Busy with our daily lives, we tend to remain indifferent to the true objectives of our life, as if immersed in a deep sleep. Behold, suddenly, a penetrating sound rises from the earth and reverberates, in its magnitude, throughout the heavens. It is the call of the shofar, one of the instruments most capable of awakening us, motivating us to repent and reminding us that it is never too late to start over.
Busy with our daily lives, we tend to remain indifferent to the true objectives of our life, as if immersed in a deep sleep. Behold, suddenly, a penetrating sound rises from the earth and reverberates, in its magnitude, throughout the heavens. It is the call of the shofar, one of the instruments most capable of awakening us, motivating us to repent and reminding us that it is never too late to start over.
The sound of the shofar is a wordless prayer whose eloquence no expression could convey, bringing with it a message of redemption and repentance for the entire People of Israel.
Perhaps this is the reason why one of the most moving moments of the celebration of the High Holidays is the blowing of the shofar. It is this sound that, with its cry, awakens our souls to a renewed and deeper commitment to our actions and life mission. It is like an alert reminding us that these are the days of Celestial Judgment and that we need to become aware of the presence of the Creator.
According to Maimonides, the sound of the shofar seems to say: "Awake from your sleep and ponder your deeds; remember the Creator and return to Him in penance. Do not be one of those who lose sight of reality by chasing shadows or waste years searching vain things that will not benefit you. Look deep into your souls and consider your actions; abandon wrong paths and bad thoughts and return to G-d, so that He may have mercy on you!"
An ancient instrument
The shofar is one of the oldest wind instruments used by man. Throughout the history of humanity, newer ones were invented, and the old ones were abandoned.
However, the shofar we use today is made the same way it was made thousands of years ago. In the Torah, it is mentioned for the first time in the passage of Divine Revelation, on Mount Sinai, when, on the third day after Moses came down: "there was a heavy cloud on the mountain, and the sound of the shofar was very loud,... It made all the people in the camp tremble." And the biblical account continues, further on:... "the sound of the shofar continued and increased a lot; and Moses spoke and G-d answered him through the sound".
It was also at the sound of the shofar that the walls of Jericho fell, the first city conquered by the Children of Israel after 40 years in the desert. In Ancient Israel, it was customary to blow the shofar on several occasions. It was used to proclaim joyful news of peace, as well as to warn of imminent dangers or call for war. During battles, the sound of the Teruá came loudly to symbolize triumph.
At first, Israeli soldiers played this sound in a broken way to intimidate the enemy and then they played it forcefully, announcing victory.
They also touched it when sacrifices were offered in the Holy Temple; as well as to announce the beginning of the month, Rosh Chodesh; the days of fasting and festivals; solemn occasions, such as the approach of the Holy Ark; the advent of the Sabbatical Year and Jubilee; in the coronation of Prophets and Kings, playing an important role in both public and religious matters.
According to the Midrash, the shofar must be curved, indicating that we should bow our hearts before G‑d. And, as its purpose is to inspire humility and feelings of repentance, it is easy to understand why it is not richly decorated, like other objects of worship. Only a few notches are allowed on the material itself, and there cannot be any painting on its shaft. If there is any ornament, it should only be on the outside, without piercing the walls. This indicates the importance of simplicity and humility. Just as the shofar becomes inadequate if any gold or silver ornament pierces the bone that composes it, human beings must also keep their interior intact and not let anything material take over their mind and soul.
It can be made with the horn of any kosher animal, with the exception of cattle. The reason takes us to the sin of the golden calf committed in the desert by the Children of Israel, because, when begging for Divine Mercy, we would not want G-d to remember such a disastrous event. Therefore, preference is given to the horn of a ram, which takes us back to Akeidá, when a ram was sacrificed in place of our patriarch, Itzhak.
In the portion of the Torah that is read on the second day of Rosh Hashanah, about this sacrifice, at the moment when his death seemed certain, an angel of G-d calls from Heaven, saying to Abraham: "Do not stretch out your hand against the boy, because now I know that you are a G-d-fearing man."
Then, when he raises his eyes, Abraham sees a ram stuck by its horns, on a nearby branch. Take it and then offer it as a sacrifice in place of your son." The Talmud teaches us that G-d considers Itzhak as if Itzhak had been sacrificed, for in the eyes of the Eternal, sincere and honest intention is equivalent to an action.
On Rosh Hashanah, when each of us is being judged by G-d, we blow the shofar to invoke the merits of Itzhak, as a source of blessing and protection for us, his descendants. For the Eternal has said to us: "Blow a shofar made of a ram's horn for Me, and I will remember the sacrifice of Itzhak on your behalf, and I will think of you as if you too were ready to offer your lives to Me."
