Zichron Terua - The Absense of the Shofar

This year Rosh Hashanna falls on Shabbat. As a result, we shall refrain from sounding the Shofar on the 1^st day of Rosh Hashanna, and we shall hear the Shofar only the next day.

Why do we not sound the Shofar when Rosh Hashanna falls on Shabbat? After all, when the Torah defines for us the nature of Rosh Hashanna, it fails to mention the New Year as a Day of Judgment nor does it refer us to the anniversary of the creation of the world. Instead, the Torah uses a beautifully concise phrase: "Yom Terua," and "Zichron Terua." The indication that is conveyed by these terms is that the essence of Rosh Hashanna may be located in that Terua note, in the sounding of the Shofar. We shall not go into the possibilities of why this Terua might be so critical, but let us simply establish that it is the Terua that gives the unique character to Rosh Hashanna. How then can we experience Rosh Hashanna in the absence of the shofar?

THE HALAKHIC LOGIC

The Mishna in Rosh Hashanna (29b) records:

"When the Yom Tov (of Rosh Hashanna) falls on Shabbat they would sound the Shofar in the Beit Hamikdash, but not in the rest of the country"

The Gemara probes the reason for this:

"What is the source for this law? … One verse states 'a Sabbath, a Zichron Terua,' and the other states: 'Yom Terua.' This is not a problem. One verse refers to Yom Tov (of Rosh Hashanna) that falls on Shabbat. The other verse refers to the Yom Tov (of Rosh Hashanna) that falls during the week."

In other words, the Gemara finds Biblical support for the non-sounding of the Shofar. It re-reads the phrase "zichron terua" with an exquisite derash. For the Gemara, Zichron Terua refers to a situation in which the Shofar is merely a "zikaron" a memory, a figment of our imagination. There is a Rosh Hashanna on which we sound the Shofar – Yom Terua - but there is also a Rosh Hashanna on which the Shofar exists only deep within our consciousness, as a "zikaron."

The Gemara continues to probe.

"But how can this be mandated by Torah? After all the Shofar IS sounded in the Temple! …

Rava said: In truth, the sounding of the Shofar on Shabbat is permitted by the Torah. It is forbidden only by Rabbinic mandate.

This is as quoted by Rabba: Everybody is obligated in the Mitzva of Shofar but not everybody is an expert in sounding the Shofar. (The Shofar is forbidden on Shabbat) lest a Jew carry the Shofar through the street in order to study with an expert and learn the art of blowing the Shofar. This act will transgress the prohibition of carrying 4 cubits in the public domain."

Let us examine the logic here. The Gemara has established that the derash of "zichron terua" is not a legal source. Shofar should be sounded on Rosh Hashanna even when it falls on Shabbat. This is the instruction as taught by the Torah. However, the Rabbis banned the practice. Why? Because possibly a person will carry a Shofar through the street in order to practice the sounding of the Shofar at the home of an expert.

Does this hold water? Is it really due to this remote scenario that we give up on this critical Torah mandated Mitzva? And nowadays there is an eruv in every major Jewish city! The question of "carrying" on Shabbat is not a Halakhic problem. Why should we skip the special mitzva of the shofar for a hypothetical technical concern?

The Meshekh Chochma (Vayikra 23:24) suggests a reason:

"Tekiat Shofar is not like other Mitzvot whose non-observance is excused in situations of emergency. Rather, it is to be compared to a medicine, coming as it does to bring (the presence of the Jewish people) to God's attention…if a person who is ill fails to take their medicine, even if he is prevented from taking it by some emergency, will he then be cured? Similarly, if the Shofar is absent, and the testimony to Am Yisrael that is activated by the Shofar, that brings the memory of Am Yisrael before their Father in Heaven, then the person who is ill will remain without cure, and the accusations of the Satan will stand unchallenged.

… One of the special aspects of Shofar is to use a Ram's horn to recall the merit of the Akeda (Binding Of Isaac), and the Tekia brings the merits of Am Yisrael (before God) in that (the Jewish people share) those traits inherited from Isaac. It is with that selfsame dedication that they subject themselves to suffer shame, persecution, etc. simply for the name of God that is associated with them. His children bind their desires, lusts and feelings and life questions upon the altar of Love of God and his Torah. It is well known that Bnei Yisrael and God are as two faithful lovers, each one unusually concerned with the requirements of the other, as we learn (Berachot 6) that God's Tefillin contain the verse: "Who is like Am Yisrael etc."

Therefore after we have already established the great effect of the Shofar, whose annulment, even for good reason, will create great danger, even so, (the people of) Israel say: Maybe Shabbat will in some way be harmed; Shabbat that testifies to the sanctity of God, that He created the world from absolute nothingness? If we transgress the Shabbat, then will God's name be sanctified? Then the Satan will accuse and our reputation will not enter before our Father in Heaven in a positive light. Let us not harm Shabbat that testifies to the sanctity of God. Maybe somebody will carry just 4 cubits in a public domain … instead let the name of God be magnified and glorified.

They all (Am Yisrael) bind (restrict) themselves in order to preserve God's sanctity, and this very restriction, the non-sounding of the Shofar on Shabbat, is precisely our spiritual Akeida, and it has the effect to bring our favour before God in the same way as the "Zikaron" of the Shofar"

God and Am Yisrael are involved in a love relationship, each concerned with the welfare of the other. Am Yisrael decide to forgo the Shofar (which benefits them) in order to honour God. Am Yisrael withhold their own interests, their pleas for their own welfare, on the basis of a most unlikely scenario; the possibility that a Jew, somewhere, will carry a Shofar through the street in order to get some last minute tutoring. But, this is the extent of our concern for the honour of our beloved God. We wouldn't want to infringe upon God's sanctity in any way. This, says the Meshech Chochma is typical and representative of just the dedication which Am Yisrael exhibit on a regular basis, for God. This then, shall be our merit, in place of the Shofar. This exacting concern for Halakha, for Kedushat Hashabbat, will act as our defender on this sacred day.

Shanna Tova!