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2011-03-27

Past, Present, Future

While I have heard similar teachings elsewhere, this version offers new insites (or insounds):
Each sound of the shofar is preceded and followed by a straight sound (tekiah). The tekiah that we blow initially, represents the sound of the shofar heard at the giving of Torah on Mt. Sinai. The second tekiah represents the blowing of the shofar that will herald the coming of Moshiach. The middle part - the broken sounds of the shevarim and truah - represents the present. The blowing of the shofar is to remind us that there are only two certainties: the Torah and final redemption. Life itself, however, is filled with uncertainties, disbelief and apprehension. Only if we keep sight of the two straight sounds, can we traverse the middle section, Life itself.
 RJB, Beth Jacob Voice, 20 September 1990

2011-03-24

Shofar in Prison

Volunteers are needed to visit prisons to sound shofar for Jewish inmates on Rosh Hashanah. Here is an article from the Jewish Journal about a prison visit I made several years ago.

New Year brings new hope to inmates
By Nick Street
September 28, 2006

Rabbi Yossi Carron leads a
Rosh Hashanah service at
Men's Central Jail.
Photo by Nick Street
Daniel, a 24-year-old UCLA student, has gotten under my skin. I met him a month ago when I followed Rabbi Yossi Carron on his rounds through Men's Central Jail and Twin Towers Correctional Facility in downtown Los Angeles. Daniel had a few more days to serve on the six-month sentence he received after his was convicted of dealing methamphetamine to some of his fellow Bruins -- most likely, his release date would fall just before or just after Rosh Hashanah.

When I learned Daniel would be celebrating his last day in jail during the New Year's service Carron organized for his prison shul, I asked to tag along. In a hallway at Men's Central on a Tuesday afternoon, Carron and three rabbinical students are maneuvering a pair of rickety carts loaded with prayer books and a Rosh Hashanah feast past a prisoner-painted mural that depicts a SWAT team, guns raised, staring down passersby.

Hearing Shofar now on Facebook

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Shofar Embouchure: The Secret

Shofar Embouchure: The Secret
Arthur L. Finkle

Shofar Sounders have to develop their embouchures. Brass instrumentalists  cite that their professional requires them to develop an embouchure for good tone, endurance and range. Let us first define this French derived word. Accordingly to the  American Heritage® Dictionary of the English Language, the word "embouchure" is. The manner in which the lips and tongue are applied to such a mouthpiece.  Its source [French, from emboucher, to put or go into the mouth, from Old French : en-, in; see en-1 + bouche, mouth (from Latin bucca, cheek).]

The Embouchure Is a Holistic Concept.
The embouchure includes, but is not limited to, the facial muscle development, the lip pressure, the teach aperture, the oral cavity, the mouthpiece and the bore of the instrument. In order words, any component of the playing of the instrument comp0oses the embouchure.
 Because the physical features of humans vary, there is not a “one-way” method to develop an embouchure. What works for some does not work for others due to the combinations and permutations of physical human differences.
There are various ‘schools’ of embouchure development: Farkas, Reinhart, Maggio; The Superchops or Callet Embouchure, Stevens-Costello Embouchure, Maggio and The vocal approach.

Farkas  Embouchure

Philip Farkas, a renowned French hornist and teacher, indicates that, before placing the mouthpiece on the lips, the lips must be formed in a "puckered smile" position. Then two groups of muscles are at work:

1.   The muscles around our lips are those, which bring our lips to an extreme pucker, such as would be used to whistle.
2. The cheek muscles group, are those which bring our lips to a smile, especially when the instrumentalist wants to sound the higher notes.

When these two muscles groups are working in balance, we have a good “M-postion.”

Mouthpiece placement  is next on the agenda, although for the shofar the “mouthpiece” is usually so small that we do not follow the suggested procedures for brass instrumentalists.

Indeed, although, the preferred method is to sound the shofar on the right side of the kips for right handers and the left, for left-handers, I have seen some play the shofar as if it were a trumpet with the mouthpiece in the middle of their lips.

Indeed, the  Mishnah Berurah 585:2 (notes 8 and 9):

He should blow: Tehi'ah, Shevarim Teru'ah, Tehi'ah three times, etc. For the reason for this order, see below in Sec. 590, Par. 1 and 2.
On the right side. (8) of /the blower's/ mouth.
This is required/ because it is written,5 "And the Satan stands on his right, to con­demn him".
If it is possible to blow in that /manner/. If /the blower/ cannot /do so/ there is no need to object even if he places /the sho­far/ on the left side /of his mouth/ and the opening of the shofar is also on the left side.
Likewise, /the blower/ should turn the shofar upwards, etc.
 When the Shofar Sounder finds their  optimal lip placement (sometimes through trial and error), the beginner can begin to develop the embouchure. The main goal now is to find the correct  balance between airflow and lip vibration.
Farkas accents the facial muscles that you develop as an expert whistler. He also cites the lip position and practice to develop a good embouchure.
The lips have little resistance when they are not curled. Because of this, the lips tend to be blown apart in high registers and much arm pressure has to be used just in order to seal the embouchure.

