A Blast of Truth

The Passuk in Parshas Pinchas refers to Rosh Hashana as “Yom Teruah” indicating that the day of Rosh Hashana is defined by the sound of the Shofar. Indeed, Tekias Shofar is not just a Mitzvas Hayom, it is the Mitzvas Hayom. That said, it is a little difficult to understand how this Mitzvah intersects with another prominent characteristic of the day indicated by one of its other names: the Yom Hadin. Much of our Tefilah focuses on this weighty aspect of Rosh Hashana, but it is not immediately clear how the Shofar, which is the Ikur Mitzvas Hayom relates to the Din that takes place.

We know that there is an idea, mentioned by the Rambam and others of “Uru Yeshenim Mishenaschem”, that the sounds of the Shofar serve as an alarm, awakening us from the slumber that pervades our everyday life. That effect of Shofar, however, is related to the Teshuva that is needed to ensure that our Din is successful, and in truth the Shofar is quite effective in this role: who among us does not shudder even the slightest bit when that clarion call is sounded? But it would then seem that the Mitzvah really serves a secondary role—that it itself has no relation to the Din, but is only a tool the Torah gave us to remind us of the Teshuva that we must do. Certainly, one would assume that the actual Mitzvah of Shofar, the Mitzvas Hayom, is directly related to the Din, which is the focus of our Avodas Hayom. Perhaps if we can understand this link, we will be better prepared to face these important days.

In fact, it seems from the Divrei Chazal that Tekias Shofar is in fact directly related to the Din. The Gemara in Rosh Hashana tells us about the Avodah of Rosh Hashana: “Imru Lifanai Malchios Kidei Shetamlichuni Alechem, Zichronos Kidei Sheyaalu Zichronechem Lifanai L’Tova”. We are told that we should say the Bracha of Malchios in order to be Mamlich Hakadosh Baruch Hu upon ourselves and Zichronos so that our Zichronos go before Hashem L’Tova. The Gemarah then adds: “UviMah? B’Shofar. And with what? With the Shofar” Although the Bracha of Shofros in the Mussaf Shemona Esrei would seem to fulfil this final statement, the Gemarah doesn’t say “Shofros”, but “BaShofar”, which indicates that the Shofar itself is integral in ensuring that Yaalu Zichronechem Lifanai L’Tova. How then can we understand this power of the Shofar to itself affect our Din, and the success of our entire Avodah on Rosh Hashana?

The Gemarah there in Rosh Hashana continues with two more Memros regarding Shofar that are related to the Dinim of Tekias Shofar itself, specifically the “what” and “when” of the Mitzvah. This appears to follow the flow of the previous Memrah: the Gemarah told us “UviMah? B’Shofar”, and is now telling us what kind of Shofar to use, and when to blow it.

First, the Gemarah asks why we blow with the Shofar of an Ayal, a ram, and explains that the Hashem told us to use the Shofar of an Ayal so as to remind Hashem, Kaviyachol, of Akeidas Yitzchok, and He will then consider it as though we have been Meaked ourselves.

The Gemarah then brings a question from R’ Yitzchok: “Lama Tokin B’Rosh Hashana?” A short discussion ensues, in which the Gemarah tries to ascertain what R’ Yitzchok meant to ask, as we blow Shofar because the Torah told us to, and concludes that he really asked why we blow twice, once the Tekios DiMeumad, before Mussaf, and then also the Tekios D’Meyushav during Mussaf. The Gemarah answers: “Kidei L’Arvev HaSatan”, in order to confuse the Satan, but offers no further explanation.

In learning these two pieces of Gemarah, one would assume that, other than their mutual connection to Hilchos Shofar, they are unrelated to one another. There does not seem to be an overt connection between the “what” and the “when” as defined by these Memros. Perhaps, however, the two are in fact closely related and the message of the Gemara lies therein.

In order to discover this connection, we must first take a closer look at these Memros.

The first Memrah tells us that we are to blow the Shofar Shel Ayal because of its connection to Akeidas Yitzchok, at which time an Ayal, which the Torah tells us was caught B’Svsch B’Karov, was offered as the Olah in place of Yitzchok. There does seem to be a distinct connection between Akeidas Yitzchok and Rosh Hashnan—it is the Leining for the Second Day of Yom Tov, and the Bracha of Zichronos, in Mussaf, concludes with the words “V’Akeidas Yitzchok L’Zaro Hayom B’Rachamim Tizkor.”—and it is therefore unsurprising that we would wish to reference it again with the Shofar. That said, what really does the Shofar Shel Ayal have to do with the Akeida itself? The Ayal was brought after the Nisayon was over, after Avrohom had shown that he was a true “Yarei Elokim”. Why then do we choose the Shofar taken from an Ayal specifically in the hopes of arousing the Zikaron of the Akeida? This connection seems somewhat tenuous.

