MESSIANIC SILVER SHOFAR for ANOINTING OIL+GIFT Bottle Hebraic Jewish Hebrew Root

Description

Messianic Seal Jewish Shofar, Ram's Horn, For Holding
Anointing Oil
Beautiful Handcrafted Silver plated Shofar, Made in The Holy Land of Israel
Comes with a Free Gift
- Small Bottle of
Anointing
Oil
This Shofar is
Specially Designed for Holding Anointing Oil with Seal and Strap Holding (Sealed on both ends)
Size approximately
13 Inch / 34 cm* (Length as measured on circumference)
But if
some of the branches were broken off, and you,
although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree.
Do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you.
(Romans 11:17-18)
The Shofar is finely handcrafted and decorated with a thick copper sheet all around, plated 925 Sterling Silver, with the Jewish Star of David and Jerusalem Temple Menorah (7 branch lamp) embossed and colored in shiny Gold color.
Strong and durable, curved shape, hand made in Israel from high quality African ram's horns, the horns are drilled, shaped and polished, showing the original colors of the horn. All Shofars are cleaned and sterilized.
Nice for display or use, wonderful gift for Christian, Religious Holidays, family heirloom piece
This Shofar is sealed on both sides, has a cork on wire, to hold inside the Shofar biblical anointing oil. It is n
ot for Blowing. See more silver plated shofars, regular shofars, painted shofars and shofars for anointing oils in our store
Click here to see more Jewish Shofars - Kudu and Ram Horns in store
Click here for more Biblical
Anointing Oils
from the Holy Land
Shipping from Israel, arrival time 3-5 weeks
The Shofars come in assorted different colors, designs and patterns,
please see the pictures.
We will choose color
randomly
,
but if you prefer a specific color (dark or bright) - please write it in the note at payment, and we will try our best to match color - as possible
Approximate Size (Length*)  :
13 inch  /  34 cm
(Sizes will slightly vary from Shofar to Shofar)
* Length is measured on the circumference -
from tip to tip - from the mouthpiece to the shofar's "trumphet" opening
You are welcome to check more Judaica arts and crafts, made in Israel items at
Liorel, Art from Israel
ebay store
Authentic religious gift from Israel, the Shofar is nice for display and for use, Jewish people are blowing the shofar horn around the Jewish new year, when people make soul seeking and pray for answers and forgiveness. it is a great Mitzvah to hear the Shofar blows at synagogues at Rosh Hashanah and Yom kippur (the high Jewish holidays), and take our prayers high and through the doors of the sky, to be heard and answered, and hopefully fulfilled.
Liorel Art from Israel
Directions for storage
: store in a cool and dry place. No special maintenance needed - the shofar is a live tissue (bit like nails). Using wax, detergents, solvents etc will harm it.
No two animal horns look alike and no two shofars sound exactly the same. As the ram or kudu (African Antelope) grow older, their horns get larger and become more and more twisted into a curve or even a spiral, especially with rams. Horns of older rams often form two or three complete loops. Larger ram's horn shofars are rare and more difficult to get nowadays
The
Messianic Seal
of Jerusalem is a symbol for
Messianic Judaism
and
Christians
. The sym
bol is seen as a depiction of the
Menorah
, an ancient
Jew
ish
symbol, together with the
Ichthys
, an ancient depictive representation of
Christian faith
and the community of
Jesus
followers, creating a
Star of David
at the intersection.
[1]
The Messianic Seal is not the only symbol of Messianic Judaism, which has other graphical representations such as the Menorah and Star of David, the cross in the Star of David, among others.
In
Romans 11:11–24
Paul compares Israel to the natural branches of a cultivated olive tree and the Gentile believers to the branches of a wild olive tree. The natural branches (Israel) were broken off, and the wild branches (Gentiles) were grafted in (verse 17). The Gentiles, then, have been made partakers of the promises and inherit the blessings of God’s salvation.
