Physical Characteristics of the Shofar
Physical Characteristics of
the Shofar
Horns and Antlers
The Torah does not explicitly
state that one must blow a shofar on Rosh Ha-shana, but rather that it
should be a "zikhron terua" (Vayikra
23:24) or "yom terua" (Bamidbar
29:1), a "remembrance" or "day" of terua (which we still must define).
The Gemara
(Rosh Ha-shana 33b) derives the obligation to
blow a shofar, as well as the types and number of sounds, from the
shofar blown on Yom Kippur of the
yovel year. Regarding Rosh
Ha-shana, the Torah (Bamidbar 29:1)
instructs, "And in the seventh month, on the first day of the month
it
shall be a day of terua for
you." The Gemara derives that the term
terua refers to a sound produced by a
shofar, as it says regarding yovel
(Vayikra 25:9), "Then shall you make
proclamation with the shofar of terua on the tenth day of
the seventh month." Just as
the terua of the seventh month
of the yovel year is produced by a
shofar, so too the terua of the
seventh month of every year, on Rosh Ha-shana, is generated by a shofar. What is a shofar, and from
which animals may it be taken?
Before we begin, it is crucial
to understand the difference between a "horn" and an "antler," as a shofar
must be a horn.
A "horn" is a hollow sheath,
made of keratin and other proteins, which covers a small core of living bone. Horns are generally found on animal
from the Bovidae family, which includes cattle, sheep, goats, antelopes, etc. They begin to grow soon after birth,
and continue to grow throughout the animal's lifetime.
An "antler" is a bony, solid
outgrowth of the head, worn only by males, which is shed each year after the
mating season. They are large and
complex, and they are commonly found on deer.
Incidentally, the word "tzevi," when used in early halakhic
literature, refers to a gazelle, the horns of which may be used for a shofar,
and not to a deer, the antlers of which may not.
If antlers can be hollowed out
and made into an instrument, why are they disqualified? The Rishonim offer several
answers. The Rashba
(Rosh Ha-shana 26a), as
well as the Ritva (citing the Ramban), explains that the word shofar
refers to a hollow horn, not a bone; an antler is therefore inherently not a
horn. The Ramban adds that while an
antler is inherently disqualified, as it is simply not a horn, there are other
horns which the Gemara may disqualify for other reasons, as we shall discuss.
Which Horns are Valid?
The
Mishna (3:2) teaches: "All
shofarot are kosher, except for
the shofar of a cow, because it is a keren (horn). Rabbi Yosei said: 'All shofarot are called keren.'" This
mishna seems to present two
opinions: Rabbi Yosei apparently sanctions the use of all shofarot, while Rabbanan (the first
opinion) disqualify the shofar of a cow.
The Gemara offers a few
interpretations of Rabbanan. At
first, the Gemara suggests that while Rabbi Yosei makes a valid point, the
shofar of a cow is unique in that unlike other species, whose horns are
called both keren and shofar,
the horn of a cow is referred to only as a
keren - not a shofar.
Ula then suggests that aside
from the linguistic reason, the horn of a cow should not be used, as it recalls
the sin of the Golden Calf. A
Kohen Gadol (High Priest) may not
enter the Holy of Holies on Yom Kippur to plead the case of the Jewish people
while wearing garments of gold, as we say "ein kategor na'aseh sanegor,"
"a prosecutor cannot serve as a defender," and the gold adornments "reminds" God
of the sin of the Golden Calf.
Similarly, a shofar, which symbolically pleads our case before the
Abbayyei explains that there
is a physical disqualification of the cow's horn, as it grows in a manner that
makes it appear like multiple shofarot.
In any case, both opinions
presented in the mishna seem to agree
that almost all shofarot are
valid, and they disagree only regarding the horn of a cow.
However, the next mishna,
which discusses the various horns used on Rosh Ha-shana in the
The shofar on Rosh Ha-shana is that of a
ya'el (ibex), straight and with a
mouthpiece covered in gold
Rabbi
Yehuda says: "The shofar of Rosh Ha-shana is that of a male [ram]."
The Gemara (26b) adds that
In what do they argue? Rabbi Yehuda
maintains that on Rosh Ha-shana, the more one bends himself, the better
while
the Tanna Kamma (the first opinion) maintains that on Rosh Ha-shana the more
one is outstretched, the better.
