Shofar Typifies Traditional Character
of Worldwide Jewish Religious Practices

(Copyright, 1963, Jewish Telegraphic
Agency, Inc.)

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Current practice calls for th
sounding of repeated blasts
three basic types—the tekia l
shevarim and truah — durin
the synagogue services on eac
of the two days of Rosh H a
shanah during the synagogu
services and a final blast at th e
conclusion of the Neilah servic e
on Yom Kippur.
The order of blowing th e
shofar on Rosh Hashanah i
s
one of the many examples f
certain Jewish riligious ritual s
in which changes have bee a
made at various points in hi s -
tory. and the changes are sub
sequently retained where th a
original need for them n o
longer exists, but where th a
custom still serves as a histor -
ical reminder.
Originally sounded earlier i i
the liturgy, the time of blow
ing the shofar was shifted t ,
the additional service later i
the day because of interferenc
by the authorities during th
Roman occupation of Palestine
It seems that when the shofa 7
was sounded early in the servic !
before many Jews had congre -
gated for worship, Roman sol •
diers used to appear at th
synagogues in search of person ,
they thought were taking par ;
in military exercises. This le d
to the change in the ritua
whereby the shofar was sound
ed only later in the day whe n
it was obvious to all that th ;
only purpose of the blast wa ;
a religious rite. Today, th e
shofar is sounded at both time
during the service with th
additional sounds a reminder of
our troubles in the distant past .

Practice today also calls for
the sounding of the shofar
once each day at the conclu-
sion of the morning prayer
service during the month of
Elul immediately before the
Holy Days. This, too, is an
extension of an earlier cus-
tom when the shofar was
sounded only on the new
moon of Elul to commem-
orate the date of the "ascen-
sion of Moses to Mount Sinai
to receive the Tablets of the
Law.

The sound of each type 'of
blast has generally been hand-
ed down from father to son or
from teacher to pupil. Medieval
manuscripts have been found,
however, in which attempts are
made to note the sounds of the
tekiah, shevarim and truah by
means of strokes of particular
length and shape — primitive
forms of our modern system of
musical notes.

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While s h of at s are never
painted, many are carved with
artistic designs with some
bearing inscriptions relevant to
the High Holy Days.
Although the Talmud men-
tions the fact that shofars were
sometimes employed for ordi-
nary musical enjoyment, among
Jews they have been used al-
most exclusively for ritual or
legal purposes.
Its primary use, of course,
has been during the Rosh
Hashanah rites and at the con-
clusion of Yom Kippur.
It is known that - the instru-
ment was used generally on
fast days to arouse the populace
to the proper frame of mind.
The tractate Sanhedrin men-
tions the shofar as one of the
tools of the trade of the judge
ha Israel. Citing an instance in
the time of the prophetess
Deborah, when Barak, a He-
brew leader, excommunicated
Meroz to the accompaniment
of a blast from 400 shofars, -the
Talmud also states that the
shofar was used for announce-
ments of prohibitions and on
other occasions of legal con-

In parts of Jerusalem, th
blast of the shofar late Fri •
day afternoon announces th !
onset of the Sabbath. Year
ago, similar shofar blast ;
during Fr i d a y afternoon ;
successively sign a l e d th
times to stop work in th ,
fields, in the city, the tim
to kindle the Sabbath light s
and finally the onset of th e
Sabbath.

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One of the more interest-
ing types of shofar is the
horn of the African koodoo,
which has been used by mem-
bers of the Bene Israel com-
munity in India. Of exquisite
curvature and shape, shofars
of this type are sometimes as
much as four feet in length.

sequence, as well as by t he
Beth Din in announcing t he
appearance of the new moo n.
In some cases, the shofar w as
sounded at certain funerals to
emphasize the mourning of t he
populace.
In Palestine, up to the begi a-
ning of the present centur Y,
whenever a prolonged droug ha
threatened the land with
serious famine, the blowing of
the shofar heightened t le
solemnities of prayer by t le
populace. This practice w as
also found in Spain and oth ?r
places during the Middle Age s.

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According to Jewish law, the
shofar used for ritual purposes
may be made from the horns
of any kosher animal, except
the cow. The exception was in-
stituted as a reminder of the
incident of the golden calf,
when the Jews, following the

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With the possible exception
of certain types of reeds, the
shofar is the oldest surviving
form of w i n d instrument.
While a variety of other types
of musical instruments were
used in the Temple and de-
veloped and improved subse-
quently for ritual purposes,
the shofar has never varied
in structure from its ancient
simplicity.

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One of the most memorable
rites to cast a lasting impres-
sion on the worshiper during
the High Holy Days services is
the sounding of the shofar—
those solemn moments when
the entire hushed congregation
brace their thoughts and feel-
ings against the shrill, piercing
blast that has called upon Jews
down th r o ugh the ages to
awaken to full spiritual con-
sciousness.
The shofar has always • typi-
fied the everlasting, traditional
character of the Jewish faith.
Reaching back into the re-
mote beginnings of Judaism as
a national creed, the sound of,
the shofar issued forth from
Mount Sinai in what was the
most solemn moment in Jewish
history — on triumphant occa-
sions, as the dedication by
King David of a new pavilion
for the Ark of the Covenant.

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exodus from Egypt, faltered in
their faith during the absence of
Moses on Mount Sinai.
Jews in various parts of the
world and at different periods
in history used a wide variety
of animal horns for the shofar.
The Talmud relates that the
shofar sounded in the Temple
on the High Holy Days was
made from the horn of the wild
goat, "straight, with its mouth-
piece overlaid with gold."
Subsequently, more popular
for use as a shofar was the
ram's horn which served as a
reminder of the Biblical inci-
dent in which Abraham proved
himself ready to sacrifice his
son, Isaac, but, at the last min-
ute, a ram was miraculously
produced to be substituted for
the boy. The narrative is part of
the Torah readings during the
High Holy Days, and serves as
a high example of supreme
faith in God.

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wrtaiuv