The Gemara in Masechet Shabbat (35b) describes a custom that was observed each week before Shabbat in Jewish communities during Talmudic times. A person would climb onto the rooftop of a tall building in the town and blow six Shofar blasts. Specifically, he would twice blow the series of Teki’a-Teru’a-Teki’a. The Gemara explains the significance of each Shofar blast. The first, for example, served as a warning to the farmers working in the fields outside the city that they must put down their tools and start making their way back home to prepare for Shabbat. The second Shofar blast alerted the shopkeepers in the city that the time has come to close their stores, and the third indicated the time to light the Shabbat candles. The final Shofar blasts indicated the onset of Shabbat. The person blowing the Shofar would then put down the Shofar and come down from the rooftop, as Shabbat begun.

Interestingly, the Shulhan Aruch (Orah Haim 256; listen to audio recording for precise citation) records this practice, noting that it was observed during the times when the Jewish people lived securely under self-rule. Even though this custom does not appear to have any practical ramifications for the Shulhan Aruch’s time, he nevertheless found it necessary to mention this custom. The Kaf Ha’haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) writes that this Halacha should be followed in places where Jews enjoy control over their communities and do not fear the local gentile population. Under such circumstances, a public proclamation of the onset of Shabbat should be made, if not with a Shofar, then with some other medium, such as a siren or a bell. Indeed, the Kaf Ha’haim records various customs that were practiced in several Jewish communities to announce the onset of Shabbat. He writes that in Jerusalem, the Rabbis would dispatch messengers just before Shabbat to instruct the storekeepers to close their shops, warning that they would not receive blessing from any profits earned from sales made after that point. The Rabbinical leaders of the time had the authority to impose punitive measures upon those who refused to close their shops, including excommunication and even Malkot (lashes).

Although we cannot observe this specific practice in our communities nowadays, it nevertheless bears significance for us, especially during the summer months, when Shabbat begins late on Friday afternoon. During the summer, people feel less pressured to begin preparing for Shabbat, and get involved in all kinds of activities on Friday, which could easily cause them not to properly prepare for Shabbat. We must remember that observing Shabbat also entails spending time preparing for Shabbat on Friday. It has been said that American Jewry, though they observe Shabbat, have abolished the concepts of Ereb Shabbat and Mosa’eh Shabbat. In earlier generations, Ereb Shabbat wasn’t “Friday,” and Mosa’eh Shabbat was not “Saturday night.” Rather, Ereb Shabbat was the time to prepare for Shabbat, and Mosa’eh Shabbat was celebrated with a Melaveh Malka. Unfortunately, many Jews nowadays fail to observe Friday and Mosa’eh Shabbat the way they ought to be observed.

Thus, even if we do not have somebody sound the Shofar on Friday afternoon, we must be cognizant of the importance of properly preparing for Shabbat on Friday, as an expression of honor and respect for Shabbat.