Rosh Hashanah 5780
Rabbi Jablinowitz
The Mishnah in Rosh Hashanah 26B brings a disagreement as to whether on Rosh Hashanah we use a straight shofar, or the horn of a ram which is bent. Rabbi Levi in the Gemara teaches that the Halacha follows the one who says to use a bent shofar. The Gemara explains the reason for this is because when one davens on Rosh Hashanah, he needs to have the mindset and intention of total subjugation to Hashem; he needs to internalize a sense of being "bent over". Similarly, when one blows shofar, it is most fitting to use a bent shofar.
What is the connection between our mindset and the shape of the shofar? If we need to subjugate ourselves, why does that require the shofar to be bent as well?
The Sfas Emes explains the tremendous significance of Bnei Yisrael blowing shofar. Rashi in his commentary on the first pasuk in the Torah teaches that Hashem wanted to create the world using just Midas Hadin; the strict rule of law. However, He saw that the world couldn't exist just with Din; there needed to be Rachamim or mercy combined with the Din. Therefore, Hashem partnered the Din with Rachamim
This process takes place very year. The world begins just with Din, but the world can't be maintained with just the Din. There needs to be compassion and mercy partnering with the Din. And how does this take place? When Bnei Yisrael blow shofar, it is as if Hashem leaves the throne of Din and sits on the throne of Rachamim. We partner with Hashem and allow the world to exist by blowing shofar and allowing compassion to coexist with justice.
The reason the shofar is bent is because it is the shofar itself which brings the measure of mercy into the world. And this is accomplished through the tremendous power that Bnei Yisrael have when subjugating ourselves to the will of Hashem. This power is a trait we inherited from our forefather Avraham Avinu who was willing to sacrifice his son to the will of Hashem. The bent shofar is more than symbolic; it is the humility and subjugation itself which creates the measure of Rachamim. And the sound of the shofar arouses and causes the measure of compassion to enter the world.
There are two essential times of Rosh Hashanah during the year; the Rosh Hashanah of Nissan and the one of Tishrei. And they signify great differences. Nissan comes from the word Nes which means a banner, something clear and obvious for all to see. Nissan, the time of Yetzias Mitzrayim, is a time of miracles and great changes.
The month of Tishrei is quite different. The Zohar Hakadosh teaches that Tishrei is a combination of Tashes Choshech and Sisro. Tishrei is a time of darkness and hiddenness. The Gemara darshens the pasuk in Tehillim (Chapter 81, Pasuk 4), Tiku BaChodesh Shofar BaKese L'Yom Chageinu as referring to Rosh Hashanah. And the Gemara in Rosh Hashanah 8A says, Eizyehu Chag SheHaChodesh Miskase Bo, Zeh Rosh Hashanah. On which festival is the moon hidden, this is Rosh Hashanah. The other festivals are in the middle of the month when the moon is clearly seen. Rosh Hashanah is on the first of the month when the moon is hidden.
Tishrei begins in darkness. But then Bnei Yisrael blow the shofar and bring light to the world. Tishrei starts off dark but culminates with the Chag of Succos, a time of great joy. And it all begins with the shofar. When we subjugate ourselves to Hashem and blow shofar, we bring mercy, compassion and great light to the world. In Nissan, Hashem brought great miracles and took us out of Egypt. In Tishrei, we accept ourselves as subjects of Hashem and bring Midas HaRachamim to the world. We move from being recipients to being partners.
The upshot is that Rosh Hashanah also teaches us about the great abilities of Clal Yisrael. We are royalty, descendants of our illustrious forefathers. And this status gives us great abilities. The Sfas Emes even states that just as we can't possibly describe the greatness of Hashem, the nations of the world are unable to appreciate the greatness of Clal Yisrael. But this is a great challenge. We must live up to the standards established by our forefathers of devotion and dedication to Hashem. And then we can perform wonders with the shofar; we can bring great mercy and great light into the world.
Good Shabbos and Kesiva V'Chasima Tova
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