002 —002 - יום ב' דראש השנה ה'תשכ"ח והי' ביום ההוא יתקע בשופר גדול

The Great Shofar – Rosh Hashanah 5728: “And It Will Be on That Day, a Great Shofar Will Be Blown”

1. Introduction: The Prophecy of the Great Shofar

This discourse is based on the Meimer from the first volume of Maamorei Meluket, the second Meimer, which begins with the verse: “And it will be on that day, a great shofar will be blown.” This verse from Yeshayah is also recited during Musaf on Rosh Hashanah. The prophecy describes a future time when a great shofar will be sounded, gathering those lost in the land of Ashur and those pushed away in Egypt, who will then come to prostrate themselves before Hashem on the holy mountain in Jerusalem. The Rebbe explores what is meant by this “great shofar,” its unique qualities, and why the verse does not specify who blows it. He also connects this future event to the shofar we blow on Rosh Hashanah today and begins by analyzing these themes step by step.

2. Questions on the Verse and Its Language

The Alter Rebbe opens his analysis by questioning what distinguishes a “great shofar” from an ordinary one. Why does the verse use such terminology? Furthermore, as noted in Likutey Torah and expanded upon by the Mitteler Rebbe, it is curious that the verse simply states “it will be blown,” without specifying who is blowing it—not Hashem, not anyone else—implying that it happens almost automatically or independently. What is the significance of this language? The Meimer seeks to clarify both what makes this shofar “great” and why its sounding appears self-generated.

3. The Need for a Great Shofar: Reaching Those Far Away

The explanation begins with understanding why a special shofar is needed at all. An ordinary shofar can awaken those who are nearby—both physically and spiritually—but to reach those who are truly distant, such as those lost in Ashur or exiled in Mitzrayim (which symbolize both prosperity and oppression), something greater is required. The great shofar has the power to arouse even those who are far removed or estranged for various reasons, inspiring them to return to Jerusalem and bow before Hashem. Thus, the greatness of this shofar lies in its ability to reach every Jew, no matter how distant.

4. Levels of Divine Revelation Through Shofar

To understand what makes the great shofar unique, we must first examine what happens when we blow an ordinary shofar on Rosh Hashanah. The cry of the shofar represents an outpouring from the innermost depths of our heart—beyond intellect—which elicits a corresponding response from above: an inner will or desire from Hashem that transcends wisdom (chokhmah). This is described as drawing down Hashem’s inner heart through our own heartfelt cry.

However, even this lofty level—the revelation brought about by our blowing—is still connected to creation; it is called sovev kol almin, meaning it surrounds all worlds but remains related to them. In contrast, the great shofar draws down a revelation entirely beyond any connection to creation—a level utterly removed even from sovev kol almin. That’s why with an ordinary shofar we say “Hashem blows,” referencing divine names; but with the great shofar there are no names mentioned—it comes from a place beyond all names and definitions.

5. Comparing Different Types of Shofars Throughout History

The Meimer continues by comparing various historical instances where different levels of delight (ta’anug) were drawn down through blowing the shofar:

• On Rosh Hashanah that falls on Shabbos, outside of the Temple only Shabbos delight is drawn down; inside the Temple, blowing draws down an even higher delight—penimiyus ha-keser, or inner crown.
• The first Temple’s Yom Kippur Jubilee year (when they blew for yovel) reached an even higher level than regular Rosh Hashanah or second Temple blowings.
• Yet all these are still considered “ordinary” shofars compared to what will be revealed through the great shofar in the future.

This demonstrates how each successive level surpasses previous ones but still falls short of what is meant by “the great shofar.” Even at Sinai during Matan Torah—the giving of Torah—the sound was powerful but not called a “great” shofar; only in Messianic times will this ultimate revelation occur.

6. Why Only a Great Shofar Can Awaken Those Truly Lost

The Mitteler Rebbe explains that at Sinai everyone was already close to Hashem; thus even an ordinary shofar sufficed to awaken them. But for those who are truly lost or pushed away—whether due to spiritual distance or life circumstances—only a great shofar can reach them. The verse’s use of “it will be blown” (in passive form) indicates that this awakening comes entirely from above; it does not depend on human initiative (hisarusa d’letata). This answers why no one is named as blowing—it happens automatically because of divine kindness alone.

