This page is under construction. It is highly recommended that you return to this page after the class recordings explaining the Shofar Mitzvot are recorded.
Examples of the Shofar Sounds
Information about Shofar שופר
The KNOWING of the Shofar is a Mitzvah. (Please make note that it is not the Hearing of the Shofar). This Mitzvah is connected to another Mitzvah. That Mitzvah is Rosh Hashana and the Shofar is connected to Rosh Hashana among other Mitzvot. (Shofar is used to announce the Yovel or Jubilee, to announce the month of Elul every day, on Rosh Hashana, and on Yom Kippur). In biblical times (prior to the destruction of the Temple) the Shofar was used on Shabbat and Rosh Chodesh as well.
What is Rosh Hashana or the Head of the Year in English? Is the New Year also the Head of the Year? Some people say we are celebrating the New Year. Others say we are celebrating the Creation of the World. We are also told that Rosh Hashana is a Day of Judgment. We will discuss this in more detail when we discuss Rosh Hashana.
The Shofar is an animal's horn, traditionally made from a Ram. There are various size Shofarot (Plural of Shofar). They may also be made from any animal from the bovid family, even from a non kosher animal although that is usually frowned upon.
The bovid family consists of over 140 species which are cloven hoofed and ruminant mammal which has males with characteristic unbranching horns covered in a permanent sheath of keratin. Keratin is the same material as human finger nails and toe nails. (Tradition teaches that this is the material that Adam and Eve used for their skin. It is material that Satan has no control over, according to tradition.)
Please know that a horn made from keratin is not an antler which is made from bone. Traditionally Ashkenazim and Sephardim Shofarot are made from the horn of a domestic Ram while the Yemenite Shofarot are made from the horn of a Kudu. A Moroccan Shofar has no additional curves except for the main curve.
The family is widespread, being native to Asia, Africa, Europe and North America, and diverse: members include bison, African buffalo, water buffalo, antelopes, gazelles, sheep, goats, muskoxen, and domestic cattle.
The Shofar essentially is monotone. After the destruction of the Temple the Sages determined in the frame of mourning there was to be no music in the synagogue services. Thus the shofar became more significant and the Trumpets became less significant. This is of course a physical explanation. The spiritual explanation has to do with the Keratin material.
There are three distinct patterns of sounds today representing the Shofar sounds on Rosh HaShana. Why are there three and what are they? We know the number three relates to the three columns of the Tree of Life. Also Rosh HaShana has the metaphor of the three books that are opened to be written in on Rosh HaShana. The Book of Life for the living Tzadikim. The Book of Death for the Rashyim - the evil people. Finally, the Book of the In Between which is left open until Yom Kippur.
The sounds of the Shofar are Tekiah - a long unified sound at least 10 seconds long and ending on a rising aspect. There is the Shevarim which is three short sounds approximately 3 seconds each so that the length of the three sounds is the same as a Tekia. There is the Teruah which is either 9 short staccato sounds or 13 short staccato sounds depending on the Minhag of the community.
In America most of the Minhagim (customs) came from the Ashkenazi since the immigrants mostly came from Eastern Europe (a physical explanation). Therefore, it is normally considered 9 short sounds in America. The Sefardi use 13 to connect to the energy of unity even though the Teruah is considered a negative aspect of the blowing.
There is another sound called the Tekiah Gedolah. This is just an extra long Tekiah and is not a separate sound itself. Let me give you a nice story about the three sounds and their purpose. The NYC subway system had a problem. Riders were not paying attention to safety announcements. So when it installed a new system wide PA system, it hit on a solution: Three distinctive tones precede every important announcement. This Pavlovian trick worked to help catch the people's attention in time to hear the timely message.
The Hebrew month of Elul is here. It's a month of reflection, a performance review if you will. The High Holidays are mere weeks away. And to grab our attention, we have our own three-tone message: Each morning, the shofar is sounded in the synagogue. Our sages say the shofar call is designed to "wake us from our slumber." Will we be "awake" when we walk into the synagogue on September 10th? Will our hearts be primed to focus on the Rosh Hashana message?
