What should we be thinking while hearing the shofar? What message does the shofar intend to convey? Why does the Torah command us to sound the shofar on Rosh Hashanah? How do the themes of G-d’s kingship, the revelation at Sinai, and repentance come together in the shofar? What is the difference between the shofar blasts in the different parts of the prayers? Does invoking the merit of the Akeidah or accepting the Torah suffice to merit a favorable year, or is something more required? These questions and more are the focus of this week's article.
Reflections During Tekias Shofar
Why did Hashem give us the mitzva to hear the shofar on Rosh Hashanah? Is the reasoning something we are meant to grasp, or is it a mitzva beyond human comprehension?
The Maharal of Prague (Derech Chayim, Avos 2:7) outlines three levels of Torah study: Da’as, Chochma, and Tevuna: Da’as – knowing the halacha and details of the mitzva. This grants eternal life. The second level is Chochma -- understanding the reasoning behind each mitzvah; an understanding that nourishes the soul. The third level is Tevuna -- the ability to derive new laws from existing ones. This week, our article delves into the reasoning behind the shofar – the level of Chochma, allowing us to gain a deeper understanding and appreciation of the mitzvah we are about to perform this week, G-d willing, and elevate our souls through it.
Reasons for Mitzvos
When exploring the reasons for mitzvos, and particularly the mindset required when performing them, we can categorize mitzvos into several categories. Each has its own underlying intention and purpose, some of which we may comprehend, while others remain hidden.
- Mitzvos for which the Torah explicitly states a reason. Some mitzvos appear in the Torah along with their reason. For example, the mitzvah of sitting in the sukkah is explained (Vayikra 23:42-43), "You shall dwell in sukkos for seven days... so that your generations will know that I had the children of Yisrael dwell in sukkos when I brought them out of the land of Egypt." Here, the primary reason for the mitzvah is explicitly stated in the Torah. Although additional reasons are offered by Chazal and Kabbalists, this is the primary reason. Some authorities maintain that one who did not think about this reason while sitting in the sukkah does not fulfil the mitzvah properly (if at all).
- Mitzvos for which the Torah does not state a reason, but the Sages provide one. In these cases, the reason is significant, but it does not affect the halacha of the mitzvah itself, and one who performs the mitzva without bearing in mind its intention will have fulfilled the mitzva.
- Mitzvos for which neither the Torah nor the Sages provide a reason, but the early commentators or Kabbalists offer explanations. These are reasons that are comprehensible to most people. For example, abstaining from theft is a mitzva anyone can understand. When we know that Rosh Hashanah is the day of G-d's coronation as King, and the shofar blasts are the coronation ceremony (similar to trumpets nowadays), hearing the sound of the shofar is logically explained. Similarly, since Rosh Hashana is a day when our fate is decided, it is understandable that the shofar serves as a wake-up call for repentance.
- Mitzvos for which no reason is provided in the Torah or Chazal, and for which no logical reason is apparent. The Rishonim, most notably Rambam in his work More Nevuchim (part III), and Sefer HaChinuch, discuss the importance of learning the reasons for mitzvos. (However, the Rashba disagrees with this approach.)
Reasons for Blowing the Shofar
The Torah does not mention any reason for the mitzvah of sounding the shofar. The shofar, though, is considered a defining element of Rosh Hashanah. In the section discussing the festivals (Parashas Emor, Vayikra 23:24) we read: "In the seventh month, on the first day of the month, you shall have a Shabbos, a memorial of teruah, a holy convocation." Similarly, in Parashas Pinchas (Bamidbar 29:1), we learn: "In the seventh month, on the first day of the month, you shall have a holy convocation; you shall not do any work; it shall be for you a day of teruah." In both instances, the Torah does not command directly to blow the shofar. Rather, it refers to the day as a "memorial of teruah" or a "day of teruah." According to one interpretation, this means that the shofar causes us to be remembered positively before Hashem.
The reasons for blowing the shofar appear in a discussion in the Gemara (Rosh Hashanah 16a). There, we find, what appears to be a contradiction regarding the reasons for blowing the shofar, and a discussion of the question if a reason exists at all.
Rabbi Yitzchak asks: Why do we blow the shofar on Rosh Hashanah. The Gemara gives a straightforward answer: "The Merciful One commanded us to blow!" This is the core reason behind the mitzvah -- fulfilling the Divine command.
