Judaica Ram's Horn Jewish Shofar Rosh Hashanah &yom Kippur Synagogue C 16"/40cm For Sale
16" / 40cm* Authentic Kosher Jewish Shofar - Ram's Horn, 1 Pc - One ShofarPartly polished, Type CBrand New, Genuine Kosher, Good Sound, Handcrafted in Israel Fairly Light and handy , fit for grown kids and adults, weighs about 7.5 Ounce / 210 Grams Made in Israelfrom high quality African ram's horns, the horns are drilled, shaped and partly polished, showing natural texture and original colors Makes a Good Sound !! But you must know how to blow, see "free" directions below Click here for more Shofars - ram's horns in store Shipping from Israel, arrival time about 2 weeks The Shofars come inassorted different colors, designs and patterns,please see the pictures.We will choose colorrandomly,but if you prefer a specific color (dark or bright) - please write it in the note at payment, and we will try our best to match color - as possible Approximate Size (Length*) : 16 inch / 40 cm(Size will slightly vary from Shofar to Shofar)* Length is measured on the circumference -from tip to tip - from the mouthpiece to the shofar's "trumphet" opening You're welcome to check our more lovely Judaica and Israeli made items atLiorel, Art from Israelstore Authentic Judaica gift from Israel, the Shofar is nice for display and for use, usually we are blowing the horn around te Jewish new year, when people make soul seeking and pray for answers and forgiveness. it is a great Mitzvah to hear the Shofar blows at synagogues at Rosh Hashanah and Yom kippur (the high Jewish holidays), and take our prayers high and through the doors of the sky, to be heard and answered, and hopefully fulfilled.Liorel Art from Israel Directions for blowing the Shofar: Hold the Shofar up with the mouthpiece flat (horizontal), usually against the SIDE of your mouth. The lips should be straight and sealed - and only the little part that is covered by the Shofar's mouthpiece should "tremble" apart , when blowing HARD through the shofar. It is a bit like a long continuous spitting from the side of your mouth. Try holding your lips tight with your fingers and let air blow through the side - the trembling lips make the sound, and the hornamplifiesit OUT LOUD (Btw on the same idea).Blowing long and clear blowstakes some good practice and patience, but once you get the idea, it is very easy and enjoyable (of course if for storage : store in a cool and dry place. No special maintenance needed - the shofar is a live tissue (bit like nails). Using wax, detergents, solvents etc will harm it.------------------------
More on the shofar: is ahorn, traditionally that of aram, used forJewishreligious purposes. Shofar-blowing is incorporated insynagogueservices onRosh HashanahandYom Kippur. Shofars come in a variety of sizes.
Bible and rabbinic literature[edit mentioned frequently in theHebrew Bible, theTalmudandrabbinic literature. The blast of a shofar emanating from the thick cloud onMount Sinaimade theIsraelitestremble in awe (Exodus 19:16).Shofar (by Alphonse Lévy) Caption says: "To a good year"
The shofar was used to announce holidays (Ps. lxxxi. 4), and theJubilee year(Lev. 25:9). The first day of the seventh month (Tishri) is termed "a memorial of blowing" (Lev. 23:24), or "a day of blowing" (Num. 29:1), the shofar. They were for signifying the start of a war (Josh. 6:4; Judges 3:27; 7:16, 20; I Sam. 8:3). Later, it was also employed in processions (II Sam. 6:15; I Chron. 15:28), as musical accompaniment (Ps. 98:6; comp. ib. 47:5) and eventually it was inserted into the temple orchestra by David (Ps. 150:3). Note that the 'trumpets' described in Numbers 10 are a different instrument, described by the Hebrew word 'trumpet' (Hebrew:חצוצרה; ḥaṣoṣrah), not the word for shofar (Hebrew:שופר).
TheTorahdescribes the first day of the seventh month (1st of Tishri = Rosh ha-Shanah) as azikron teruˁah(Hebrew:זכרון תרועה; memorial of blowing; Lev. xxiii) and as ayom teruˁah(Hebrew:יום תרועה; day of blowing; Num. 29). This was interpreted by the Jewish sages as referring to the sounding of the shofar.
In theTemple in Jerusalem, the shofar was sometimes used together with thetrumpet. On New Year's Day the principal ceremony was conducted with the shofar, which instrument was placed in the center with a trumpet on either side; it was the horn of awild goatand straight in shape, being ornamented with gold at themouthpiece. On fast days the principal ceremony was conducted with the trumpets in the center and with a shofar on either side. On those occasions the shofarot wererams' hornscurved in shape and ornamented with silver at the mouthpieces. On Yom Kippur of thejubilee yearthe ceremony was performed with the shofar as on New Year's Day.
On Rosh Hashanah and other full holidays (Day of Atonement, Ingathering of the harvest (Sukkot), Passover and the Feast of Weeks – Pentecost) a single Priest perfected two sacrifices in honor of the full holiday, (Note that festivals such as Hanukah and Purim, are not considered full holidays requiring an extra sacrifice). On Rosh Hashanah, something special occurred during the special sacrifice. Arguably two Shofar Sounders played the long notes and one Trumpet player played the short note. Accordingly, Rosh HaShanah is called Yom Teruah (the day of the blast) Otherwise, the Trumpets had "top billing." Rosh Hashanah27a, supports this claim: "Said Raba or it may have been R. Joshua B. Levi: What is the scriptural warrant for this? – Because it is written, "With trumpets and the sound of the Shofar shout ye before the King in the Temple, we require trumpets and the sound of the Shofar; elsewhere not."
