Shofar Guide Comprehensive Shofar Guide and Information

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Cleaning the Shofar

Arthur L. Finkle June 22nd, 2008

The reason that most shofars smell bad is that when they are clean at the factory they cannot remove all residues from the inside.  This residue is sinew and flesh that is clinging in crevices and the smell is it decaying.
1.The simplest method is to brush out whatever residue can be seen (and smelled!) in the shofar.  Pour enough hydrogen peroxide to fill half the horn with the mouthpiece plugged.  Swirl it back and forth until the residue is bubbled out (like disinfecting a wound).  Pour out the liquid and repeat.
Eventually no more residue will come out.  At this point, swab out the horn with a rag tied to a piece of wire, like coat hanger.
2.Another ethod of cleaning was demonstrated on a video by Dick Reuben.
Step 1.  Buy a “nerf” ball (soft and pliable), an ear plug (the squeeze and insert type available at most drug stores), some fish tank gravel (not sand and not very big) and some alcohol.
Step 2. Plug the mouthpiece with the earplug.  Pour in enough gravel that it can be shaken easily.  Plug the bell end with the nerf ball.
Step 3.  Play the “moraca” (shake it hard!) for about 15 minutes.
Step 4.  Pull out the nerf ball and empty out the gravel.  Pour about a cup of alcohol in and replace the ball.  Shake for about a minute.
Step 5.  Pull out the ball.  Pour out the alcohol.  Remove the earplug.  Let it dry.
The alcohol should dry quickly.  It should eliminate the smell and disinfect the horn.
DO NOT let any liquid stay in too long.  If necessary use a mild bleach solution but realize it will take a few days for the chlorine smell to dissipate.  You could also use witchhazel with spearmint but use it sparingly.
Stubborn smells can also be eliminated with odor neutralizers.

When the horn is clean, anoint the bell end with some anointing oil that has frankincense and myrrh. Put some up the mouthpiece channel with a trumpet valve brush (purchased at a music store).
It doesn’t hurt to ask God to bless the horn and your efforts to glorify Him!
3. Finally, if you have access to an ozone producing machine, you can put the horn with the bell up against the outlet and let it deodorize overnight.  Some commercial models will do it in an hour.

Any other questions can be referred to my e-mail listed on our website.
May God bless your obedience to His Torah.

Can a shofar be made of other than a kosher animal?

Arthur L. Finkle June 22nd, 2008

MB 586:1

The best yeedo mitzvah = ram, bent
Middle = kosher animal
Least = any kind of horn

586:16
(68) Horn must be hollow and from kosher animal

(2) Preferred make ram
(8)
tfiillin = Ex 13:9 tfillin – teach of the Lord be in your mouth
Mutar B’ficha – good to put in your mouth

Some disagree

Concept of things that surround the mitzvah not a machmir = tashmishe mitzvah

Shofar – the ikor = hear the note

Even nevaylah or treif = OK

Things in Temple were holy
Draisa

However, the bible permits work in the Temple via sacrifices
Cohen Gadol – shatnez on Yom Kippur
Dye

Ex 13:9

Tfillin mutah b’ficha = Holy things shall be kosher in mouth

Cepts:

Kosher
Tamishe – around the mitzvah

Mezzuza, torah scroll,
Shabbas 28b baraisa – Tachash – covered wall of mishkan with elephant hide

Pirsha b’alma = secretions

Honey is a secretion of unkosher animal = bee

Blue dye tallis = dye is secretion of sea animal

Silk – not kosher creature = worm

Gelatin = not kosher
But Rav Soloveichick experimented with a compound that when it dried, dogs would not eat it = Ko Gel

Others say men can not eat it

Fish processed

Dye (kilozen) = not edible and secretion

Megillah 26b

Does purity in succah, lulav, shofar

Tahmi’she = core part is OK

Magen Avraham = machmir all has to be pure

Avot 67b
Non-kosher unfit for human consumption. Not called food

R. Meir (Tanna) – animal hairs – less machmir

Anointed oil and incense – secretions ANDF not edible

Dyes of crimson – liberal and orthodox opinions

The Binding of Isaac in the Beit Alfa Synagogue Mosaic

Arthur L. Finkle June 22nd, 2008

If the evidence has been interpreted correctly, then it would appear that the Christian artists were making use of motifs that had originated in rabbinic teaching.
The impression that emerged from the above examples, which testified to a free exchange of artistic and religious ideas between Jews and Christians in the Byzantine era, marks a sharp contrast to the official attitudes expressed by the rabbis and theologians of the time, whose principal concern was to establish barriers between the two communities. The evidence suggests that, on the person-to-person plane, as acted out in rural villages like Beit-Alpha, interfaith relations were more casual and unselfconscious.
When all is said and done, there is a satisfying appropriateness in associating universalistic sentiments with the story of the binding of Isaac. For the Torah itself emphasizes that the ultimate reward for Abraham’s devotion is that “in thy seed shall all the nations of the earth be blessed.”

The Binding of Isaac in the Beit Alfa Synagogue Mosaic

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