{"id":45109,"date":"2018-02-13T11:50:49","date_gmt":"2018-02-13T11:50:49","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=45109"},"modified":"2018-02-13T11:52:51","modified_gmt":"2018-02-13T11:52:51","slug":"shofar-communicates-message","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/shofar-communicates-message\/","title":{"rendered":"The Shofar Communicates a Message"},"content":{"rendered":"

After the Torah is read and returned to its place, the congregation is seated. One person stands and recites the blessing:\u00a0 Blessed are You, Hashem, L-rd of the universe, who has sanctified us with His commandments and commanded us to hear the sound of the shofar.\u00a0 (Maimonides, Mishne Torah, Hilchot Shofar, Lulav, v\u2019Sucah 3:10)<\/em><\/strong><\/p>\n

The shofar<\/em> communicates a message we are called upon to obey<\/strong><\/p>\n

The sounding of the shofar<\/em> is the central practice of Rosh HaShanah.\u00a0 Hearing its sounds is one of the Torah\u2019s 613 commandments.\u00a0 The performance of many positive commandments is preceded by a blessing.[1]<\/a>\u00a0 There are a number of opinions regarding the proper blessing for the mitzvah<\/em> of shofar<\/em>.\u00a0 The accepted opinion is presented above.\u00a0 Maimonides rules that the blessing ends with the words lishmoa kol shofar<\/em> \u2013 to hear the sound of the shofar<\/em>.\u00a0 In this blessing we acknowledge that Hashem commanded us to hear the sounds of the shofar<\/em>.<\/p>\n

Rabbeinu Asher accepts the opinion above but notes variants of the benediction suggested by other authorities.\u00a0 One alternative is to end the blessing with the words lishmoa ba\u2019kol shofar<\/em>.[2]<\/a>\u00a0 This variant adds the ba<\/em> prefix to the word kol<\/em> \u2013 sound. \u00a0Although this addition seems minor, it changes the meaning of the blessing.\u00a0 With this addition, the blessing means to obey<\/em> the sound of the shofar<\/em>.[3]<\/a><\/p>\n

We do not accept this opinion.\u00a0 However, its premise is important.\u00a0 This opinion points out that the fulfillment of the mitzvah<\/em> of shofar<\/em> requires that we not only hear its sounds but that we obey their command.\u00a0 What is the command communicated by the shofar<\/em>?\u00a0 The first step toward answering this question is to identify the theme of Rosh HaShanah.<\/p>\n

 <\/p>\n

You were revealed in Your cloud of glory to Your sacred people to speak with them.\u00a0 From the heavens You made them hear Your voice and revealed Yourself to them in thick clouds of purity.\u00a0 Moreover, the entire universe shuddered before You and the creatures of creation trembled before You during Your revelation, Our King, on Mount Sinai to teach Your people Torah and commandments. \u2026.. You were revealed to them and with the sound of the shofar You appeared to them.\u00a0 (Musaf Amidah of Rosh HaShanah)<\/em><\/strong><\/p>\n

The theme of Rosh HaShanah is Hashem\u2019s kingship<\/strong><\/p>\n

The musaf<\/em> amidah<\/em> of Rosh HaShanah includes three unique central blessings.\u00a0 The first of these blessings \u2013 malchuyot<\/i>\u00a0\u2013 deals with Hashem\u2019s sovereignty. The second \u2013 zichronot<\/i>\u00a0\u2013 discusses His providence over humankind and the Jewish people. The final blessing \u2013 shofarot<\/i>\u00a0\u2013 is devoted to exploring the meaning of the shofar<\/em>.\u00a0 The opening paragraph of this blessing is quoted above.\u00a0 It associates the shofar<\/em> with the Sinai revelation.\u00a0 The blessing suggests that the shofar<\/em> blast announces the revealed presence of Hashem as sovereign of the universe.\u00a0 In other words, the shofar<\/em> is akin to the trumpet blast proclaiming the entrance of a king.<\/p>\n

