have been the signaling instrument par excellence. All these functions, and their calls, seem later to have been appropriated by the Shofars. The encyclopedic Psalm 150, for example, makes no mention of the trumpet. Only lately (in the last century or so B.C.) do trumpets appear to come back into their former favor; but now, due to Greco- Roman influence, their use is primarily military. Indeed the roles of the two instruments seem to have become reversed; the Talmud says 'what was called a trumpet has become a Shofar, and what was called a Shofar has become a trumpet' (Bab. Talmud Shabbat 36a; also Sukkoth 34a; and Rosh HaShanah 36a; Targum version of Hosea 5:8). A passage in the Mishnah (Gittin 3:6) indicates much the same thing, in saying that a 'trumpet' can be made of animal horn. So the Shofar eventually took on the ceremonial function originally performed by the trumpet.
This confusion of usage makes the task of reconstructing the trumpet and Shofar calls simpler rather than the reverse, for the instruments and their traditional signals may be treated summarily. Since the Shofar calls themselves are the subject of some differences in our own times and were disputed in Talmudic times.
The Shofar had specifications according to the Mishnah. For example, it could not have holes; it could be valid if there was a split in the horn. The horn should be from a preferably kosher animal but never a cow (reminding one of the worship of the Golden Calf during Moses’ journey to receive the Ten Commandments for the first time.) It should be sounded from the small end of the horn. Horns could not be placed inside other horns; and there were restrictions as to decorations on the Shofar itself. (See Rosh HaShanah Mishnah and Talmud)
Further it is not clear whether the Shofar was used originally for ritual (as Leviticus 25 suggests) or for war purposes (Joshua 6). We do know, however, that Tractate Shabbat 35b provides that the Shofar sounded six times to prepare for the Sabbath.
Eventually, after the destruction of the second Temple, the Shofar was identified with Rosh HaShanah (the beginning of the religious year, sometimes known as Yom Teruah (Day of the blast) or Chag HaShoforot (the Shofar festival).
In addition, no minor authority, Cyrus Adler, indicated that cornet (a type of trumpet) and Shofar were used interchangeably.
Further Confusion
In “Sound The Shofar - "Ba-Kesse" Psalm 81:4,” Solomon B . Freehof follows the strange history of translation. The preponderance of traditional (Jewish) commentators agree on one translation of it and all the non-traditional commentators (non-Jewish) unanimously agree on another. One partial exception to this strange lineup is Rashi (11th century commentator), who translates "Ba-Kesse" here and in Proverbs 7:20 as "the special day," of "the appointed day." But he, too, in his commentary to Rosh HaShonah 8a-b, agrees with all the traditional commentators, beginning with the Talmud and the Midrash, Leviticus Rabba 29:6, taking the word to be a synonym of the word "Chodesh" in the first part of the sentence, meaning: The New Moon.
However, the non-traditional commentators of the 19th century, Wellhausen in Proverbs, Duhm in Psalms, and Briggs and Toy in the International Critical Commentary, and our modern English translation, all agree to translate the word "Kesse" not as "New Moon" but as Full Moon.
Accordingly, the evidence seems to be on the side of the tradition commentators who legitimized the appearance of the New Moon in the Seventh month as the Rosh HaShanah (Beginning of the Religious New Year)
References
Cyrus Adler, The Shofar - It's Use and Origin
Published in 1893, Government Printing Office (Washington) , pp 287-311.
