1-3 of 3 results  for:

  • Jewish Music x
  • Peoples and Music Cultures x
Clear all

Article

Victor de Pontigny

revised by Paul Sparks

(b Heilbronn, 1802; d Styria, 1890). German jew's harp and guitar player. After an initial lack of success in his native country, he travelled through Switzerland in 1825–6, eventually arriving in Paris where he worked as a guitar virtuoso. In 1827 his op.1 (a set of 12 airs for solo guitar) was published by Richault in Paris, and in the same year he appeared in London as a guitarist and jew's harpist. He produced extremely beautiful effects by performing on 16 jew's harps, having for many years cultivated this instrument in an extraordinary manner. The patronage of the Duke of Gordon induced him to return to London in 1828; but he soon found that the iron jew's harp had so injured his teeth that he could not play without pain, and he therefore spent more time playing the guitar. At length a dentist devised a glutinous covering for his teeth, which enabled him to play his jew's harp again. He was very successful in Scotland and thence went to Bath (...

Article

Razia Sultanova

Metal jew’s harp of the Turkmen, Uzbek and Yakut peoples. In Uzbekistan it is also known as the chang-qobuz and is played by groups of women or children; among the Yakut peoples of Siberia it is played by male ensembles. In the past women’s groups (consisting of 4–5 women) of the Surkharndarya-Kashkadarya region played the ...

Article

Shofar  

Jeremy Montagu

(Heb., pl. shofarot)

The ram's horn of the Bible; it is the only ancient Jewish liturgical instrument that survived the destruction of the Second Temple of Jerusalem by the Romans in 70 ce and is still in use. For a discussion of the shofar in biblical times, see Biblical instruments, §3, (x); see also Jewish music, §II.

In post-biblical times, the shofar was still widely used for signalling, not only as an alarm but also with some symbolical intent on occasions of natural or man-made catastrophe such as droughts, famine or raging inflation. It was also used on occasions of rejoicing and jubilation (the word ‘jubilee’ is derived from the name of a special form of the instrument, the shofar ha-yovel), a practice still in use today among the Sephardim.

The Ashkenazim, however, use the shofar only during the month of Ellul, on Rosh Hashanah (New Year; the first day of the following month) and Yom Kippur. On Rosh Hashanah it is blown at several points during the service, symbolically to call Israel together and to summon all Jews to repentance and to God; all adult male Jews are under obligation to hear the shofar on this day. Four calls are blown in varying combinations at each point (...