A similarly basic question may be asked on the Memrah of R’ Yitzchok as well.

Once his question is finally clarified, the answer is somewhat succinct: the purpose of the two rounds of Tekias Shofar are to confuse the Satan. The Gemarah does not however explain how this works. Rashi explains that the Satan cannot perform his duties in the face of the Chavivus Hamitzvah indicated by our decision to blow more Tekios than absolutely necessary. It is clear, then, that it is not the Shofar itself that is Me’arvev the Satan, but fervor and Chavivus with which we do the Mitzvah, and so the Satan is not affected by the Shofar until the Tekios D’Meyushav begin.

Tosfos, on the other hand, writes that when the Shofar first sounds, the Satan becomes somewhat agitated and when he hears it the second time he is fully convinced that he is hearing the Shofar of Moshiach, which will also herald the end of his opportunity for Kitrug. Thus, according to Tosfos, the Shofar causes Irvuv from the very first blast, a sense of confusion that reaches its crescendo when the Tekios D’Meyushav are sounded. While we can understand why the Shofar Shel Moshiach would be a source of consternation for the Satan, why does the Irvuv begin with the Tekios D’Meumad, the initial set of Tekios, as well?

Perhaps we can better understand these Memros by examining another Gemarah, found in Meseches Sanhedrin.

The Gemarah, at the end of the tenth Perek discusses the efforts that the Satan made to dissuade Avraham Avniu from fulfilling the Tzivuy of the Akeida. The Satan made a number of arguments, but Avraham was not to be convinced. Seeing this, the Satan made one last attempt telling Avraham that a secret had been passed to him: “Shomati M’Achorai HaPargod: HaSeh L’Olah V’Ain Yitzchok L’Olah.” Rather than trying to convince Avraham not to continue on his way to the Akeida, the Satan tried to diminish the Nisayon by telling Avarham that in Shamayim it was said that his son would never be slaughtered, but would be replaced by an animal. The Gemarah record’s Avraham’s response to this final gambit: “Kach Onsho Shel Badai: Afilu Amar Emes Ain Shomin Lo.” Such is the lot of a liar, Avraham told the Satan, that even if he tells the truth, we do not listen to him.

The Ramcha”l in Mesilas Yesharim explains why this is true. When one tends to pepper his words with untruths, adding unverified or fabricated details to stories, his very nature has been altered such that he cannot manage to utter the absolute Emes. Therfore, even when he says something that is accurate, he cannot be believed.

Avraham said to the Satan: you are a Badai, one who commonly says things that are not totally, or even partially, true. Therefore, even if what you are now saying, that Yitzchok is not the intended Korban, I cannot believe you and I must proceed as though you have not spoken.

As we know, when Avraham reached Har Hamoriah, he was prevented, by the Malach Elokim, from actually bringing Yitzchok as the Olah, and at that moment the Torah tells us: “Vayisa Avraham Es Eynav Vayar V’Hinei Ayal Achar Neechaz B’Svach B’Karnav.” Avraham looked up and saw that there was in fact an Ayal and he brought that as the Korban instead of Yitzchok. Though it may seem as though the words of the Satan were fulfilled, the Sforno tells us that the word “Achar” indicates that Avraham had not seen an Ayal earlier, this one came Achar, after the fact. Avraham took this miraculous appearance as a clear sign that he was to bring this Ayal as a Korban. Avraham did not bring the Ayal because the Satan told him that would be the case, but only because he saw that the Ratzon Hashem was that this animal be the Korban—Avraham held fast to his definition of the Satan as a “Badai SheAfilu Amar Emes Ain Shomin Lo”, and the Ayal was itself an expression of this belief.

The two Memros of the Gemarah in Rosh Hashana now draw a bit closer to one another: we see that the Ayal of the Akedia—which we reference by using its horn for the Shofar—and the Satan himself—who we aim to confuse—are in fact connected. When we stand in Din on Rosh Hashana it seems appropriate to remind the Borei Olam, who sits in Din, that the Satan is not to be believed, that Sheker is his vice and therefore “Afilu Amar Emes Ain Shomin Lo”. What better way to do so than to recall the Ayal of the Akeida, which itself symbolizes the commitment to Emes of Avraham Avinu as it contrasts with the Sheker of the Satan?

