The Holy Torah Fosters the Strongest Bond with Hashem
The Idea that Torah Is from Shamayim
The final in this series of our avodah is the seder of Shofros, which the tzaddikim tell us is meant to cement in our hearts the belief that Torah was given min haShamayim. Indeed, many of the pesukim in Shofros speak of the events of Matan Torah. Shofros instills in us the belief that Torah is a G-dly force that was given to us from Shamayim in order to connect us with our Creator. We’re taught that בריך קודשא הוא חד וישראל ואורייתא, HaKadosh Baruch Hu and Klal Yisrael are united through Oraisa, the Torah.
Indeed, why was there a great blast of the shofar at Kabbalas HaTorah? If the Torah is merely a vehicle to transmit to us the knowledge of what we must and must not do, why was this shofar blast necessary?
A Simple Blast Containing Everything
But the truth is, reveal the tzaddikim, that the shofar has the power to communicate something that cannot otherwise be expressed.
When we want to say something, we must put it into words—otherwise, it can’t be understood. He must “contract” his feelings and thoughts, translating them into words. When a person wishes to express his emotions by singing—even a song without words, which gives us more freedom—he must still adhere to the parameters of music. He’s still limited in what he can express.
But then there’s the sigh that emanates from deep within the heart—a simple blast that expresses everything. With this, we can express ourselves completely.
The Deepest Yearning Is Expressed Most Simply
When a Yid articulates his yearning to Hashem with words, he expresses his feelings on one level of yearning. When his yearning is accompanied by a melody that expresses even deeper emotion, it is yet another level of yearning. However, when a Yid expresses himself with the simple blast of a deep sigh, he gives voice to every type of pining for avodas Hashem and closeness to Hashem that he is aware of, and even that which is beyond his understanding.
This simple and plain sigh expresses his desire for all the positive resolutions he has ever undertaken, and all of the השגות and awareness of Hashem he ever wished to attain, all of the inyanim he ever desired to fulfill. When a Yid wishes to express all his yearning and desire for closeness to Hashem—he heaves a deep sigh. It is a prayer and a cry from the heart that encompasses everything.
The Torah Contains Everything
This “simple blast” that expresses the yearning of the creations for their Creator has been embedded by the Ribbono shel Olam into the Torah. When a Yid learns, he isn’t merely studying a specific area of Torah—he’s connecting to a fire! The ratzon, the desire of Hashem, has been invested in every single letter in the Torah. And when we study the words of Torah, they illuminate our souls—both in what we are currently learning, as well as things that we will later learn.
It is for this reason that we have been given the Torah with the blast of the shofar—to indicate and to teach that, just like the simple shofar blast, the Torah contains everything, as the Ohr HaChaim HaKadosh teaches us: שבעולם הטובות כל כוללת התורה כי, for the Torah contains all the good in the world.
The proper understanding of the concept that Torah was given to us min haShamayim is that Torah truly gives us Shamayim—access and connection to everything Above. The Torah gives us everything, without limits, without restriction. It gives a person everything that he needs—on the condition that he indeed learns Torah in the proper way, with the proper intentions. Chazal tell us (Berachos 22a) that just as the Torah was originally given with fear, with trembling, with awe, and with sweat, so too must our Torah learning be achieved in this way as well.
Attaining Malchiyos and Zichronos—Only Through Torah
The Ribbono shel Olam wants us to stand on Rosh Hashanah and remember this awesome event of Matan Torah—proclaiming that He has given us the Torah along with the shofar blast, because the Torah contains G-dliness. The Torah connects us to our Creator—because it is higher than any retractions or refractions of Hashem’s light.
When a Yid understands this, it causes him to want to become connected with the Torah—to put everything aside and understand that if he wants to attain and grasp the מלכיות and זכרונות, it must be with the understanding and the attitude of “shofar,” that is, the understanding that everything lies in the Torah. The Gemara (Rosh Hashanah 34b) indeed tells us that we must say Malchiyos and Zichronos—each for its intended purpose—ובמה, and with what? בשופר, with a shofar. The shofar enables us to internalize the Malchiyos and Zichronos.
Davening for Torah as We Hear the Shofar Blast
Indeed, one of the ten reasons given by Rav Saadya Gaon for blowing shofar is to recall the event of Matan Torah. It’s perfectly quiet in the shul. There are no outside considerations and no foolish concerns. We’re here for one thing: to hear the voice of the shofar. Nothing else interests us other than the simple blast from Above—and we plead with the Ribbono shel Olam to be given the wisdom to learn Torah and to connect with the G-dliess in the Torah, because we know that this will give us everything, in This World and in the Next World.
The Ribbono shel Olam wants us to remember this and to connect to it. It should accompany us day and night. Because if we aren’t connected to Torah, we’re incapable of attaining and retaining the clear emunah of Malchiyos and the close connection of Zichronos. They’re all one entity.
Only when a Yid is connected to Torah can he internalize emunah in Hashem—for we cannot handle a spiritual and G-dly entity with a material vessel. To grasp concepts of emunah and connection to Hashem, we must access the holiness of Torah. Through Torah, we can internalize the loftiest ideas and concepts that are above understanding.
The Final Redemption Will Come Through Torah
In the second part of Seder Shofros, we invoke the shofar of the Final Redemption, imploring Hashem לחירותינו גדול בשופר תקע, to blow the Great Shofar for our freedom. But this, too, requires Torah, as the Ohr HaChaim HaKadosh teaches us: Moshe Rabbeinu does not wish to redeem a nation idle from Torah study. He reiterates this yesod in several places: the last Galus will come to an end only through Torah. Bringing G-dliness to the world requires G-dly vessels. Bringing Heaven down to earth requires Torah, as we have noted above.
For this reason, the yetzer hara does everything in his power so that Yidden won’t connect to Torah—for through Torah, a Yid can attain everything. Torah contains all the light and all the lofty levels we can ever reach.
Torah Gives Us the Ribbono shel Olam
On Rosh Hashanah we proclaim this principle of emunah—to understand that not only was Torah given from Heaven—but also that the Ribbono shel Olam reveals Himself to us through Torah. בענן נגלית אתה כבודך—He has placed Himself into the Torah where we can access Him.
A Yid who merits the sweetness of Torah will automatically lead a life of holiness and purity; they’re interconnected. Torah brings teshuvah, and teshuvah brings Torah. If a person learns Torah so that he can perform teshuvah, the Ribbono shel Olam will help him so that other spiritual areas of his life will fall into place. He will experience light.
The Spice of Life
The Ribbono shel Olam says: Yes, there’s a terrible battle and a great yetzer hara—but I have given you the holiness of Torah, the most effec-