A solution to this problem, is raising the tongue, which reduces the pressure on the lips. The tongue will be raised all the way in the extreme register, so that it touches the molars and the top of the mouth.

·  Philip Farkas, A Photographic Study of 40 Virtuoso Horn Players' Embouchures, (Bloomington, Indiana: Wind Music, Inc., 1970), 41 pp.
·  Philip Farkas, The Art of Brass Playing: A Treatise on the Formation and Use of the Brass Player's Embouchure, (Atlanta, Georgia: Wind Music/TAP Publications, 1962), 65 pp.
· Philip Farkas, The Art of French Horn Playing: A Treatise on the Problems and Techniques of French Horn Playing, (Bloomington, Indiana: Wind Music, Inc., 1956), 95 pp., ISBN 0-87487-021-6


Reinhardt's Embouchure
More controversial was Reinhardt's method, which he named a “pivot.”
A successful brass embouchure depends on the simultaneous motion of both the mouthpiece and lips as a single unit along the teeth in an upward and downward direction.
As the performer ascends in pitch, he or she will either move the lips and mouthpiece together slightly up towards the nose or pull them down together slightly towards the chin, and use the opposite motion to descend in pitch.

Whether the player uses one general pivot direction or the other, and the degree to which the motion is performed, depends on the performer's anatomical features and stage of development.
Such method is extremely difficult to perform on s shofar which has varying depth and no rim to its mouthpiece.

Stevens-Costello Embouchure Technique
Stevens-Costello Embouchure Technique is a  non-pressure system of brass playing based on physical laws of the embouchure setup.  Using proper air compression and direction can produce an unlimited  range. There is no other system out there that gives you the “notes” on a brass instrument before one develops the rudiments of music. It contradicts the evolutionary way of “building chops for years”.
Possible, but difficult,  for shofar sounders, William Costello in the 1930’s and  later taught by Roy Stevens until 1989 in New York City taught this idea worldwide, helping those with embouchure problems and developing others to become great lead players. 

The Superchops or Callet Embouchure
The Master Superchops is the purely physical technique necessary to play brass instruments with the greatest ease and finest sound.
The Tongue-Stop

The tongue always stops and starts air flow .. The tongue-stop serves two equally important functions. First, it sets up the air for each articulation. Second, it stops the air at the end of each tone, setting up the tongue for the next articulation.
If you let the tongue come back after every articulation you let too much air into the mouthpiece cup and the tone goes flat after every attack. Train your ears to hear this all-too-common intonation problem and you will be well on your way to a whole new level of playing. When done correctly, your ears teach your tongue!
The Spit Buzz

We can  see the spit buzz in two phases.
Before you make the actual attack, the tongue stops the air by touching both lips. We call this a tongue-stop. The air is then released by a spitting action much like spitting a hair off the top of the tongue. At the precise moment of the spit buzz the released air causes a vibration of the lips. Every time you begin a new attack you must first stop the air with the tongue.
In other words, an air-stop precedes every articulation, not just the first of a series. Do NOT try to blow the air first.
The Tongue

You want a distinct tongue articulation at both the start and end of the tone. You must think that the stop is the start of the next sound.
Most of the resistance comes from the grip of the lower lip. However, there is also some resistance from the top teeth. The air you are blowing goes over the tongue and under the top teeth. With the proper use of the lower lip, we direct the tongue to come closer to the top teeth and stay there. This gives you more brilliance, more power, and eventually, a much easier upper register with greatly increased endurance and less strain.
Think of A Percussive Attack
Think of a percussive attack, like beating a snare drum or hitting a small bell. A tongue-attack combined with a tongue-stop provides the cleanest, clearest articulation possible regardless of style.

