The summer is first beginning and Rosh Hashana appears a long way off. Many shuls have begun plans for Yomim Noraim. In todays challenging times, extra preparation must be made to prepare for a safe celebration of these special days. This week's parsha begins our preparation. The mitzvah of shofar appears in two places. In parshas Pinchas, Rosh Hashana is described as a yom teruah - a day of sounding the shofar. In parshas Emor, however, the actual blowing of the shofar isn't mentioned, rather Rosh Hashana is referred to as a day of zichron teruah - a time to remember the sounding of the shofar without actually blowing. Chazal suggest that the two pesukim are referring to different days of the week Rosh Hashana can occur. When Rosh Hashana falls out on a weekday it is a yom teruah - an actual day of blowing. The phrase zichron teruah is applicable when Rosh Hashana occurs on Shabbos. Although the Talmud Bavli in the fourth perek of Rosh Hashana rejects this interpretation of these two pesukim, the Talmud Yerushalmi does accept this resolution. The Talmud Yerushalmi accepts the view that the shofar is not sounded on Shabbos according to Torah law based on these two pesukim. The Talmud Bavli concludes that according to Torah law the shofar is always sounded. We do not blow shofar on Shabbos according to the view of the Talmud Bavli is rabbinic in nature. Chazal decreed not to blow on Shabbos because they were concerned one may carry the shofar in an area in which carrying is prohibited on Shabbos.
The view of the Yerushalmi, that the shofar is not blown on Shabbos according to Torah law derived from these two pesukim, poses a challenge. We are taught in the first mishna of the fourth perek of Rosh Hashana that they used to blow the shofar in the Beis Hamikdash even on Shabbos. What is the source in the pesukim for differentiating between the Beis Hamikdash and the rest of the world as to whether one should blow shofar or merely recite the pesukim that reference the shofar when Rosh Hashana occurs on Shabbos? The Yerushalmi solves the dilemma by citing a pasuk from parshas Pinchas. Following the commandment of yom teruah - which obligates us to actually blow the shofar, the Torah continues to instruct us as to the unique korbanos that are offered as the musaf on Rosh Hashana. These pesukim teach us that in the Beis Hamikdash where the korban musaf is offered, actual tekias shofar must occur even on Shabbos.
This connection between shofar and mikdash can be understood not only in a halachic sense. The Rambam in Hilchos Teshuva notes that clearly tekias shofar is not just a mitzvah, but it is also a call to teshuva. On a day when our very lives hang in the balance, as the Books of Life and Death are opened, there is a tremendous opportunity to refocus on our priorities, which ultimately enables us to embark on the process of teshuva. It is this similar feeling that a person experiences when visiting the Beis Hamikdash. The Ramban in the beginning of Sefer Vayikra comments that when a person offers a korban he begins to realize that according to the strict rules of justice any sin should bring about immediate punishment. Yet, Hashem in His mercy gives us the vehicle of teshuva and kappara. By experiencing his korban being offered, the baal teshuva realizes that his life should have been taken from him and it is only the love and compassion of Hashem which keeps him alive. The shofar on Rosh Hashana and the korbanos that atone both highlight how our lives depend on Hashem's kindness. By acknowledging how frail our very existence is, we turn to Hashem and begin the process of teshuva.
As we begin the period of mourning for the Beis Hamikdash, we acknowledge how difficult it is for us to return to Hashem and attain atonement for our misdeeds. We mourn the loss of korbanos as a vehicle of teshuva. Yet, even now not all is lost. Although difficult, teshuva can be attained even in the absence of a Beis Hamikdash. The very fast days we observe mourning the loss of the Beis Hamikdash can themselves be a source of atonement. The teshuva, tefilla, and tzedaka associated with Shiva Asar B'Tamuz and Tisha B'Av can pave the way for the new Beis Hamikdash as we return to Hashem. Soon after Tisha B'Av begins, the month of Elul, with the sound of the shofar, awakens us once again to return. Although it may seem that Rosh Hashana is far away, if we listen carefully we can hear the call of the shofar beginning to sound even now. May Hashem help us to open our hearts and help us use these next several months in a proper way, enabling us to hear the shofar of teshuva that will lead to the shofar of Moshiach and binyan Beis Hamikdash.