Efrat, Israel - The biblical portion of Ki Tavo is to be read in accordance with the enactment of Ezra the Scribe before Rosh Hashana, which is known as “the day of the sounding of the shofar” (B. T. Megillah 31a). More specifically, it is the blessings and the curses of our Torah portion which Ezra linked to Rosh Hashana, that list of quintessential laws which comprise the third covenant which G-d entered into with Israel before our entry into the Promised Land.  If indeed the major commandment of Rosh Hashana is the sounding of the shofar - because the Bible itself describes Rosh Hashana as the day of the sounding of the shofar - the content of this third covenant ought likewise be connected to the shofar sounds.  Precisely what is this third covenant all about and how is it connected to the shofar?

A second question comes to mind specifically regarding the shofar.  We are commanded to blow the shofar on Rosh Hashana and we always refer to the sounds of the shofar in Hebrew tekiyot or the blowings.  Nevertheless, the blessing itself speaks about praise to G-d “who has sanctified us with His commandments and has commanded us to hear (lishmoa) the sound of the shofar.”  If the shofar is to be blown and if the one who blows it is called baal tokeh or the blower, why does the blessings emphasize the hearing rather than the blowing?

I have previously explained the three covenants which express our unique relationship with the Almighty.  The first, the “Covenant between the Pieces,” was given to Abraham; it established us as the progeny of Abraham who will become an eternal nation with a homeland in Israel.  The second is the covenant at Sinai in which G-d revealed His torah to a newly-freed nation and established us an eternal religion.  This third covenant took place just before we were about to enter the land of Israel, as we stood in the plains of Moab near Shekhem between the mountains of Gerizim and Mount Eybal.  Here we are being presented with a list of curses which we will suffer for immoral and unethical transgressions: sins of idolatry, dishonoring parents, stealing land, deceiving naïve or infirm individuals, injustice to the stranger, the widow and the orphan, murder and sexual immorality (Deut. 27:15-26).  Each of these forbidden actions is preceded by addressing “ish,” a man or a generic human being. And the Bible commands that “you shall write on stones all of the words of this (specific) Torah with very good explanation (baer heitev) (Deut. 27:8).” Our sages suggest that the last phrase in this verse enjoins us to translate these injunctions into the 70 languages of the world.

What we have here is very reminiscent of the majority of the Ten Commandments, the human and universal laws of morality which apply to every human being.  If the first covenant established us as a nation and the second covenant established us as a religion, this third covenant insists that we are a nation with a mission to the world and a religion with a message of morality for the world.  Since the Almighty created not only Israel but all of humanity, He is clearly concerned for the well being of each and every human being created in His divine image. In a global village - and in a world with nuclear weaponry - every human being is interdependent; our common welfare depends upon a universally recognized morality of peace and justice.  No wonder this third covenant is called by our Sages the covenant of interdependence or Universal responsibility (arevut—B.T. Sotah 31-36)

The shofar sound is an expression of coronation; in ancient Israel as well as many monarchies even today the highlight of a coronation ceremony is the sounding of the trumpets.  Rosh Hashana is the anniversary of the creation of the world; on this auspicious day it becomes our major duty to coronate the King of all kings as the King of the universe, whose laws of justice, compassion and peace are to be accepted by all. Here we have the fundamental link between this third covenant and Rosh Hashana: we are a universal religion whose task is to teach the world the message of a G-d of love and pluralism.  In affect, if G-d gave the Ten Commandments - and all of their sub commandments which together add up to the 613 commandments (Rabbenu Saadiah Gaon) - to Israel, we Israel must give the moral and ethical commandments of this third covenant to the entire world in every language of humanity.

We are known as the people of the Book, the people of words; hence, it is critical that the words of G-d’s laws be heard and internalized by everyone. Indeed the Hebrew word shmiah comes from the smaller noun ma which means intestines or kishkas.  G-d’s words must change our very innards and make us a different and sacred people therefore, we have no patience for visual images or that which is seen and makes superficial impressions; our commitment is to that which is heard, internalized and transforming.  For this reason the watchword of our faith is Shema Yisrael and not See, Israel.

 Every Sabbath in our Mussaf lituragy we pray in the Kedushah prayer that G-d may “cause us to hear once again in His compassion a second time before the eyes of all living beings the words which will make Him our G-d.”  This prayer expresses our hope that a second form of the Ten Commandments will one day be heard by the entire world.  May the laws of this third covenant be heard together with our hearing of the shofar so that on this Rosh Hashana the entire world will hear and internalize the moral message for G-d which is the only foundation for an enduring world of peace.