Below is a description of the sounds of the Shofar that is being quoted from Wikipedia.
During Temple times, the Tekiah and Teruah sounds mentioned in the Bible were respectively bass and treble. The tekiah was a plain deep sound ending abruptly; the teruah, a trill between two tekiahs. These two sounds, constituting a single unit of shofar sounding, were rendered three times during a service added specially for Rosh HaShanah: first in honor of God's Kingship (malchiot); next to recall the near sacrifice of Isaac, in order to cause the congregation to be remembered before God (zichronot); and a third time to comply with the precept regarding the shofar (shofrot).
The word teruah (a broken sound) appears three times in the Bible in the context of the shofar, from which the Talmud derives the rule that three such sounds must be made. In addition, other verses connect the word tekiah (an unbroken sound) to teruah twice, thus leading the Talmud to rule that each teruah must be preceded and followed by a tekiah, leading to a total of nine blasts (tekiah-teruah-tekiah three times).
Over time doubts arose as to the correct sound of the teruah. The Talmud is uncertain whether it means a moaning/groaning or a staccato beat sound. A system of three sounds was therefore devised to account for all the possibilities:
Shevarim is composed of three connected short sounds.
Teruah is a series of nine very short notes divided into three disconnected or broken sequences of three notes each. The nine notes of the Teruah is equal the three notes of the Shevarim in duration.
Tekiah is slightly longer than the length of either the Shevarim or the Teruah.
The doubt as to the nature of the Biblical Teruah, whether it was simply a broken moan (Shevarim), a staccato (Teruah) or both (Shevarim-Teruah), necessitates three near-repetitions to make sure of securing the correct sound. The sequence of the shofar blowing is thus:
Tekiah, shevarim-teruah, tekiah
Tekiah, shevarim, tekiah
Tekiah, teruah, and then a final blast of tekiah gedolah which means "big tekiah," held as long as possible.
This series is also known by its acronyms: TaShRaT, TaShaT, TaRaT, respectively.
When blowing the shevarim-teruah, the tekiah is lengthened to be slightly longer than the duration of the shevarim and the teruah together.
Some opinions require trebling the series, based on the mention of teruah three times in connection with the seventh month in the Books of Leviticus and Numbers, and also on the above-mentioned division of the service into malchiyot, zichronot, and shofarot.
To fulfill all of the opinions and criteria above, a total of thirty blasts are sounded, the minimum number required today:
Tashrat three times, yielding twelve blasts
Tashat three times, yielding nine
Tarat three times, yielding nine
Alternatively, although fewer opinions are satisfied, some communities sound a single series of Tashrat-Tashat-Tarat without trebling. This may also fulfill the required total of thirty blasts, if tekiah is counted as one note, shevarim three, and teruah nine.
Regardless, all halachic authorities teach that one should follow one's community's custom.
In Modern practice, in the orthodox tradition It is customary to hear 100 or 101 sounds in the synagogue, although the minimum requirement is to hear 30 sounds, which is the tradition in the Reform movement.
The shofar is sounded just before, during and after the Musaf prayer on Rosh HaShanah. For the sounding just before Musaf, after the Torah reading, relevant verses from the Bible are recited, followed by two blessings: one on the Biblical commandment of "hearing the sound of the shofar" and the blessing of Shehecheyanu. After that, thirty shofar blasts are sounded. In the Musaf prayer itself, the shofar is sounded three times during the silent prayer, and then again three times during the leader's repetition. For each of these soundings, ten appropriate selections from the Bible are recited, followed by a benediction, followed finally by a series of ten shofar blasts. After leader's repetition of the Musaf prayer is completed, a final series of ten (or eleven, depending on the community's custom) shofar blasts are sounded, yielding a total of 100 or 101 blasts. (Some communities do not blow the shofar during the silent Musaf prayer, instead blowing the 30 blasts after the leader's repetition.) After the service is over, it is customary to blow another series of thirty blasts "to confuse the Adversary."
