EREV ROSH HASHANAH 5780 – REMEMBERING TO CALL OUT

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Shana Tova, everyone.

The mitzvah of Rosh Hashana is outlined as follows in the Torah (Vayikra 23:24-25): 
דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לה':

The term used to desrcibe Rosh Hashanah in Torah is “Shabbaton Zichron Teruah Mikra Kodesh”:“Shabbaton”: a (time) of pause…

• “Zichron”: …of remembrance…
• “Teruah”: …of sounding the horns…
• “Mikra Kodesh”: …a sacred occasion…
• “Kol Melechet Avoda Lo Ta’asu”: …a time to refrain from labour.

 
The wording is somewhat peculiar: what kind of pause? If the pause is simply from doing labour, then the extra word “Shabbaton” is unnecessary.  If it is Yom Zikaron, a day of remembrance, what are we remembering?  And what does sounding horns have to do with this remembrance?
 
According to the most well-known interpretation, that of Rashi, what we remember on this day is the Akedah - Avraham’s binding of his son Yitzchak (on Har Hamoriah), to show their willing submission to G-d.  The shofar reminds us of G-d’s intervention, by substituting a ram for the sacrifice instead of the son.  This story, however, leaves unanswered and troubling questions about faith, submission, destiny.


A different interpretation is suggested by Haamek Davar. 
 
There are three other occasions in the Torah when the shofar is blown, or where horns (Chatzotzrot) are sounded. 
 
One is at the time of a festive holiday celebrations - kind of like the noise made in a parade procession.  Rosh Hashanah is a time of celebration - of apples and honey, of family and community coming together, of marking a renewal in our lives and in our connection to G-d.
 
A second time, interestingly, is at the coronation of a new monarch.  The Tanakh describes the blowing of the Shofar at the coronation of the kings Avshalom and Yehu among others.  Here, the symbolism is apt: Rosh Hashanah is the day when we voluntarily commit to G-d’s leadership. And who are the people doing the coronation?  You are! (I’ve heard it described as the coronation being done by Berel the tailor and Shmuel the water-carrier.  In our modern times, the people doing the coronation are Susan the office worker, Anna the retiree, etc.  We set aside this time to enact Malkhuyot: royalty.
 
Perhaps most significantly, according to Haamek Davar, there is another occasion in Torah when horns are sounded - on the outset of war.  In the book of Bemidbar, Chapter 10 verse 9, we read: 
 
וכי תבֹאו מלחמה בארצכם על הצר הצֹרר אתכם, והרעֹתם בחצֹצרֹת, ונזכרתם לפני ה' א-לֹהיכם, ונושעתם מאֹיביכם:
 
“When you are at war in your land against an aggressor who attacks you, you shall sound Teruot on the trumpets, that you may be remembered before the LORD your God and be delivered from your enemies.”  The blowing of the shofar is a call for Hashem’s strength and deliverance in the face of grave danger.  The Chachamim point out that, in the event of battle, in the time of distress, we can attain G-d’s support and accompaniment - provided that we, the people, call out for that aid.


The shofar calls, the Teruot and the Tekiot, serve us just as they do in time of warfare - to call upon G-d to strengthen us, that we not despair of hope and deliverance, in the battles we face in our own lives. 


The Torah’s words “Zichron Teruah” therefore signify that the very object of the Zikaron, or remembering, which we do on Rosh Hashanah, is to remember the Teruah - the calling out. 

We recall, in our minds and hearts, the impact of the Shofar call.  Whether in times of strength or distress, we ask for help, from Hashem and from those we trust, to sustain and strengthen us.  Our responsibility, the first step in any engagement, is to call for the help and support we need.
 
The “Shabbaton” or pause which we take today is best described by the spiritual concept of mindfulness.  For at least this one time of year, we take a momentary pause, to shift our mind’s eye away from all the preoccupations and distractions in our lives, to focus and be present.  This Shabbaton pause can be perhaps as little as one hour’s time, according to Haamek Davar, to just sit and be with ourselves and the others around us.
To remember to call out,
to seek the help and support we need. 
To accept our limitations.
To remember there is no shame in our vulnerability and need. 
To remember that we are not alone.