Maggio Embouchure
Utilized by some jazz brass instrumentalists, a puckered embouchure (Kiss) seems to garner high "screamer" notes.  Such screamer notes are not for Shofar Sounding.
The Vocal Approach (Ear and Visualization)
Some who investigate their minute physical combinations may wind up  with "paralysis by analysis".
Like a good singer, the vocal approach focuses  on sound and let that activate our mind (ear) and body to "self-correct".
Books For Embouchure Development

Some good books for embouchure  all share some common things like breath attacks, long tones with crescendo and decrescendo and lip slurs. They all have simple but powerful exercises with the necessary instruction text:
Carmine Caruso: "Musical Calistenics for Brass"
James Thompson:
"Buzzing Basics"
Jeff Smiley:
"The Balanced Embouchure"
Herbert L. Clarke "Technical Studies"


This article was an answer to a question from Pops Clint McLaughlin.
(September 2002,
The Pros Talk Embouchure, 2002): It is now compiled into a book called The Pros Talk Embouchure

2011-03-19

Shofar and Purim

In Hearing Shofar: The Still Small Voice of the Ram's Horn, Chapter 3-5 – Beyond the Days of Awe, I point out several hidden references to shofar in Esther. For example, I suggest that the trumpets blown before Mordechai as he is paraded through the streets of Shushan were the same instruments that had been taken from the Temple in Jerusalem.

This theory got reinforced tonight during my Purim celebration. I learned of a midrash explaining that the robes that Mordechai wore were those of the Kohen Gadol - High Priest, from the Temple.
The Triumph of Mordecai Pieter Lastman, 1624
Rabbi Ari Kahn, writing at www.aish.com, explains,
The theme of the clothes of the Kohen Gadol, detailed in this week's parsha [Tetzaveh (Exodus 27:20-30:10)], serves as an ironic subtext to the story of Purim. As the Megilah begins, we are told of the ostentatious celebrations King Ahashverosh orchestrates, to which he wears the finest splendor.
When he showed the riches of his glorious kingdom and the honor of his excellent majesty many days, one hundred and eighty days. (Esther 1:4)
The Talmud notes a linguistic relationship between the clothing of the king and the clothing of the Kohen Gadol:
"When he showed the riches of his glorious [tif'eret] kingdom": R. Yose b. Hanina said: 'This shows that he arrayed himself in the priestly robes. It is written here [Esther 1:4], 'the riches of his glorious [tif'eret] kingdom', and it is written elsewhere [in connection with the priestly garments, Shmot 28], 'for splendor and for glory, [tif'eret]. (Talmud Bavli Megilah 12a)
This linguistic similarity is more than coincidental. The Talmud unlocks for us a rich and significant sub-text by highlighting the use of these very specific descriptions. The great celebrations in Shushan were far from benign...

Ahashverosh donned the clothing of the Kohen Gadol and celebrated the fact that his Jewish subjects would remain dispersed and disunited. The construction of the new Temple had come to a halt; Jerusalem would remain barren, and the Jews would remain in exile...

In this context, other seemingly minor elements of the Book of Esther are cast in a new light: When Ahashverosh looks for a fitting reward for a loyal supporter, Haman's response resonates with new overtones: the honoree should be dressed in clothing worn by the king - not "the kings clothing", but the clothing that the king has worn. We now understand that this is no arbitrary suit of clothes: it is the clothing of the Kohen Gadol that Haman wants. But at that point Haman is humiliated and forced to give these royal clothes to Mordechai.
The notion that the trumpets were also from the Temple would be wholly (and holy) consistent.

Shofar Clip Art

These illustrations have been culled from the Internet. Please respect owners' terms of use.



From Crystal Cloud Graphics, he animations are at http://graphics.elysiumgates.com/miscanjewish.html. The seal and two horns are part of an shofar-themed website that is available for use at http://graphics.elysiumgates.com/shofar.html

A Jewish priest sounds the shofar or ram's horn. The shofar is a ceremonial horn used in Jewish worship services. Source: Northrop, Henry Davenport Charming Bible Stories (Philadelphia: J.H. Moore Company, 1893) 442. Copyright: 2009, Florida Center for Instructional Technology. See license. http://etc.usf.edu/clipart/65400/65467/65467_shofar.htm



www.clipartheaven.com/show/clipart/religion/judaism/rabbi_with_shofar-gif.html
www.clipartheaven.com/show/clipart/religion/judaism/shofar_&_star-gif.html
All Free Clip Art www1.free-clipart.net/cgi-bin/clipart/directory.cgi?action=view&link=clipart/Religion/Objects_And_Symbols&image=Shofar__Torah.jpg&img=36
iClipart,http://www.iclipart.com/search.php?keys=shofar&x=0&y=0&andor=AND&cat=All&tl=clipart&id=129_10_3_18
iClipart,http://www.iclipart.com/search.php?keys=shofar&x=0&y=0&andor=AND&cat=All&tl=clipart&id=129_10_3_18
Picture from The Everyday Book and Table Book by William Hone, 1826, London. Posted at www.fromoldbooks.org/Hone/index4.html.