According to the Sephardic tradition, a full 101 blasts are sounded, corresponding to the 100 cries of the mother of Sisera, the captain of Jabin's army who did not make it home after being assassinated by the biblical Yael (Judges 5:28). One cry is left to symbolize the legitimate love of a mother mourning her son.
The Kabbalists explain that 101 is the gematria of the name Michael who is the High Priest on Rosh Hashana in the upper worlds. This Angelic Name also deals with Healing and Cleansing.
The Kabbalah explains that the Tekiah represents a positive aspect. The Shevarim (3 blasts) represents a negative aspect. This represents lesser judgment just like the second day of Rosh Hashana. The Teruah (9 blasts) represents a negative aspect. This represents harsh judgment just like the first day of Rosh Hashana.
When one views the different ways of the blasts one realizes that the negative blasts are always preceded by a positive blast and followed by a positive blast. This is very significant in that the structure indicates there is affinity from the negative blasts to the negative actions that people have done. Yet once the affinity is created and connected the positive aspect overwhelms the negative aspects and destroys the negative action which represents the chaos that would find the perpetrator and create chaos in one's life.
This is a very important teaching and understanding as we will see below.
The shoresh of the word Shofar is Shin Pay Reish and translates as "to be good"; "to be beautiful"; "to be pleasing"; "to be improved".
The Zohar explains that the Shofar consists of the three columns. The Horn represents the left column, The consciousness of the person blowing represents the sharing right column, and the air being blown represents the central column.
Another Zohar expresses the three columns as the fire of the heart of the blower is the left column. The lungs of the Blower represent the central column and the moisture in the air represents the right column.
When the Atbash substitution method is used Shofar becomes Bet Pey Vav Gimmel. The last three letters translate as "to disappear" and the bet means with or in. This indicates that the purpose of the Shofar is to make our negativity disappear into the Shofar. To truly understand this concept one must remember the answer to the question where does the darkness go? Into the Light. This is my opinion as i have not read it anywhere yet.
The gematria of Shofar is 586. 586 is also the gematria of the full spelling out of the word Yesod which means foundation.
The gematria of Shofar when substituted with the Atbash substitution is 91 the unification of the spiritual and physical levels of consciousness.
The small gematria is 19 the same gematria as Chava the mother of life.
The Shofar is connected to Binah since it is similar to our trachea which is another name for the windpipe. The windpipe unlike the esophagus receives no physical items like food and drink. When we hear the Shofar either in Elul or on Rosh Hashana or on Yom Kippur and we know this following truth we cleanse our blockages within our bodies and also the blockages created during this past year by the various nations. This is what leads to a completely cleansed following 12 months, for both the individual, the congregation, the various nations, and the world in general.
In Hebrew follow this truth.
Satan = שטן
Esophagus = ושט Veshet
When we allow our ego to express itself through anger and other negative emotions and thoughts we expand both the ego and the Vav of the Esophagus. as that Vav grows it becomes a Nun Sofit. As we have learned about permutating words all of the different energies of the different words are included within each other.
Starting the day after Rosh Hashana each negative thought and action expands the Vav of the Veshet (Esophagus) to become Satan and thereby block our access to the light. The larger the Nun the less light flow to us while the negative system ruled by the Satan receives more of the light. Please look at the Hebrew letters in the above paragraphs closely. The only difference between Veshet and Satan is the location of the Nun Sofit or is it a Vav?By blowing the Shofar we shrink the Nun Sofit back into its original Vav and remove the Satan from blocking our access to the flow of the light. This is why we blow the Shofar. Yet this only works when we KNOW with certainty that this metaphor is actual the way of the world. And there is one more prerequisite. We must sincerely want to change ourselves to never do that action again. What action? The action that expands the ego and the Vav into a Nun Sofit.
