In Judaism, what name is given to the ram’s horn blown in a synagogue as a call to repentance?
"in Kentucky. Cheap plastic vuvuzelas achieved fame and controversy in the hands of football supporters during the 2010 World Cup in South Africa. One of the more widespread uses for blowing horns today is the shofar, a ram or Kudu horn with a hole drilled through it. The shofar is used mainly for Jewish ceremonies such as Rosh Hashana. Horns are sometimes used in the other two abrahamic religions also. Similarly, the dungchen is a ritual horn used in Tibetan Buddhism. In modern paganism the blowing horn is used to call the Horned God. http://www.nwhsa.org.uk/horn.html Hunting calls for fox &"
"to repent – are the heavy sighs and groans of the introspective individual, the ""Shevarim"". For others, the stimulus comes from the heart. They are moved by the overwhelming pain and anguish of a person who has lost his way – the emotional outburst and wailing of the ""Teru’ah"". The most effective form of repentance, however, utilizes the strengths of both faculties, the emotions and the intellect, combining together the ""Shevarim"" and the ""Teru'ah"". Shofar blowing The blowing of the shofar (, ), or ram's horn, on Rosh Hashanah – although not exclusively limited to a ram's horn, as almost"
"Shofar blowing The blowing of the shofar (, ), or ram's horn, on Rosh Hashanah – although not exclusively limited to a ram's horn, as almost any natural bovid horn serves the purpose, excepting a cow's horn, is an injunction that is mentioned in the Hebrew Bible in undefined terms, without divulging how this was to be done: Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation. Originally, the shofar was only blown"
"the] blowing [of horns]""); it is also referred to in the same part of Leviticus as "" (""shabbat shabbaton"") or penultimate Sabbath or meditative rest day, and a ""holy day to God"". These same words are commonly used in the Psalms to refer to the anointed days. calls the festival ""Yom Teru'ah"", (""Day [of] blowing [the horn]""), and symbolizes a number of subjects, such as the Binding of Isaac whereby a ram was sacrificed instead of Isaac, and the animal sacrifices, including rams, that were to be performed. (The term Rosh Hashanah appears once in the Bible in where it"
"""And God ""remembered"" Rachel,"" and in which calls Rosh Hashanah ""a ""remembrance"" of the blast of the trumpet."" Rabbi Abbahu taught that Jews sound a blast with a shofar made from a ram’s horn on Rosh Hashanah, because God instructed them to do so to bring before God the memory of the binding of Isaac, in whose stead Abraham sacrificed a ram, and thus God will ascribe it to worshipers as if they had bound themselves before God. Rabbi Isaac asked why one sounds (, ""tokin"") a blast on Rosh Hashanah, and the Gemara answered that God states in “Sound"
"Aufruf Aufruf (Yiddish: אויפרוף ""ofrif"",""oyfruf, ufruf/ifrif"" or אויפרופן ""ofrifn""), which in Yiddish means ""calling up"", is the Jewish custom of a groom being called up in the synagogue for an aliyah, the recitation of a blessing over the Torah. In the Ashkenazic Jewish community the aufruf ceremony is typically held on the Shabbat before the wedding; but it can also be held on a Monday or Thursday. In modern Hebrew and in the Sephardic and Mizrachi traditions, it is called ""Shabbat Hatan"", the groom's Sabbath, and it is typically held on the Shabbat after the wedding. After the Torah reading,"
"Shofar A shofar (pron. , from , ) is an ancient musical horn typically made of a ram's horn, used for Jewish religious purposes. Like the modern bugle, the shofar lacks pitch-altering devices, with all pitch control done by varying the player's embouchure. The shofar is blown in synagogue services on Rosh Hashanah and at the very end of Yom Kippur, and is also blown every weekday morning in the month of Elul running up to Rosh Hashanah. Shofars come in a variety of sizes and shapes, depending on the choice of animal and level of finish. The shofar is"
"of the Megillah. Because Haman persecuted the Jews, the noise is supposed to symbolically drown out his name (although every word of the Megillah, including Haman's name, must be heard clearly; therefore, the words are often repeated after the sounding of the gragger). The gragger was developed to help make noise during the reading. Ratchet (instrument) A ratchet, also called a noisemaker or Knarre (German) (or, when used in Judaism, a gragger or grogger (etymologically from ), raganella or ra'ashan ()), is an orchestral musical instrument played by percussionists. Operating on the principle of the ratchet device, a gearwheel and"
"""turn of the year"" in the autumn harvest month of Tishrei. Psalm likely refers to Rosh Hashanah when it enjoins, ""Blow the horn at the new moon, at the full moon of our feast day. For it is a statute for Israel, an ordinance of the God of Jacob."" refers to the Festival of Yom Kippur. In the Hebrew Bible, Yom Kippur is called: Much as Yom Kippur, on the 10th of the month of Tishrei, precedes the Festival of Sukkot, on the 15th of the month of Tishrei, speaks of a period starting on the 10th of the month"