Indeed, on Yom Kippur, the Shofar was sounded to announce theJubilee Year(every 50 years, Jews were granted forgiveness, debts were forgiven, indentured Israelites were granted freedom, and the fields "shall become owned by the priests." Shofar first indicated in Yovel (Jubilee Year - Lev. 25:8-13). Indeed, in Rosh Hashanah 33b, the sages ask why the Shofar sounded in Jubilee year. Further support[clarification neededsupport of what?]is found in Rosh Hashanah 29a, where the Talmud talks of trumpets for sacrifices but Shofar in the Jubilee Year does not apply to priests who are exempt from the obligations of the jubilee. Perhaps,we have the first mention of Shofar Sounding by non-Priests. Perhaps the first distancing away from the Sacrificial Cult.
Otherwise, for all other special days, the Shofar is sounded shorter and two special silver Trumpets announced the sacrifice. When the trumpets sound the signal, all the people who were within the sacrifice prostrate themselves, stretching out flat, face down and on the ground.
The shofar was blown in the times ofJoshuato help him captureJericho. As they surrounded the walls, the shofar was blown and the Jews were able to capture the city. The shofar was commonly taken out to war so the troops would know when a battle would begin. The person who would blow the shofar would call out to the troops from atop a hill. All of the troops were able to hear the call of the shofar from their position because of its distinct sound.
Post-Biblical times[edit source|editbeta]
The shofar is primarily associated with Rosh Hashanah. Indeed, Rosh Hashanah is called "Yom T’ruah" (or "Yom Teruah") (the day of the shofar blast). In theMishnah(book of early rabbinic laws derived from theTorah), a discussion centers on the centrality of the shofar in the time before the destruction of the second temple (70 AD). Indeed, the shofar was the center of the ceremony, with two silver trumpets playing a lesser role. On other solemn holidays, fasts, and new moon celebrations, two silver trumpets were featured, with one shofar playing a lesser role. The shofar is also associated with thejubilee yearin which, every fifty years, Jewish law provided for the release of all slaves, land, and debts. The sound of the shofar on Rosh Hashanah announced the jubilee year, and the sound of the shofar on Yom Kippur proclaimed the actual release of financial encumbrances.
Thehalakha(Jewish law) rules that the shofar may not be sounded on Shabbat due to the potential that the ba’al tekiyah (shofar sounder) may inadvertently carry it which is in a class of forofferden Shabbat work.The historical explanation is that in ancient Israel, the shofar was sounded on Shabbat in the temple located in Jerusalem. After the temple’s destruction, the sounding of the shofar on Shabbat was restricted to the place where the greatSanhedrin(Jewish legislature and court from 400 BCE to 100 C.E.) was located. However, when the Sanhedrin ceased to exist, the sounding of the shofar on Shabbat was discontinued.
The shofar says, "Awake, sleepers from your sleep, and slumberers arise from your slumber!" Mishneh Torah, Laws of Repentance 3:4.
The Sages indicated that themitzvahwas to hear the sounds of the shofar. They went so far as to consider a shofar blown into a pit or cave and to decide whether a person who hears the original sound or the echo has fulfilled the mitzvah. Mishnah (Rosh Hashanah 27b). The Shulchan Aruch sums up that if the hearer hears the reverberation, the mitzvah is not valid. However, if the listener perceives the direct sounds, he fulfils the mitzvah.Thus, most modern halakhic authorities hold that hearing a shofar on the radio or the Internet would not be valid to satisfy the mitzvah because "electronically reproduced sounds do not suffice for mitzvot that require hearing a specific natural sound. . . . However, one should consult a competent rabbi if an unusually pressing situation arises, as some authorities believe that performing mitzvot through electronically reproduced sound is preferable to not performing them at all."
According toJewish lawwomen and minors are exempt from the commandment of hearing the shofar blown (as is the case with any positive, time-bound commandment), but they are encouraged to attend the ceremony.
If the Baal Tekiyah (shofar sounder) blows with the intention that all who hear will perform the mitzvah, then anyone listening—even someone passing by—who intends to hear the Shofar can perform the mitzvah because the community blower blows for everybody. If the listener stands still, it is presumed he intends to hear.If one hears the blast but with no intention of fulfilling the mitzvah, then the mitzvah has not been fulfilled.
The expert who blows (or "blasts" or "sounds") the shofar is termed theTokea(lit. "Blaster") orBa'al T'qiah(lit. "Master of the Blast"). Being a Ba'al T'qiah (shofar sounder) is an honor. Every male Jew is eligible for this sacred office, providing he is acceptable to the congregation. "The one who blows the shofar on Rosh Hashanah . . . should likewise be learned in the Torah and shall be God-fearing; the best man available." If a potential choice will cause dissension, he should withdraw his candidacy, even if the improper person will be chosen.If a blind blower was dismissed, but the community did not find a blower as proficient, he should be appointed as community blower.
The Shulchan Aruch discusses who is fit to blow the shofar on behalf of a congregation:
Anyone not obligated to fulfill the mitzvah of sounding the shofar cannot fulfill the commandment for (cover) another whose duty it is to perform the mitzvah.
Although a woman (who is exempt from this mitzvah because it is time bound) may not blow the shofar for men (whose duty it is to perform the mitzvah), a femaleBa'alatT'qiah may intone the shofar for herself and other women. Similarly, she may say a blessing over the mitzvah even though it is not mandatory (the requisite blessing contains the words "asher kid'shanu b'mitzvotav v’tzivanu", "who sanctified us with His commandments [mitzvot] and commanded us to ...", but women are not commanded in this mitzvah).
Only a freeman (not even a slave who will become free in the next month) can be a Ba'al T'qiah.
TheBa'al T'qiahshall abstain from anything that may cause ritual contamination for three days prior to Rosh Hashanah.
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