2020/5781

Our Minhagim do not stem from some whimsical fancy, or arbitrary design.  Rather, all of our Minhagim stem from a well founded Torah source or even multiple sources.  Chazal refer to this phenomenon as “Kol DeTikkun Rabanan KeEin DeOraita Tikkun,” “whatever the rabbis institute, parallels the ideas and values of the Torah”.  

Thus, the practice to blow the Shofar at the end of Ne’ilah on Yom Kippur is not the product of a random decision.  Therefore, it behooves us to make every effort to discuss the basis for this practice.  

Zecher LeYoveil

The Mishnah (Sukkah 5:5 and Chullin 1:7) records the practice to blow Shofar to announce the beginning of Shabbat in multiple locations.  However, we do not find a practice to blow Shofar at the end of a holiday.  Nonetheless, we do find in the Torah (Vayikra 25:9) the Mitzvah to blow Shofar at the end of Yom Kippur during the Yoveil (fiftieth) year to announce the freeing of all Avadim Ivriyim.  Indeed, Tosafot (Shabbat 114b s.v. V’Amai) cites a tradition [1] that the blowing of Shofar serves as a Zeicher LeYoveil, a remembrance to the Yoveil Shofar blowing.

Tosafot, however, rejects this idea, arguing that why would we blow Shofar at the end of Yom Kippur every year if the Yoveil blowing occurs only once in fifty years.  However, we may defend the Geonic tradition by understanding the idea of Zeicher L’Yoveil in a non-literal manner [2].  

In Sephardic Selichot we ask Hashem “Pedeinu Miyidei Yitzreinu”, to redeem us from our Yeitzer Hara.  On Yom Kippur an important goal is to redeem ourselves from our Yetzeir Hara.  We devote an entire day to refraining from indulging our Yetzeir Hara in an effort to express that we are the masters of our Yetzeir Hara.  After a day of conquering our Yetzeir Hara we triumphantly proclaim our redemption of the Yetzeir Hara by blowing the Shofar.  Thus, the post Neilah Shofar blowing announces our freedom from being slaves to the Yetzeir Hara.  Indeed, the Braita (Avot 6:2) states that only one who is immersed in Torah is truly a free individual.         

Indeed, many of us feel a sense of cleansing and redemption at the culmination of Yom Kippur.  This feeling is captured in a most interesting Mishnah (Keritut 6:3) that records the practice of a sage known as Bava ben Buta who brought a Korban Asham Talui each day in case he sinned. However, there was one exception and that was the day after Yom Kippur.  

There is a similar Sephardic practice to recite Tehillim Mizmor 85 after completing the Shir Shel Yom.  This gripping Mizmor recounts how Hashem has “covered” our sins.  This Mizmor also beautifully captures the unparalleled sense of purification as we emerge from Yom Kippur.  This is also the emotion expressed by blowing the Shofar at the end of Ne’ilah.  

The Post Yom Kippur Se’udah 

Tosafot (ibid), however, cite the Ri who believes that the post-Neilah Shofar blowing serves to remind us to prepare the post Yom Kippur meal.  The Ri derives this idea from the Gemara’s proposal to blow Shofar on Motzaei Shabbat heading into Yom Tov to prepare the Yom Tov meal.  Although the Gemara rejects this idea, we are always taught to respect each line in the Gemara, even the rejected proposals.  Thus, since the Gemara proposed such an idea it may serve as a basis for our post-Neilah Minhag.  

The role of the post Yom Kippur Seuda would appear to be a celebration of our achieving Selicha and Kappara.  After all, the Mishna (Ta’anit 4:8) describes Yom Kippur as amongst the two happiest days of the year due (as the Gemara explains) to this great achievement.  Thus, it is most appropriate to make a Seudah to celebrate it [3]!

Bimshoch HaYoveil Heima Ya’alu Bahar

Perhaps the most beautiful explanation of the post-Neilah Shofar blowing is offered by the Semag and Semak (cited in the Beit Yosef Orach Chaim 624). Rav Raphi Mandelstam of TABC beautifully conveys the Semag’s approach in the following manner:  “We know that one of the places in the Torah where the Shofar plays a pivotal role is at Har Sinai (Shemot 19:16), as it signified the presence of the Shechinah. Similarly, the Shofar blown on Rosh HaShanah signifies the presence of Hashem in a way that is more tangible than at other times of the year. The Gemara itself characterizes the Aseret Yemei Teshuvah as a unique time of closeness with Hashem, and connects this concept to the Pasuk, “Dirshu Hashem BeHimatzeo Kerauhu BeHyoto Karov,” “Seek out Hashem when He is found, call out to Him when He is near” (Yishayahu 55:6). When, asks the Gemara (Rosh Hashanah 18b), is Hashem found and close to us? The ten days from Rosh HaShanah to Yom Kippur. 