The shofar<\/em>\u2019s<\/em> proclamation of Hashem\u2019s presence is an expression of the day\u2019s overall theme.\u00a0 Rosh HaShanah is the celebration of Hashem\u2019s sovereignty over the universe.\u00a0 This theme is fully developed in the first of the central blessings of the musaf<\/em> amidah<\/em>.\u00a0 This is the blessing of malchuyot<\/i>\u00a0which discusses the sovereignty of Hashem.\u00a0 The blessing has a second theme.\u00a0 It is also the blessing of kedushat ha\u2019yom<\/em>.\u00a0 It is devoted to describing the unique sanctity of Rosh HaShanah.\u00a0 The combination of these two themes suggests that they are closely related or even synonymous.\u00a0 The day\u2019s sanctity is derived from its designation as our celebration of Hashem\u2019s sovereignty.[4]<\/a><\/p>\n

We now have a response to our question.\u00a0 What is the message of the shofar<\/em> that we are called upon to obey?\u00a0 Rosh HaShanah celebrates Hashem\u2019s sovereignty. The shofar<\/em> announces the entrance of the king.\u00a0 The shofar<\/em> declares that Hashem is our king and that He is the ruler of the entire universe.\u00a0 We obey the voice of the shofar<\/em> by acknowledging Hashem\u2019s kingship and serving Him as our ruler.<\/p>\n

 <\/p>\n

Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the shofar’s call] is saying:\u00a0 Wake up, 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, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts.\u00a0 (Maimonides, Mishne Torah, Hilchot Teshuvah 3:4)<\/em><\/strong><\/p>\n

The sounds of the shofar<\/em> call upon us to repent<\/strong><\/p>\n

In the above quotation, Maimonides discusses the meaning of the shofar<\/em>.\u00a0 He explains that the shofar<\/em> serves as a wake-up call.\u00a0 It urges us to reconsider our lives, renew our devotion to Hashem, abandon our sins, and repent.\u00a0 This message seems to be different from the amidah<\/em>\u2019s commentary of the meaning of the shofar<\/em>.\u00a0 According to Maimonindes, the shofar<\/em> beckons us to repent.\u00a0 According to the commentary of the amidah,<\/em> the shofar<\/em> proclaims Hashem\u2019s sovereignty.\u00a0 In order to respond to this issue, let us consider other comments of Maimonides.<\/p>\n

Even though repentance and calling out [to Hashem] are desirable at all times, during the ten days between Rosh HaShanah and Yom Kippur, they are even more desirable and will be accepted immediately as [Isaiah 55:6] states: “Seek Hashem when He is to be found.”\u00a0 (Maimonides, Mishne Torah, Hilchot Teshuvah 2:6)<\/em><\/strong><\/p>\n

For these reasons, it is customary for all of Israel to give profusely to charity, perform many good deeds, and be occupied with mitzvot from Rosh HaShanah until Yom Kippur to a greater extent than during the remainder of the year.\u00a0 During these ten days, the custom is for everyone to rise [while it is still] night and pray in the synagogues with heart-rending words of supplication until daybreak.\u00a0 (Maimonides, Mishne Torah, Hilchot Teshuvah 3:4)<\/em><\/strong><\/p>\n

