ROSH HASHANA: Antelope’s, bull’s and ram’s Shofar. Which one is Kosher?

The typical Shofar used for Rosh haShana is the ram's Shofar (qeren hakebasim). Lately, however, the antelope shofar (also known as the 'greater kudu' or 'Yemenite' Shofar, see here) which is 3 to 4 times longer than a ram's Shofar became very popular. Probably because it is easier to blow than the ram's Shofar, looks impressive and has a beautiful deeper sound.

Can we use the antelope Shofar for Rosh haShana? 

An antelope Shofar is perfectly fine to be used for the Selihot of the month of Elul, for those who blow the Shofar during Elul, and for the end of Yom Kippur.

For Rosh haShana, however, using an antelope Shofar is a matter of controversy.

The Rabbis discussed the usage of horns of other bovid-animals for the Mitzva of Shofar. And they explicitly forbade using a bull's-horn (keren shel para) for a Shofar. That Shofar will bring memories of the sin of the golden calf, precisely on the day we hope our sins to be erased. A ram's Shofar, on the contrary, brings a positive memory to mind: 'aqedat Yitzhaq, the binding of Yitzhaq abinu. Why? Because after our forefather Abraham passed succesfully the ultimate test of love of God, he found a ram 'caught in the thicket by its horns', which he then offered to haShem as a sacrifice in place of Yitzhaq.

Now, if the bull's Shofar, is excluded and the ram's Shofar is the preferred one, can we still use the antelope Shofar or any other non-bovid Shofar in Rosh haShana? Or, are we obligated to use exclusively a ram's Shofar? 

  

The Rabbis debated on this issue. In the  opinion of the Shulhan 'arukh (OH 586:1) it is preferable to use a ram's Shofar in Rosh haShana. Which means, for instance, that if a ram's Shofar cannot be found, the antelope Shofar could be used (=bedi'abad). In the opinion of Maimonides (MT Shofar 1:1), however,  the only Shofar that can be blown in Rosh haShana is a ram's Shofar. All other Shofarot are invalid.

  

  

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ROSH HASHANA 5774: Blow the shofar like a pro

The most important Mitzva of Rosh haShana is listening to the Shofar. The Shofar is an animal horn which was modified removing its inside material (keratin) and opening a mouthpiece in its upper narrow ending. The most common horn used to make a Shofar is a ram's horn. When blown, the Shofar emits a deep and loud sound. The sound is produced by releasing air through its mouthpiece.

If you try to blow a Shofar do not place it inside your mouth in between your lips the way you would blow-up a balloon. Place it on or against your lips, usually on one side of your mouth (most people use their right side). Then you should blow air with your lips tightly closed. Buzzing or emitting the sound of the letter 'P' while vibrating your lips as you release the air. Don't inflate your cheeks and don't force your lungs. Breath as normally as possible. The most difficult part is adjusting the placement of the Shofar on your lips, avoiding air to escape from any other point of your mouth.

The Shofar normally produces one sound. In Rosh haShana we play three different voices using the same sound. The three voices have theoretically the same length but are divided differently. The first voice Teqi'a is a plain uninterrupted sound.  Then we have Shebarim a voice divided into three smaller unit.  And finallyTeru'a consisting of nine very short units.

The typical combination of sounds in Rosh haShana is the following:

  

teqi'a/ shebarim-teru'a/ teqi'a.

teqi'a/ shebarim/ teqi'a

teqi'a / teru'a/ teqi'a.

  

This formula repeats itself several times until we reach more that 100 sounds.

  

SHABBAT SHALOM

  

Candle lighting in NYC    7:12 pm

Shabbat ends in NYC    8:10 pm

  

  

  

Great tutorial on the technique you need to blow the Shofar.

  

HILKHOT TESHUBA 3:4 When the Shofar talks

The most important Mitzva of Rosh haShana is listening to the Shofar. The Tora does not mention the reasons for the Shofar. But our Rabbis did. 1. The Shofar was used in ancient Israel to announce the King's coronation. In Rosh haShana we announce that God is our King ('ol malkhut shamayim). We are His subjects and as such we follow His rules. Among other prerogatives the King had the power to sentence to death or spare someone's life. In Rosh haShana we realize that our lives are ultimately in the hands of God, the supreme King and Judge. The key word which is added and emphasized in the prayers of Rosh HaShana and Yamim Noraim is melekh (=King). God is the King and Supreme Judge. He decides who lives and who does not.  2. The Shofar also reminds us of aqedat Yitzhaq. Abraham Abinu was ready to sacrifice his own son, following God's commandment. Once Abraham showed his unconditional obedience and love to God, God told him to hold back.   Abraham saw a ram caught by its horns in a thicket and he offered it as a sacrifice to Him instead of Ytzhaq. The Shofar is a ram's horn.  3. In ancient times, the Shofar was also used as a kind of a siren. It warned the people when the enemy was approaching and about to attack. The Shofar announced that lives were in danger. In Rosh haShana the Shofar serves as a spiritual wake up call. Reminding us the fragility of our lives and inviting us to introspect and repent. The Shofar remind us that God is NOW judging us and our lives are on the line.  In Hilkhot Teshuba 3:4 Maimonides explains that when listening to the Shofar we should hear the following message: "Wake up, sleepy ones. And those who slumber, arise! Inspect your deeds. Remember your Creator. Those who forget the truth because of the temporary distractions and throughout the entire year, devoting their strength to the pursue of vanity and material emptiness which will not benefit, not save. Examine your ways and your deeds. Abandon the paths of evil. And stay away from destructive habits and negative thoughts."

A modern narrative of 'aqedat Ytzhaq