Why the shofar?

EDITOR’S NOTE: Courtesy of MyJewishLearning.com, the Jewish Press is offering the Ask the Expert column for readers’ enjoyment and the “I didn’t know that” value. In the weeks to come, the column will delve into various aspects of Yiddishkeit. In the words of the famed SNL skit: Discuss among yourselves. Question: Is there a reason we blow the shofar on Rosh HaShana and not a real trumpet? I know it’s traditional, but is there a reason that the shofar is so special?

— James, Salt Lake City

Answer: Well, I don’t want to toot the shofar’s horn too much, James, but it really is pretty special. Allow me to explain.

In the Torah, we are given a commandment that on the first day of the seventh month (Tishrei), “you shall observe complete rest, a sacred occasion commemorated with loud blasts.” (Leviticus 23:24) These loud blasts, or teruah, were understood by the rabbis to allude to the blasts of the shofar. So on Rosh HaShana, we blow the shofar in order to fulfill this commandment. The biblical text doesn’t go into precisely the reason that it’s so important that we hear a teruah, but there are a few possibilities.

You might imagine that a shofar was chosen for Rosh HaShana just because it was the only hornlike instrument that the Israelites had in the desert when they were given the commandments. But actually, the Torah mentions a number of instruments the people had with them, including silver trumpets, so the use of the shofar doesn’t seem to have been borne from necessity.

The Bible contains many explicit references to the shofar, not just the Rosh HaShana commandment. When the people receive the Ten Commandments from God on Mount Sinai, they hear a very loud blast of the shofar. We are commanded to blow the shofar not only on Rosh HaShana, but also at the beginning of the Jubilee year. Warriors in battle and musicians in the Temple also blew the shofar.

The sound of the teruah is both earthly and Divine. It comes from an animal, but makes the same sound that was heard on the top of Mount Sinai when God addressed the people. Music can be celebratory, but the sound of the shofar is more than just a sound of jubilation. It is the sound of the presence of God, and the sound we use to cry out to God when we need God’s intervention.

The Talmud struggles with the same question that you have, James. In Tractate Rosh HaShana 16a we read: “R. Abbahu said: Why do we blow a ram’s horn? The Holy One, blessed be He said: Sound before Me a ram’s horn so that I will remember on your behalf the binding of Isaac, the son of Abraham, and to account it to you as if you had bound yourselves before me.”

In this case, Rabbi Abbahu is claiming that the shofar is an allusion to the ram we read about in the story of the binding of Isaac, which is the Torah reading for Rosh HaShana. The shofar reminds us of the sacrifice made by Abraham, and we use it to remind God of that same sacrifice, so that He will credit their good actions to us today. (Remember, in the end of that story, Abraham sees a ram and sacrifices it instead of Isaac.)

In your question you asked about why we don’t use a real trumpet, and I think it’s reasonable to consider that a trumpet is perhaps too technical for the function served by a shofar. Trumpets have evolved over time, and there are many different kinds of horns, from bugles to cornets to French horns to sousaphones. Those instruments are all regulated to sound a certain way.

A shofar is taken from a living being. Every shofar sounds different, just like every community and every listener is different. For more insight on this issue, I contacted Rabbi Josh Feigelson, campus rabbi and senior director for educational initiatives at the Northwestern University Hillel. Rabbi Feigelson is a trained tubist, and he wrote to me about some of the differences between playing the tuba (a brass instrument, like a trumpet) and blowing the shofar.

“Pitch is not so much an issue in playing the shofar,” he said. “You’re not out to create a melody, which you are trying to do when playing the tuba. When I’m playing the shofar, I’m more focused simply on the sound.”

He goes on to say that “The shofar isn’t a musical instrument. It is a battle cry, or a mournful cry, but its symbolism comes from its sound and the fact that it is the shofar making the sound on the day of Rosh HaShana. The tuba has no inherent symbolism, and its sounds are ultimately judged and understood within the context of a melody or a larger work.

Feigelson reminded me that shofars are notoriously stinky. Other brass instruments do not tend to carry quite the same level of aroma.

I also think there’s something to be said for the primitive nature of the shofar. It is nature-made. It is simple. Many people think that a teruah sounds like a voice crying out. Isn’t it appropriate for the instrument that calls us to reflect and repent to sound like a human voice?

All that said, did you know there are some pieces of classical music that call for the use of the shofar? Edward Elgar’s oratorio “The Apostles” includes a shofar, and Lester Bowie, a famous jazz trumpeter, was known for sometimes playing the shofar with the Art Ensemble of Chicago.

(For more information about Judaism and Jewish life, visit MyJewish- Learning.com.)