Solomon B. Freehof, “Sound the Shofar: ‘Ba-Kesse’ Psalm 81:4, The Jewish Quarterly Review, New Series, Vol. 64, No. 3 (Jan., 1974), pp. 225-228, University of Pennsylvania Press Stable URL: http://www.jstor.org/stable/1454132 Accessed: 04/01/2010 20:37
Sidney B. Hoenig, “Origins of the Rosh Hashanah Liturgy.”The Jewish Quarterly Review, New Series, Vol. 57, The Seventy-Fifth Anniversary Volume of the Jewish Quarterly Review (1967), pp. 312-331, University of Pennsylvania Press Stable URL: http://www.jstor.org/stable/1453499 Accessed: 04/01/2010
David Wulstan, “The Sounding of the Shofar,” The Galpin Society Journal, Vol. 26 (May, 1973), pp. 29-46, London: Galpin Society Stable URL: http://www.jstor.org/stable/841111
The Galpin Society was formed in October 1946 in London for the publication of original research into the history, construction, development and use of musical instruments. Its name commemorates the pioneer work of Canon Francis W. Galpin (1858-1945) who had spent a lifetime in the practical study of old instruments, in collecting them and recording their history.
Monday, January 25, 2010
Saturday, December 19, 2009
The Mystical Meaning of Shofar
The Mystical Meaning of Shofar
Arthur L. Finkle
Several articles address the religious, social, political, cultural and philosophical meaning of Shofar. No articles currently in circulation address the mystical tradition of Shofar.
Jewish mysticism is rich in tradition, citing Shimon Bar Yochai as a founder. In 1176, the Bahir was published by the Provence (Southern France) School of Kabbalists). However, it is ascribed to R. Nechuniah ben HaKana, a disciple of bar Yochai. It is mentioned by the Ravaad, the Ramban and the Zohar. Then xx’ Moses De Leon in the 13th century claims to have found the Zohar, a masterly mystical treatise. Then mystics flourished in Spain during its Jewish Golden Age (Ramban, Abulafia, R. Moshe Cordevero, etc.).
Primary Jewish Mystical Texts
Sefer Yetzirah ("book of creation") was the first historically recorded book on Kabbalah. Meaningless to those not schooled in mysticism, it was written for those schooled in mysticism who had discipled under a mentor.
The second of the important Jewish mystical works is the Bahir ("the illumination"), also known as "The Midrash of Rabbi Nechuniah ben haKana". It is some 12,000 words long. First published in Provence in 1176, many Orthodox Jews believe that the author was Rabbi Nehuniah ben haKana, a Talmudic sage of the first century. Historians have shown that the book was likely written not long before it was published.
The Zohar (זהר "the radiance") is arguably the most important book written on Jewish mysticism. Attributed to Rabbi Shimon ben Yochai, a 2nd century Talmudic commentator, it is generally assigned to a 13th century Spanish Jew, Moshe de Leon. There are those (mostly non-religious) who doubt that the Zohar was written by Rabbi Shimon bar Yochai. Moshe de Leon was in possession of the manuscript and claimed it was Rabbi Shimon bar Yochai’s work. Other sages authenticated this (possibly Abulafia, or Rabbi Levi ben Gershon aka Ralbag).
The Zohar contains and elaborates upon much of the material found in Sefer Yetzirah and Sefer Bahir, and without question is the Kabbalistic work par excellance.
Kabbalistic teachings about the human soul
The Zohar posits that the human soul has three elements, the nefesh, ru'ah, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but are slowly created over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the five parts of the soul is as follows:
• Nefesh (נפש) - the lower part, or animal part, of the soul. Is linked to instincts and bodily cravings.
• Ruach (רוח) - the middle soul, the spirit. It contains the moral virtues and the ability to distinguish between good and evil.
• Neshamah (נשמה) - the higher soul, or super-soul. This separates man from all other lifeforms. It is related to the intellect, and allows man to enjoy and benefit from the afterlife. This part of the soul is provided both to Jew and non-Jew alike at birth. It allows one to have some awareness of the existence and presence of God.
• Ha’tah – Higher spiritual plane
• Yichuda – unite with HaKOM
In addition, there are five “realms” through which the “soul” travels. From lowest to highest:
• Asiyah (World of Activity, Making or Physical Manifestation).
• Yetzirah (World of Formation), and
• B'riyah (World of Creation),
• Atziluth (World of Emanation),
• Atziluth is also called the "Supernal World."