The Ten Days of Repentance<\/strong><\/p>\n

Maimonides explains that during the period beginning with Rosh HaShannah and continuing through Yom Kippur emphasis should be given to repentance.\u00a0 Conventionally, this period is referred to as the Aseret Yemai Teshuvah<\/em> \u2013 the Ten Days of Repentance.\u00a0 The special character of this period is reflected in the practices that Maimonides associates it.\u00a0 These include giving more intense and consistent attention to the performance of mitzvot<\/em> and rising in the morning to recite selichot<\/em> \u2013 prayers of supplication and penitence.\u00a0 In practice, the liturgy of Rosh HaShanah does not include such prayers. We do not recite vedoi<\/em> \u2013 the confession of our sins.\u00a0 We do not engage in expression of contrition.[5]<\/a>\u00a0 This is because Rosh HaShanah celebrates Hashem\u2019s sovereignty.\u00a0 Its mood is festive and joyous.[6]<\/a>\u00a0 It is not appropriate in this context to dwell upon our sins and engage in expressions of contrition.\u00a0 But how do we reconcile our observance of Rosh HaShanah with Maimonides\u2019 assertion that it initiates a period of repentance?\u00a0 Where in our observance of Rosh HaShanah is there any element of repentance or contrition?<\/p>\n

If a person transgresses any of the mitzvot of the Torah, whether a positive command or a negative command – whether willingly or inadvertently – when he repents, and returns from his sin, he must confess before the L-rd, blessed be, He as [Numbers 5:6-7] states: “If a man or a woman commit any of the sins of man… they must confess the sin that they committed.”\u00a0 (Maimonides, Mishne Torah, Hilchot Teshuvah 1:1)<\/em><\/strong><\/p>\n

Teshuvah is great for it draws a man close to the Shechinah as [Hoshea 14:2] states: “Return, O Israel, to Hashem, your L-rd;” [Amos 4:6] states: “`You have not returned to Me,’ declares Hashem;” and [Jeremiah 4:1] states: “`If you will return, 0 Israel,’ declares Hashem, `You will return to Me.'” Implied is that if you will return in teshuvah, you will cling to Me.\u00a0 Teshuvah brings near those who were far removed. Previously, this person was hated by the Omnipresent, disgusting, far removed, and abominable. Now, he is beloved and desirable, close, and dear. (Maimonides, Mishne Torah, Hilchot Teshuvah 7:6)<\/em><\/strong><\/p>\n

Two Aspects of Repentance<\/strong><\/p>\n

The answer lies appreciating that there are two aspects to teshuvah<\/em> \u2013 to repentance.\u00a0 First, the commitment of a sin requires that we repent.\u00a0 This aspect is explained by Maimonides in the first quotation above.\u00a0 In the second quotation, Maimonides focuses upon the second aspect of teshuvah<\/em>.\u00a0 When we sin we move away from Hashem. Our sins create a partition between us and Hashem.\u00a0 Teshuvah<\/em> is the means of restoring our relationship with Him. It rips down the barrier that separates between us and Hashem.\u00a0 In short, teshuvah<\/em> is a response to sin and it is a restoration of our relationship with Hashem.<\/p>\n

The Aseret Yemai Teshuvah<\/em> are devoted to both aspects of teshuvah<\/em>.\u00a0 They are a time to repent our sins and atone for the specific sins we have committed.\u00a0 They are also a time to return to Hashem and restore our relationship with Him.\u00a0 Appropriately, Rosh HaShanah initiates this period.\u00a0 We begin our return to Hashem by acknowledging and personally accepting His sovereignty.\u00a0 Rosh HaShanah does not feature vedoi <\/em>or expression of contrition.\u00a0 But its clear resounding declaration of Hashem\u2019s majesty is the beginning of the process of returning to Him and restoring our relationship with Him.<\/p>\n

Let us consider an analogy.\u00a0 Many of us have entered into a conflict with a friend and after time wished to bring the conflict to a close.\u00a0 We apologized and perhaps, we exchanged apologies with the other person.\u00a0 But even after apologies were exchanged, tension remained.\u00a0 The relationship that we enjoyed before the conflict was not restored.<\/p>\n

How could we have secured a better outcome?\u00a0 What measure would have restored the relationship that we miss?\u00a0 Well, what would have happened if instead of offering a simple apology, we had first spoken to our friend about the meaningfulness of the relationship that we shared, then described how much we miss this relationship, and finally apologized for specific wrongs?\u00a0 I suspect that this apology would have been more effective.\u00a0 This is because our friend would understand that it is not merely an apology for a specific wrongdoing; it is an apology for discounting the importance of our relationship and allowing this conflict to undermine it.<\/p>\n