I will add more as I find them

Shomerit Yisrael – Guardian of Israel

Shomerit Yisrael by Jackie Olenick
The artist, Jackie Olenick says. "A dream inspired this illumination revealing that from the hearts and souls of all women, we will be blessed with peace."

In addition to expressing the feminine of the "ewe's horn," the picture shows the energy of shofar flowing out of the earth to connect with the heavens above as indicated by the horn breaking through the vault of the sky.

Prints can be ordered at http://www.jackieolenickart.com/gallery/18-sparks-of-light/shomerit-yisrael-guardian-of-israel-2/.

2011-03-14

A Spiral Curriculum

Religious schools teach the same Jewish holidays each year, but must keep the lessons fresh and age appropriate. For example, Spiral Curriculum for the Holidays, by Rabbi Larry Freedman suggests the following lessons about shofar:

Kindergarten: Introduce "shofar" into vocabulary.

1st:  Explain shofar as a call, a reminder to start the year fresh and so we can be better. Recite and translate the blessing for shofar.

2nd:  Identify tekiah, shevarim, teruah, and tekiah gedolah.

3rd:  Connect shofar to Leviticus 23, "a sacred occasion commemorated with load blasts," Numbers 29, "it is a day for you to blow horns," and Psalm 81, "Blow the horn at the new moon..."

4th:  Compare and contrast secular New Year and Rosh Hashanah. (This might include noting that noise makers are associated with both traditions.)

5th:  Introduce Machzor. (This might include noting where shofar is included in liturgy.)

6th:  Revisit verses from 3rd Grade, but introduce textual analysis with the following points: no mention of the “new year” or "Rosh Hashanah" but does state “shofar blowing” and that the holiday falls on the new moon.

7th:  While the curriculum has no specific reference to shofar, it suggests themes that could lead to discussions of shofar.

The concept of a "spiral curriculum" reminds me of the process of teshuvah I describe in Chapter 3-13 – Spirituality and “Spirality” of Hearing Shofar: The Still Small Voice of the Ram's Horn.

Still, I feel important lessons are missing from the curriculum. Where does it:
  • help the child learn and practice "hearing" shofar?
  • arouse the sense of mystery, awe, or spirit evoked by shofar?
  • explain that shofar is a vestige of animal sacrifice?
  • allow the child a chance to blow the horn and awaken its wonderful voice?
More on pedagogy later.

2011-03-13

The Breath that is Puah

Midwives Shifrah and Puah
In Chapter 3-12 of Hearing Shofar: The Still Small Voice of the Ram's Horn, I relate the etymology of the word "shofar" to the name of Shifrah:
Shifrah was one of the midwives of the ancient Hebrews in Egypt. Her name means, “to make beautiful,” and she helped birth babies the same way shofar midwifes us into the new year.
In her campaign to save Hebrew babies, Shifrah had a co-conspirator named Puah (Exodus 1:15). It turns out that Puah is also connected to shofar.

In a post on Making a Gemsbok Shofar, I describe how the ribbed Gemsbok horns can be stroked as a rhythm instrument. Joy Krauthammer, in her comments to that post, points to a similar Latin American rhythm instrument called a guiro and says it is played with a scraper called a "pua." She then shares:
I love that the PUA is also a name, PUAH, for Miriyahm HaNeviah (Miriam the Prophet). This connection is meaningful to me -- joining woman's voice in Torah to percussion.

I include PUAH teachings shared from one of my rebbes, Rahmiel Hayyim Drizin:

'Puah' This was Miriam (called Puah) because she cried and talked and cooed to the newborn infant in the manner of women who soothe a crying infant.* Puah is an expression of crying out, similar to “Like a [woman in labor] will I cry" (Isaiah 42:14). Rashi on Sotah 11a explains that she played with the infant to soothe and amuse him. (Rashi to Shemot 1:15, citing Gemara Sotah 11a.)

‘Puah’ is Miriam; and why was her name called Puah? Because she cried out (po'ah) to the child and brought it forth. Another explanation of Puah is that she used to cry out through the Holy Spirit and say: ‘My mother will bear a son who will be the savior of Israel’. (Sotah 11a)
Puah the shofar is midwife to the new year that is greeted by crying out. Yet she also comforts us with her breath as she coos.

I now understand the reference to Puah in the following poem excerpt:

For the Shofar Blower
By Janet Zimmern

"May the breath of my being
blown into this shofar
hearken us
back to the shofar
that is Shifra
and the breath
that is Puah."

