How did the ram’s horn get its name?
Because you can hear it from shofar away.
Now that we have firmly established the linguistic origin of the word shofar, where does this tradition of hearing the shofar on Rosh Hashanah come from? What might that origin teach us about the meaning and purpose of the shofar?
The Maftir Torah reading, from our second Torah scroll, is identified as the source of the obligation.
In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations. A Day of Blasting it shall be for you.
Numbers 29:1
This is the Torah’s name for today: Yom Teruah, “A Day of Blasting.” Other than a few typical sacrifices, blasting the shofar is the only specific action that the Torah commands.
Nowhere is our holiday called Rosh Hashanah. It is never acknowledged as the new year, nor is it claimed to have anything to do with creation. Teshuvah is never mentioned.
It would seem that Rosh Hashanah’s significance, in the Torah, is in respect to Yom Kippur. We sound the shofar as an announcement of the upcoming Day of Atonement. In contrast, Yom Kippur does have great significance and lots of detail in the Torah.
The deeper meaning of our holiday is revealed through our rabbinic traditions. It is Rosh Hashanah: the new year. It celebrates creation and the enthronement of God as king. It is the Day of Judgment, the first step in what will eventually result in our souls being purified on Yom Kippur. It is the day when we eat apples dipped in honey and make our challahs round.
Through multiple layers of significance, the shofar remains the most iconic element of Rosh Hashanah, the most unique and special ritual of the holiday.
But what does it mean? Maimonides acknowledges that the Torah provides no explicit reason for the shofar, but suggests that there is a hint as to its purpose. The sound announces:
You who sleep, bestir yourselves from your sleep, and you who slumber, emerge from your slumber. Examine your actions, return, and remember your Creator. Those who forget the truth in the vanities of time and waste all their years with vanity and emptiness, which is not effective and does not save, look inside yourselves. Improve your ways and your actions, let each one of you abandon their evil path and their thoughts that are not good!
Maimonides, Laws of Repentance 3:4
For Rambam, the shofar is a moral alarm clock, meant to awaken us to what is really going on with our lives. Most of us devote most of our energies to tasks that are unimportant in the grand scheme of things. If we are paying the right kind of attention, the shofar blast shatters our complacency, and reorients us to what truly matters. In other words, the sound of the shofar is an important step in the process of teshuvah, repentance.
While Maimonides offers us a psychological explanation, the Talmud offers something more theological, imagining a conversation between God and the Jewish people. God says:
Sound a blast before Me with a shofar from a ram, so that I will remember for you the binding of Isaac, son of Abraham, and I will consider it as if you had bound yourselves before Me.
Babylonian Talmud, Rosh Hashanah 16a
The Torah reading from this morning, the Binding of Isaac, ends with Abraham offering up a ram as a burnt offering in place of his son Isaac. This story was chosen for today as a testament to Abraham’s total and complete faith in God, as well as Isaac’s willingness to go along with the Divine command.
Sounding the shofar is our way of symbolically participating in that act. It is a way of offering up our faith to God, putting our lives in God’s hands, so to speak, so that God considers us with mercy on the Day of Judgment.
Of course, the story itself never claims to have taken place on Rosh Hashanah, nor does the Torah ever make a connection between the Binding of Isaac and our holiday.
Maimonides’ explanation characterizes the sound of the shofar as a call to us to perform teshuvah. The Talmud says that it is a reminder to God to remember the Binding of Isaac and have mercy upon us.
A midrash provides a third explanation for the origin and the meaning of the shofar that digs even deeper. It suggests a deeply emotional origin for our beloved ritual.
This midrash picks up on the juxtaposition of the story of the Akeidah with the death of Sarah in the subsequent chapter. It addresses Sarah’s absence in the story. Did she know what Abraham was doing with her son? Did she ever find out afterward? Did she wake up the morning they left to pack them a lunch and see them off? “Bye honey, be back in time for dinner.” The Torah is silent.
This midrash brings in Samael, an evil angel who serves as God’s adversary. Samael expects Abraham to chicken out at the last minute, revealing the weakness of his faith. But Abraham’s commitment to God is so strong that an angel has to call out his name, not once, but twice to get his attention and stop him from slaughtering Isaac.
His plan frustrated, Samael sets out for revenge. Hastily, he rushes to Sarah with a message:
“Sarah, Have you not heard what has happened?”
“No.”
“Your old man (Yes, he calls Abraham ‘old man.’) took your son Isaac to sacrifice as a burnt offering. The boy was crying and howling that he would not be able to be saved.”
[Then Sarah] began to cry and howl. She cried three cries, corresponding to the three tekiot. Three howls corresponding to the three yevavot.[Then] her soul departed, and she died.
Pirkei DeRabbi Eliezer 32:8
A few words of explanation.
The three tekiot and three yevavot refer to the required number of blasts that one is required to hear on Rosh Hashanah. A tekiah is an uninterrupted note. A Yevavais a broken note, what we call teruah. The Rabbis translated Yom Teruah, a “Day of Blasting” into Aramaic as Yom Yabava.
This remarkable midrash provides a very different origin story for our shofar. Instead of representing the willingness of a father to sacrifice his son, it expresses the grief and utter loss of control of a mother who discovers she has just lost her child. As Aviva Zornberg explains, the word for howl, yelalah, is
a wordless sound made by women particularly at moments of birth or death, at extreme moments when all normal patterns and understandings of the world break down.
“Cries and Whispers: The Death of Sarah” in Beginning Anew: A Woman’s Companion to the High Holidays, p. 185.
It is pure emotion, uninhibited and unrestrained. When the Rabbis in the Talmud argue over what the broken short notes, the yevavot, are supposed to sound like, they compare them to the yelalah – the raw cry of motherly grief. There is no discernable message in the yelalah. No reminder for self reflection, no call for Teshuvah, and no appeal to Divine mercy. Just honest, unfiltered emotion.
We encounter another weeping mother in today’s Haftarah. Picture the scene in your mind’s eye.
A cry is heard in Ramah—wailing, bitter weeping—Rachel weeping for her children. She refuses to be comforted for her children, who are gone.
Jeremiah 31:15
While the passage continues with God’s words of comfort and promises to restore her children to their land, Rachel’s crying reverberates. She refuses to be comforted. In this haunting scene, we are reminded that sometimes, before we can embark on a path of introspection and repentance, we need a moment to howl, to let out our rage and grief.
The howl of the shofar echoes the sorrow and despair in our world: mothers and fathers who have lost children to violence and suicide; families and communities devastated by earthquake, flood, and fire; humans suffering from poverty and oppression, addiction and depression; as well as many of us whose lives have not unfolded as we had hoped.
If we allow it to penetrate us, the cry of the shofar can awaken the compassion and empathy necessary to truly evaluate our own lives and pray for Divine mercy, not only for ourselves, but for all who suffer. As we open our hearts to the shofar’s call for personal growth, let us also extend our hands. May the echoes of Sarah’s howl and Rachel’s bitter weeping, along withthe cries of all who grieve, inspire us to be agents of healing, kindness, and transformation in the year ahead.
May the pure sound of the shofar serve as a beacon of hope, reminding us that even in our moments of deepest sorrow, we can find the strength to move forward, to mend, and to repair our world.
Shanah Tovah, may we all have a sweet and meaningful new year filled with love, compassion, and positive change.
Rebyehoshua 