You might want to pull this page out of the Torah Tidbits and put it into your Rosh HaShana machzor. It is our hope that this page will help with knowledge and KAVANA. (The hard copy of TT contains all the Hebrew text foe before and after Shofar) The first “session” of Shofar blowing, which consists of 30 blasts and constitutes the fulfillment of the Torah’s mitzva of Shofar, is done after the reading of the Torah and Haftara (and Drasha) and before the Torahs are returned to the Aron. It is the sitting-down blasts, as opposed to the Shofar blasts during the Amida, although we stand for this set too. It is the minhag to say T’hilim 47
seven times before Shofar blowing: The Torah says that the first day of the seventh month shall be a T'RU'A DAY. We are taught by the Oral Law that this means that we are to hear the sound called T'RU'A, which is to be produced by the Shofar. Furthermore, we are to hear the T’RU’A three times, and that each T’RU’A is to be preceded by and followed by a P'SHUTA, a plain, long blast which we call T'KI'A. We do not know exactly what our Sages
meant the T'RU'A to sound like. It is to sound like crying, wailing,
sobbing, moaning, sighing, or some combination thereof. To satisfy
different opinions, we have two sounds that we call SH'VARIM and T'RU'A,
and the combination of the two. Therefore, to satisfy the Torah's
requirement of hearing the Shofar on Rosh HaShana, we must hear 3 each of
the following combinations: Let’s refer to this as a Big Set of Blasts (30 KOLOT). One each of these sequences is a Small Set (10 KOLOT). Although the requirement of the Torah will be satisfied with 30 KOLOT (sounds or blasts), the Sages instituted the practice of sounding the Shofar during the Amida - linking the Shofar-sounds with each of the 3 main brachot of Musaf - MALCHIYOT (Kingship), ZICHRONOT (Remembrances), and SHOFAROT (Shofars). Some shuls blow during the repetition of the Amida only; others blow during the silent Amida as well. And, as is well-known, the custom is to blow additional blasts (10 or 40, as the case may be) after the Amida, to bring the total number of blasts to 100. 100 conveys completeness and fullness. On Rosh HaShana, we don't just blow the Shofar, we are fully saturated with the Shofar sounds. This fulfills the sense of "YOM T'RU'A there shall be for you", more than a lesser number would. (There is also another reason given for
the 100 blasts, having to do with the lament of the mother of Sisra, as
recorded in the Book of Sho'f'tim.) CALL TO REPENTANCE • The Shofar is the alarm that (hopefully) wakes people up to the challenge of doing T'shuva and asking G-d for forgiveness. This is one of the major aspects of Shofar (and the main reason for having blown the Shofar throughout Elul). It is the broken sounds of the SH'VARIM and T'RU'A that most fit this aspect of Shofar. Shofar is associated with embarking on the road to Spiritual Return. AKEIDAT YITZCHAK • Perhaps the most prominent element of Rosh HaShana is the Binding of Isaac. The choice of a ram's horn as Shofar, the Torah readings, the main focus of the Zichronot bracha, and Tashlich, all point to the AKEIDA as a major theme of the day. When we stand in judgment before G-d, we are not isolated individuals but are the spiritual heirs of the Patriarchs and Matriarchs whose commitment to G-d is exemplified by the Akeida. The Chafetz Chaim points out that most of the promises of blessing in the Torah are conditional upon our good behavior. The notable exception is G-d's promise to Avraham Avinu at the Akeida, which is unconditional. If our sincerity and commitment to G-d and His Mitzvot ever comes into question, we need only realize that we are the descendants of Avraham & Yitzchak and have inherited from them an absolute and complete dedication to G-d's Word, the Torah. MATAN TORAH • The Torah describes the events of Sinai as being accompanied by the "sound of the Shofar ever increasing". When we hear the Shofar (specifically the T'KI'A), we should be motivated to rededicate ourselves to Torah and mitzvot. In essence, this is the foundation of T'shuva. The Shofar reminds us of our commitment to the Torah; repentance is G-d's gift to us when we fail in that commitment. The words of the Prophets are likened to the sound of the Shofar. This reminder should inspire greater commitment to faithful observance of Judaism. Our deal with G-d, when we asked not to hear His voice directly, was our promise to listen to the prophets, starting with Moshe and continuing throughout the generations. This aspect of Shofar, then, follows the previous item - Matan Torah. INSTILLS FEAR • "If a Shofar sounds in the city, will not the People tremble?" Think of the sound of a siren - the feelings of apprehension and dread that it filled us with. An ambulance’s siren reminds us of human frailty and illness. Churban Beit HaMikdash should also be kept in mind while hearing the Shofar. The Prophets mention the Shofar in their description of the Churban. One should think of the "ups and downs" of Jewish history as part of the Rosh HaShana challenge that we all face. Furthermore, the destruction of the Temples resulted from our not keeping faith with G-d. These thoughts then, should also lead us to think of repentance as the way to reverse the devastating effects of the Churban. Ingathering of the Exiles is described by Yeshayahu as being accompanied by the sound of a Great Shofar. We are witness to the beginning of that process; may we be privileged to see its continuation and culmination. This too is in the realm of the T'KI'A and is one of the promises to keep in mind so that we can put "things in proper perspective". The Great Judgment Day is associated with the Shofar. One must understand that we stand in judgment before G-d on every Rosh HaShana, but that we we will also do so on a different scale "after 120 years" and "at the end of days". T'CHIYAT HAMEITIM is also associated
with Shofar. Thinking of this gives us a broader perspective on what G-d
expects of us and what is in store. What it isn't & what it is In fact, there have been famous
rabbanim in previous generations who have banned Tashlich in their
communities so that people should not slacken off from the major
challenges of the Yamim Nora'im - T'shuva and Prayer. The lead passage of Tashlich gives us
the origin of its name, and probably the main origin of the custom itself.
The second pasuk (Micha 7:19) speaks of G-d, in His mercy, "casting our
sins into the depths of the sea." This is our T'shuva goal - to repent so
sincerely, that G-d will erase our sins completely. The Midrash tells us that the Satan received G-d's permission to try to dissuade Avraham Avinu from going to Har HaMoriah to sacrifice Yitzchak. He placed a river in Avraham's way, but Avraham was so determined to carry out G-d's command, that he walked right into the water. Nothing would stop Avraham. The river became a symbol of dedication to G-d. On Rosh HaShana, the anniversary of the Akeida, we go to the riverside and "remind" G-d (so to speak), and ourselves, of the dedication of our forefather Avraham, and to rededicate ourselves to Torah & mitzvot with that high level of dedication. There is a kabbalistic analogy drawn between the opening, main p'sukim of Tashlich, and the Thirteen Divine Attributes. This idea adds to the significance of the Tashlich recitation, because of the power of invoking the Yud-Gimmel Midot. They are an essential element in the Slichot and T'shuva process, and are integrally bound to the Biblical events of the Elul - Rosh HaShana - Yom Kippur period. The text for Tashlich varies from machzor to machzor. In this Pull-Out, you will find a bit more text than some, and less than others. It is appropriate to supplement the regular Tashlich texts with your own prayers. On Rosh HaShana, when we spend a significant amount of time in shul davening, we don't say "enough is enough". After a festive lunch, we go out of our homes to pray between prayers. But we don't go to the Beit Knesset. Instead, we go to a body of water, into nature, where G-d's Presence should also be strongly felt, and we revel in His majesty and recommit ourselves to His service. Tashlich starts on the last page (which
becomes the front page as soon as you turn this sheet over). K'TIVA
V'CHATIMA TOVA [The Parshat
Nitzavim-Vayeilech Homepage]
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