"In the seventh month on the first of the month, it should be a day of sounding for you."
With Yom Teruah (Feast of Trumpets), otherwise known as Rosh Hashanah (Head of the Year) coming up on the 1st day of the 7th month which is Tishrei, I wanted to write an article about the Shofar.
A shofar is literally a horn from a ram.
The first mention of a ram's horn, or shofar, in the Bible is in the context of the story of Abraham and Isaac in Genesis 22.
Genesis 22:13 -- And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
After God tested Abraham by asking him to sacrifice his son Isaac, a ram was provided as a substitute sacrifice. Abraham found a ram caught by its horns in a thicket, which he then offered as a burnt offering instead of his son. This event is significant as it symbolizes God's provision and is often associated with the origins of the shofar as a sacred instrument.
The word "shofar" is related to the concept of reform or improvement, as it is intended to inspire self-betterment and spiritual awakening during religious observances.
The root word for "shofar" in Hebrew is derived from the letters shin-peh-resh (שָׁפַר), which means "to be good" or "to beautify" . This root suggests both moral and physical goodness, implying beauty. Here is a breakdown of the letters:
שָׁ - teeth, consume, transformation
פַ - mouth, speak, scatter
ר - Head authority, speak
The shofar has historically been used as a call to battle or to awaken people, both physically and spiritually. In biblical times, it was sounded to rally troops or signal the start of a battle, as seen in the story of Joshua at Jericho and Ehud calling the Israelites to fight against the Moabites. The shofar's sound served as an alarm for war, alerting people to gather and prepare for defense or attack.
Spiritually, the shofar is also used as a wake-up call for repentance and introspection. Maimonides described it as a means to awaken the slumbering soul, urging people to examine their deeds and return to God. This dual role of the shofar—as both a physical call to arms and a spiritual call to reflection—highlights its significance in Jewish tradition.
SHOFAR BLASTS:
The shofar is traditionally blown with three main types of sounds during Jewish religious ceremonies, specifically on Rosh Hashanah and Yom Kippur:
Tekiah: A single long blast that serves as a call to attention or a summons, often associated with the coronation of a king.
The root meaning of "tekiah" (תְּקִיעָה) in Hebrew is derived from the verb "taka" (תקע), which means "to blow" or "to thrust."
Shevarim: Composed of three medium-length, broken sounds, which are often compared to the sound of weeping.
The root word for "Shevarim" (שברים) is "shavar" (שבר), which means "broken" or "fractured." The sound of Shevarim is intended to inspire reflection on what is broken in our lives and the world, encouraging spiritual introspection and repentance
Teruah: A series of nine or more rapid, staccato notes that resemble an alarm, intended to wake listeners from their spiritual slumber.
The word "Teruah" (תְּרוּעָה) comes from the Hebrew root "rua" (ר.ו.ע), which means "to shout" or "to make a loud noise" . The term is associated with a loud sound, which can be a shout of alarm, joy, or a blast from a horn, such as the shofar. In biblical contexts, "teruah" can refer to various types of loud sounds used for different purposes, including signaling war, celebrating joy, or calling people to worship .
These blasts are sounded in various combinations during the shofar service, often concluding with a longer version of the tekiah known as the "tekiah gedolah" or "great blast"
The order of shofar blasts on Rosh Hashanah is rooted in Jewish tradition and law, with the sequence designed to fulfill the mitzvah of hearing the shofar. The blasts are arranged in specific patterns to ensure that all possible interpretations of the biblical term "teruah" are covered. The Torah mentions "teruah" three times in connection with Rosh Hashanah, leading the rabbis to conclude that each teruah must be preceded and followed by a tekiah, resulting in three sets of tekiah-teruah-tekiah.
The traditional sequence includes:
Tekiah-Shevarim-Teruah-Tekiah: This combination covers different interpretations of what constitutes a "teruah" sound.
Tekiah-Shevarim-Tekiah: Addresses the possibility that "shevarim" alone fulfills the "teruah" requirement.
Tekiah-Teruah-Tekiah: Ensures that a rapid staccato sound is included.
These sequences are repeated multiple times during the service, culminating in 100 blasts, which is a custom that has developed over time.
According to the biblical account in Exodus 19:16, the sound of the shofar was very loud and accompanied the presence of God on Mount Sinai, causing the people to tremble in awe.
Jewish Mystical Perspectives on the Shofar
Here are four highlights of the shofar' profound spiritual and symbolic significance:
- Divine Connection: The shofar is seen as a manifestation of God's voice, symbolizing divine communication and presence. It is believed to invoke emotions and spiritual awakening beyond words, opening the soul to a yearning for God's presence.