• It is rooted in the Sefirah Crown/Above and correlates with the letter Yod in the Name YHVH. In Atziluth, the twenty-two Hebrew letters are yet unmanifest,
In the sixteenth century, R. Isaac Luria (Arizal) (1534-72) and his fellow mystics of Safed were concerned about the Spanish expulsion (and its consequent mass conversions), and Messianic Redemption.
He overturned the Talmudic restriction that before studying mysticism one had to attain the age of 39. This led to spreading the word of a legitimate Jewish mysticism.
His fast-traveling doctrines included Tzimtzum (contraction); the breaking of the vessels: and Tikkun: (restoration and repair). Simply put, Luria ingeniously fashioned a metaphor of God’s contracting the universe to create the world, among other things.
Preconditions to the Rise of Hasidism
Although Jewish Lithuania retained its intellectual supremacy, sixteenth century Jewish Poland and its environs was a place of disillusion, pessimism and dismay. The failures of the Spanish Jewish mass conversions in the late 15th century stimulated a rigorous orthodox reaction in Europe. The failure of the messianic movement of Sabbatai Zevi; the decimation of the Cossacks’ uprising in 1648-60 and the general poverty made this region ripe for a radical change for Judaism to survive.
BeSht
In the mid-18th century, The founder of Hasidism was a man of the obscure Podolian Jewry, Israel b. Eliezer Ba'al Shem-Ṭob (BeShT). His personal fame as a healer spread not only among the Jews, but also among the non-Jewish peasants and the Polish nobles. He often cured the Jews by fervent prayer, profound ecstasies, and gesticulations. He also at times successfully prognosticated the future, and revealed secrets. Soon acquiring among the masses the reputation of a miracle-worker, he came to be known as "the kind Ba'al Shem" ("Ba'al Shem-Ṭob").
His teachings were simple and directed to the simple person. There was an omnipresent God who is inter-connected with humankind.
His focus was on emotion (spirituality), not on liturgy, leading to experiencing ecstasy and rejecting negativity.
In turn, Dov Baer of Mezirech, the foremost disciple of the Baal Shem Tov, congregated a missionary force to propagate the BeSHt’s uplifting teachings. As a result, many Hasidic leaders arose who ultimately led Hassidic regional movements: Levi Yitzhak of Berditchev, Shneur Zalman of Liady, the "Seer" of Lublin, etc.
One of his foremost followers was Shneur Zalman of Liady who founded the Lubavitcher Dynasty. Called the Alter Rebbe (Old Rebbe), he accented the intellectual domain to appreciate Jewish mystical approach. His seminal intellectual output significantly contributed to Jewish scholarship. Among other things, he wrote a consequencial compendium on the Shulchan Aruch (Code of Jewish Law published in 1565 by R. Yosef Caro), the gold standard of Jewish legal interpretation. Next, he wrote the Tanya , a foundational work which explained Hasidism for the everyday person. He established a new vocabulary to enable practically everyone to understand the esoteric ideas of Hasidism. Moreover, he wrote numerous Responsa and essays (including Torah Or and Likutei Torah on Chassidic concepts related to the Torah portion of the week) on various Jewish topics.
Using these documents, he materially influenced the movement of Hassidism in Southern Russia and the Ukraine during 1780-1820. Specifically, he legitimatized the Hasidic movement among the public. And he generated activities to the public good, including enhancing economic activities for his Jewish brethren.
The Shofar
One of his essays, “The High Holiday of Rosh Hashanah that falls on the Sabbath,” explains his understanding of the mystical qualities of the Shofar.
He begins with the paradox that Jewish law forbids the sounding of the Shofar when Rosh Hashanah falls on the Sabbath. Yet using the etrog and lulav to celebrate Sukot on the Sabbath is not forbidden.
Explaining the mystical nature of the holidays, he develops the anthropomorphic concept that God experiences “delight” upon the hearing of the Shofar. A similar but not identical delight also occurs on the Sabbath. Therefore, we do not need the sound of the Shofar on the Sabbath when Rosh Hashanah falls on a Sabbath. (Yom Kippur can never fall on the Sabbath.)