With the parallel to Har Sinai in mind, the Semag suggests that the Shofar of Yom Kippur is similar to the Shofar blown at the end of Matan Torah, reflecting that Hashem’s Shechinah has now departed from our midst, as it did then [4]. Considering that the process of Matan Torah itself culminated on Yom Kippur with the giving of the second Luchot, it is fitting that our unique period of closeness with Hashem concludes on Yom Kippur as well.  

By connecting the Shofar of Yom Kippur to that of Har Sinai, we can better appreciate the days that follow. Many Rishonim, especially Ramban, address the concern facing Bnei Yisrael as their direct encounter with Hashem at Har SInai came to an end. How could we be expected to maintain our connection to Hashem without His tangible presence? Ramban points out that in addition to a specific Mitzvah to constantly remember Ma’amad Har Sinai (according to his opinion), the very purpose of the Mishkan was to be a daily Ma’amad Har Sinai-type experience, a place we constantly connect to Hashem.

In a certain respect, the ideal manner in which we are meant to connect to Hashem is not through the Har Sinai-type experiences, but rather through our ability to translate that experience into everyday life. Granted, we may need a vehicle like the Mishkan to help us, but our relationship with Hashem only deepens in the aftermath of Har Sinai. In the same vein, the Vilna Gaon points out that this is precisely the idea behind the Mitzvah of Sukkah. In the same way the Mishkan was our way of extending the unique experience of Har Sinai into everyday life, so too the Sukkah becomes our personal Mishkan where we continue to find Hashem in the aftermath of the Yamim Noraim. In fact, the Gra calculates that the Mishkan’s construction began on the first day of Sukkot: Moshe Rabbeinu received the second Luchot on Yom Kippur, in the next few days the command to construct the Mishkan was given to Bnei Yisrael, and on the fifteenth of Tishrei we began building the Mishkan”.

We may add that this is the reason for those who recite Birkat HaLevana immediately following the Maariv after Yom Kippur.  The Gemara (Sanhedrin 42a) states that when reciting this special Bracha one is encountering the Shechinah (Mekabeil Penei HaShechena).  Thus, by reciting Birkat HaLevanah immediately after we have concluded Yom Kippur we express the idea that we wish to bring the Shechina of Yom Kippur into our post-Yom Kippur life as well.  

Zecheir LeAkeidat Yitzchak – Explaining the Moroccan Minhag

Finally, the Mateh Moshe writes that the Shofar blowing at the end of Neilah serves as a final plea to Hashem, by invoking the memory of Akeidat Yitzchak [5].  This approach seems to explain the beautiful Moroccan Minhag (which we adopt at Congregation Shaarei Orah, the Sephardic Congregation of Teaneck) to blow the Shofar at the last time we recite the 13 Middot Harachamim at the end of Neilah [6]. The last recital of the 13 Middot Harachamim receive a special boost by invoking the memory of Akeidat Yitzchak.

Conclusion

Rav Yosef Dov Soloveitchik was fond of explaining the popular phrase used by the Rishonim of “Minhag Yisrael Torah Hee”, the custom of the Jewish people is Torah, as meaning that we should delve deep into the study of our venerated Minhagim.  Certainly, the Minhag dating to the time of the Geonim to blow Shofar at the conclusion of Neilah is a most beautiful and beloved one for which many rich meanings are offered.  We need not select only one of the explanations as the actual explanation but rather we may view all the reasons offered as correct.  Thus, this beloved Minhag is a most multifaceted one which truly tops off the most meaningful day in the Jewish calendar.

[1] The Avudraham attributes it to Rav Hai Gaon.  In the Sephardic liturgy the Pesukim of Tekiat Shofar are recited in conjunction with the blowing of the Shofar at the end of Neilah.

[2] There are also Kabbalistic responses to the critique of the Ri as well.

[3] In fact, Tosafot (Yoma 87b s.v. V’Ha’amar) cites the Midrash that states “BeMotzei Yom HaKippurim Bat Kol Yotzeit VeOmeret: Lech Echol BeSimchah Lachmecha U’Shtei BeLev Tov Yeinecha Ki Kevar Ratzah HaElokim Et Ma’asecha,” on Motza’ei Yom Kippur a heavenly voice pronounces (citing Kohelet 9:7) )that we should enjoy our food and drink as Hashem has accepted our actions. This Midrash is incorporated into the Sephardic liturgy at the conclusion of Ne’ilah.

[4] Indeed, the Pasuk (Shemot 19:13) states “Bimshoch HaYoveil Heima Ya’alu Bahar”.

[5] Binyamin Jachter adds that bringing the Shofar at the last minute of Yom Kippur serves to reenact Akeidat Yitzchak where the ram appeared as the last minute command to replace Yitzchak.

[6] This does not pose a problem of violation of Yom Kippur, despite the rabbinic prohibition to play a musical instrument on Shabbat or Yom Tov. Yalkut Yosef (Orach Chaim 623:11) states that it is, according to baseline Halachah, permissible to blow the Shofar during Bein HaShemashot, the time period between Shekiah and Tzeit HaKochavim.  This is because certain Gezeirot (rabbinic decrees) do not apply during this time interval in case of great need.