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SHINING THE LIGHT BY BLOWING THE HORN
The Jewish New Year is called “ . . . a day of rest, a memorial of Treuah a day declared Holy..” (VaYikrah 23:24 Rashi ZT’L ZY’A explains this refers to the portions of the Mussaf service on Rosh HaShana called Zechronoth, remembrance and Shofaroth ,sounding the shofar in order to recall the merit of the Patriarch Yitzchak A’H who was prepared to be offered as a sacrifice was exchanged for a ram.
The Shofar apparently is the quintessential symbol of Rosh HaShana. The sounds which constitutes a Teruah is a matter of debate. Is a Teruah the sighs commonly known as Shevarim or the staccato wails of the Teruah or is it both? (see Orahc Chaim 590:2) Consequently the practice is hear all three combinations. Each version of treuah is couched in between long heralding blasts called Tekiaoth. BaMidbar 29:1 discussing the holiday sacrifices calls Rosh HaShanah simply “ . . .a day of Teruah.”. VaYikrah 25:9 also refers to Shofae blowing to herald the Jubilee, Yovel year. As both types of Shofar blowings are sounded during Tishrei the two types of soundings are compared Therefore the Schulchan Aruch,Code of Jewish Law Orach Chaim 590:1 understands that the sounding of the Teruah in Tishrei is mentioned three time the obligation is to hear Teruah three times. Consequently, the requirement is therefore to hear some 30 separate blasts.
The Thirty required soundings are usually made after the Torah reading and recitation of the Haftorah. Yet the custom is to sound the Shofar during the additional service, Mussaf. Why? The Talmud (Rosh HaShanah 16b) answers the additional shofar soundings are made to confound Satan.
Rashi ad. loc. explains by sounding the Shofar additional times Jewry is demonstrating their loving appreciation for fulfilling the commandments. Satan, who had prepared accusations against the Jewish people, asserting the nation’s laxity in observance and lack of fidelity to G-D and His Torah has his arguments refuted completely even before he is called to make his case.
Tosafoth commenting on the Talumd in Rosh HaShana asks if the additional Shofar sounds were a violation of adding to the Commandments (see Devarim 13:1 see RASHI ad. loc.). The Rabbi explains that as longs the commandment itself is not altered it could be observed several times a day., However, why would there be a custom that could give rise to Toesafoth’s question/ It would better to have an observance that did give rise to questions. Rabbi Eliezer Twersky ZT’L ZY’A of Faltichaim in Pekudei Eliezer offers a profound insight. Citing Rabbi Zvi Elimelech of Dinov ZT’L, ZY’A asserts that the righteous throughout the generations knew what D-vine energy to draw upon to protect Jewry from a threat. There is a concept called ‘a sin for the sake of Heaven” Imagine a place so dimly lit by G-D's presence that it is viewed as a place of sin yet there is a positive D-vine light to be found. The revelation of D-vine energy even within an act tainted by sin a place ostensibly under Satan’s aegis is still filled with G-D’s light The result is a threat to Satan’s own existence so upon hearing the additional Shofar blasts Satan is put in to a confused panic . leaving his bill of particulars in the dust and scattered to the wind.
The Stroznitzer Rebbe ZT’L ZY’A in Divrei Yissacar (vol. II) poses a way to understand why the Mitzva is called by the Torah as a day of Terumah, commonly the commandment is called Tekiath Shofar yet the blessing is to” hear the sound of the shofar” The Strozniter offers the Shofar is the alarm sounded when the enemy is within the gates, the fight one has in subduing the Evil inclination. A fight that is reflected in the Teruah. Whereas, at prayer one is to believe that Jewry’s worship will be accepted and granted additional life. The Tekia sound, a sound associated with rejoicing. The rabbi further observes that since no one knows how the judgment will turn out, one can only celebrate the sound of the Shofar
As the days of Judgment approach blowing the Shofar even additional times brings out the purpose and genius of Jewry’s abilities to illuminate even obscure places to fill them with holy lights.
Blessings for a happy and healthy year L’SHANA TOVA TIKATAIV V’ TICHATAIIM.
The Shofar apparently is the quintessential symbol of Rosh HaShana. The sounds which constitutes a Teruah is a matter of debate. Is a Teruah the sighs commonly known as Shevarim or the staccato wails of the Teruah or is it both? (see Orahc Chaim 590:2) Consequently the practice is hear all three combinations. Each version of treuah is couched in between long heralding blasts called Tekiaoth. BaMidbar 29:1 discussing the holiday sacrifices calls Rosh HaShanah simply “ . . .a day of Teruah.”. VaYikrah 25:9 also refers to Shofae blowing to herald the Jubilee, Yovel year. As both types of Shofar blowings are sounded during Tishrei the two types of soundings are compared Therefore the Schulchan Aruch,Code of Jewish Law Orach Chaim 590:1 understands that the sounding of the Teruah in Tishrei is mentioned three time the obligation is to hear Teruah three times. Consequently, the requirement is therefore to hear some 30 separate blasts.
The Thirty required soundings are usually made after the Torah reading and recitation of the Haftorah. Yet the custom is to sound the Shofar during the additional service, Mussaf. Why? The Talmud (Rosh HaShanah 16b) answers the additional shofar soundings are made to confound Satan.
Rashi ad. loc. explains by sounding the Shofar additional times Jewry is demonstrating their loving appreciation for fulfilling the commandments. Satan, who had prepared accusations against the Jewish people, asserting the nation’s laxity in observance and lack of fidelity to G-D and His Torah has his arguments refuted completely even before he is called to make his case.
Tosafoth commenting on the Talumd in Rosh HaShana asks if the additional Shofar sounds were a violation of adding to the Commandments (see Devarim 13:1 see RASHI ad. loc.). The Rabbi explains that as longs the commandment itself is not altered it could be observed several times a day., However, why would there be a custom that could give rise to Toesafoth’s question/ It would better to have an observance that did give rise to questions. Rabbi Eliezer Twersky ZT’L ZY’A of Faltichaim in Pekudei Eliezer offers a profound insight. Citing Rabbi Zvi Elimelech of Dinov ZT’L, ZY’A asserts that the righteous throughout the generations knew what D-vine energy to draw upon to protect Jewry from a threat. There is a concept called ‘a sin for the sake of Heaven” Imagine a place so dimly lit by G-D's presence that it is viewed as a place of sin yet there is a positive D-vine light to be found. The revelation of D-vine energy even within an act tainted by sin a place ostensibly under Satan’s aegis is still filled with G-D’s light The result is a threat to Satan’s own existence so upon hearing the additional Shofar blasts Satan is put in to a confused panic . leaving his bill of particulars in the dust and scattered to the wind.
The Stroznitzer Rebbe ZT’L ZY’A in Divrei Yissacar (vol. II) poses a way to understand why the Mitzva is called by the Torah as a day of Terumah, commonly the commandment is called Tekiath Shofar yet the blessing is to” hear the sound of the shofar” The Strozniter offers the Shofar is the alarm sounded when the enemy is within the gates, the fight one has in subduing the Evil inclination. A fight that is reflected in the Teruah. Whereas, at prayer one is to believe that Jewry’s worship will be accepted and granted additional life. The Tekia sound, a sound associated with rejoicing. The rabbi further observes that since no one knows how the judgment will turn out, one can only celebrate the sound of the Shofar
As the days of Judgment approach blowing the Shofar even additional times brings out the purpose and genius of Jewry’s abilities to illuminate even obscure places to fill them with holy lights.
Blessings for a happy and healthy year L’SHANA TOVA TIKATAIV V’ TICHATAIIM.
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