"Repentance in Judaism Repentance (, literally, ""return"", pronounced ""tshuva"" or ""teshuva"") is one element of atoning for sin in Judaism. Judaism recognizes that everybody sins on occasion, but that people can stop or minimize those occasions in the future by repenting for past transgressions. Thus, the primary purpose of repentance in Judaism is ethical self transformation. A Jewish penitent is traditionally known as a ""baal teshuva"" (""lit."", ""master of repentance"" or ""master of return"") (; for a woman: , ""baalat teshuva""; plural: , ""baalei teshuva""). An alternative modern term is ""hozer beteshuva"" () (""lit."", ""returning in repentance""). ""In a place"
"blast with a shofar made from a ram’s horn on Rosh Hashanah, because God instructed them to do so to bring before God the memory of the binding of Isaac, in whose stead Abraham sacrificed a ram, and thus God will ascribe it to worshipers as if they had bound themselves before God. Rabbi Isaac asked why one sounds (, ""tokin"") a blast on Rosh Hashanah, and the Gemara answered that God states in “Sound (, ""tiku"") a shofar.” Rabbi Bibi said that Rabbi Abba said in the name of Rabbi Yohanan that Abraham prayed to God that God knew"
"and studying Torah are more meritorious than animal sacrifice, and that the former can replace animal sacrifice when the Temple is not active: Repentance in Judaism Repentance (, literally, ""return"", pronounced ""tshuva"" or ""teshuva"") is one element of atoning for sin in Judaism. Judaism recognizes that everybody sins on occasion, but that people can stop or minimize those occasions in the future by repenting for past transgressions. Thus, the primary purpose of repentance in Judaism is ethical self transformation. A Jewish penitent is traditionally known as a ""baal teshuva"" (""lit."", ""master of repentance"" or ""master of return"") (; for a"
"that on Rosh Hashanah, God remembered each of Sarah, Rachel, and Hannah and decreed that they would bear children. Rabbi Eliezer found support for the Baraita from the parallel use of the word ""remember"" in which says about Rachel, ""And God ""remembered"" Rachel,"" and in which calls Rosh Hashanah ""a ""remembrance"" of the blast of the trumpet."" Rabbi Abbahu taught that Jews sound a blast with a shofar made from a ram’s horn on Rosh Hashanah, because God instructed them to do so to bring before God the memory of the binding of Isaac, in whose stead Abraham sacrificed a"
"47:11 reads ""The Lord took away his sins, and exalted his power for ever; he gave him the covenant of kings and a throne of glory in Israel."" This references the covenant of ""2 Sam"" 7, which pointed toward the Messiah. ""Power"" (Heb. ""qeren"") is literally translated as horn. This word is often used in a messianic and Davidic sense (e.g. ""Ezek"" 29:21, ""Ps"" 132:17, ""Zech"" 6:12, Jer 33:15). It is also used in the Benedictus to refer to Jesus (""and has raised up a horn of salvation for us in the house of his servant David""). Another verse (47:22)"
"At the 5th Siyum HaShas of Daf Yomi in Tel Aviv in 1960, Rabbi Yosef Shlomo Kahaneman, the Ponovezher Rav, delivered a ""hadran"" for nearly two hours. At the age of 17, Rabbi Yitzchak Yaacov Reines delivered a ""hadran"" that lasted three days at a Siyum HaShas celebrated by the Chevras Shas (Shas Society) of his hometown. Hadran (Talmud) Hadran (Aramaic: הַדְרָן, ""we will return"") is a short prayer recited upon the completion of study of a tractate of the Talmud or a Seder of Mishnah. It is also the name of the scholarly discourse delivered at a ""siyum masechet"","
"would be redeemed by the horn of this ram. As says, “the Lord God will blow the horn, and will go with whirlwinds of the south.” And Rabbi Hunah taught in the name of Rabbi Hinenah bar Isaac that for that entire day, Abraham saw that the ram would get caught in one tree and free itself, get caught in a bush and free itself, and then get caught in a thicket and free itself. God told Abraham that this was how his descendants in the future would be caught by their sins and trapped by the kingdoms, from Babylonia"
"per his promise. Tikkun HaKlali Tikkun HaKlali (, lit., ""The General (or Comprehensive) Rectification""), also known as The General Remedy, is a set of ten Psalms whose recital serves as ""teshuvah"" (repentance) for all sins — in particular the sin of wasted seed through involuntary nocturnal emission or masturbation. The ""Tikkun HaKlali"" is a unique innovation of Rebbe Nachman of Breslov, and its recital is a regular practice of Breslover Hasidim to this day. The ""Tikkun HaKlali"" consists of the following ten Psalms said in this order: 16, 32, 41, 42, 59, 77, 90, 105, 137, and 150. Each recital"
"used for festal and mourning occasions, according to Whitcomb. ""Even the poorest Hebrew was obliged to employ two flute-players to perform at his wife's funeral."" The shofar (the horn of a ram) is still used for special liturgical purposes such as the Jewish New Year services in orthodox communities. As such, it is not considered a musical instrument but an instrument of theological symbolism which has been intentionally kept to its primitive character. In ancient times it was used for warning of danger, to announce the new moon or beginning of Sabbath, or to announce the death of a notable."
