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Rosh Hashanah, the Jewish New Year, and the start of the period known as the High Holy Days, begins on Friday evening at sunset. Interestingly, in the Torah, the Hebrew Bible, the holiday was simply called, “Yom Teruah, the Day of the Shofar Blast.”
The ram’s horn, which is blown to make the sacred sounds, is clearly the emblem, and arguably the most essential component, of the celebration.
Many explanations have been proffered about the symbolism and meaning of the shofar. Some sages suggested we examine the places in the holy text that mention a ram’s horn to discern its deeper message. The very first reference is in Genesis when Abraham was about to sacrifice his beloved son Isaac.
As an angel stops Abraham, we are told that a ram gets caught as his horn is tangled up in a thicket. The animal gets substituted for Isaac. Hence, we are taught that the shofar represents continuity and a hopeful future. Because Isaac lives, he has a son himself, Jacob, who in turn fathers the twelve tribes of Israel.
Later in Exodus, there are various verses that dramatically describe the announcing of the Ten Commandments from atop Mount Sinai. There was lightning, thunder, and the sound of a shofar blast prior to God declaring the Decalogue.
The shofar then calls to mind the need to reconnect oneself to the principles and ideals of a moral and righteous life. To hear the shofar is to hear the voice of heaven.
Sounds from this type of trumpet were also utilized by the wandering Jews in the desert to signal when to break camp, and at times when to assemble for battle. Therefore, when we hear the shofar blasts during our services they make us remember to march forward boldly, unafraid to contend with our past bad habits and to bravely seek self-improvement and betterment for others.
Commentators often talked about the impact of the shofar sound, acting as a wake up call, the noise that stirs you, much like a car horn startles you into action. There are indeed numerous possible explanations. However, this year, I am drawn to one of the ways the Jewish Mystics came to understand the hidden lesson of blowing the shofar.
To the Kabbalists, it was all about breath. Humankind began when the Creator blew a breath of life into Adam and Eve. All the required shofar blasts- called Tekiah, Shevarim, and Teruah – can only be made by forcing air through the wind instrument, literally breathing into it.
Since March, how many have struggled to breathe on ventilators? Think of the number of protests that were sparked by a man whose last words included, “I can’t breathe?”
It is almost impossible to recount how many natural disasters have occurred in recent months that have necessitated first responders to work through exhaustion, to a point where they were “out of breath.”
Fires are raging on the West coast of our country, causing many to flee their homes gasping for air. And, the valiant women and men fighting the conflagrations have to deal with smoke filling their lungs, compromising their ability to breathe.
This year let the shofar inspires us to seriously ponder each breath we are granted, about how it is a gift each time we inhale and exhale. Each of us is given a finite number of breaths over our lifetime.
What will we do with our lives to make life better for all people in need, to make our earth a place where everyone can breathe a little easier, free from any obstruction.
May the ancient sounds of the shofar, caused by the strong flow of oxygen, serve as an aural and awesome reminder to resolve to do the right thing with every breath we take.
While every commandment is essentially supra-rational—performed solely because it is the will and command of the Creator—our sages have found meaning and messages behind the commandments we fulfill. Let’s take a look at 11 reasons given for blowing the shofar on Rosh Hashanah.
On Rosh Hashanah, the anniversary of creation, G‑d renews the creative energy that sustains our world. Once more, He is crowned as King of the universe. Just as trumpets are sounded at a coronation, the shofar announces G‑d’s continued kingship.
On Rosh Hashanah, the first of the Ten Days of Repentance, we awake from our spiritual slumber. The shofar is like an alarm that calls on us to examine our deeds and correct our ways, as we return to G‑d.
The shofar was blown at Mt. Sinai when the Torah was given. On Rosh Hashanah, we blow the shofar to remind us to rededicate ourselves to Torah study—and to remind G‑d of our original commitment and sincerity.
The shofar reminds us of the voice of the prophets, who like the blast of the shofar called upon us to correct our ways, follow G‑d’s commandments, and act properly with others.
The shofar’s cry reminds us of the cries and tears shed for the destruction of the Holy Temple in Jerusalem, galvanizing us to bring Moshiach and hasten the rebuilding of the Temple.
The shofar, made of a ram’s horn, reminds us of the binding of Isaac and the ram G‑d provided as a sacrifice in his place. By blowing the shofar, we remember the faith of the Patriarchs and our own capacity for self-sacrifice.
The shofar fills us with awe and humility as we contemplate the true infinitude of G‑d, how He fills all space and time.
The shofar will be blown on the Day of Judgment when Moshiach comes. We thus blow the shofar on Rosh Hashanah to remind us to examine our deeds and contemplate how we can improve them.
