Ram’s Horn

By: Rav Reuven Taragin

The Akeidah, Avraham’s willingness to sacrifice his beloved son Yitzchak, was the climax of Avraham’s ten Divine tests and the seminal expression of religious commitment. Surprisingly, only one mitzvahcommemorates this event: the blowing of the shofar on Rosh Hashanah. Chazal explain that the shofar’s sound serves as a reminder of Avraham’s unwavering commitment and our alignment with it (R”H 16a). We therefore use the horn of a ram, the animal Avraham sacrificed after being instructed to spare Yitzchak. It’s a powerful symbol of Divine guidance and our commitment to follow it.

Although the Akeidah may not have taken place on Rosh Hashanah itself, we commemorate it on that day because Rosh Hashanah is when we and Hashem reflect on our religious identity and commitment. The essence of Rosh Hashanah is zikaron, but its focus is Malchuyot. The way we merit Hashem viewing (“remembering”) us positively is by reaffirming and sharpening our commitment to Him—a resolute kabbalat ol Malchut Shamayim (acceptance of the yoke of Heaven). Our identification with Avraham’s willingness to sacrifice Yitzchak expresses this clearly and firmly (Chinuch 331). 

{The Significance of the Ram

Taking a closer look, it is interesting that we use a ram’s horn to commemorate the Akeidah. As opposed to an object that would have recalled Avraham’s willingness to sacrifice Yitzchak, we choose the horn, which recalls his sacrifice of the ram after being told not to sacrifice Yitzchak. Why do we focus on the less challenging sacrifice of the ram instead of Avraham’s heart-wrenching willingness to sacrifice his son? Why do we commemorate the voluntary sacrifice of the ram instead of his willingness to heed Hashem’s actual command to sacrifice Yitzchak? Isn’t the latter a better expression of Avraham’s acceptance of G-d’s authority and his commitment to His Will?

The significance of the sacrifice of the ram can also be seen in the parashah of the Akeidah. Two important postscripts of the narrative—Avraham’s naming of the place “Hashem Yir’eh” (Hashem has shown/been shown) and his receiving of the Heavenly blessings—happen only after he sacrifices the ram. Why wasn’t Avraham’s willingness to sacrifice Yitzchak enough to merit G-d’s blessings? What was added by Avraham’s sacrifice of the ram?

{Going Beyond the Call of Duty

The answer lies in the voluntary nature of Avraham’s decision to sacrifice the ram. The sacrifice of Yitzchak was a fulfillment of Hashem’s explicit command, a testament to Avraham’s obedience. In contrast, the ram was a voluntary offering, a demonstration of Avraham’s initiative and eagerness to serve. After acknowledging Avraham’s willingness to sacrifice Yitzchak and instructing him to stand down, Hashem is silent. He mentions no other sacrifice and nothing whatsoever about the ram, leaving Avraham to act on his own initiative.

The sacrifice of the ram emanated from Avraham’s initiative to search for it. “Vayisa Avraham et einav”—Avraham raised his eyes to look for it, found it, and decided on his own to sacrifice it. Hashem had relieved him of his duties, but Avraham continued looking for opportunities to serve.

Interestingly, the Torah tells us that Avraham saw the ram caught in the thicket. Why are we told this detail?

Chazal understand that this indicates that the ram was placed there by Hashem for Avraham to find. In fact, Chazal classify the ram as an object created during the six days of Creation for this purpose. Hashem wanted Avraham to follow up on his willingness to sacrifice Yitzchak with his initiative to sacrifice something in Yitzchak’s place.

Avraham saw the ram this way, as well. This is how many meforshim explain why he named the location “Hashem Yir’eh”—to commemorate Hashem having shown him the ram to sacrifice.

{The Sound of Silence

The second part of the Akeidah and our focus on it teach us an important lesson.

Hashem guides us through both His spoken word—the Torah and halachah—as well as through events and circumstances. He expects us to serve Him not only by obeying His explicit commands, but also by actively seeking and seizing the additional opportunities He presents. This aspect of the Akeidah, the lesson of Divine guidance through circumstance, is what the mitzvah of shofar commemorates and focuses our attention on every Rosh Hashanah. It’s a powerful reminder that complete kabbalat ol Malchut Shamayim means not just obeying Hashem’s stated commandments but also discerning and fulfilling His unspoken directives.

It is this latter Akeidah aspect that the mitzvah of shofar commemorates and focuses our attention on every Rosh Hashanah. Complete kabbalat ol Malchut Shamayim means seeing ourselves as Hashem’s creations, charged with the mission of fulfilling His will—whether spoken or unspoken.

May we learn from our commemoration of the Akeidah to “remember” how to live our lives as completeovdei Hashem (servants of Hashem) and merit His “remembering” us and granting us life, health, welfare, and success in the coming year. n

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA.

His new book, Essentials of Judaism, can be purchased at RabbiReuvenTaragin.com.