Rosh Hashanah—How We Get Hashem to Remember

By: Rav Reuven Taragin

The Torah identifies two principal aspects of Rosh Hashanah. First, it is a day of teruah (horn blowing), and its purpose is zikaron (remembrance). These concepts underpin two of the three central berachot in the Rosh Hashanah Mussaf Amidah, namely Zichronot and Shofrot.

Two central questions arise: First, what is the relationship between these two aspects, teruah and zikaron? And second, what is the significance of the third berachah, Malchiyot, which is not only incorporated in our tefillot but is also emphasized throughout Rosh Hashanah and Aseret Yemei Teshuva?

In other words, why do we focus on Malchiyot, a theme not explicitly mentioned by the Torah, in connection with Rosh Hashanah?

The answer hinges on whom the zikaron is intended to remind and what they are supposed to be reminded of. The Rashbam and Rashi (Vay. 23:24) maintain that the shofar aims to remind Hashem of the Jewish people (Rashbam) and of Akeidat Yitzchak (Rashi).

The latter interpretation, grounded in the Gemara (R”H 16a), which states that the ram’s horn is used to recall the Akeidah before Hashem, which also accounts for the custom of directing the shofar’s end upward. The shofar blasts are intended to ascend toward heaven.

This raises an obvious question: Why would Hashem require a reminder? Is it possible that He does not remember?!

This question likely inspired the Rambam’s alternative explanation of the objective of zikaron. According to the Rambam (Teshuvah 3:4), it is we who require reminding. The shofar awakens us from the routine of daily life and refocuses our attention on Hashem. Although we recognize that Hashem created us and that our life’s mission is to serve Him, we are frequently preoccupied and neglect to reflect on this purpose. On Rosh Hashanah, the day when humanity was created, the shofar reminds us of our status as His creations and encourages us to fulfill the objectives for which we were created.

The Sefer Hachinuch (331) uses the Rambam’s perspective to elucidate our initial approach as well. The focus is not on what Hashem remembers, but on what He associates with us (“lizkor lachem”). Though Hashem remembers us and Akeidat Yitzchak, the question is whether He associates the Akeidah with us. 

When we identify with Akeidat Yitzchak as a paradigm of our religious commitment, Hashem perceives us accordingly. This identification, reflecting our willingness to sacrifice and dedicate ourselves to Avodat Hashem, elicits Hashem’s rachamim (mercy) and His blessings for a continued good life, which enables us to serve Him optimally.

This analysis clarifies the central role of Malchiyot. The mission we are intended to recall on Rosh Hashanah is fundamentally rooted in acknowledging Hashem as both our King and Creator. While the objective of Rosh Hashanah is zikaron, it is Malchiyot that enables this remembrance. The berachah of Malchiyot reminds us of (and gives us the opportunity to express our recognition of) the centrality of Hashem and Avodat Hashemin our lives. This enables the berachah of Zichronot to cultivate a positive self-image in Hashem’s eyes.

This distinction elucidates the divergence between the Torah’s description of Rosh Hashanah and the content of our tefillot. The Torah emphasizes the goal—zikaron—while our prayers concentrate on the means—Malchiyot, which facilitates the cultivation and maintenance of the zikaron mindset.

The Gemara (R”H 16a) encapsulates this relationship between Malchiyot and Zichronot by quoting Hashem’s explanation of the Malchiyot berachah: “For you to accept Me as king,” while His explanation of Zichronot is “For your memory to rise positively before Me.” Through the Malchiyot berachah, we articulate our commitment to Hashem; subsequently, through the Zichronot berachah, we request that Hashem regard us favorably.

The Gemara concludes by identifying the shofar as the instrument designed to inspire the distinctive elements of each berachah. In the context of Malchiyot, the shofar functions as a coronation horn. In addition to its general association with coronation, the shofar also recalls the instrument that announced Hashem’s presence at Har Sinai. Subsequently, in Zichronot, the ram’s horn reminds both us and Hashem of Akeidat Yitzchak, which symbolizes the commitment our ancestors exemplified as a model for us to emulate.

Following the berachah of Zichronot, the shofar is sounded as part of Shofrot, which references the shofar gadol that will herald the ultimate redemption. After reaffirming our commitment to Avodat Hashem and cultivating a positive self-image through the shofar, we are poised to petition Hashem for the final redemption.

May our sincere and wholehearted acceptance of the yoke of Heaven inspire Hashem to regard us favorably and grant us the blessings of health, success, and the ultimate redemption in the coming year. n

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi. His new book, Essentials of Judaism, is available at rabbireuventaragin.com.