The point of this analogy is that like two friends in conflict, we too must take responsibility for our wrongdoings and apologize; we must repent for our sins.\u00a0 But this repentance is more meaningful when it is founded upon a desire to restore our relationship with Hashem.\u00a0 Rosh HaShanah expresses that desire to restore our relationship with Hashem.\u00a0 Through our declaration of His sovereignty, we declare that we wish to return to Him.\u00a0 Upon this foundation, we move forward during the remaining days of the Aseret Yemai Teshuvah<\/em> and offer our vedoi<\/em> and supplications.<\/p>\n

Acknowledgment of Hashem\u2019s kingship is the foundation of our repentance<\/strong><\/p>\n

We can now return to our original question.\u00a0 What is the message of the shofar<\/em>?\u00a0 Is it a proclamation of Hashem\u2019s presence as our king or is it a wake-up call to perform teshuvah<\/em>?<\/p>\n

It is fundamentally a declaration of Hashem\u2019s kingship.\u00a0 But in the context of Rosh HaShanah, this declaration wakes us up to the imperative to perform teshuvah<\/em>.\u00a0 We declare that Hashem is our king and proclaim our desire to renew our relationship with Him.\u00a0 This is our wake-up call.\u00a0 Once we acknowledge His sovereignty and embrace the challenge of returning to Him, we feel compelled to consider our lives, repent from our sins and seek His forgiveness.[7]<\/a><\/p>\n

Shanah Tovah u\u2019Metukah.<\/em><\/p>\n

 <\/p>\n

 <\/p>\n

[1]<\/a> Not every positive commandment is preceded by a blessing. For example, we are commanded to honor our parents.\u00a0 When one cares for one\u2019s parents this commandment is fulfilled.\u00a0 Nonetheless, no blessing is recited prior to the fulfilling the commandment. Why some positive commandments are preceded by a blessing and others are not is discussed extensively among the authorities.<\/p>\n

[2]<\/a> Rabbaynu Asher, Commentary on the Talmud<\/em>, Mesechet Rosh HaShanah, Chapter 4, note 10.<\/p>\n

[3]<\/a> This conclusion assumes that when the ba<\/em> prefix is added to the word kol<\/em> and follows a conjugation of the verb ShMA<\/em> \u2013 for example, liShMoA<\/em> \u2013 it changes the meaning of the phrase from hear the voice<\/em> to obey the voice<\/em>.\u00a0 This conclusion is based upon the meaning of this expression in the Torah.\u00a0 For example, see: Sefer Beresheit 21:12, 27:8, Sefer Shemot 4:1, 23:21, Sefer BeMidbar 14:22, Sefer Devarim 9:23, and 21:18.\u00a0 An exception is Sefer BeMidbar 21:3.\u00a0\u00a0 In this instance, the phrase means to respond<\/em> to the voice<\/em>. \u00a0Thank you to Rabbi Michael Taubes for this insight into the significance of this variation from the accepted version of the blessing. (Is There a Mitzvah of Teshuvah on Rosh HaShana?<\/em>, YUTorah.org).<\/p>\n

[4]<\/a> The Talmud in Mesechet Berachot explains that a blessing must conclude with a single theme.\u00a0 The conclusion of malchiyot \/ kedushat ha\u2019yom<\/em> is Blessed are You, Hashem, King over all the world, Who sanctifies Israel and the Day of Remembrance<\/em>.\u00a0 This conclusion combines reference to Hashem\u2019s sovereignty with description of the day\u2019s unique sanctity as the Day of Remembrance.\u00a0 This formulation seems to violate the rule that a blessing must conclude with a single theme. Based upon the above discussion, this issue is easily resolved.\u00a0 Because Hashem\u2019s sovereignty is fundamental to the theme of the Day of Remembrance these are not two separate themes but merge into a single theme.\u00a0 See similar remarks by Rav Yosef Dov Soloveitchik, Harerai Kedem<\/em> vol 1 p 45.<\/p>\n