The
holy anointing oil
(
Hebrew
: ??? ?????
shemen ha-mishchah
, "oil of anointing") formed an integral part of the ordination of the
priesthood
and the
High Priest
as well as in the consecration of the articles of the
Tabernacle
(Exodus 30:26) and subsequent
temples in Jerusalem
. The primary purpose of
anointing
with the holy anointing oil was to cause the anointed persons or objects to become
qodesh
, or "most holy" (Exodus 30:29).
Originally, the oil was used exclusively for the priests and the Tabernacle articles but was later extended to include prophets and kings (I Samuel 10:1). It was forbidden to be used on an outsider (Exodus 30:33) or to be used on the body of any common persons (Ex. 30:32a) and the
Israelites
were forbidden to duplicate any like it for themselves (Ex. 30:32b).
Christianity
has continued the practice of using holy anointing oil as a devotional practice, as well as in various liturgies.
[1]
The holy anointing oil described in
Exodus
30:22-25 was created from:
[2]
[3]
Pure
myrrh
(?? ????
mar deror
) 500
shekels
(about 6 kg)
Sweet
cinnamon
(?????? ???
kinnemon besem
) 250 shekels (about 3 kg)
Kaneh bosem
(???-???
kaneh bosm
) 250 shekels (about 3 kg)
Cassia
(???
kiddah
) 500 shekels (about 6 kg)
Olive oil
(??? ???
shemen sayith
) one
hin
(about 5 quarts according to Adam Clarke; about 4 liters according to
Shiurei Torah
, 7 liters according to the
Chazon Ish
)
More on the shofar: A
shofar
[?o'fa?]
(
Hebrew
:
????
(
help
·
info
)
) is a
horn
, traditionally that of a
ram
, used for
Jewish
religious purposes. Shofar-blowing is incorporated in
synagogue
services on
Rosh Hashanah
and
Yom Kippur
. Shofars come in a variety of sizes.
Bible and rabbinic literature
[
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|
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beta
]
The
shofar
is mentioned frequently in the
Hebrew Bible
, the
Talmud
and
rabbinic literature
. The blast of a shofar emanating from the thick cloud on
Mount Sinai
made the
Israelites
tremble in awe (Exodus 19:16).
Shofar (by Alphonse Lévy) Caption says: "To a good year"
The shofar was used to announce holidays (Ps. lxxxi. 4), and the
Jubilee year
(Lev. 25:9). The first day of the seventh month (
Tishri
) is termed "a memorial of blowing" (Lev. 23:24), or "a day of blowing" (Num. 29:1), the shofar. They were for signifying the start of a war (Josh. 6:4; Judges 3:27; 7:16, 20; I Sam. 8:3). Later, it was also employed in processions (II Sam. 6:15; I Chron. 15:28), as musical accompaniment (Ps. 98:6; comp. ib. 47:5) and eventually it was inserted into the temple orchestra by David (Ps. 150:3). Note that the 'trumpets' described in Numbers 10 are a different instrument, described by the Hebrew word 'trumpet' (
Hebrew
:
??????
?; hasosrah), not the word for shofar (
Hebrew
:
????
?).
The
Torah
describes the first day of the seventh month (1st of Tishri = Rosh ha-Shanah) as a
zikron teru?ah
(
Hebrew
:
????? ?????
?; memorial of blowing; Lev. xxiii) and as a
yom teru?ah
(
Hebrew
:
??? ?????
?; day of blowing; Num. 29). This was interpreted by the Jewish sages as referring to the sounding of the shofar.
In the
Temple in Jerusalem
, the shofar was sometimes used together with the
trumpet
. On New Year's Day the principal ceremony was conducted with the shofar, which instrument was placed in the center with a trumpet on either side; it was the horn of a
wild goat
and straight in shape, being ornamented with gold at the
mouthpiece
. On fast days the principal ceremony was conducted with the trumpets in the center and with a shofar on either side. On those occasions the shofarot were
rams' horns
curved in shape and ornamented with silver at the mouthpieces. On Yom Kippur of the
jubilee year
the ceremony was performed with the shofar as on New Year's Day.