The Kabbalah teaches that the 101 blasts follow the pattern of 30 30 30 10 and 1. Each of the 30 connect to the pattern of 10 blasts on the right column; 10 blasts on the left column; and 10 blasts on the central column. Each of the 30 have 3 sets of 10 which also follow the columns. If this sequence is not clear spend some time contemplating it and if it is still not clear send me an email and ask for clarification.
Therefore the Kavenah for each blast is the idea of:
Right Column of Right Column of right Column
Right Column of Right Column of Left Column
Right Column of Right Column of Center Column
Right Column of Left Column of Right Column
Right Column of Left Column of Left Column
Right Column of Left column of Center Column
Right Column of Center Column of Right Column
Right Column of Center Column of Left Column
Right Column of Center Column of Center Column
Right Column of Center Column of Center Column of Avraham
Left Column of Right Column of Right Column
Left Column of Right Column of Left Column
Left Column of Right Column of Center Column
Left Column of Left Column of Right Column
Left Column of Left Column of Left Column
Left Column of Left column of Center Column
Left Columnof Center Column of Right Column
Left Column of Center Column of Left Column
Left Column of Center Column of Center Column
Left Column of Center Column of Center Column of Isaac
Center Column of Right Column of right Column
Center Column of Right Column of Left Column
Center Column of Right Column of Center Column
Center Column of Left Column of Right Column
Center Column of Left Column of Left Column
Center Column of Left column of Center Column
Center Column of Center Column of Right Column
Center Column of Center Column of Left Column
Center Column of Center Column of Center Column
Center Column of Center Column of Center Column of Jacob
The Above is the Kavenah for the blows for Avraham. Duplicate this Kavenah for the blows of Isaac and the blows of Jacob. The final 10 is called David.
The final blast or the 101st has the Kavenah of Malchut of Malchut of Malchut of Malchut.
These blasts destroy all the negative chaos that is waiting to find the Nation.
Here is another metaphor to help you understand what is happening in the cosmos when the Shofar is blow by a person who is knowledgeable about what he is doing. If the blower of your Shofar is not a student of Kabbalah then the consciousness that is injected into the blows is not as effective as you will see by this metaphor. That is the Zohar teaches that Rebbi Shimon would spend three days prior to Rosh HaShanah in preparation and cleansing so that his consciousness would be pure. When the blower is a student of Kabbalah the Satan makes extra effort to confuse the Blower about where he is in the sequence. A proper prepared blower will only move from one blow to the next if the blow has the proper consciousness since that blow is rising to the level of consciousness appropriate for it - the proper level of Sefirah.
When the blow enters the Sefirah there are bubbles of negativity in the cosmos of that level that are waiting for Bet Din permission to find the person who created them. The negative blow has affinity with the negative effect waiting to become chaos in someone's life. When this ballistic missile of sound reaches the target (the bubble of negativity) it blows up which releases the positive blows to absorb the negativity as described above. Therefore this chaos is removed from the life of a person, providing that the action is not being done again. Remember when the Light goes out the darkness returns. That is why we are doing Teshuvah in the 40 days of Elul through Yom Kippur. That is why we blow the Shofar every day of Elul except the day before Rosh HaShana.
The physical explanation for this one day without the blows is that we do not want Satan to know exactly when is Rosh HaShana. Of course, the physical explanation does not make sense. When we remember that that day without the blowing of the Shofar is the day of the annulment of the vows it makes spiritual sense. We will discuss this more when we discuss Rosh HaShana next week.
From this point forward is a deeper explanation of the Shofar and other aspects of the Rosh Hashanah Holiday that was written by one of my teachers. I do not think we will have time to finish the teaching. I warn people that this explanation will sound "out there." Yet it is a real explanation of the natural laws of our universe that is not yet revealed by science. Take it for what you will.
