Blast Away

The Tefillos of Rosh Hashana are central to the day, and parts of it are even found in the Gemara itself. Included in the Avodas Hayom, is a specific Perek of Tehillim that takes center stage on each day of Yom Tov, indicating that its message can help us better understand the day.

Kapital 47 begins with the words “Lamenatzeach L’Bnei Korach Mizmor” and is repeated by the entire Tzibbur seven times just prior to Tekias Shofar. The way in which this Perek is said, and the fact that it is used to introduce one of the central Mitzvos Hayom, is indicative of its importance to the day. In order to properly appreciate the way in which the Pessukim connect to the Yom Tov, it is necessary to first understand its words.

Radak explains that the Perek was written be the Bnei Korach as a Shira that will be said L’Asid Lavo, after Milchemes Gog Umagog, with a central focus on the way the Umos HaOlam will be affected by the change in circumstance. Rashi explains that at that time, the nations of the world will join as one, “Kol HaAmim Tiku Kaf”, and sing together to HKBH “Hari’u L’Elokim B’Kol Rina”. This song will come in recognition of the fact that HKBH is “Elyon Norah Melech Al Kol HaAretz”, the ultimate ruler of the entire world.

Then, the Passuk tells us “Yadber Amim Tachteinu”, and Rashi explains that the word “Yadber” comes from the same root as “Dever”, a plague. L’Asid Lavo, the wrath of HKBH will be exacted upon the Amim, and they will be stricken by plague, rather than Klal Yisroel.

Later, the Pessukim again speak about the unity with which all will recognize the Malchus Shamayim: “Ki Melech Kol HaAretz Elokim Zamru Maskil”. Ibn Ezra explains that the Malchus of HKBH will be so blatant that any Maskil, anyone with the slightest amount of Sechel, will sing His praise. The next Passuk foretells this song: “Melech Elokim Al Goyim Elokim Yashav Al Kisei Kodsho.”

At its close, however, the Perek turns back to those who praise Hashem desires most, the “Am Elokei Avraham”, whose song is “Me’od Na’aleh”, most exalted.

On one level, there seems to be an obvious connection between this Perek and the Yom Tov. As we know, a major part of the Avodas Hayom centers on the concept of Malchus. We use the day of Techilas Ma’asecha to proclaim the Malchus Hashem anew, to accept upon ourselves the Ol Malchus Shamayim for the new year. These Pessukim, which include three separate references to the Malchus Hahsem therefore seem quite appropriate for the day.

As we know, however, the Perek is specifically said before Tekias Shofar, and not at all if Rosh Hashana is on Shabbos, when there are no Tekios. This being the case, it seems that these Pessukim deliver a message tailored to the Mitzvah of Shofar itself, which can perhaps be learned from a Passuk that seems related.

The Passuk speaks about the Bais Hamikdash, referred to as “Gaon Yaakov”, and then tells us: “Alah Elokim B’Teruah Hashem B’Kol Shofar.” In keeping with the overall theme of the Perek, Rashi explains that this Passuk speaks about the Korbanos that will be brought following Milchemes Gog UMagog, and the Shir and Tekios which will accompany them.

Taking a slightly different approach, but staying within the same general framework, Sforno explains that the Passuk refers to the “Teruas Nitzachon” that will be sounded following the Milchama, and the “Kol Shofar” that will herald the Kibutz Galiyos.

Other Meforshim, including Radak and Ibn Ezra explain these words in line with the overall theme of the Perek, as being related to the days of L’Asid Lavo. On the level of Pshat, then, the Passuk is not related to the Shofar we blow on Rosh Hashana, but perhaps we can find a link in the Dvrei Chazal. In Parshas Yisro, the Torah describes Ma’amed Har Sinai in great detail. The moments in which we received the Torah were accompanied by specific sights and sounds, each of which had a purpose. The Torah tells us that as the day dawned, there was thunder and lightening, and a cloud descended upon Har Sinai. In addition, there was a “Kol Shofar Chazak Moed.” Later, the Passuk says that Har Sinai itself was enveloped by smoke, and trembled greatly, and then too “VaYehi Kol HaShofar Holech V’Chazak Meod”. Clearly, the Kol Shofar was a major component of Matan Torah.

The Mechilta, comments on the Kol Shofar, teaching us a general rule: “Kol Makom Shene’emar Shofar Harei Zeh Siman Yaffeh L’Yisroel.” anyplace, says the Medrash, that a Shofar is mentioned, is a good sign for Klal Yisroel. The Medrash is encouraging, but also requires some explanation.

The Medrash proves this precept from numerous Pessukim, including a familiar one: “Alah Elokim B’Teruah Hashem B’Kol Shofar”. As we have seen those words refer to a Shofar that will be blown L’Asid Lavo. The other Pessukim brought in the Medrash—one from Yeshaya and one from Zechariah—also refer to the Shofar we long to hear. It is understandable that each of these Pessukim speaks of a Shofar that is indeed a “Siman Yaffeh L’Yisroel”, but why does the Medrash extrapolate to all other instances of the Shofar?