Finally, the reference to a savior suggests the shofar the that will announce messiah.

* The concern about comforting the baby may be a male perspective. Alternatively, the Jewish Women's Archive suggests, "Puah comes from the Hebrew word to cry out because a midwife tries to calm a new mother’s cries by offering her words of encouragement." (Emphasis added.)

ADDITIONAL RESOURCES
See teaching about Puah elsewhere on this blog.

A wealth of teachings about Shifrah and Puah is in a Dvar Torah on Shmot by Dr. Stephen Rabinowitz, January 16, 2009. It includes the following: "Baal haTurim says that Shifrah refers to the hollow reed 'shifoferes,' a blowing instrument like the shofar, used by a midwife to resuscitate a newborn."

Image is by Mary Ann Rosenbloom and is part of a quilt hanging in Kol Rina, the Nachlaot community shul in Israel, made by a mitzvah quilting group called Quilted Hugs. It not only the midwives standing in the Nile but in the birthing waters, tinged with the blood of the birth and forecasting the blood of the Plagues, Passover and the first born.

2011-03-11

Reawaken Divine Desire

On the eve of Rosh Hashanah, 
all things revert to their primordial state. 
The Inner Will ascends 
and is retracted into the Divine Essence; 
the worlds are in a state of sleep 
and are sustained only by the Outer Will. 
The service of man on Rosh Hashanah is to 
rebuild the Divine attribute of Sovereignty and 
reawaken the Divine desire for creation with
the sounding of the shofar.
Kabbalah


From Chabad, brought to my attention by Joy Krauthammer.

2011-03-10

Kaddish


My friend, Avram Wagman, created this free translation of Kaddish into English that maintains the rhythm and much many of the same syllables in the original Aramaic. Read the bolded text aloud. Then Avram and I know what you think.

Yit'gadal v'yit'kadash sh'mei raba (Amein).
May His great Name grow exalted and sanctified (Amen.)
It is all and won’t be lost, the Holy Name.  (Amein)

b'al'ma di v'ra khir'utei
in the world that He created as He willed.
We all make Divine words of praise

v'yam'likh mal'khutei
May He give reign to His kingship
for here lead all true ways, 

b'chayeikhon uv'yomeikhon
in your lifetimes and in your days,
afar yet home we are going home

uv'chayei d'khol beit yis'ra'eil
and in the lifetimes of the entire Family of Israel,
on our way to our home, Yisrael. 

ba'agala uviz'man kariv v'im'ru:
swiftly and soon. Now say:
Into our lives, come and never leave.  Blessed be You,

Amein. Y'hei sh'mei raba m'varakh
Amen. May His great Name be blessed
Amein.  We say the Name Oneness and we know

l'alam ul'al'mei al'maya
forever and ever.
of the world where we may all know Yah.

Yit'barakh v'yish'tabach v'yit'pa'ar
Blessed, praised, glorified,
Beyond a sigh, the reason why or reason’s “Why?”,

v'yit'romam v'yit'nasei
exalted, extolled,
magnify and glorify and sanctify,

v'yit'hadar v'yit'aleh v'yit'halal
mighty, upraised, and lauded
praise to the sky, praise low and high, 

sh'mei d'kud'sha
be the Name of the Holy One 
the Name of Holy Awe,

B'rikh hu.
Blessed is He.
WE BLESS YOU,

l'eila min kol bir'khata v'shirata
beyond any blessing and song,
Who gives law, breathes life into law, 

toosh'b'chatah v'nechematah,
praise and consolation
law filled with awe, holy law from which we don’t withdraw

da'ameeran b'al'mah, v'eemru:
that are uttered in the world. Now say 
but breathe deep into the soul, Blessed be You,

Amein
Amen
Amein.

Y'hei sh'lama raba min sh'maya
May there be abundant peace from Heaven
We pray, hush be silent, when all are here       

v'chayim aleinu v'al kol yis'ra'eil v'im'ru
and life upon us and upon all Israel. Now say:
and all are gone, may You bless all of Yisrael, Blessed be You,

Amein
Amen
Amein.

Oseh shalom bim'romav
He Who makes peace in His heights,
Oh, say, “Shalom” this is love, 

hu ya'aseh shalom aleinu
may He make peace upon us
And when we say, “Shalom,” we name You,

v'al kol Yis'ra'eil [v’al kol yoshvei teiveil] v'im'ru
and upon all Israel [and all the world]. Now say:
joined with all Yisrael, [Yisrael and all the world,] Blessed be You,

Amein
Amen
Amein.


English interpretation in boldface type © 2011 Alan Wagman <avramwagman@gmail.com>

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