Theory believes that prior to the Big Bang our entire universe was an empty dimensional plane. It was only when a nearby parallel universe collided with our empty dimensional plane, at a specific point, that energy from the full one spewed out into the empty other and later that energy congealed to form physical matter. From this point of singular primordial energy came the diversity of the universe. Ultimately therefore, everything in the universe came from the same source and is therefore somehow still connected to it. Indeed, M Theory states that everything in the universe is still somehow connected and therefore, any one thing can somehow affect any other thing. If you will allow my use of metaphor, creation was almost as if the other dimension penetrated our dimension, ejaculated in it and impregnated it; our growing universe (and us) being the children. I use this metaphor because the guardians of Torah secrets speak in sexual metaphorical terms to describe the relationship between dimensions (Z.A. and NOK). There might be more to this set of terms than mere metaphor.
This interaction of primordial cosmic radiation fields affects everything, including human consciousness. King Solomon wrote that there is a time and place for every purpose under Heaven, a time to be born and a time to die, a time to plant and a time to sow. These nice words are much more than beautiful poetry. Solomon, who was a keeper of the secrets, was actually discussing natural laws and how cosmic energy fields bombard Earth in a relatively mechanical timely manner, influencing shifts in collective human consciousness and thereby influencing and shifting the course of events on Earth, be they political, social or economic.
This cosmic interaction between Earth, radiation fields and their influence upon human consciousness is by no means generic. The interactions never affect two people or two places in the exact same way. As each point in space is finite and subjective, so too is each monad of human consciousness. Each unit of consciousness is what we call a soul. As each of us go through our daily lives, oblivious to anything happening in the universe, we regularly pass through specific fields of cosmic energy bombarding our planet. Some are large and can affect all humanity, some can affect only a relative physical locality; some vibrate at a specific resonance that affect only individuals of a certain orientation of consciousness. Everything is subjective and relative; yet, everything operates according to the natural laws of the universe, in its own version of mechanical form.
Authentic Hebrew Astrology is the science of understanding how natural cosmic fields present in the universe affect life on Earth as Earth passes through them and is influenced by them. These influences are scientific and not mythical. The nature of these energy fields are some form of electromagnetism that may or may not be detectable by means known to present science. The nature of the influence that energetic fields have on human consciousness can be displayed in the laboratory. What is even more radical than this is the influence that human consciousness can have on energy fields. It is a well-known principle of Quantum Physics that atomic particles react in a different manner when they are being watched as to when they are not being watched. The nature of the observation affects them.
Our universe, our planet and our race all operate in this quantum reality, so too does our Torah. Torah is not a mere book about religion and stories of legend. It is an extraterrestrial communiqué of a quantum nature and contains within it significant scientific lessons. If we ever bothered to explore Torah scientifically and mathematically, we would make discoveries so profound that they would enable us to find our collective way back home, to the stars from which we came.
There is a reason that the name of the race of Angels mentioned in the Sefer Yetzirah are called Watchers or maybe they should be called Observers and action takers.
Torah directs its recipients to perform specific ritual acts, in very precise specific ways, in very precise specific moments. The details can be as complicated and precise as operating a technical piece of machinery or operating software on a computer. If the lessons of the Torah were merely symbolic and mythical in nature, then all the details would be superfluous and unnecessary. Yet, the fact that such details exists, with such precision, indicates to us that there is a reason for their being. A scientific exploration of Torah rituals reveals to us how human consciousness influences and affects not only human behavior, but also the electromagnetic fields (brainwaves) that they generate.
The significant ritual associated with Rosh HaShana is the blowing of the shofar (ram's horn). Very precise details are given how a shofar is to be made, how it is to be blown and even how it is to be held in one's hand. Again, if this were all a metaphor, the details would be superfluous. However, the ritual of blowing the shofar, when performed properly, combining all the necessary elements, creates a manipulation of subtle cosmic energy fields that have a profound affect upon human consciousness. Thus, we have the synthesis of time, space, action and consciousness, each interacting with and influencing one another. The blowing of the shofar on Rosh HaShana is, in actuality, an implementation of a natural/scientific program facilitating the smooth flow of energy fields functioning within the universal machine. As an extraterrestrial communiqué, would we expect anything in the Torah to be any less profound?
