3. The Mitzvos of Rosh Hashanah and the Shofar
Since Rosh Hashanah is the day of the renewal of all the worlds, and their renewal occurs in a way that underscores their purpose, i.e., to make a home for Him in the lower realms, this must certainly be true of the mitzvos linked to Rosh Hashanah [which constitute the divine service of man on that day, and which are instrumental in renewing the existence of all the worlds]. These mitzvos must also express the concept that “Hashem desired to have a home in the lower realms.”
The explanation is as follows: The sages say “The mitzvah of the day is the shofar,” and Rambam writes: “Even though the sounding of the shofar on Rosh Hashanah is a divine decree {without any stated rationale}, it contains an allusion.” “It is as if the shofar's call is saying: ‘Wake up sleepy ones from your sleep’....”
Ostensibly, the novel concept that the Rambam introduces here, in Hilchos Teshuva, is that the sounding of the shofar alludes to repentance. Why then does he preface (in Hilchos Teshuva) by saying that the sounding of the shofar is a decree?
Put a different way: Even were we to say that the mitzvah of shofar does have a rationale (similar to what Rabbi Saadya Gaon writes, cited in Abudraham) it might also contain an allusion—as we find regarding many mitzvahs. {So the question is reinforced: Why does Rambam need to preface “Even though....”}
Thus, we are compelled to conclude that all this is the novelty introduced by Rambam’s remark. Namely, the mitzvah of shofar has two components: a) it is a Divine decree {without rhyme or reason}; and b) it alludes to the avodah of teshuva:
On the verse, “I said, ‘I will become wise,’ but it was far from me,” the Midrash writes: “King Shlomo, in his great wisdom, did not grasp the rationale behind the mitzvah of the red heifer.” “Only to Moshe did Hashem say, ‘To you {alone}, I will reveal the rationale for the heifer.’” The Midrash implies that although the mitzvah of the red heifer is a “statute of the Torah,” totally beyond reason, it is not intrinsically suprarational (for indeed its rationale was revealed to Moshe). King Shlomo, though, could not grasp it.
This then is Rambam’s intent by emphasising (as a preamble to explaining the allusion of shofar) that the mitzvah of shofar is a decree. Not that the mitzvah of the shofar really has a rationale, but Rambam does not state it explicitly because, for whatever reason, it is not to be disclosed. Rather, the mitzvah is intrinsically a Divine decree, i.e., beyond reason.
The reason is that the mitzvah of shofar relates to a very exalted level, beyond the parameters of intellect and reason.
On this basis, what emerges is that the mitzvah of shofar, being a decree and beyond comprehension, is {conceptually} similar to the idea that “Hashem desired to have a home in the lower worlds,” which, as discussed, is also beyond reason.
Nonetheless, Rambam continues: “It contains an allusion.” “{It is as if the shofar's call is saying:} ‘Wake up sleepy ones....’” The shofar reflects substantively the general avodah of man, which is subdivided into two facets: a) “Wake up sleepy ones,” avoiding sin; b) “improve your deeds,” doing good.
Therefore, Rambam conjoins these two details, stating that shofar is a decree and that it contains an allusion: Although the core idea of shofar is beyond reason and is rooted in a level beyond intellect (and {by extension, beyond any} revelation), still, this level can be reached {and revealed} specifically through the avodah of man. This idea dovetails with the idea that “Hashem desired...,” discussed earlier. The essence of Hashem’s “desire” is beyond mortal ken, but the “home” that He desires is actualized specifically through man’s avodah, as discussed earlier.
On this basis, it is now clear why on Rosh Hashanah, the mitzvah of the day is shofar. For its message and its significance correspond to the purpose and the goal of the creation of all the worlds (that Hashem desired), {a desire for} which is renewed on Rosh Hashanah.