The “delight” idea xx that Jews have the ability to interact with God; to arouse and strength Gods attribute of Kingship .
He states:
A shofar is made of the horn of a docile animal, symbolizing a willingness to go along with G-d’s will over our own. In addition, a shofar¬-blast is a piercing cry that reaches to the very depths of a person’s heart and soul; this represents, and in fact helps to stimulate, our heartfelt repentance – a repentance that is also rooted in the very deepest depths of the soul. Only this deep level of commitment to G-d, embodied in the mitzvah of shofar, is capable of evoking a correspondingly deep response from G-d, a response on the level referred to above as “delight.”
(Der Alter Rebbe, Yom Tov Shel Rosh Hashanah Shechal Lih’yose BaShabbes, (An adaptation of Maamar found in Likutei Torah. http://www.likuteitorah.com/47%20Rosh %20Hashanah% 20pamphlet%20web.htm. Accessed July 5, 2009.)
The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson (z’l) made another analogy that the High holy Days are based on coronation, repentance and Shofar.
Coronation refers to the Kingship that humankind establishes with God, both reaching up and its reaching down to embrace humankind. Repentence (tshuvah) is a major part of the High Holy Days. Indeed, during these ten days, Jews are obligated to atone for their sins and to purifiy their souls. There is also an obligation (mitzvah) for sounding the Shofar.
The mitzvah of the day is the sounding of the shofar."( Rosh HaShanah 27a.)] That is to say, not only does Rosh HaShanah contain characteristics that are exclusive to the theme and conception of Rosh HaShanah alone, and not only does Rosh HaShanah include shared features common to all the Ten Days of Repentance, but it also possesses its own "mitzvah of the day" - sounding the shofar.
http://www.sichosinenglish.org/books/chassidic-dimension-festivals-1/03.htm. ACCESSED jULY 5, 2009.
Basically, he equates the sound of the Shofar with God’s voice, on a mystical level! Such a voice is awesome is bespeaks the solemnity and grandiosity of the High Holidays in the lives of the Jewish People.
He then resolves the lulav and etrog paradox on the Sabbath by indicating that Sukkot does not require the Godliness of “delight,” which is only reserved for the Sabbath, Rosh Hashanah, Yom Kippur and the announcement of the Messiah!
Moreover, the voice of God is mentioned in the Bible as God’s voice and as God’s voice cessation
[In Sedra Yitro, Gen. 18:1-18], The sound of the shofar grew increasingly stronger; Moses would speak and God would answer him with a voice. יט. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱ־לֹהִים יַעֲנֶנּוּ בְקוֹל: grew increasingly stronger:
Rabbi Larry Freedman http://www.templesinaipgh.org/Door-columns/sermons/HH2005/RH1-LF.pdf
For more information about Shofar and other Holy Temple instruments.
We have three websites
1) Shofar Sounders WebPage
http://shofar221.com
2) Joint Effort with Michael Chusid,an expert Shofar sounder and commentator
http://www.hearingshofar.com
3) Shofar WebPage
http://shofar-sounders.com
If you have any questions or comments, do not hesitate to ask.
Navigation by WebRing.
Art Finkle and Michael Chusid
Arthur L. Finkle
Several articles address the religious, social, political, cultural and philosophical meaning of Shofar. No articles currently in circulation address the mystical tradition of Shofar.
Jewish mysticism is rich in tradition, citing Shimon Bar Yochai as a founder. In 1176, the Bahir was published by the Provence (Southern France) School of Kabbalists). However, it is ascribed to R. Nechuniah ben HaKana, a disciple of bar Yochai. It is mentioned by the Ravaad, the Ramban and the Zohar. Then xx’ Moses De Leon in the 13th century claims to have found the Zohar, a masterly mystical treatise. Then mystics flourished in Spain during its Jewish Golden Age (Ramban, Abulafia, R. Moshe Cordevero, etc.).
