Click here for free download of Michael Chusid's book: Hearing Shofar: The Still Small Voice of the Ram's Horn.

2011-12-27

Horn Morphology

"Horns of bovids are remarkably diverse. This diversity may reflect functional differences associated with the use of horns as intraspecific weapons. I use measurements from museum specimens and behavioral data from the literature to examine the relationship between morphology of horns of males and fighting behavior in 21 species of bovids, representing 11 of the 12 bovid tribes. A high correlation between morphology of horns and fighting behavior was found. In particular, a short horn reach and undeveloped catching arch is associated with stabbing behavior; a long horn reach, with wrestling and fencing behavior; a well-developed catching arch, with wrestling behavior; and robust, recurved horns, with ramming behavior. A phylogeny of bovid tribes suggests that these features of morphology of horns and fighting behavior are rapidly evolving and frequently convergent."
Morphology of Horns and Fighting Behavior in the Family Bovidae
Barbara Lundrigan
Journal of Mammalogy
Vol. 77, No. 2 (May, 1996), pp. 462-475

2011-12-20

Shofar + Hanukiah = Shofarkiah

Maurice Kamins, a San Francisco, CA-based master shofar crafter, sent me this photo and explained it is "What I do with horns that just do not make it. And by the way, you can blow it and get a sound."

2011-12-18

Shofar and Brit Milah (Circumcision)

"Our sages teach us that at the time of the Brit Milah, prayers can reach a place higher than the Shofar blasts of Rosh Hashanah..." (Original source unknown.)
From Minhagim, Amsterdam, 1707
In the days prior to my grandson's brit milah, I have been thinking about using shofar blasts as part of the ritual. Here are some observations and thoughts:

1. The shofar is likened to the cries of a newborn child, one of the reasons it is sounded to mark a newborn year.

2. We are commanded to sound shofar in our times of joy, and what could be more joyous than welcoming a child to the covenant?

3. Shofar awakens us to the moment. Here is how one mother describes the brit bat of her twin daughters:
"After shacharit, the morning prayer service, we blasted the Shofar to announce the babies’ arrival and the brit they were about to enter, like the Israelites sounded* the Shofar before receiving the Torah. The sound of the shofar brought the crowd to attention, focusing them on the spiritual task of the day, just as it calls us to attention on the High Holidays.   The call of the shofar was spine-tingling, adding some of the primal excitement felt at a brit milah into our brit bat."
4. Brit milah and shofar are both psychically linked to the Akedah.

Our prayers say, “Z’chor bris Avraham v’ Akeidas Yitzchak”, remember the bris of Abraham and the binding of Isaac," - the bris milah corresponds to the bris of Avraham; the shofar to Akeidas Yitzchak - the binding of Isaac. Here is how another mother describes the commitment it takes, as a modern Jew, to fulfil the mitzvah of circumcision:
"I stood in our shul, weak winter sunlight coming through the stained glass windows, the front pews filled with our friends and family members, and suddenly felt my knees buckle as the mohel started his work on my brand-new boy... For me, it was a moment of unanticipated reckoning as a Jew. I suddenly felt like Abraham, exposing the tenderest parts of my treasure, my first born, to a knife — all because God had required it of me. His bris felt like the Akedah."
5. Sounding shofar at a brit milah reminds us of the covenants into which we bring the child.

The covenant at Sinai was made manifest as the voice of shofar grew louder and louder. As I have described in Hearing Shofar: The Still Small Voice of the Ram's Horn," shofar can also be linked to other covenants, such as the one signified by the Rainbow and that made after the Akedah.

6. Shofar is symbolic of a circumcised penis.

The phallic nature of horns is frequently noted. Yet there is an additional similarity between a circumcised penis and a horn that has been transformed into a shofar. In both instances, it is a covering that is trimmed: the foreskin of the penis and the sheath that covers the bone core of a horn.

7. Shofar links circumcision to the annual blowing of shofar in the final moments of Yom Kippur.

Marking the covenant upon a man's genitals is a reminder that sexuality, too, is part of holiness. Verses about sexual morality are among the traditional afternoon readings during Yom Kippur (Leviticus 18), and Kabbalists explain that Tikkun Brit - the repair  of sexual immorality - is central to the the Day of Atonement. Blowing shofar during a brit milah links a boy to the annual reminders about sexuality that he will, we trust, hear as a man during a lifetime of Yom Kippurim.

* I believe the author meant to say before "hearing" shofar.

2011-12-17

Bar Yovel: A Retirement Ritual

Shofar is a wonderful tool to use in life-cycle rituals, especially as social conditions create life-cycle phases that did not exist in the past. Retirement, for example, did not exist in pre-industrial times. Shofar is a fitting symbol for retirement, since shofar is sounded to announce yovel, the fifty year cycle in which the land is allowed to rest, slaves are released, and debts forgiven. Indeed, yovel can be used as a synonym for shofar.

Shofar is used in wonderful new rituals for call Bar/Bat Yovel, son/daughter of yovel. Here are several examples:

From a ritual prepared by the "Life Cycle Passages" class of the Reconstructionist Rabbinical College Institute for Adult Jewish Studies, December 1983, Rabbi Nancy Fuchs-Kreimer, Instructor.  