Human consciousness is the vital key that can influence all the other energy fields in the universe. The untapped powers of consciousness are today called extra sensory perception. We all have these abilities. They are part of our being human. They operate and function autonomously, whether or not we are aware of them. This is why we can always be influenced by forces from afar, afar in time and afar in place. This is also why, when we train our minds properly, we in turn can influence forces from afar, afar in time and afar in space. In order to assist us to accomplish this, we perform rituals (mitzvot). These have deep archetypal meanings in the unconscious and therefore affect us deeply when we interact with them (by our performance).
Torah Mitzvot are expressions of scientific universal principles. When we perform them properly we are creating influences and subtle shifts of cosmic energy that have a great affect upon ourselves and our surroundings. Knowing the meaning of the time of Rosh HaShana is one thing; knowing what to do at that time is another. This would have been impossible for humanity to discover, had it not been for the reception of the Torah.
As the alignment between Earth and Libra occurs, the doorway that brought us to Earth reopens as it was in the beginning. When Adam came to Earth and stood at that metaphorical place on his descent, he was still fully connected to his source, receiving 100% of the energy that his source provided. Now, at this same time every year, we, Adam's descendants, return to the same place that Adam stood. Yet, what exactly is our individual relationship to the original “place” of Adam? Are we fully there or only partially there? Are we in direct alignment with the flow of natural cosmic energy emanating from our source or are we somewhat out of sync with it? Where we stand on Rosh HaShana defines for us how much of a reconnection we each individually make. This is what defines what we religiously call blessing and curse.
Mind you, where we stand in not a statement of physicality, rather it means where our minds and souls are at in relationship to our inner human potential and source. “Above” usually is a metaphor for another non-physical realm or dimension where the power of mind rules supreme outside of the influence of finite matter. However, even such a “place” must have its correlate counterpart here in physical space. “Above” therefore is a parallel dimensional plane, possibly the one spoken of previously in relationship to M Theory, which according to the secrets of Torah, we call Eden. Yet, this dimensional plane has its entrances here in physical space, most likely in appropriately protected areas right here on Earth. As the Torah states, there is a revolving sword of fire guarding the way to Eden.
Our relationship with the cosmic energy field that flows from that other dimensional plane to ours defines for us almost everything in life, including our times of death. Indeed, the influx from that other dimension that began our dimension is the secret of life. The original influx ejaculated into our dimension, then and now, is the energy that Torah calls Nefesh and the Chinese call Chi. This is pure and raw “life force” energy, the fundamental power of creation and form. This is the indwelling presence of G-d imbuing everything in the universe and in Torah tradition is called the Shekhina.
This is why Rosh HaShana is “judgment day.” On this day, as we travel through space and time, we return to our place of origin. The original window of Nefesh cosmic energy is there flowing down in its original abundance. How we stand at that moment in relationship to it defines for us how much of a portion we will be able to maintain for the year, until our return to that place. There is no greater “judgment” than this. Yet, it is only a metaphor to say that Heaven or G-d is judging us. Rather it is we ourselves that is judging ourselves. Our psychological/spiritual state in relationship to our true inner Higher Self (our inner Adam) defines for us our portion and prescribes how we will be influenced over the coming year.
Knowing well the full extent of our quantum universe, the Torah formed for us commandments that serve as archetypes that enable our true human essence to reconnect with our “higher” other dimensional source. This happens in a very precise and specified fashion, as do all other things in the laws and ways of nature. The Rosh HaShana blowing of the Shofar is a perfect example of this.
We blow the shofar in order to arouse us to inner contemplation and outer repair of bad character and other immoral or illegal behavior. This is not done is some silly symbolic way. There is actually a science to the shofar, its sounds and the mental contemplations projecting from the brain waves of the one doing the blowing.