[5]<\/a> On Rosh HaShanah, it is customary to recite Avinu Malkaynu<\/em> following the leader\u2019s repetition of the amidah<\/em>.\u00a0 However, there is dispute among the authorities as to whether the first line should be included.\u00a0 This is because this line proclaims that we have sinned before Hashem.\u00a0 The authorities who exclude this line argue that it is inconsistent with the theme of Rosh HaShanah.\u00a0 We do not focus upon confessing our sins or engage in expressions of contrition.\u00a0 See: Mishne Berurah<\/em> 584:3.<\/p>\n

[6]<\/a> Of course, the atmosphere of joy is accompanied by our recognition that on Rosh HaShanah Hashem sits in judgment.\u00a0 The Avinu Malkaynu<\/em> verses that are recited are comprised of various petitions for salvation.\u00a0 These verse acknowledge that Hashem is our king and that He determines our destiny.\u00a0 Also, other elements of the liturgy focus upon judgment and appeal to Hashem for salvation.\u00a0 Nonetheless, our awareness of the seriousness of the occasion is not intended to negate the joy of the day.<\/p>\n

[7]<\/a> Tur, Orech Chayim 581 discusses the custom of sounding the shofar<\/em> from the beginning of Elul. He cites two sources.\u00a0 The first is a midrash.\u00a0 Moshe ascended Mount Sinai on the first of Elul to receive the second Tablets.\u00a0 Accompanying his ascent, a shofar<\/em> was sounded in the camp.\u00a0 The midrash adds that also Hashem \u201cascended with that shofar<\/em> blast\u201d.\u00a0 Tur adds that the shofar<\/em> is also associate with repentance. The commentaries on Tur discuss his reasons for providing two explanations of the significance of shofar<\/em> in support of the custom.\u00a0 According to the above, Tur\u2019s comments can be explained.\u00a0 Tur first quotes the midrash.\u00a0 The midrash provides an historical connection between the sounding to the shofar<\/em> and the first day of Elul.\u00a0 Also, it associates the shofar<\/em> blast with Hashem\u2019s presence.\u00a0 He ascends with the blast of the shofar<\/em>. However, we do not sound the shofar<\/em> during the month of Elul solely to acknowledge Hashem\u2019s presence or His approach.\u00a0 As on Rosh HaShanah, it is intended to evoke an urgency to repent.\u00a0 Tur provides a second source that describes the shofar<\/em> as such a wake-up call.\u00a0\u00a0 In other words, inherently, shofar<\/em> proclaims Hashem\u2019s sovereignty.\u00a0 However, our objective in sounding the shofar<\/em> during Elul is not only to announce His presence but also to thereby, inspire repentance.<\/p>\n","protected":false},"excerpt":{"rendered":"

After the Torah is read and returned to its place, the congregation is seated. One person stands and recites the blessing:\u00a0 Blessed are You, Hashem, L-rd of the universe, who has sanctified us with His commandments and commanded us to hear the sound of the shofar.\u00a0 (Maimonides, Mishne Torah, Hilchot Shofar, Lulav, v\u2019Sucah 3:10) The […]<\/p>\n","protected":false},"author":843,"featured_media":45111,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[337],"tags":[],"class_list":["post-45109","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-rosh-hashanah"],"yoast_head":"\nThe Shofar Communicates a Message - Jewish Holidays<\/title>\n<meta name=\"description\" content=\"The shofar communicates a message we are called upon to obey; the theme of Rosh Hashanah is Hashem\u2019s kingship; the sounds of the shofar call upon us to repent; 2 aspects of repentance; acknowledgment of Hashem\u2019s kingship is the foundation of our repentance.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/shofar-communicates-message\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Shofar Communicates a Message - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"The shofar communicates a message we are called upon to obey; 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