The shofar blast will signal the return of the Jewish people when Moshiach comes. We blow the shofar on Rosh Hashanah to remind us of G‑d’s salvation in our own lives.
The shofar blast when Moshiach comes will herald a time of universal understanding and recognition of G‑d’s unity. We blow the shofar on Rosh Hashanah to remind us of G‑d’s unity.
The call of the shofar on Rosh Hashanah reminds us of the primordial scream, the eternal voiceless call of the soul expressing its desire to return to its Creator.
On the first day of Rosh Hashanah, Jewish people read Genesis 22, a story from the Torah that ends with Abraham sacrificing a ram – instead of his son Isaac – on the altar.
“The ram, in some ways, represents redemption, because the ram saves Isaac,” says London. “We’re hoping that listening to the shofar can save us from our mistakes and sins.”
Rabbi Sarah Krinsky of Adas Israel Congregation, who helped plan DC’s The Blast, adds, “One of the purposes of shofar is to startle the spirit and to wake us out of complacency.”
The shofar has specific responses to traditional Hebrew calls: tekiah (a long, sustained blast), shevarim (three medium blasts), teruah (a number of short blasts in a row) and tekiah gedolah (an extra-long, sustained blast).
The wail of the shofar can sound like sobbing and also like a wake-up call, a dual meaning that seems particularly prescient now, amidst a social justice revolution and a global pandemic.
“Rosh Hashanah is a time when people reflect on the year that passed and think about how we can be better in the year ahead. That sound is a unifying force of looking back, and most importantly, looking forward,” says Jay Sanderson, the president and CEO of The Jewish Federation of Greater Los Angeles, which is behind the Shofar Wave. “Frankly, there’s no time in my lifetime when hearing the clarion call of the shofar will have more relevance.”
Many organizers have created online maps with geotagged locations where shofars are expected. They’re asking those interested in hearing the shofar to maintain a distance, because droplets can spray from the end of the horn. Some groups suggest that listeners stay masked and 6 feet apart from each other, and at least 20-30 feet from shofar blowers in certain environments.
It is “recommended protocol” for shofar blowers to cover the ends of their horns with masks, says Krinsky.
“That blue surgical mask will still capture the aerosols, but it doesn’t muffle the sound as much as some of the cloth ones do,” she says.
Each group has a specific time it asks people to join the celebration. For The Blast, it’s 5 EST Friday afternoon, before Rosh Hashanah begins. However, since the holiday shofar is not traditionally blown on Shabbat (which goes from sundown Friday to Saturday), most other organized events are set for a specific time on Sunday afternoon, depending on location. For the Shofar Wave, the time varies across Los Angeles to, yes, create a sports arena-style wave of sound as opposed to one synchronized burst.
The call of the shofar has served as a way to unify Jewish people throughout history, even before it was done in synagogue.
“In some ways, we’re going back to the ancient way of bringing shofar to the street,” says London. “The shofar is such a raw-sounding instrument. To do it in synagogue is almost to domesticate the shofar in this lovely environment inside. But I really feel like it’s suited for outside, where it was originally done.”
And the shofar might return outdoors in the future, too.
“I hope next year, even if we’re back (and able to have a service), I hope this is something we do on an annual basis,” says Sanderson. “Not everyone belongs to a synagogue, but we want everyone to experience the sounds of the shofar.”
Mike Huckabee, one of several American Christians in Jerusalem for the opening of the US embassy last week, announced that he planned to commemorate the occasion on live TV with a Hebrew greeting and by blowing a shofar.
The shofar, an obscure instrument made of a ram’s horn and traditionally blown during the Jewish High Holidays, has made its way into evangelical hands in recent decades. Some Christian Zionists, Holy Land pilgrims, and even worshipers at charismatic churches in the United States use the curled horn to call out in celebration and identify with the ancient heritage of their faith.
Crowds of evangelicals at pro-Israel parades, conferences, and worship services turn up with Israeli flags, prayer shawls, and their own shofars. More than a dozen options for the spiraled instrument are for sale at online Christian bookstores.
Sounding the shofar often accompanies the opening prayer or worship set at events held by groups like Christians United for Israel (CUFI), the Christian Zionist organization founded by John Hagee (who also attended the embassy opening last week).
Christian use of the shofar has grown in certain traditions over the past 25 years, along with interest in the Holy Land and dispensationalist understanding of the end times. Believers who incorporate the shofar often echo biblical references to sounding a trumpet, such as its use in warfare by Gideon’s army (Judg. 7:15–22) or the battle of Jericho (Josh. 6), as a call for repentance (Is. 58:1, Hos. 8:1), as a way to gather an assembly (Num. 10:3, Joel 2:15), or for other occasions of praise and proclamation (Psalms and Revelation).