It seems that the Medrash is telling us that the Shofar of Mattan Torah and those that will be heard after Milchemes Gog Umagog are somehow linked, and that this teaches us that every instance of Shofar is understood to be a “Siman Yaffeh” but we must understand this better. What is the “Siman Yaffeh” indicated by Shofar, and how can we use this idea to enhance our Avodah on the Yom Teruah?

To answer these questions, it may be helpful to better understand the Shofar of Mattan Torah itself.

The Shem M’Shmuel, on Shavuos, asks a simple question: what was the purpose of the Kol Shofar heard at Har Sinai? One might assume that it was meant to instill fear in the people, but it would seem that this may have been accomplished by the Kolos U’Brakim, the Lapidim, and the fact that the entire mountain was trembling. What did the Shofar add?

The answer, he explains, lies in the Koach of the Kol Hashofar.

The Gemara in Yevamos brings a conversation between two Amoraim in which one asks the other whether he truly felt worthy of hearing Torah from his Rebbi. The response comes in the form of a rhetorical question: “V’Chi Moshe Haya Hagun Lilmod M’Pi HaGevura”? The baseline assumption, explains the Shem M’Shmuel, is that Moshe was not in fact Ra’uy to learn M’Pi Hagevurah. It follows that Klal Yisroel, even in the heightened state attained at the time of Kabalas HaTorah, was certainly unworthy.

The question follows: why were they in fact Zoche to do so? If neither Moshe Rabbeinu, nor Bnei Yisroel, was worthy of hearing the Torah directly from HKBH, why do we find that both did just that?

The reason we weren’t Hagun L’Kach, explains the Shem M’Shmuel, is that our Pnimius is covered by our Chitzonios. Though each of us possesses a Neshama that is Chelek Eolka M’Mal, it is covered by our Guf—our Chitzonios envelopes our Pnimius. It is only the Pnimimus of a person that can access the Torah M’Pi Hagevurah, and that is why we stood ill-prepared even at the time of Mattan Torah.

Enter the Shofar.

The Ramabam, in Hilchos Teshuva, explains that the Shofar has the power to awaken us: “Uru Yeshenim M’Shenaschem…” The Shem M’Shmuel brings from his father, the Avnei Nezer, that the Koach of the Shofar it to reach the inner recesses of a person, and access his true Pnimius. Because the Kol Shofar comes from the Lev, it has the power to be Nichnas El HaLev and awaken a person’s innermost Kedusha.

At the time of Mattan Torah there was a “Kol HaShofar Holech V’Chazak Meod”, a primeval Shofar blast that awakened the Pnimius of each person standing B’Tachtis HaHar, to the degree that they were in fact able to hear the Torah directly from HKBH. In a sense, the Shofar served to render their Chitznios void, and reveal their true Penimius—allowing them to access a Madreigah that they had not truly reached.

As part of his explanation, the Shem M’Shmuel brings a Rashi, in Parshas Balak that provides an important provisio to this discussion. Rashi there tells us that there is a time at which all of Bnei Yisroel will be able to learn Torah M’Pi HaGevurah on an ongoing basis: L’Asid Lavo. At that time, the true Pnimius of the world will be revealed, any the Guf will no longer prevent the Neshama from emerging—allowing each person to reach a level of “Hagun Lilmod M’Pi HaGevura”.

This idea in hand, and mind, we can easily understand the Mechilta.

The Pessukim brought by the Medrash all refer to the Shofar of L’Asid Lavo—the one that will reveal our Pnimius once and for all. When that Shofar is heard, we will enter a new era, one in which Emes pervades, in which the De’ah Hashem will be universally recognized, and in which our Chitoznios will no longer inhibit our Pnimius. At that time, we will be able to sit in the Mechitza of HKBH and imbibe the Dvar Hashem M’Pi HaGevurah.

Every time a Shofar in mentioned in any Passuk, then, we are reminded that we contain a Pnimius for the Shofar to access. The Madreigah that we will reach at that time will not come to be ex nihilo—Yesh M’Ayin—rather it will come when something that we already possess is finally revealed. The Shofar, and its Koach to reach our Pnimius, reminds us that, though covered, we possess that Pnimius that can allow us to access the highest Madreigos.

We now understand the importance of saying this Kapital right before Tekias Shofar.

As we stand ready to listen to the Kol Shofar, we must remind ourselves of its Koach. “Alah Elokim B’Teruah Hashem B’Kol Shofar”. We speak about a Shofar that is to come, which will uncover our innermost Pnimius and allow us to reach new heights. This Shofar is a “Siman Yaffeh L’Yisroel”, because it reminds us that we have a Pnimius, an inner Kedusha, hidden yet pure.

When we are cognizant of this fact, when we recognize the capacity we truly have, we can allow the Shofar to penetrate, we can allow the Kol HaYotzeh Min HaLev reach into our Lev, and stir us to Teshuva. The Shofar then serves a dual purpose: to allow us to recognize our innate Kedusha, and then awaken this spark to bring us to Teshuva.

If we take advantage of this Koach, and use the Kol Shofar to awaken us, we will be driven to true Teshuva, and allow our Teffilos to be heard so that we may one day soon hear the Kol HaShofar Holech V’Chazak Meod hearalding a new dawn, one in which we will join in song as the Malchus of Hashem reigns supreme.