That said, we must still understand the method of doing so prescribed by the Torah. Why is it by blowing the Shofar specifically that we recall the Ayal of the Akeida? Certainly the Torah could have found other ways to insert this Zikaron into our Avodas Hayom, why was the Shofar selected specifically?

Perhaps we can answer this question with an insight of R’ Moshe Shapiro zt”l.

On the very first Rosh Hashana, on the last day of Maiseh Beraishis, the Torah tells us that Hashem created the form of man and then gave him life: “Vayipach B’Apo Nishmas Chaim.” The Targum refers to the “Nishmas Chaim” as “Ruach Mimalilah”, meaning that the “Ruach Chaim” raised man above the level of a Chaya, an animal, by giving him the ability to speak. We see, explains R’ Moshe, that our Koach Hadibur comes from our Nefesh Chaya and is thus an expression of our very essence.

It follows, then, that deep within each person is his Nefesh Chaya which longs to express itself, and the Koach to do so it through Dibur. Unfortunately, however, all too often our Dibur is sullied by untruths. It is difficult to go through life without any hint of Sheker, even in the form of exaggeration even flattery, leaving our lips. Even our sighs and groans—also expressions of our Ruach Mimalilah—are often for the benefit or notice of others and are therefore not total Emes.

There remains, however, one final way in which we can allow our Nefesh Chaya to emerge in an unaltered manner: by using our breath alone to produce the sound of the Shofar. When the Shofar is blown, there is no way for the Tokeah to exaggerate or alter the sound to mean something else—all that is heard is the Ruach Mimalilah. In this way, the Shofar is an expression of the Chaim that resides in each of us, and the Emes to which we all strive.

We can now understand how the Shofar affects our Din quite directly, and why the Satan is perturbed from the very first Shofar blast, as Tosfos indicates.

As we stand before Hashem on the Yom HaDin we know that we have not been perfect throughout the year, “Ain Tzadik B’Aretz Asher Yaaseh Tov V’Lo Yecheteh.” We know that our lives hang in the balance and we do what we can to be Mamtik the Din, by recalling our Zechoyos and our Zechus Avos. The Satan, for his part, stands as the Mikatreg, seeking to remind Hashem of our inequities and foibles.

Therefore, as the height of the day approaches, we raise the Shofar to our lips. As the Kol Shofar emanates, the Satan becomes nervous because it is that very Shofar, that highlights the main difference between he and us: he is, and always will be, a Badai and we are the possessors of the Ruach Mimalilah that came straight from Hakadosh Baruch Hu. His words can never be trusted, even when he says what seems to be the truth, for they are all coated in his varnish of falsehood. We, the Bnei Avrohom, are committed to the Emes, to trying to find the Ayal Achar, the sign of the Ratzon Hashem that will guide us. There may be times when we falter, but that Emes resides in each of us and can be heard, in its unaltered form, as the Shofar is sounded. Each year we listen to the Shofar and something is awakened within us: “Aryeh Shaag Mi Lo Yiyareh”, who is not gripped with fear when the lion roars? It is sometimes hard to pinpoint the source of those stirrings, where they reside, and how to access them. Perhaps those are the Nefesh Chaya within each of us, responding to the pure Emes of the Shofar. While our daily lives are filled with a reality that causes our Ruach Mimalilah to be sullied, Rosh Hashana is a day on which we can reconnect to it.

As much as we hope that the Satan who is Mikatreg faces a sense of Irvuv on Rosh Hashana, so that he will be unable to speak against us, we must remember that the same Satan has a job the rest of the year. It is he who accompanies us on the road, as he did Avraham Aviu on the way to the Akeida, and tries to steer us from our path. We must use Rosh Hashana as a time to remind ourselves that “Badai Afilu Amar Emes Ain Shomin Lo”. If we keep hold of the Emes expressed by the Shofar, we can be more successful in combatting his Sheker and avoiding his trap.

As the Shofar is sounded this year we know that it is but a precursor to the ultimate Shofar, the one that the Satan dreads the most. At that time, the sound of the Shofar will awaken even those who do not know they are slumbering, and the Satan will be silenced evermore. We hope that we will hear that Shofar Gadol in the coming year, as we experience the Geulah that is part of the true sweetest new year we can imagine.