On Rosh Hashanah and other full holidays (Day of Atonement, Ingathering of the harvest (
Sukkot
), Passover and the Feast of Weeks – Pentecost) a single Priest perfected two sacrifices in honor of the full holiday, (Note that festivals such as Hanukah and Purim, are not considered full holidays requiring an extra sacrifice). On Rosh Hashanah, something special occurred during the special sacrifice. Arguably two Shofar Sounders played the long notes and one Trumpet player played the short note. Accordingly, Rosh HaShanah is called Yom Teruah (the day of the blast) Otherwise, the Trumpets had "top billing." Rosh Hashanah27a, supports this claim: "Said Raba or it may have been R. Joshua B. Levi: What is the scriptural warrant for this? – Because it is written, "With trumpets and the sound of the Shofar shout ye before the King in the Temple, we require trumpets and the sound of the Shofar; elsewhere not."
[1]
Indeed, on Yom Kippur, the Shofar was sounded to announce the
Jubilee Year
(every 50 years, Jews were granted forgiveness, debts were forgiven, indentured Israelites were granted freedom, and the fields "shall become owned by the priests." Shofar first indicated in Yovel (Jubilee Year - Lev. 25:8-13). Indeed, in Rosh Hashanah 33b, the sages ask why the Shofar sounded in Jubilee year. Further support
[
clarification needed
support of what?
]
is found in Rosh Hashanah 29a, where the Talmud talks of trumpets for sacrifices but Shofar in the Jubilee Year does not apply to priests who are exempt from the obligations of the jubilee. Perhaps,
[
citation needed
]
we have the first mention of Shofar Sounding by non-Priests. Perhaps the first distancing away from the Sacrificial Cult.
[
citation needed
]
Otherwise, for all other special days, the Shofar is sounded shorter and two special silver Trumpets announced the sacrifice. When the trumpets sound the signal, all the people who were within the sacrifice prostrate themselves, stretching out flat, face down and on the ground.
The shofar was blown in the times of
Joshua
to help him capture
Jericho
. As they surrounded the walls, the shofar was blown and the Jews were able to capture the city. The shofar was commonly taken out to war so the troops would know when a battle would begin. The person who would blow the shofar would call out to the troops from atop a hill. All of the troops were able to hear the call of the shofar from their position because of its distinct sound.
[
citation needed
]
Post-Biblical times
[
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|
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beta
]
In
post-Biblical
times, the shofar was enhanced in its religious use because of the ban on playing musical instruments as a sign of mourning for the destruction of the temple. (It is noted that a full orchestra played in the temple.) The shofar continues to announce the New Year,
[2]
and the new moon,
[
dubious
–
discuss
]
, to introduce
Shabbat
,
[
dubious
–
discuss
]
to carry out the commandment to sound it on Rosh Hashanah, and to mark the end of the day of fasting on Yom Kippur once the services have completed in the evening.
[3]
Secular uses have been discarded (see a notable exception in a section
further down
).
[4]
The shofar is primarily associated with Rosh Hashanah. Indeed, Rosh Hashanah is called "Yom T’ruah" (or "Yom Teruah") (the day of the shofar blast). In the
Mishnah
(book of early rabbinic laws derived from the
Torah
), a discussion centers on the centrality of the shofar in the time before the destruction of the second temple (70 AD). Indeed, the shofar was the center of the ceremony, with two silver trumpets playing a lesser role. On other solemn holidays, fasts, and new moon celebrations, two silver trumpets were featured, with one shofar playing a lesser role. The shofar is also associated with the
jubilee year
in which, every fifty years, Jewish law provided for the release of all slaves, land, and debts. The sound of the shofar on Rosh Hashanah announced the jubilee year, and the sound of the shofar on Yom Kippur proclaimed the actual release of financial encumbrances.