7. Reconciling Human Service with Divine Initiative

This raises a question: If Rosh Hashanah centers around human service (avodah sa’adam)—our efforts below—how can we relate to something that comes entirely from above? Every year on Rosh Hashanah we say “this is the beginning of Your deeds,” meaning each year creation is renewed as it was originally—but now dependent on our service rather than solely divine initiative as at creation’s outset.

The answer lies in understanding that while our avodah draws down new divine desire and delight into creation (even higher than what was drawn originally), there remains an aspect—the great shofar—that comes purely from above without any arousal below. Yet these two modes are connected: our service prepares us for and ultimately triggers this higher revelation—even if it appears self-generated when it arrives.

8. The Role of Humility – From Narrowness Comes Expansion

The Rebbe Maharash explains using the physical structure of a shofar: one end is narrow (meitzar) and one end wide (merchav). You can only produce sound by blowing into the narrow side; so too spiritually, when we call out from our own constriction or humility (“from my distress I called out”), Hashem responds with expansiveness (“He answered me with relief”). This humility isn’t necessarily about actual suffering but about approaching Rosh Hashanah with self-effacement—as if poor or lacking before Hashem—which makes our prayers more heartfelt and effective.

This dynamic applies both literally (to those truly lost) and figuratively (to anyone who feels humble before God). Even someone whose service is complete may feel lacking compared to Hashem’s greatness—and this very feeling draws down unlimited divine kindness.

9. Elevating All Creation Through Return – The Purpose of Exile

The elevation achieved through blowing the great shofar doesn’t just affect individuals—it transforms Ashur and Mitzrayim themselves (the places representing challenge). Their purpose was always to provide obstacles so that overcoming them would lead to greater ascent for both people and places involved. When those lost return home through hearing the great shofar, they fulfill their mission—and so do Ashur and Mitzrayim themselves become elevated along with them.

This parallels how Rosh Hashanah marks not just man’s creation but also brings elevation to all existence: man’s avodah uplifts all worlds because he stands at their center.

10. Humility Even Amongst Spiritual Accomplishment – Feeling Lost Inspires Revelation

The sense of being poor or lacking—even if only relative to God’s infinite greatness—is itself enough to bring about revelation from above. Even someone whose avodah is perfect may feel like an outsider compared to Hashem’s exaltedness; this humility awakens within him (and within all Israel) a yearning for closeness which triggers divine response—the sounding of the great shofar.

This feeling leads one not only toward personal growth but also toward drawing down blessings for others—for when you recognize your own limitations before Godliness, you become open to receive without limit.

11. How Self-Effacement Enables Unlimited Divine Flow

If someone feels truly poor—that he has nothing except what he receives as charity—then whatever comes his way he attributes entirely to Hashem’s kindness rather than his own merit or effort. In such cases, even though technically his avodah may have contributed, he senses none of his own power involved; everything feels like pure gift from above (“it will be blown”—on its own). This attitude removes all boundaries from his service—it becomes limitless because he no longer identifies with personal achievement but only with being a vessel for divine grace.

12. Awakening Every Jew – The Unique Power of the Great Shofar

The Previous Rebbe writes that when this great shofar sounds in Messianic times, it will awaken every Jew’s essential point—the core spark within each soul—which motivates them all (even those most distant) to leave exile willingly and come bow before Hashem in Jerusalem. Unlike Egypt where redemption came solely through overwhelming revelation from above (“draw us after You”), future redemption will arise because each Jew’s own inner desire—to connect with God—will surface naturally once awakened by this higher call.

13. Practical Lessons – Bringing Bitul Into Our Service Today

The lesson for us today lies in cultivating humility (bittul) within our avodah: recognizing that whatever we accomplish isn’t due solely to our abilities but primarily due to divine kindness bestowed upon us (“it will be blown”). This recognition doesn’t weaken our efforts—in fact it empowers us! When you realize your achievements aren’t your own doing but gifts from above, your service becomes boundless rather than limited by ego or self-image.

14. Action Is Essential – Physical Mitzvahs Draw Down Spiritual Light

No matter how deep our intentions or emotions run during Rosh Hashanah prayers, they must find expression through concrete action—blowing an actual physical shofar—for only then does spiritual light descend fully into this world (b’gashmius). Similarly, when Mashiach comes and ushers in universal return through sounding the great shofar, every Jew—including those most distant—will physically gather in Jerusalem and prostrate themselves before Hashem at His holy mountain.

This ultimate gathering fulfills both personal transformation through humility and collective elevation for all creation—a process already begun in recent generations as more Jews awaken their inner spark—and may it culminate speedily with Mashiach leading us upright into our land immediately!