The shofar is not a musical instrument; it is an instrument of sound. Sound, like electromagnetic fields have profound affects upon everything around them. Sound waves can kill and sound waves can heal; sound waves can create and sound waves can destroy. It is said that G-d created the universe speaking it into being. What G-d spoke was a unique combination of sounds. Interestingly, modern science believes that the smallest particles of subatomic matter are called strings. Their vibrations form larger particles that eventually form atoms, molecules and the rest of our universe of physical matter. Sound is thus the foundation of our universe. Everything comes forth from it. It is no wonder then that the shofar expresses a sound that is primordial. The shofar creates a sound that speaks to the inner essence of our being. Its sound contains a wealth of information, unknowable and undecipherable to rational consciousness.
This even comes through to us through the veils of you tube video's. Of course if you ever have the ability to attend a true Kabbalistic Rosh Hashanh event you will understand and experience the difference in how your soul resonates with a Shofar blast that has the correct blower consciousness.
Torah dictates that the shofar is to be made from the horn of a kosher animal. The details of making a shofar are not important now; what is important is what the shofar is used for. We blow the shofar during Rosh HaShana prayers. It is supposed to arouse us to contemplate bettering our lives. While many religious and moral teachings are taught about Rosh HaShana and the blowing of the shofar, it is only the guardians of Torah secrets who reveal to us exactly how the blowing of the shofar works to alter human consciousness and by doing this alter construct realty.
In brief, the language of the Kabbalah states that the Sefirotic face of Binah called Imma (the Supernal Mother) is the one who blows the shofar above. She is said to blow the shofar over the head of “her son,” the Sefirotic face of Tiferet called Zeir Anpin. In synagogues today, the shofar is always held with its opening facing up. However, the Kabbalah teaches that its opening is supposed to be facing down, corresponding to the Supernal pattern. The guardians of Torah secrets were masters of metaphor. They concealed a tremendous amount of psychological and scientific information within their mystical codes. In order to appreciate the scientific nature of the shofar and how it influences fluctuations of the cosmic energy fields vibrating on this day, we have to strip the Kabbalistic metaphors of their myths and explain what really happens.
The Sefirat Binah is the metaphor used to describe human consciousness. The mind is the mother of being. From the mind comes forth the heart, the seat of emotions, passions and motivations. The heart is the receptacle that connects the human essence to Earth. Unfortunately, it is also the heart that gets caught up, confused and misguided. When the heart is led astray, higher human consciousness gets disconnected from the point of consciousness active in the human body. Mentally disconnected from our higher Mind (source) we end up becoming trapped on Earth, exiled and lost from our original source. This is the “fall of man” in Eden; it is a split of the higher mind from what has become the lower mind. This is a form of psychic/spiritual schizophrenia. We live in a finite physical reality here on Earth, lost and oblivious to our origins and true higher essence. In order to help us repair this breach in consciousness and to direct us home Torah came to Earth. Torah speaks to our hearts and tells us what to do to reconnect our hearts, minds and souls. Torah speaks the language of the soul, the higher self, which now resides within the unconscious part of our minds. Mitzvot reverberate universal truths of natural law. They are not metaphors; they are actual scientific formulas for the transformation of consciousness that enables us to evolve from being present day Homo Sapien man to a future Homo Superious man.
The heart is metaphorically called Tiferet, Zeir Anpin, the small face of G-d. This is because it reflects the supernal image above. Lower “man” was formed in the image of supernal “man.” Higher human consciousness, referred to as Binah the Supernal Mother looks after her children. Higher human consciousness looks down upon the heart, educates it, provides for it clarity and nurtures it with reminders of its true being. Unfortunately standard human living often creates interference and the inner “voice” of the “mother” is often blurred. This is the definition of exile. Exile is not a political or national condition; it is a condition of the psyche, of the mind.
The shofar is the channel that reconnects Binah (the mind) with Tiferet (the heart). Not only do we symbolize this by holding the opening of the shofar down towards the heart; there is an entire set of meditative contemplations performed as the sounds of the blasts move through the shofar horn.
See the above discussion of the esophagus connection to the Shofar and the Satan and then understand these are the same things from different perspectives and language and vocabulary.
