The ancient preferential use of the rani's horn was stren^ thened by the association of the E>ay of the Tnnnpet (Ist o! Tishri) m later Jeu-ish ritual with the narrative of the offerin(- of Isaac ((in 22i^. The whole chapter is read in the synuiro^iea on the 2nd of Tifihri. and references to the incident abound In the ritual of the festival). The horns now use<l are sometiniea can'ed, and adorned with golrlen crowns and Hebrew inscrip- tions, but no metallic attachment is permitted at the mouth- piece {Shxtlchan ArxLch, Orach Chayim, § 6iji ff . For an ex- cellent account of the construction of the shophdr, with illustrations, see O. Adler, Proeeedinga of the U.S. J/tM«um, xvi. 287-301 ; Reports, 1892, 437^50 ; 1899, p. 648).
As in the modem eynafjo^ie, so in the Bible, the shdp/ulr is associated "(to«:etlier w ilh certain special otlV;rin«;s, Nu •29-''*) with tlie feast held on the new moon (see New MooN) of the sevtiiitli month. This feast is an addition to tl»e Calendar of the Feasts in P (Lv 23^"^, Nu 2d^-% * In the seventh month, on the hrst day of the month, shall be a solemn rest unto you [nur^ P"'?!). a memorial of blowing:; of trumpets' (Lv 23-*). * It is -vni"? Dv, a day of blowing of trumpets unto you.' Thus the precise instrument is not named in the Hebrew (LXX has ffaXiriyytav in Lev., whence tlie plural ' trumpets' in AV. The synaj^'ogue uses only one instrument. In Num. the LXX has sijiiply ijfjJpa cTTjfiaffias — *a day of signalling'), but the shophdr is obWously intended, lor tiie term tcruahy though also used of the hctzozerak (Nu 10^) and the cymbal (Ps 150*), is connected with the sJtdphdr in several passages (see esp. Lv 25^, a passage on which the Slishna rightly relies). The exact musical notes intended are unknown ; indeed the rude horn has no precise note, and various examples not only differ in this respect from one another, but from one and the same shophdr very different effects are produceable. Greater attention was probably paid to rhythm and length tlian to the actual musical sounds, and this is still the case, ' Any sound is satisfactory,' runs the Rabbinical prescript, but tradition confesses itself unable to be more pre- cise. In tlie lUble various terms are used : V\<^ (whence the term yipj? Ezk 7" for ' trumpet,' and tiie New Heb. Ukiah for a note on the same instru- ment) to sm-itCt hence to produce a sharps clear note ; ^5*0 to drmo out or prolong (whence perhaps the tfkiah gcdolah, or great tckiah of the modem synagogue; cf., however, Is 27^^); and y'"!T (whence tne biblical teruah) to produce a trembling^ vibra- tory note, or a series of quick blasts.
The Rabbinical ritual, unable to identify the biblical notes.
Erescribed three sounds : the simple tt'kuih, the t^ritah produced y vibrating the lips and not the /thfiphiir, and the sh^hdrim or three short broken notes. The baal tu/y^ah, who blows the «AouA(ir, utters the benediction, ' Blessed art thou O Lord our Gtwi, li'uig of the Universe, who host sanctified us by thy com- mandments and commanded us to hear the sound of the ahojjftdr.' The number of distinct notes varies in dilTerent rites (from 30 to 100). A whole section of the mu,saph or additional service of the Day of tlie Trumpet is known &» the ghuphfirMh ^.Mishna, Ro»h Ua»h>tna, iv. 6); it consists of a collection of scriptural passa^^es in which the shophdr is men- tioned (see Singer, Authoriztd Daily J'rayer-Book, p. 252 ; and on the New Year Lituryy, Friedmann in JQIi i. e2). These passages refer chiefly to the giving of the Law at Sinai and to the future redemption, and the ossot-intion of the shophdr with the latter event often occurs in the NT ('Last trump,' 1 Co 16^2; cf. ITh 4i«, Mt 24a', 2Ks (?2i, and Is 2713, Zee 9»^). Thus the shophdr plays itM part not only in the biblical feast, but also in the general scheme of the later New Year celebrations.
The festival haw, from early Itahhinical times, been known as njy-n &*NT (New Year; see TiiiB), fn;jri dH'C Day of Memorial'; cf. Lv 23^), and ]^-^_ri qV (' Day of Judgment*). The festival has been spiritualized into a solemn day of self-introspection, and the shofihdr is regarded as a signal, culling to inner and outward repcnliinee.
In anticipation of the feast itself, the $hophdT is with this object sounded in many synagogues throii;,'hout the previous month Klul, morning and evening, with tlie exception of the Sahbaths. (If the Ist of Tishri happen to fall on a Saturday, the shuphdr Is not sounrled, excci)t in certain Kcformcd Jewish congregations. In the temple the shophdt was of course soundwl on the Sabbath)- So, t-oo. after the festival, the shojihnr Is (lounded (among the Senhardic Jews) on the 7th day of Tabernacles iUttfha'ana liah'ni) during the seven circuila of the imlinH. This last act completes the penitentiary cycle, which includes the Day of Atooement. The whole period is
816
TRU]\rPET
TRUTH
the most eolemn in the modern Jewish Calendar, and it is noteworthy that Rabhinical Judaism has in tliis case, oa in eeyeral others, developed the biblical prescriptions in a purely spiritual direction. One of the finest sections in Maimonides' Code (Mislnuh Torah) is the section on Penitence (r\yvR * return '), in which the ideas of a sense of sin, regret, and practical nniendnient are, on the basis of Rabhinical concep- tions, combined into a remarkable and beautiful whole. It should he added that the ^~i^p'J or binding of Isaac on the altar plays in the liturgy of the 6ynaj,'Ogue for the New Year a r61e in some, though not in tlie most characteristic, aspects not unlike that of the Crucifixion in the theology and liturgj' of the Christian Church.