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The blowing of the shofar, or ram's horn, on the Rosh Hashanah, the Jewish New Year, , – although not exclusively limited to a ram's horn, as almost any natural bovid horn serves the purpose, excepting a cow's horn,〔Mishnah, Rosh Hashanah 3:2. Although Maimonides ruled differently in his Code of Jewish Law (''Hilchot Shofar'' 1: 1): "…the ''shofar'' (horn) with which they make the blast, whether on the New Year's day (''Rosh Hashanah''), or the Jubilee (''Yovel''), is the curved horn of sheep. Now all () horns are invalid, except the horn of a sheep…", the custom of Israel was to make use of other horns, and not only that of the ram (the male sheep). Some would use the horn of the wild goat (''Walia ibex'') on Rosh Hashanah, while others made use of the long, spiraling horn of the kudu antelope (''Tragelaphus strepsiceros'') because of its deep, reverberating sound. Compare the teaching of Rabbi Isaac b. Judah ibn Giat, who wrote: "All shofars are valid, excepting that of a cow since it is a () horn. Said Rabbi Levi: 'The shofar of ''Rosh Hashanah'' and of ''Yom Kippurim'' are curved, while those of the entire year are straight, and thus is the Halacha.' Why is it that they blow with a shofar of a ram on ''Rosh Hashanah''? Said the Holy One, blessed be He: 'Blow before me the shofar of a ram so that I might remember on your behalf the binding of Isaac the son of Abraham, and I impute it over you as if you had bound yourselves before me.'..." (Rabbi Isaac ibn Giat, ''Sefer Shaarei Simchah (Me'ah She'arim)'', vol. 1, Firta 1861, p. 32 ())〕〔Shulchan Aruch (Orach Chaim 586:1); cf. Babylonian Talmud (''Rosh Hashanah'' 26a)〕 is an injunction that is mentioned in the Hebrew Bible (Leviticus 23:24) in undefined terms, without divulging how this was to be done: == Three series == The original practice in Israel was to hear a total of only nine blasts made by the Shofar on Rosh Hashanah. This practice was later changed by Rav Abbahu of Caesarea (3rd century CE), because of doubts that had arisen surrounding the actual performance of this commandment.〔Mishnah, ''Rosh Hashanah'' 4:9〕 During the first series, Rav Abbahu enacted that they blow a (long ) sustained blast (''Teki'ah''), followed by three () lilting blasts (''Shevarim''),〔A dispute is mentioned in the ''Shulchan Aruch'' (''Orach Chaim'', section # 590, items # 4 & 5) about the validity of blowing the "Shevarim" and "Teru'ah" (of the first series) when there is a pause made between them. One opinion holds that it is not necessary to blow them in one breath, so long as there is no more than the pause of a breath between them. (See: Mishna Berura, ''ad loc''.). The second opinion holds that they should be made all in one breath. Rabbi Joseph Karo, in his Shulchan Aruch (''Orach Chaim'' section # 590, item # 4) writes: "He who fears God, when blowing the ram's horn on Rosh Hashanah, will make the three, short lilting blasts and the long quavering blast all in one breath, so as to prevent an unbreak in continuity during the series known as ''TASHRAT''." The "Chazon Ish", likewise, explains that "all in one breath" means that they should be done without any "hefseq" - that is, without any break in continuity. Rabbi Moshe Iserlisch (the Rama) says that the custom of Ashkenaz was to follow the first opinion carried in the Shulchan Aruch (''ibid'' 590:4), meaning, during the TASHRAT series, it is not necessary to blow the short lilting blasts (''Shevarim'') and the long quavering blast (''Teru'ah'') in one breath. However, during the TASHAT series it is necessary to blow the short lilting blasts (''Shevarim'') in one breath.〕 followed by a () quavering blast (''Teru'ah''),〔Rabbi Joseph Karo, in his Shulchan Aruch (''Orach Chaim'' section # 590, item # 3), says that, as a first rule, the prescribed length of a quavering blast (''Teru'ah'') on Rosh Hashanah is identical to that of a sustained blast (''Teki'ah''), yet he agrees there that had he blown a longer quavering blast, he still fulfills his obligations thereby. In Yemen, the practice was somewhat different, ''viz''. to make the quavering blast (''Teru'ah'') double that of a sustained blast (''Teki'ah''), in accordance with the opinion of Maimonides.〕 and again by a (long ) sustained blast (''Teki'ah''). This series was to be repeated three times. This prescribed order is often called by the mnemonics: TaSHRaT – ''Teki'ah'', ''Shevarim'', ''Teru'ah'', ''Teki'ah''.〔Babylonian Talmud, Rosh Hashanah 34a〕 During the second series, he enacted that they blow one (long ) sustained blast (''Teki'ah''), followed by three () lilting blasts (''Shevarim''), followed by a (long ) sustained blast (''Teki'ah''). This series was also to be repeated three times. This prescribed order is often called by the mnemonics: TaSHaT – ''Teki'ah'', ''Shevarim'', ''Teki'ah''.〔Babylonian Talmud, Rosh Hashanah 34a〕 During the third series, he enacted that they blow a (long ) sustained blast (''Teki'ah''), followed by a () quavering blast (''Teru'ah''), and again a (long ) sustained blast (''Teki'ah''). Again, this series was to be repeated three times. This prescribed order is often called by the mnemonics: TaRaT – ''Teki'ah'', ''Teru'ah'', ''Teki'ah''.〔Babylonian Talmud, Rosh Hashanah 34a〕 The first series has a combination of four interchanging sounds made by the horn, which, when repeated thrice, make for a total of twelve blasts. The second series has a combination of three interchanging sounds, which, when repeated thrice, make for a total of nine blasts. The third and final series has a combination of three interchanging sounds, which, when repeated thrice, make for a total of nine blasts. The sum total is thirty blasts. Besides the greater number of blasts made by the horn, the substantial change made by Rav Abbahu is in his adding the "short, lilting blasts" (''Shevarim''), which blasts have the resounding pitch of a person who is crying. This was added because of a doubt originating over the meaning of the word used by Onkelos and Yonathan ben Uziel in their Aramaic translations on Lev. 23:24 and Num. 29:1, where they both translated "a quavering blast" (''Teru'ah'') as "a wailing sound," (Aramaic: ''Yababa''), which happens to be also the same word used in describing the sound made by the mother of Sisera in Judges 5:28, when she moaned the loss of her son. With the ram's horn, it was not known if this word meant short, intermittent lilting blasts, or one long quavering blast, from whence he prescribed that we do both in the first series. Another doubt, however, arose because of this enactment. It was not known whether or not the addition of "three short lilting blasts" in between the older practice would disqualify the whole. For this reason, we also blow "three short lilting blasts" in a series by itself, and "one long quavering blast" in a series by itself. Each is done separately. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Shofar blowing」の詳細全文を読む スポンサード リンク
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