We all pass through cosmic radiation fields at any given moment as they bombard our planet. The power of directed human consciousness can have profound affects upon these fields. Sound waves can be directed by human consciousness through the medium of voice. The tonnage of voice can be elevated and strengthened when projected through the shofar. Therefore, the blowing of the shofar when performed correctly along with the appropriate focus of mind can create a profound affect upon those who encounter the sound waves it projects (in other less scientific terms, those who hear its blasts). The specific focus the mind takes during the blowing of the shofar is called by the Kabbalists kavanot meditations. They are a very intricate and detailed set of instructions for the movement of Nefesh energy (shefa in Hebrew) from its domains above in the highest realms in the inner recesses of the unconscious mind to ultimately manifest here on Earth, specifically within the human heart (the “head” of Zeir Anpin).
It is not enough that one have a general conception of this; the duty is in the details. Compare this, if you will, to operating a computer. You can know how to turn on and off a computer and even know how to move its mouse, maybe even how to open a program. Yet, can you write the program? Do you understand how to write the program for Windows? Most likely not! Your knowledge of computers is limited; there is only so much you can do with what you know. Granted you can do some things, but what you cannot do far outweighs what you can. This same example applies to kavanot meditations.
First, one must have the training to discipline the mind in order to be able to attain a state of focused mentality. Only when the mind can remain focused without distraction for significant periods of time will it be able to attach itself to pure unadulterated, non-mythical thought and use it to manipulate the energy fields surrounding and penetrating human consciousness. Indeed, a very good Kabbalistic meditator, like the Biblical prophets, could use their powers of mind even further to actually manipulate physical matter. This is how the Kohanim used the combined power of their shofar blasts to topple the walls of Jericho. This is how Eliyahu HaNavi was able to in essence create the rain that he was praying for. This is how numerous Sages throughout Torah history used their mind powers to create material forms. The stories of golems and animals being created out of the technology taught in the Sefer Yetzirah are far from mythical. There are those who to this day have sufficient education and training to manipulate these forces.
On Rosh HaShana, when the time is right, trained human minds, make use of specific rituals and by doing so create profound psychic affects in collective human consciousness. The blowing of the shofar by those who know what they are doing according to the secrets of things is at a subtle level of consciousness heard by everyone around the world. The numerous others blowing their shofars on Rosh HaShana without the proper mental focus are acting as local amplifiers for the “voice” emanating from the mouth and the mind (Binah/Imma) of the properly trained.
In conclusion, my purpose in writing this essay was to demonstrate a little of what in Torah circles we call, “ta‟amei mitzvot” (the meanings behind the commandments). We have for so long made a myth of Torah and religion to the point that many have fallen away from it, dismissing it as nothing more than outdated fairy tales. This is partially the fault of those Torah teachers who themselves do not know the true depths of Torah. How can the student be expected to embrace that which even the teacher does not know?
I believe in light of the moment it is wise to reveal the underlying scientific realties of Torah. In order to dispel myth I believe it is prudent for us to understand the significance of the movements of stars and planets, cosmic electromagnetic radiation fields and their affects upon our planet and its life forms. We need to know how Torah teaches us the science of sound (prayer) and the power of the human mind (kavana) that can tap into and manipulate cosmic fields and how the performance of mitzvot can actually create and generate a difference in our little unaware lives here on Earth.
We truly do live in such a grander universe than we can imagine. Through our contemplations we can tap deep inner recesses of our minds of which we are seldom aware. I pray that I have given you something to contemplate, to think about, or possibly even dream about. When the shofar blows on Rosh HaShana clear your mind of distractions and listen intently to your heart. You might very well hear the “voice” of Binah/Imma speaking within you. What “she” will be saying, only you will ever know.
Today's class is being given on August 18, 2013. Next Week we will start the explanations of the Holidays and the process of Dormita and Nesia, and much much more. Then there will be one more class prior to Rosh HaShana. We will see how much preparation we will receive and how much more we could learn.
Have a wonderful New Year.
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