Primary Jewish Mystical Texts
Sefer Yetzirah ("book of creation") was the first historically recorded book on Kabbalah. Meaningless to those not schooled in mysticism, it was written for those schooled in mysticism who had discipled under a mentor.
The second of the important Jewish mystical works is the Bahir ("the illumination"), also known as "The Midrash of Rabbi Nechuniah ben haKana". It is some 12,000 words long. First published in Provence in 1176, many Orthodox Jews believe that the author was Rabbi Nehuniah ben haKana, a Talmudic sage of the first century. Historians have shown that the book was likely written not long before it was published.
The Zohar (זהר "the radiance") is arguably the most important book written on Jewish mysticism. Attributed to Rabbi Shimon ben Yochai, a 2nd century Talmudic commentator, it is generally assigned to a 13th century Spanish Jew, Moshe de Leon. There are those (mostly non-religious) who doubt that the Zohar was written by Rabbi Shimon bar Yochai. Moshe de Leon was in possession of the manuscript and claimed it was Rabbi Shimon bar Yochai’s work. Other sages authenticated this (possibly Abulafia, or Rabbi Levi ben Gershon aka Ralbag).
The Zohar contains and elaborates upon much of the material found in Sefer Yetzirah and Sefer Bahir, and without question is the Kabbalistic work par excellance.
Kabbalistic teachings about the human soul
The Zohar posits that the human soul has three elements, the nefesh, ru'ah, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but are slowly created over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the five parts of the soul is as follows:
• Nefesh (נפש) - the lower part, or animal part, of the soul. Is linked to instincts and bodily cravings.
• Ruach (רוח) - the middle soul, the spirit. It contains the moral virtues and the ability to distinguish between good and evil.
• Neshamah (נשמה) - the higher soul, or super-soul. This separates man from all other lifeforms. It is related to the intellect, and allows man to enjoy and benefit from the afterlife. This part of the soul is provided both to Jew and non-Jew alike at birth. It allows one to have some awareness of the existence and presence of God.
• Ha’tah – Higher spiritual plane
• Yichuda – unite with HaKOM
In addition, there are five “realms” through which the “soul” travels. From lowest to highest:
• Asiyah (World of Activity, Making or Physical Manifestation).
• Yetzirah (World of Formation), and
• B'riyah (World of Creation),
• Atziluth (World of Emanation),
• Atziluth is also called the "Supernal World."
• It is rooted in the Sefirah Crown/Above and correlates with the letter Yod in the Name YHVH. In Atziluth, the twenty-two Hebrew letters are yet unmanifest,
In the sixteenth century, R. Isaac Luria (Arizal) (1534-72) and his fellow mystics of Safed were concerned about the Spanish expulsion (and its consequent mass conversions), and Messianic Redemption.
He overturned the Talmudic restriction that before studying mysticism one had to attain the age of 39. This led to spreading the word of a legitimate Jewish mysticism.
His fast-traveling doctrines included Tzimtzum (contraction); the breaking of the vessels: and Tikkun: (restoration and repair). Simply put, Luria ingeniously fashioned a metaphor of God’s contracting the universe to create the world, among other things.
Preconditions to the Rise of Hasidism
Although Jewish Lithuania retained its intellectual supremacy, sixteenth century Jewish Poland and its environs was a place of disillusion, pessimism and dismay. The failures of the Spanish Jewish mass conversions in the late 15th century stimulated a rigorous orthodox reaction in Europe. The failure of the messianic movement of Sabbatai Zevi; the decimation of the Cossacks’ uprising in 1648-60 and the general poverty made this region ripe for a radical change for Judaism to survive.