For Christians, blowing the shofar “seems to have an eschatological aspect,” said messianic Jewish theologian Daniel Juster, founder and president of Tikkun International.
“As Israel is fulfilling prophecy, the shofar announces God’s intervention and fulfillment; so the shofar shows support for Israel with the idea that God is fulfilling prophetic events,” he said. “The shofar announces those events. The move of the embassy on the 70th anniversary would be seen as a prophetic event.”
But for Jewish people, the sound of the shofar often comes as a somewhat unexpected alarm outside of the prescribed times and patterns that correspond with holiday rituals. Traditionally, it’s blown every day but Shabbat in the month leading up to the High Holidays, during services for the Jewish New Year (Rosh Hashanah), and at the end of the Day of Atonement (Yom Kippur).
“To Jewish ears, a shofar blast serves primarily as a call to repentance or a call to arms. It’s not something we hear every day, or even every week,” said Monique Brumbach, executive director of the Union of Messianic Jewish Congregations (UMJC), whose congregations follow Jewish tradition to use the shofar in the month preceding the High Holidays and on Rosh Hashanah, which the Torah even refers to as the “Day of Blowing.”
“In some Christian worship services, there is a shofar blast every few minutes. It can feel jarring,” she said. “I’d compare it to keeping a Christmas tree in your house all year long. If you use a worship instrument every day or every week, it becomes common, like a piano or a guitar. There is something primordial about the sound of a shofar, but it tends to lose its resonance when you hear it all the time.”
It’s actually Christians who are responsible for most sounds of the shofar outside of the traditional trumpeting during the High Holidays.
Though only about 2 percent of Israel’s population is Christian, Christian pilgrims make up more than half of the country’s annual visitors. At times, they can be hard to miss: Those who visit Israel during the Feast of Tabernacles, or Sukkot, often come waving banners and blowing shofars in celebration, said Tuvya Zaretsky, president of the Lausanne Consultation on Jewish Evangelism and one of the founders of Jews for Jesus.
Shofar, also spelled shophar, plural shofroth, shophroth, or shofrot, ritual musical instrument, made from the horn of a ram or other animal, used on important Jewish public and religious occasions. In biblical times the shofar sounded the Sabbath, announced the New Moon, and proclaimed the anointing of a new king. This latter custom has been preserved in modern Israel at the swearing in of the president of the state.
Judaism: shofar and tallit
Judaism: shofar and tallit
Traditional Jewish shofar (ritual musical instrument) and tallit (prayer shawl).
© Kuvien/Fotolia
The most important modern use of the shofar in religious ceremonies takes place on Rosh Hashana, when it is sounded in the synagogue to call the Jewish people to a spiritual reawakening as the religious New Year begins on Tishri 1. The shofar can be made to produce sobbing, wailing, and sustained sounds in sequences that are varied strictly according to ritual. The shofar is also sounded on Yom Kippur, the Day of Atonement, as a call for repentance and sacrifice and for love of the Torah.
Western Wall: shofar
Heat-induced color changes of fossilized Miocene mastodon ivory (13-16 Ma) have been known at least since the Middle Ages. Cistercian monks are believed to have created odontolite, a turquoise-blue “gemstone,” by heating mastodon ivory found in Miocene geological layers next to the Pyrrenean chain, France, to use it for the decoration of medieval art objects. This material has been the object of investigations of famous European naturalists and gemmologists, among them Réaumur (1683-1757). Although vivianite [Fe3(PO4)2.8H2O] is the commonly accepted coloring phase supposed to appear when heating fossilized mastodon ivory, our previous spectroscopic studies using PIXE/PIGE and TEM-EDX demonstrated that the chemical composition of collection odontolite and heated mastodon ivory corresponds to well-crystallized fluorapatite [Ca5(PO4)3F] containing trace amounts of Fe (230-890 ppm), Mn (220-650 ppm), Ba (160-620 ppm), Pb (40-140 ppm), and U (80-210 ppm). No vivianite has been detected. To provide new insights into the physico-chemical mechanism of the color transformation of fossilized ivory, we used the combination of UV/visible/near-IR reflectance spectroscopy, time-resolved laser-induced luminescence spectroscopy (TRLIF), and X-ray absorption near-edge structure (XANES). Contrary to what had formerly been described as the color origin in odontolite, our study has conclusively identified traces of Mn5+ by UV/visible/near-IR reflectance spectroscopy, TRLIF, and XANES inside the fluorapatite. Thus, odontolite owes its turquoise-blue color to Mn5+ ions in a distorted tetrahedral environment of four O2- ions. XANES also demonstrated oxidation of disordered octahedral Mn2+ ions to tetrahedral Mn5+ species in apatite during the heat process. So we give the first evidence of the real color origin in odontolite.