At the conclusion of the discussion, the Gemara clarifies that Rabbi Yitzchak’s question did not refer to the basic obligation of blowing the shofar, but rather to the custom of blowing twice—once before Mussaf and once during Mussaf. The Gemara answers that this is done to "confuse the Satan." The Rishonim offer two interpretations of this term: one view holds that when Satan sees how beloved the mitzvos are to us – we don’t suffice with fulfilling the mitzva on the basic level, hearing 30 shofar blasts, but add more -- he cannot accuse us of neglecting the mitzvos. Another interpretation suggests that "Satan" here refers to the evil inclination, our very own Yetzer Hara. The sound of the shofar serves as a wake-up call for repentance, and by blowing it repeatedly, we strengthen our resolve to overpower the Yetzer Hara and sincerely return to Hashem.
Further on, the Gemara explains the significance of the Mussaf prayers on Rosh Hashanah: "Recite before Me on Rosh Hashanah psukim of Malchuyos, Zichronos, and Shofaros: Malchuyos -- so that you will proclaim Me king over you; Zichronos -- so that your remembrance will rise before Me for good; and with what? With the shofar." Some Rishonim explain that reciting the psukim of Shofaros brings our positive mention before Hashem, while others hold that the very act of blowing the shofar itself achieves this.
Rabbi Abbahu adds further depth, explaining the use of specifically a ram’s horn. He teaches: "Why do we blow with a ram's horn? The Holy One, blessed be He, said: 'Blow before Me with a ram's horn, so that I may remember the binding of Yitzchak, the son of Avraham, and I will consider it as if you had bound yourselves before Me.'" Both Yitzchak and Avraham sacrificed what was most precious to them during this test: Yitzchak offered his very life, while Avraham was giving up a lifetime's worth of teaching against cruel pagan practices, as well as his hope for future generations.
In summary: The primary reason for blowing the shofar is simply because it is a Divine commandment, beyond human comprehension. During the mitzvah we should intend to fulfill Hashem’s will. Nonetheless, various explanations for the mitzva’s customs have been offered, shedding light on the shofar’s purpose: proclaiming G-d’s kingship, seeking positive remembrance, invoking the merit of Akeidas Yitzchak, and confusing the Satan.
Rabbenu Saadia Gaon’s Ten Explanations
Rabbenu Saadia Gaon penned a famous list of ten reasons for Tekias Shofar (as recorded in the Abudraham's Siddur for Rosh Hashanah). These reasons have been cited by many scholars throughout the generations:
- The Creation of the Man: Rosh Hashanah marks the day on which man was created, when G-d's kingship began. Just as a king cannot be a king without a people to acknowledge his rule, so too, Hashem's kingship is realized through the Jewish nation, who accept and affirm His sovereignty. And just as kings are greeted with trumpets at the coronation ceremony, so too we – we coronate G-d with the shofar. Rabbenu Saadia Gaon references the pasuk (Tehilim 98:6): "With trumpets and the sound of the shofar, shout for joy before the King, the Lord."
- A Call to Repent: Rosh Hashanah is the first day of Aseres Yemei Teshuva. The shofar’s blasts are a physical sound of a spiritual alarm. Just as sirens sound to warn people of impending danger, the shofar calls upon us to awaken and repent. Once the siren has been sounded, those who choose to ignore it have only themselves to blame for any harm that follows.
- The Revelation at Sinai: When the Torah was given at Mount Sinai it was accompanied by a powerful shofar blast (Shemos 19:16): "The sound of the shofar was exceedingly strong, and the entire people in the camp trembled." By blowing the shofar, we remind ourselves of that momentous occasion – and our commitment to study the Torah and keep the mitzvos.
- The Prophecies: When there were prophets, they often warned people of an impending danger by blowing a shofar. Just as a watchman sounds an alarm to alert the city of a threat, prophets used the shofar to warn of impending spiritual danger. This also serves to remind us of the prophecies and their messages.
- A Call for Battle: The shofar is also a symbol of war: "My soul hears the sound of the shofar, the cry of war" (Yirmiyahu 4:19). The shofar reminds us of the destruction of the Temple and calls us to pray for its rebuilding.