BeSht
In the mid-18th century, The founder of Hasidism was a man of the obscure Podolian Jewry, Israel b. Eliezer Ba'al Shem-Ṭob (BeShT). His personal fame as a healer spread not only among the Jews, but also among the non-Jewish peasants and the Polish nobles. He often cured the Jews by fervent prayer, profound ecstasies, and gesticulations. He also at times successfully prognosticated the future, and revealed secrets. Soon acquiring among the masses the reputation of a miracle-worker, he came to be known as "the kind Ba'al Shem" ("Ba'al Shem-Ṭob").
His teachings were simple and directed to the simple person. There was an omnipresent God who is inter-connected with humankind.
His focus was on emotion (spirituality), not on liturgy, leading to experiencing ecstasy and rejecting negativity.
In turn, Dov Baer of Mezirech, the foremost disciple of the Baal Shem Tov, congregated a missionary force to propagate the BeSHt’s uplifting teachings. As a result, many Hasidic leaders arose who ultimately led Hassidic regional movements: Levi Yitzhak of Berditchev, Shneur Zalman of Liady, the "Seer" of Lublin, etc.
One of his foremost followers was Shneur Zalman of Liady who founded the Lubavitcher Dynasty. Called the Alter Rebbe (Old Rebbe), he accented the intellectual domain to appreciate Jewish mystical approach. His seminal intellectual output significantly contributed to Jewish scholarship. Among other things, he wrote a consequencial compendium on the Shulchan Aruch (Code of Jewish Law published in 1565 by R. Yosef Caro), the gold standard of Jewish legal interpretation. Next, he wrote the Tanya , a foundational work which explained Hasidism for the everyday person. He established a new vocabulary to enable practically everyone to understand the esoteric ideas of Hasidism. Moreover, he wrote numerous Responsa and essays (including Torah Or and Likutei Torah on Chassidic concepts related to the Torah portion of the week) on various Jewish topics.
Using these documents, he materially influenced the movement of Hassidism in Southern Russia and the Ukraine during 1780-1820. Specifically, he legitimatized the Hasidic movement among the public. And he generated activities to the public good, including enhancing economic activities for his Jewish brethren.
The Shofar
One of his essays, “The High Holiday of Rosh Hashanah that falls on the Sabbath,” explains his understanding of the mystical qualities of the Shofar.
He begins with the paradox that Jewish law forbids the sounding of the Shofar when Rosh Hashanah falls on the Sabbath. Yet using the etrog and lulav to celebrate Sukot on the Sabbath is not forbidden.
Explaining the mystical nature of the holidays, he develops the anthropomorphic concept that God experiences “delight” upon the hearing of the Shofar. A similar but not identical delight also occurs on the Sabbath. Therefore, we do not need the sound of the Shofar on the Sabbath when Rosh Hashanah falls on a Sabbath. (Yom Kippur can never fall on the Sabbath.)
The “delight” idea xx that Jews have the ability to interact with God; to arouse and strength Gods attribute of Kingship .
He states:
A shofar is made of the horn of a docile animal, symbolizing a willingness to go along with G-d’s will over our own. In addition, a shofar¬-blast is a piercing cry that reaches to the very depths of a person’s heart and soul; this represents, and in fact helps to stimulate, our heartfelt repentance – a repentance that is also rooted in the very deepest depths of the soul. Only this deep level of commitment to G-d, embodied in the mitzvah of shofar, is capable of evoking a correspondingly deep response from G-d, a response on the level referred to above as “delight.”
(Der Alter Rebbe, Yom Tov Shel Rosh Hashanah Shechal Lih’yose BaShabbes, (An adaptation of Maamar found in Likutei Torah. http://www.likuteitorah.com/47%20Rosh %20Hashanah% 20pamphlet%20web.htm. Accessed July 5, 2009.)
The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson (z’l) made another analogy that the High holy Days are based on coronation, repentance and Shofar.
Coronation refers to the Kingship that humankind establishes with God, both reaching up and its reaching down to embrace humankind. Repentence (tshuvah) is a major part of the High Holy Days. Indeed, during these ten days, Jews are obligated to atone for their sins and to purifiy their souls. There is also an obligation (mitzvah) for sounding the Shofar.