The act of hearing the shofar and praying for Divine Mercy have always been intrinsically rooted in the Jewish soul. Even in times of persecution, Jews sought ways to hear sacred touches. At the time of the Spanish Inquisition, for example, conversos used to search the fields, hills and caves to blow the shofar, despite knowing that if they were caught doing so they would be burned alive. Even in certain Arab countries there were times when the rulers prohibited Jews from blowing the shofar because it scared them, making them think that it was the announcement of the arrival of the Mashiach, who was blowing the shofar of Redemption.
The different sounds of the shofar
Blowing the shofar is not as simple as playing a trumpet or other wind instrument. The man in charge of playing it, the Baal Tokêa, needs to compress his lips in such a way that it is difficult even for the most experienced. It is common to make several attempts before getting the correct sound. Before playing, the Baal Tokêa recites blessings on behalf of everyone present. It is important that the congregation hear the sound of the shofar itself and not its echo, because if they only hear the echo, they will not have fulfilled the mitzvah of the shofar. This sound must not only be heard, but also understood and its message fulfilled. For this reason, at its touch we must remain silent, composed.
Regarding the power of blowing the shofar, the Baal Shem Tov teaches: "In the royal palace there are many rooms, each with its own key. There is one key, however, a single instrument, which opens all the doors - it is the axe. The shofar is an axe. When a person, carried away by passion, dismantles his heart before the Almighty, he can break down any of the gates of the palace of the King of Kings, Melech ha-Melachim, the Holy One, Blessed is He."
Three characteristic sounds make up the shofar blasts: Tekiyá, Shevarim and Teruá. The first, Tekiyá, is a continuous sound, like a long sigh, and symbolizes the Eternal's love for Israel. It also announces the coronation of G-d as King of the Universe. On Rosh Hashanah we celebrate the creation of Adam, who immediately proclaimed G-d as King of the Universe and, each new year, the sound of the shofar proclaims that He is our King. The second type of blows, called Shevarim, there are three interrupted sounds, like sobs.
Kabbalah teaches that they are like laments, the sobbing cry of a Jewish heart longing to connect with G-d. Finally we hear the sound of the Teruá, made up of nine or more very short sounds, like broken sighs amidst tears, awakening us from our spiritual sleep. Our sages teach that just as the sound of the Teruá opens the sinner's heart, it also appeases Divine wrath.
The choppy sounds of the shofar - Shevarim and Teruah - resemble muffled sighs and groans that penetrate the heart and serve to awaken the person to repentance and return. In addition to evoking and expressing feelings of deep regret for the evil deeds we have committed in the past, its beats are a call to arms, like a war drum that confuses our internal enemy and encourages us not to give up in our spiritual battle.
According to Rashi, by blowing the shofar, the Jewish people are able to appease G-d, because when the Eternal hears the sound of the Teruah and sees our repentance, He is filled with compassion for His children, rising from the Throne of Justice to sit in that of Mercy. As the final message is that of Divine forgiveness, the last sound, the Tekiyá Guedolá, the great tone, is very long. This sound does not represent a sob, sigh or lament, but a cry of triumph and joy; for we are confident that G‑d has accepted our repentance. This same expression of joy can be seen in the melody of the verses recited immediately after the ringing. While the previous ones are solemn, those that follow them speak of the joy and relief that arise after sincere repentance. Tekiyá Guedolá remembers the great day, when the Great Shofar will be blown to reunite the entire people of Israel from exile, with the arrival of Mashiach.
When blowing the shofar - whether during the month of Elul, on Rosh Hashanah, or on Yom Kippur, the number of blasts or the type of sound combinations used depends on interpretations and considerations of Halacha, Jewish Law, and the customs of each community. Several communities, for example, have the custom of playing it every morning, after morning prayers, during the month of Elul.
On the two days of Rosh Hashanah, in most communities, the shofar is blown in groups of three blasts, each group repeating three times, totaling thirty blasts. The order is as follows: the first group is composed of Tekiyá - Shevarim - Teruá - Tekiyá; then, Tekiyá - Shevarim - Tekiyá; and, finally, Tekiyá - Teruá - Tekiyá. Adding them together, there are ninety touches; and, at the end, the group of ten plays once again, making a hundred touches.
In Jewish congregations of Syrian origin, it is customary to add yet another touch of Tekiyá, before the Aleinu Leshabê'a prayer, at the end of the Rosh Hashana service. This brings the total to one hundred and one touches, equivalent to the numerical value of the name of Michael, the Archangel of Israel, known as Sar Israel, Prince of Israel. So, at the time we pray to be included in the Book of Life, we offer one more blast of the shofar to ask Archangel Michael to come to our defense before the Celestial Court.
On the Great Holidays
On Rosh Hashanah, the role of the shofar is so fundamental that the party is also called Yom Teruá, the Day of Sounding. For it is his call, the simple blast of a trumpet, which announces that "the People Chosen by G-d are crowning Him as their King, announcing to all living beings that... The Eternal, G-d of Israel is a Majestic King and His Kingdom dominates everything."
