The Shofar as a Battle Cry: Implications for Rosh Hashana, By Rabbi Elchanan Adler

The shofar of Rosh Hashana is associated with many themes and touch points in Jewish history. These include: freedom, Teshuva, inaugurating a King, Matan Torah, Moshiach, resurrection of the dead and akeidas Yitzchok.  Rabbeinu Saadya Gaon identified ten distinct motifs associated with shofar.

A less known motif linking shofar and Rosh Hashana is that of an impending war. Interestingly, many references within Tanakh depict the shofar as a call to arms or as a battle cry to rally the troops. Indeed, the image of the shofar is sometimes actually synonymous with that of war, as evidenced in the following pesukim:

 בדי שופר יאמר האח ומרחוק יריח מלחמה רעם שרים ותרועה

As the [blasts of the] shofar increase, he says ‘Hurrah!’ From the distance he smells battle, the thunder of officers and shouting (Iyov (39, 25)

כי קול שופר שמעת נפשי תרועת מלחמה

For you have heard the sound of the shofar, O my soul, the blast of war (Yirmiyahu 4, 19).

In what sense does the shofar of Rosh Hashana carry an association with battle? We know that Rosh Hashana is a Yom Hadin – a day of judgment. We refer to this day as Yom Hazikaron – The Day of remembrance. But we don’t usually think of Rosh Hashana in terms of war.

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The Fragility of Faith, by Rabbi Elchanan Adler

In  describing  the  great  anxiety  experienced  by B’nei Yisrael prior to the miracle of kerias yam suf, the Torah highlights two contradictory responses: first, an expression of heartfelt prayer; second, a critique of Moshe for having brought them out of Egypt to perish in the wilderness. The Ramban explains that the Torah refers to different groups of people. Those with a deep sense of faith cried out genuinely for divine salvation, while the less noble of spirit lashed out at Moshe in bitter condemnation. (See there for additional explanations as well.) However, the ba’alei musar suggest an approach which provides a penetrating insight into the human condition. According to their interpretation, the same people who were initially inspired by sincere faith to cry out to Hashem in prayer quickly lost faith and succumbed to doubt and frustration.

As explained by R. Chaim Shmuelevitz (Sichas Mussar 5732 #7), Man is a complex creature filled with competing and conflicting impulses, good and bad, which co-exist side by side locked in constant struggle. At times the nobler parts emerge; at other times the darker side dominates. This is why we all have the capacity both of being empathetic and callous, forgiving and vindictive, altruistic and self-centered. Few people are completely saints or demons.

Nowhere are the two faces of man more strikingly apparent than in the realm of faith. On the one hand, Man has an innate need to believe in G-d. In the recesses of his heart he knows that G-d exists, and he experiences His love, concern and guiding hand. At the same time, Man resents submitting to a higher authority and is tempted to flee from G-d and assert personal autonomy. Consequently, Man may oscillate between deep faith awareness on the one hand and intense religious skepticism on the other, yearning one moment for communion with the Creator and, in the next, doubting His very existence.

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Strategies to Facilitate the Ability to Forgive, By Rabbi Elchanan Adler