Interestingly, Rashi implies
that they disagree regarding the mode of prayer most appropriate for Rosh
Ha-shana: hunched over, with one's face towards the ground; or looking up
towards the heavens. Once again, the
shofar's function as a vessel of prayer emerges.
Many Rishonim question
the relationship between the first mishna, which sanctions the use of all
horns, except possibly that of a cow, and the second mishna, which
mentions only the straight horn (of an ibex) or the bent one (of a ram)?
Furthermore, another passage
(16a) teaches:
Rabbi Abbahu asked, "Why do we only blow on the shofar of a ram?"
The Holy One, Blessed Be He, says, "Blow
for Me a ram's shofar, and on account of it I will remember the
binding of Yitzchak [and the ram that was sacrificed in his place]. I furthermore will consider it as if
you bound yourselves up before me like Yitzchak."
What does this passage teach
us about the permissibility of using horns from other animals?
The Rambam (Hilkhot Shofar 1:1)
rules that only the shofar of a ram may be used on Rosh Ha-shana. The commentaries on the Rambam and
the Rishonim question this position, especially since the Gemara never even
implies that there exists a debate regarding this issue.
Most Rishonim (Tosafot
26b, s.v. "Shel ya'el;" Rashba; Ritva; Ran; Ra'avad, etc.) disagree,
maintaining that all horns (except the horn of a cow, according to the
Tanna Kamma), are acceptable.
They explain that the second mishna
discusses which horn should be used preferably. They rule in accordance with Rabbi
Yehuda, especially in light of Rabbi Abbahu's comments (16a), preferring the use
of a ram's horn.
They explain, therefore, that
there are three categories of bony cranial protrusions: those which are
disqualified, either inherently (antlers) or by species (cow horns, according to
the Tanna Kamma); other horns which
may be used when necessary; and the ram's horn, which is preferable.
Interestingly, some Rishonim
question whether it is preferable to use the horn of a ram, in accordance
with Rabbi Abbahu (16b); or any bent horn, as the Gemara (26b) implies?
The Ran
(6a), for example, explains that Rabbi Yehuda and the
Tanna Kamma do not meant to refer
exclusively to an ibex or a ram, but rather to any horns which are "straight" or
"bent."
The Mordekhai (714) also suggests
that while preferably one should use the horn of a ram, be-diavad (if
there is no alternative) one may even use the horn of an ibex or goat, as
long as it is bent. In other
words, despite that fact that the Gemara describes the horn of an ibex as
pashut (straight), if it is somewhat curved, it may be used, when necessary,
as long as it is relatively straight.
This opinion may help us to
understand a difficulty. The
Mishna, as we have learned, contrasts the "straight" horn of the
ya'el with the "bent" horn of the ram.
However, the horns of the ibex, seen to this day in the
Interestingly, modern
shofarot, in order to saw off and prepare the end as a mouthpiece, are
heated and then straightened somewhat.
It is therefore not as "curved" as described by the Mishna, and its shape
has been altered. Rav Yosef Kapach
(19172000), a great Torah scholar and Yemenite halakhic authority, challenges
the status of these shofarot ("Shofar
shel Rosh Ha-shana," Sinai 69,
http://www.daat.ac.il/daat/kitveyet%5Csinay%5Cshofar-4.htm). Some of his Yemenite followers use a
ram's horn with a full curvature, in accordance with his opinion. Common custom, however, is to allow
the use of the semi-straightened shofarot.
The Shulchan Arukh (OC
586:1) concludes:
The mitzva of the Rosh Ha-shana shofar should be fulfilled with [the
horn] of a ram, which is bent. In
extenuating circumstances, all shofarot are acceptable, straight or bent,
although there is a greater mitzva to use a bent shofar. The shofar of a cow is not
acceptable in any case; nor are the antlers of most undomesticated animals, as
they are made of bone and are not hollow.
Aside from those Yemenites who
follow Rav Kapach, and use a fully-curved ram's horn, most Yemenite communities
use the horn of a greater kudu, native to eastern and southern
Rabbi Natan Slifkin, author of
many essays and books on zoology and Judaism, has put his article, "Exotic
Shofars", online (http://www.zootorah.com/essays/ExoticShofars.pdf). He discusses the use of horns
originating from exotic animals, and even questions whether there are any
non-kosher animals which produce horns!