"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 they 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, they also blow ""three short lilting blasts"" in a series by"
"Tikkun HaKlali Tikkun HaKlali (, lit., ""The General (or Comprehensive) Rectification""), also known as The General Remedy, is a set of ten Psalms whose recital serves as ""teshuvah"" (repentance) for all sins — in particular the sin of wasted seed through involuntary nocturnal emission or masturbation. The ""Tikkun HaKlali"" is a unique innovation of Rebbe Nachman of Breslov, and its recital is a regular practice of Breslover Hasidim to this day. The ""Tikkun HaKlali"" consists of the following ten Psalms said in this order: 16, 32, 41, 42, 59, 77, 90, 105, 137, and 150. Each recital is preceded by"
"still fall into the clutches of sin and thus become victims of persecution. But they would be ultimately redeemed by the ram's horn, as says, ""And the Lord God will blow the horn."" Similarly, Rav Huna son of Rabbi Isaac read to teach that God showed Abraham the ram tearing itself free from one thicket and getting entangled in another. God told Abraham that in a similar manner, Abraham's children would be caught by the nations and entangled in troubles, being dragged from empire to empire, from Babylon to Media, from Media to Greece, and from Greece to Edom (Rome),"
"into English. The Jewish exorcism ritual is performed by a rabbi who has mastered practical Kabbalah. Also present is a minyan (a group of ten adult males), who gather in a circle around the possessed person. The group recites Psalm 91 three times, and then the rabbi blows a shofar (a ram's horn). The shofar is blown in a certain way, with various notes and tones, in effect to ""shatter the body"" so that the possessing force will be shaken loose. After it has been shaken loose, the rabbi begins to communicate with it and ask it questions such as"
"Tikkun Chatzot Tikkun Chatzot (, lit. ""Midnight Rectification""), also spelled Tikkun Chatzos, is a Jewish ritual prayer recited each night after midnight as an expression of mourning and lamentation over the destruction of the Temple in Jerusalem. It is not universally observed, although it is popular among Sephardi and Hasidic Jews. The Talmudic sages wrote that every Jew should mourn the destruction of the Temple. The origin of the midnight time for prayer and study lies in Psalm 119:62, attributed to David: ""At midnight I will rise to give thanks unto thee."" It is said that David was satisfied with"
"but they would ultimately be redeemed through the horns of the ram. And hence says, ""The Lord shall be seen over them, and His arrow shall go forth as the lightning; and the Lord God will blow the horn."" Rabbi Josiah taught in his father's name that God created the ram that reports Abraham sacrificed in lieu of Isaac on the eve of the first Sabbath at twilight (indicating the miraculous nature of its appearance). Some say the merit of Abraham's actions saved later Israelites. reports that after David ordered a census of the Israelites, God punished the Israelites with"
"of God's willingness to forgive those who repent. The service concludes with the ""Ne'ila"" (""closing"") prayer, which begins shortly before sunset, when the ""gates of prayer"" will be closed. Yom Kippur comes to an end with a recitation of ""Shema Yisrael"" and the blowing of the ""shofar"", which marks the conclusion of the fast. The Talmud states, ""Yom Kippur atones for those who repent and does not atone for those who do not repent"". Repentance in Judaism is done through a process called Teshuva, which in its most basic form consists of regretting having committed the sin, resolving not to"
"Cantillation Cantillation is the ritual chanting of readings from the Hebrew Bible in synagogue services. The chants are written and notated in accordance with the special signs or marks printed in the Masoretic text of the Hebrew Bible (or Tanakh) to complement the letters and vowel points. These marks are known in English as ""accents"", ""notes"" or ""trope symbols"", and in Hebrew as ""ta`amei ha-mikra"" or just ""te`amim"". Some of these signs were also sometimes used in medieval manuscripts of the Mishnah. The musical motifs associated with the signs are known in Hebrew as ""niggun"" or ""neginot"" (not to be"