After initial blessings and meaningful rituals, the shofar is used as follows:
Rabbi: Even in joy there are doubts, apprehensions, questions concerning what will be. As the bar yovel symbolically puts down and releases the tool of his trade, he asks four questions. 
Hy (setting down his briefcase): As I enter the years of retirement and aging: Will I be bored or stimulated? Will I feel useless or valuable? Will I be lonely or involved with others? Will I feel despair or hope? 

Rabbi: Only the years to come can answer those questions, but tonight we can do several things to help Hy through his transition.


First, we have brought seven gifts. (Bestowal of symbolic gifts by seven friends.)
Second, we can follow the traditional Jewish custom of offering tzedakah in Hy's honor. The money will be given to the Philadelphia Unemployment Project. (Each person present gives to a common bowl.)
Third, we can scare away the demons as our ancestors did with the blast of the shofar.

Reader 1:
The demon of boredom! (Shofar is sounded.)

Reader 2:
The demon of uselessness! (Shofar is sounded.)

Reader 3:
The demon of loneliness! (Shofar is sounded.)

Reader 4:
The demon of despair! (Shofar is sounded.)

Rabbi:
The shofar is not only heard to scare away evil. It was also used by our ancestors to proclaim the Jubilee Year.

Reader 5:
"And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you; be shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines. For it is a jubilee; it shall be holy unto you; ye shall eat the increase thereof out of the field. In this year of jubilee ye shall return every man unto his possession. And ye shall not wrong one another; but thou shalt fear thy God; for I am the LORD your God. Wherefore ye shall do My statutes, and keep Mine ordinances and do them; and ye shall dwell in the land" (Lev. 25).

Reader 6:
So do we tonight declare Hy a bar yovel sounding the shofar to proclaim his new status. (Shofar is sounded.)

Don Benjamin:
We proudly present you with this certificate, testifying to your new place in the covenant community. Welcome and Mazal Tov! (Shofar is sounded.)
The ritual concludes with additional blessings. I suggest the final shofar blast should be a tekiah gedolah, a long blast, and that it should be sounded by the bar/bat yovel to show their vitality (God willing).
 
From A Time for Every Purpose Under Heaven: The Jewish Life-Spiral as a Spiritual Path, by Arthur Ocean Waskow and Phyllis Ocean Berman.
There are four moments of the inward-turning that would seem especially appropriate as focus-points for ceremony. One is retiring from a job or a career. Another is shifting to a smaller home. The third is learning to 'share' the dying of the growing number of one's friends who are walking the last steps of life. The forth is a conscious gathering to bless the next generation and plan one's own death.

The first strikes some interesting resonances with the Jubilee tradition of the Hebrew Bible. In that tradition (Lev. 25), every fiftieth year was a year of social and individual transformation. One crucial aspect of that transformation was that working paused, for a long Shabbat. Indeed, the count of fifty for the Jubilee was based in a sabbatical count of seven sevens, seven weeks of years in which each week had seven years: forty-nine years plus one.

In that year, there was no organized agriculture. No sowing, no harvesting, no pruning of the grapevines. Whatever grew could casually be plucked. Whatever had been stored before could be drawn on to meet whatever needs arose. A whole society made itself into the nomadic hunter-gatherers of its early days.

Even more astonishing, every family returned to its earliest holding. Those who had come to own more land, gave up the burden of their wealth. Those who had lost the land their family knew, gave up the burden of their poverty.

The Hebrew word for this momentous event, Yovel, has entered many languages not intranslation but in rough transliteration — thus, 'Jubilee.' But some modern scholars, probing into the origins of this odd word, have concluded it was originally the term for a special note blown on the shofar (ram's horn) by shepherds — the special note to call home the flock at the end of a day of wandering in meadows, responding to the shepherd's crook, fearing wolves and lions.

'Home-bringing' is the way Everett Fox's translation of the Torah renders yovel.

"Home-bringing. An apt metaphor for the moment of retirement.

Bar Yovel, Bat Yovel. One who has become a child of the Home-bringing.
The essay continues with suggestions for rituals to mark the four inward turnings. The suggestion that the original meaning of yovel may have been a special note or a note used for a special call is new to me.

If you have used shofar in a bar/bat yovel, or other creative ritual, please write me to describe it. 

Blow the Great Shofar, a high energy song



"Blow the great shofar for our freedom, and raise the banner to gather our exiles." from Amidah (Shmoneh Esreh)

By David Flug, Deemyon Orchestra and One Man Band, www.deemyon.com

Get up and dance!

2011-12-14

Break Blast Shatter, then Shatter even More

Shofar Madness by Sid Yiddish, an original Jewish punk composition/instrumental recorded with Atomic Theory Dance Band.

2011-12-11

Curatorial Conservation of Horn

While the following criteria may not be necessary for most shofarot, they should be considered if you are responsible for the care of an antique or historical shofar. Note, especially, the warning against moth larvae (emphasis added). I had heard about this threat, but this is the first reference I have found from an authoritative source. If you have more information about this, please contact me.