- Rosh Hashanah and Creation: The shofar is integral to Rosh Hashanah, marking the beginning of creation. It is blown during this time as a proclamation of God as King and Creator, symbolizing His coronation.
- Repentance and Mercy: Mystically, the shofar's sound is thought to ascend to the heavens, awakening divine mercy and removing judgment. It serves as a call for repentance, urging individuals to return to their true selves and mend their ways.
- Symbolism of Redemption: The shofar is associated with redemption, reminding Jews of the revelation at Sinai and the future messianic redemption. Its blasts symbolize liberation from spiritual bondage and herald the coming Kingdom of God.
Bible Stories that Feature a Shofar:
One of the most dramatic stories in the Bible involving a shofar is the Battle of Jericho, as described in the Book of Joshua. In this story, Joshua leads the Israelites to conquer the city of Jericho. Following God's instructions, the Israelites marched around the city once a day for six days, with seven priests carrying (7) shofars ahead of the Ark of the Covenant. On the seventh day, they marched around the city seven times, and at Joshua's command, the priests all blew their shofars and the people shouted loudly. They also smashed jars with a flame inside. The walls of Jericho miraculously collapsed, allowing the Israelites to capture the city. This involves the story of Rahab and the first time the word "tikvah" (scarlet cord) is used.
Another dramatic story involving the shofar in the Bible is the account of Gideon and his 300 men in the Book of Judges. In this narrative, Gideon is instructed by God to reduce his army to just 300 men to defeat the Midianites, who numbered over 100 thousand, ensuring that the victory would be attributed to divine intervention rather than human strength.
Gideon and his men surrounded the Midianite camp at night, each armed with a shofar and a torch hidden inside a pitcher. At Gideon's signal, they blew their shofars, broke the pitchers to reveal the torches, and shouted, "A sword for the Lord and for Gideon!" The sudden noise and lights caused confusion and panic among the Midianites, leading them to turn on each other in chaos. This miraculous victory underscored the power of faith and obedience to God's commands, with the shofar playing a crucial role in delivering Israel from its enemies.
Blowing the Shofar:
Blowing the shofar can be challenging due to several factors. The difficulty primarily lies in the design of the mouthpiece, which is crucial for producing sound. The mouthpiece is the narrow end of the horn that is drilled to create a bore through which air is pressured. The specific design and craftsmanship of this part significantly affect how easily the shofar can be blown.
Additionally, producing the different traditional sounds—Tekiah, Shevarim, and Teruah—requires skill and practice. Each sound has distinct characteristics: Tekiah is a long blast, Shevarim consists of three medium-length notes, and Teruah involves a rapid series of short blasts. Achieving these sounds accurately requires a good sense of rhythm and breath control, particularly for the Teruah, which demands precise timing to produce exactly 11 quick notes.
Shofar Cost:
The price range for shofars varies widely depending on their size, material, and decoration. Here are some examples:
- Small Ram's Horn Shofars: These typically range from around $18 to $30.
- Medium Ram's Horn Shofars: Prices can be between $27 and $35.
- Large Ram's Horn Shofars: These can cost from approximately $44 to over $200.
- Yemenite Shofars: These larger shofars, often made from kudu horns, range from about $149 to over $400, with decorated versions costing even more.
- Decorated and Silver-Plated Shofars: These can be priced anywhere from around $210 to over $600, depending on the level of decoration and materials used.
The wide range in pricing reflects differences in craftsmanship, materials, and decorative features.
Hearing the Shofar:
Hearing the sound of the shofar evokes a range of emotional and spiritual responses among listeners. It is often described as an emotional and intuitive experience that reaches deep into the heart, providing access to profound spiritual knowledge. The shofar's blasts are intended to inspire introspection and transformation, urging individuals to live more meaningful and fulfilling lives.
For many, the sound of the shofar serves as a powerful spiritual technology that facilitates prayer, meditation, and personal growth. It can invoke a sense of urgency or a call to action, prompting listeners to reflect on their lives and make positive changes. The shofar is also associated with memory and identity, resonating with people across various religious backgrounds as a symbol of remembrance and encounter.
Overall, the shofar's sound is designed to awaken a sharper state of consciousness, offering a different perspective on life and encouraging empathy and understanding.
I remember during a Torah study class many years ago, the rabbi asked us to, "tell the class what we thought about or felt when we heard the sound of the shofar on the high holidays." She asked if we had any specific memories related to hearing the shofar. Rabbi went around the room. People remembered their parents dressing up, holiday meals, being at temple, etc. I was the last person the rabbi came to as she went around the table. I could certainly relate to everybody else's answers. But by recollection was different. When I hear the shofar blown I imagine being at the base of Mount Sinai with the millions of Israelites. I feel sense of how awesome that must have been.