"a confession to God after he sinned with Bathsheba. The psalm is a regular part of Jewish, Catholic, Eastern Orthodox and Protestant liturgies. Psalm 51 is based on the incident recorded in 2 Samuel, chapters 11–12. David's confession is regarded as a model for repentance in both Judaism and Christianity. The Midrash Tehillim states that one who acknowledges that he has sinned and is fearful and prays to God about it, as David did, will be forgiven. But one who tries to ignore his sin will be punished by God. The Talmud (Yoma 86b) cites verse 5 in the Hebrew,"
"be practiced at the end of the Amidah, recited thrice daily. Members of the Karaite denomination practice full prostrations during prayers. Traditionally, Orthodox Ashkenazi Jews prostrated during Rosh Hashana and Yom Kippur, as did Yemenite Jews during the Tachanun part of daily Jewish prayer. Ethiopian Jews traditionally prostrated during a holiday specific to their community known as ""Sigd"". ""Sigd"" comes from a root word meaning prostration in Ge'ez, Aramaic, and Arabic. There is a movement among ""Talmide haRambam"" to revive prostration as a regular part of daily Jewish worship. Rabbinical Judaism teaches that when the High Priest spoke the Tetragrammaton"
"a mixture of the two, is called a horn section in these contexts. Variations include: As the name indicates, people originally used to blow on the actual horns of animals before starting to emulate them in metal or other materials. This original usage survives in the shofar (), a ram's horn, which plays an important role in Jewish religious rituals. The genus of animal-horn instruments to which the shofar belongs is called (""keren"") in Hebrew, ""qarnu"" in Akkadian, and (""keras"") in Greek. The ""olifant"" or ""oliphant"" (an abbreviation of the French ""cor d'olifant""/""oliphant"", ""elephant horn"") was the name applied in"
"Ma Tovu Ma Tovu (Hebrew for ""O How Good"" or ""How Goodly"") is a prayer in Judaism, expressing reverence and awe for synagogues and other places of worship. The prayer begins with , where Balaam, sent to curse the Israelites, is instead overcome with awe at God and the Israelites' houses of worship. Its first line of praise is a quote of Balaam's blessing and is thus the only prayer commonly used in Jewish services that was written by a non-Jew. The remainder of the text is derived from passages in Psalms relating to entering the house of worship and"
"gather to celebrate the bride and bring her joy. This is called a ""Shabbat Kallah"", the bride's Sabbath. Aufruf Aufruf (Yiddish: אויפרוף ""ofrif"",""oyfruf, ufruf/ifrif"" or אויפרופן ""ofrifn""), which in Yiddish means ""calling up"", is the Jewish custom of a groom being called up in the synagogue for an aliyah, the recitation of a blessing over the Torah. In the Ashkenazic Jewish community the aufruf ceremony is typically held on the Shabbat before the wedding; but it can also be held on a Monday or Thursday. In modern Hebrew and in the Sephardic and Mizrachi traditions, it is called ""Shabbat Hatan"","
"Tehillat Hashem Tehillat Hashem (, ""praise of God"" in Hebrew) is the name of a prayer-book (known as a siddur in Hebrew) used for Jewish services in synagogues and privately by Hasidic Jews, specifically in the Chabad-Lubavitch community. The name of the siddur is taken from Psalm 145, verse 21, ""Praise of God shall my mouth speak, and all flesh shall bless His holy Name forever and ever."" Tehillat Hashem Siddur is an edition of the Siddur Harav or Siddur Admur Hazaken, edited and published by Rabbi Shneur Zalman of Liadi (1745-1812) the founder of the Chabad-Lubavitch movement, and follows"
"which a wise man of Egypt reminded him about the forgotten toe. The toe was later recovered and buried next to the body. The synagogue and accompanying ""yeshiva"" have traditionally been considered to have miraculous healing powers. Until the Egyptian government forbade the practice in 1948, the synagogue was used as a place of healing by the local Jewish community. The ailing person was left to sleep in the special underground room in the hope that the sufferer would dream of Maimonides and get better. Maimonides Synagogue The Maimonides Synagogue (, translit: ""Bet Knesset ha-Rambam""; ), also known as the"