Excerpts from:
Canadian Conservation Institute Notes 6/1
Care of Ivory, Bone, Horn, and Antler

Introduction
Many museums have objects that are made from ivory, bone, horn, or antler. Proper identification of these materials is important, as it may determine the type of care required for the object’s continued well-being.

Identification
Horn consists of the same material as hair, hooves, and fingernails. If examined closely, it resembles a mass of very hard, hair-like filaments cemented together. Horn grows around a spongy core. If the core is removed from the horn, a hollow object, such as a powder horn, can be made. Horn can also be boiled, cut, and moulded to other shapes, or used in flat sheets.

Handling
Artifacts of ivory, bone, horn, or antler should be well protected from sudden changes in temperature and relative humidity (RH) whenever they are removed from the museum. This can be done by wrapping them in unbuffered, acid-free (neutral pH) tissue paper and placing them in a sealed polyethylene bag for transportation.

Be careful when handling or cleaning these artifacts...

Storage
Store artifacts in a tightly closed display case or storage drawer to buffer them against sudden changes in temperature and RH, and shield them from dust and dirt. Storage in the dark will also protect light-sensitive dyed or painted surfaces.

Bone, ivory, and antler are rarely attacked by insects, but horn is often seriously damaged by the larvae of carpet beetles and clothes moths. Inspect objects at least twice a year for insects and mould growth (see CCI Notes 3/1 Preventing Infestations: Control Strategies and Detection Methods) and 3/2 Detecting Infestations: Facility Inspection Procedure and Checklist). Immediate attention is required if an infestation is detected.

To guard against bumping and chipping, line storage drawers and shelves with a chemically stable cushioning material such as polyethylene or polypropylene sheeting (e.g. Ethafoam or Microfoam).

Avoid using rubber-based materials for storage or packing as these can produce unnatural yellowing of ivory.

Cleaning
Ivory, bone, horn, and antler are all porous materials susceptible to staining if left in contact with corroded metals (such as copper or iron) or coloured materials. Stains of this nature should be referred to an experienced conservator for treatment. However, if the objects are in good physical condition, normal surface dirt and grime can be removed safely. A light dusting with a soft brush is often all that is necessary to keep objects clean. Use the brush to dislodge dust and debris, directing it toward a gauze-covered vacuum cleaner nozzle.

Horn is somewhat more durable than bone and ivory, and the above cleaning methods can be applied to it as well, providing the surface is intact and not delaminating. However, horn in the form of thin films (as in lanterns) can be softened very quickly by contact with water and may well be deformed; do not use water on these artifacts.

Illumination
Do not place ivory, bone, horn, and antler in bright areas, such as direct sunlight or near spotlights. Illumination should be kept below 150 lux, with the ultraviolet (UV) component restricted to 75 μW/lm. Objects that are coloured with dyes are extremely light-sensitive and should be exposed to no more than 50 lux. Limiting exhibition time will help reduce light damage, which is cumulative and irreversible. More in-depth information on light is available in Light, Ultraviolet and Infrared. For information on measuring light levels and filtering UV radiation, refer to CCI Notes 2/4 Environmental Monitoring Kit and 2/1 Ultraviolet Filters, respectively.

Be careful when using tightly sealed display cases. The radiant heat from light sources can quickly produce very high temperatures and rapid fluctuations in RH within the case, which can damage sensitive materials. A bright light beam directed at an artifact can also raise its surface temperature. To reduce the risk of damage, maintain low light levels and use lights that emit less radiant heat.

RH and temperature
Of ivory, bone, horn, and antler, ivory is the most sensitive to changes in RH and horn is the least sensitive.

Ideally, ivory, bone, horn, and antler should be displayed and stored at a temperature not greater than 25°C and an RH in the range 45–55%. In practice, these conditions are often difficult to achieve in many Canadian museums, especially in winter. However, try to maintain as steady an RH and temperature as possible, and, most important, prevent exposure to extreme conditions or rapid fluctuations. Always keep objects away from direct sunlight, hot light sources, ventilation or heating ducts, fireplaces, the top of appliances (such as radios or television sets), exterior walls, or cold windows. Environmental Guidelines for Museums — Temperature and Relative Humidity (RH) provides a general introduction to CCI’s current approach to controlling ambient RH and temperature in museums. More information regarding RH and temperature is available in Incorrect Relative Humidity and Incorrect Temperature.

Repair
Broken, friable, or extremely dirty objects requiring repair, consolidation, or extensive cleaning should be referred to an experienced conservator.

Bibliography
Pedersen, M.C. Gem and Ornamental Materials of Organic Origin. Amsterdam: Elsevier, 2004.




by Tom Stone
Originally published 1983, Revised 1988, 2010
©Minister of Public Works and Government Services Canada, 2010
Cat. No. NM 95-57/6-1-2010E
ISSN 0714-6221

Additional information is also available from Smithsonian.

2011-12-09

More Virtuoso Shofar by Zasloff




Check out the shofar at the beginning of this video, and at 4:50 into video.

More info on David Zasloff is at www.davidzasloff.com.
 
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