- Akeidas Yitzchak: The ram's horn reminds us of the ram sacrificed in place of Yitzchak Avinu. When remembering Akeidas Yitzchak we are inspired to commit ourselves to devote our life towards sanctifying G-d's Name. Merely mentioning our forefather’s merit is not enough – we must actively connect ourselves to their actions, and solidify our commitment in reality.
- Arousing Feelings of Fear and Awe: The sound of the shofar naturally instills awe and fear in our hearts, as the pasuk says (Amos 3:6): "Can a shofar be blown in a city, and the people not tremble?"
- The Great Day of Judgment: The shofar reminds us of the ultimate final Day of Judgment, inspiring us to fear it and prepare for that day.
- The Ingathering of the Exiles: The shofar symbolizes the future gathering of the Jewish people, as prophesied (Yeshayahu 27:13): "On that day, a great shofar will be blown, and those lost in Assyria and exiled in Egypt will come and bow to the Lord in Yerushalayim."
- The Resurrection of the Dead: The shofar reminds us of the future resurrection of the dead, as it is said (Yeshayahu 18:3): "All the settlers of the world and dwellers of the earth, when the banner is raised on the mountains, you will see it, and when the shofar is blown, you will hear it."
The Rambam and Sefer HaChinuch
The Rambam (Hilchos Teshuva 3:4) writes:
"Even though the sounding of the shofar on Rosh Hashanah is a (Divine) decree, it contains an allusion. It is as if [the shofar's call] is saying: Wake up you, sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year… Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts. "
Similarly, Sefer HaChinuch (Mitzvah 405) writes:
"The foundation of the mitzvah is that man, being of physical nature, does not awaken without stimulus. Just as soldiers before war sound the horn and shout in order to stimulate themselves for battle, likewise we (do so), on Rosh Hashanah, which is the preordained day for judging all the inhabitants of the world. As our Sages of blessed memory said (Rosh Hashanah 16a): ‘On Rosh Hashanah all the inhabitants of the world pass before Hashem like sheep.’”
Every individual and their actions are scrutinized on Rosh Hashana. If one’s merits outweigh their sins, they are judged favorably; but if their sins are numerous, they may face harsh decrees, or even death (physical or spiritual). Therefore, it is incumbent upon each person to awaken and seek mercy from Hashem, for He is gracious and compassionate. The sound of the shofar stirs the hearts of all who hear it, particularly the broken notes of the teruah, which deeply move and inspire repentance.
In addition, the shape of the shofar conveys a symbolic message. Rabbi Yehuda explains (Rosh Hashanah 26b) why we are careful to specifically use a bent ram's horn -- the bent shape inspires heartbreak and humbling of our spirits to Heaven.
Musaf on Rosh Hashanah
While Musaf prayers usually focus on the sacrifices of the day, on Rosh Hashana there are three additional brochos: the psukim of "Malchuyos," "Zichronos," and "Shofaros." Those three additional brochos contains the day’s central message, as well as the very basis of Judaism.
Rabbi Yosef Albo, a disciple of the Maharshal, writes in Sefer Haikkarim (1:4) that although the Rambam enumerated the Yud-Gimmel Ikkarim (Thirteen Principles of Faith), they can be condensed into three main principles:
- The existence of Hashem.
- Hashgacha pratis.
- Torah min-hashomayim (from Heaven).
Malchuyos, Zichronos, and Shofaros were instituted to correspond to these three pillars of Judaism. The section of Malchuyos teaches us about the existence of Hashem—the reality of the Creator and His kingship, that He is the King of Kings, and His dominion extends over all creation. The section of Zichronos teaches us about the Creator's providence over every individual being. The section of Shofaros reminds us of the Revelation at Mount Sinai.
During the shofar blasts of Malchuyos, one should see with his mind’s eye how he himself is coronating Hashem as King, like the trumpets and horns used to accompany the coronation of a human king. During the shofar blasts of Zichronos we recall how Hashem watches over us, and the ram of Akeidas Yitzchok that inspires us to dedicate our lives for Hashem’s honor just like our forefather Yitzchak. During the Shofaros shofar blasts, we should recall the sound of the shofar at Saini, embedding in our hearts that the Torah is from Hashem, and recommit to learning it and keeping the mitzvos, with a strong and resounding “na'aseh v'nishma".