The mitzvah of the day is the sounding of the shofar."( Rosh HaShanah 27a.)] That is to say, not only does Rosh HaShanah contain characteristics that are exclusive to the theme and conception of Rosh HaShanah alone, and not only does Rosh HaShanah include shared features common to all the Ten Days of Repentance, but it also possesses its own "mitzvah of the day" - sounding the shofar.
http://www.sichosinenglish.org/books/chassidic-dimension-festivals-1/03.htm. ACCESSED jULY 5, 2009.
Basically, he equates the sound of the Shofar with God’s voice, on a mystical level! Such a voice is awesome is bespeaks the solemnity and grandiosity of the High Holidays in the lives of the Jewish People.
He then resolves the lulav and etrog paradox on the Sabbath by indicating that Sukkot does not require the Godliness of “delight,” which is only reserved for the Sabbath, Rosh Hashanah, Yom Kippur and the announcement of the Messiah!
Moreover, the voice of God is mentioned in the Bible as God’s voice and as God’s voice cessation
[In Sedra Yitro, Gen. 18:1-18], The sound of the shofar grew increasingly stronger; Moses would speak and God would answer him with a voice. יט. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱ־לֹהִים יַעֲנֶנּוּ בְקוֹל: grew increasingly stronger:
Rabbi Larry Freedman http://www.templesinaipgh.org/Door-columns/sermons/HH2005/RH1-LF.pdf
For more information about Shofar and other Holy Temple instruments.
We have three websites
1) Shofar Sounders WebPage
http://shofar221.com
2) Joint Effort with Michael Chusid,an expert Shofar sounder and commentator
http://www.hearingshofar.com
3) Shofar WebPage
http://shofar-sounders.com
If you have any questions or comments, do not hesitate to ask.
Art Finkle and Michael Chusid
Monday, December 14, 2009
Shofar Websites - Great
For more information about Shofar and other Holy Temple instruments.
We have three websites
1) Shofar Sounders WebPage
2) Joint Effort with Michael Chusid,an expert Shofar sounder and commentator
3) Shofar WebPage
http://shofar-sounders.com
4) Shofar Uses
http://thewarfarejournal.blogspot.com/
If you have any questions or comments, do not hesitate to ask.
Art Finkle and Michael Chusid
Shofar19067@hotmail.com & michael@chusid.com
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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
| www.hearingshofar.blogspot.com |
3) Shofar WebPage
http://shofar-sounders.com
4) Shofar Uses
http://thewarfarejournal.blogspot.com/
If you have any questions or comments, do not hesitate to ask.
Art Finkle and Michael Chusid
Shofar19067@hotmail.com & michael@chusid.com
Blast From the Past
Blast From the Past
“Nothing so much enhances a good as to make sacrifices for it”.
George Santayana (1863-1952) American philosopher and poet
Arthur L. Finkle
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.).
“Nothing so much enhances a good as to make sacrifices for it”.
George Santayana (1863-1952) American philosopher and poet
Arthur L. Finkle
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.).
Monday, September 21, 2009
Thursday, January 08, 2009
"And the Shofar Blew"
From http://joeyhill.blogspot.com/, reviewing fiction.
Hearing Shofar
Navigation by WebRing.
For full explanation of Shofar, its influence on prayer and
its historical antecedents going back to the Temple sacrifices,
go to:
WebPage
For full explanation of Shofar, its influence on prayer and
its historical antecedents going back to the Temple sacrifices,
go to:
Shofar Webpage
Hearing Shofar
Tuesday, April 04, 2006
Welcome to the Shofar Sounders' Reference
I created this blog to discuss anything about the shofar: history, sounding, music, purchasing, etc.
Art Finkle
Navigation by WebRing.
I created this blog to discuss anything about the shofar: history, sounding, music, purchasing, etc.
| https://web.archive.org/web/20091026135103/http://geocities.com/afinkle221/ |
Art Finkle
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