One of the commandments of the day, as we saw above, is to hear the sound of the shofar, a hundred times on each of the two days of Chag. Only when the first day falls on Shabbat can it not be touched. The second day never falls on Shabbat.
Before the blows, Psalm 47 is recited seven times. According to our sages, this psalm not only refers to the Great Shofar that will be sounded by Mashiach, but also to the one played on each Rosh Hashanah and which symbolizes the redemption of the sins of the soul of every human being. In the text of the psalm, two concepts are intertwined: the power of the shofar to inspire men and to awaken Divine Mercy.
The word Elo-kim also appears in the text seven times, which refers to the manifestation of G-d as the Dispensary of Severe Justice.
Therefore, before blowing the shofar we pronounce G-d's name in His attribute of Justice forty-nine times. The sages explain that just as there are forty-nine levels of spiritual impurity before the lowest level - from which no redemption is possible - there are also forty-nine ascending levels of holiness that can be reached by man. And Psalm 47 has the power to transform the forty-nine levels of spiritual impurity into forty-nine levels of holiness - this is because when Israel seeks purification and perfection so intensely, Divine Justice is transformed into Mercy.
On Yom Kippur, at the end of the service, before the 'Titkabel' of the Kaddish prayer, the shofar is blown again. According to Ashkenazic custom, a long Tekiyá is heard, while among the Sephardim the Tekyiá is played ten times, followed by a final Teruá. If the Neilah service and the verses that follow it are completed before the stars appear, the congregation must wait for their appearance to sound the last shofar. And after hearing it, some communities say: "Leshaná haba'á bi'Yerushalayim!", next year in Jerusalem!
There are several explanations for the blowing of the shofar on the Day of Atonement. One of them is that in Ancient Israel the shofar was sounded on Yom Kippur in the year of "Yovel", the Year of Jubilee, to announce that from that moment on all slaves would be freed and debts would be cancelled.
Therefore, on each Day of Atonement we blow the shofar, a symbol of our hope that the day will soon come when the Great Shofar announces the coming of Mashiach and, with it, our true freedom.
Bibliography:
The Book of Psalms Commented, Mayanot Publisher
Rabbi Kitov, Eliyahu, "The Book of Our Heritage, 1st volume, Feldheim Publishers
Werblowsky, R. J. Zwi and Wigoder, G. "The Oxford Dictionary of the Jewish Religion" - Oxford University Press
Rabbi Saadyá Gaon: ten symbolic reasons for blowing the shofar
1) Rosh Hashanah marks the beginning of Creation and, therefore, the reign of G‑d over the world. When a new king ascends the throne, trumpets sound. This anniversary is greeted annually with the same joyful and solemn sounds. Likewise, we reaffirm the Divine power and His Kingship over all men, year after year, with the blowing of the shofar.
2) The Ten Days of Teshuvah (Penance) begin on Rosh Hashanah. This announcement is made by the shofar, just as when any decree is proclaimed. Sounds of it warn us: "Perfect yourself!"
3) The sound of the shofar takes us back to Revelation, on the slopes of Mount Sinai, when its boom filled the air with respect and fear. Hearing these sounds again, on Rosh Hashanah, leads us to reaffirm the commitment of our ancestors: our lives will be dedicated to the Torah and its teachings.
4) The words of warning from our Prophets came loud, like the blasts of the shofar. Even today, they echo in our ears, awakening us from lethargy to a better life.
5) As a reminder of enemy trumpets when attacking Jerusalem and destroying the Holy Temple. As we hear the sounds of the shofar, we pray for the prompt reconstruction of the Bet Hamikdash and the forgiveness of our sins.
6) To remind us of Itzhak's commitment, who complied with the Divine order and accepted being offered as a sacrifice, being, at the last moment, replaced by a ram. On Rosh Hashanah, we blow the shofar because we offer our lives for the sanctification of His Holy Name.
7) "Can the shofar sound in the city without the people trembling in fear?" asked the prophet Amos. Indeed, its solemn sound shakes us for fear of Divine judgment. Let us humble ourselves, therefore, before the Creator, to the sounds of Teshuvah.
8) To take us back to the Day of Final Judgment, because... "the day of G-d's judgment is near; very soon and soon we will hear the blast of the shofar and our joy..."
9) The sounding of the shofar reaffirms our faith in the reunion of all the scattered people of our people, awakening the longing for this great day. As Isaiah said,... "And it will be in that day, and the Great Shofar will sound, and those who perished in the Land of Ashur, and those who were scattered in the land of Egypt will return...".
10) We will reaffirm, at the majestic blast of the shofar, our faith in the soon arrival of Mashiach - praying that it will not be late. We will then be able to reunite all the strays of our people, across the world. And together we will witness the Resurrection of the Dead, who will rise from their sleep "...when the Great Shofar of Moshiach is heard."