The
halakha
(Jewish law) rules that the shofar may not be sounded on Shabbat due to the potential that the ba’al tekiyah (shofar sounder) may inadvertently carry it which is in a class of forbidden Shabbat work.
[5]
The historical explanation is that in ancient Israel, the shofar was sounded on Shabbat in the temple located in Jerusalem. After the temple’s destruction, the sounding of the shofar on Shabbat was restricted to the place where the great
Sanhedrin
(Jewish legislature and court from 400 BCE to 100 C.E.) was located. However, when the Sanhedrin ceased to exist, the sounding of the shofar on Shabbat was discontinued.
[6]
The shofar says, "Awake, sleepers from your sleep, and slumberers arise from your slumber!" Mishneh Torah, Laws of Repentance 3:4.
[7]
Mitzvah
[
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|
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beta
]
The Sages indicated that the
mitzvah
was to hear the sounds of the shofar. They went so far as to consider a shofar blown into a pit or cave and to decide whether a person who hears the original sound or the echo has fulfilled the mitzvah. Mishnah (Rosh Hashanah 27b). The Shulchan Aruch sums up that if the hearer hears the reverberation, the mitzvah is not valid. However, if the listener perceives the direct sounds, he fulfils the mitzvah.
[8]
Thus, most modern halakhic authorities hold that hearing a shofar on the radio or the Internet would not be valid to satisfy the mitzvah because "electronically reproduced sounds do not suffice for mitzvot that require hearing a specific natural sound. . . . However, one should consult a competent rabbi if an unusually pressing situation arises, as some authorities believe that performing mitzvot through electronically reproduced sound is preferable to not performing them at all."
[9]
According to
Jewish law
women and minors are exempt from the commandment of hearing the shofar blown (as is the case with any positive, time-bound commandment), but they are encouraged to attend the ceremony.
If the Baal Tekiyah (shofar sounder) blows with the intention that all who hear will perform the mitzvah, then anyone listening—even someone passing by—who intends to hear the Shofar can perform the mitzvah because the community blower blows for everybody. If the listener stands still, it is presumed he intends to hear.
[10]
If one hears the blast but with no intention of fulfilling the mitzvah, then the mitzvah has not been fulfilled.
Qualifications
[
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|
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beta
]
The expert who blows (or "blasts" or "sounds") the shofar is termed the
Tokea
(lit. "Blaster") or
Ba'al T'qiah
(lit. "Master of the Blast"). Being a Ba'al T'qiah (shofar sounder) is an honor. Every male Jew is eligible for this sacred office, providing he is acceptable to the congregation. "The one who blows the shofar on Rosh Hashanah . . . should likewise be learned in the Torah and shall be God-fearing; the best man available." If a potential choice will cause dissension, he should withdraw his candidacy, even if the improper person will be chosen.
[11]
If a blind blower was dismissed, but the community did not find a blower as proficient, he should be appointed as community blower.
The Shulchan Aruch discusses who is fit to blow the shofar on behalf of a congregation:
Anyone not obligated to fulfill the mitzvah of sounding the shofar cannot fulfill the commandment for (cover) another whose duty it is to perform the mitzvah.
Although a woman (who is exempt from this mitzvah because it is time bound) may not blow the shofar for men (whose duty it is to perform the mitzvah), a female
Ba'alat
T'qiah may intone the shofar for herself and other women. Similarly, she may say a blessing over the mitzvah even though it is not mandatory (the requisite blessing contains the words "asher kid'shanu b'mitzvotav v’tzivanu", "who sanctified us with His commandments [mitzvot] and commanded us to ...", but women are not commanded in this mitzvah).
Only a freeman (not even a slave who will become free in the next month) can be a Ba'al T'qiah.
[12]
The
Ba'al T'qiah
shall abstain from anything that may cause ritual contamination for three days prior to Rosh Hashanah.
[13]
from wikipedia
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