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Ideally, we should not act in response   shofar of the ram – and only the ram   Avraham is a call to action based on the
      to the shofar of negativity and affliction.  – because it binds us to the actions of   principle of limitless potential. When
      Fortunately, there is a better shofar   Avraham Avinu whose supreme love   we hear the sound of the ram’s horn, it
      to be used. The horn of any kosher   and dedication for G-d became evident   awakens us to aspire for growth, both
      animal, if it can be hollowed out, is   at akeidat Yitzchak (Rosh Hashanah 16a).  individually and nationally. The call
      suitable for the mitzvah of shofar. The   On Rosh Hashanah, we model the   of the ram’s shofar resonates in those
      one who hears its sound is motivated   shofar of idealism, of reaching for the   who envision themselves in Avraham’s
      by  something  much  more  positive:   stars. One who hears the sounds of the   shoes, journeying to a new place at
      the desire to serve G-d, to be part of a   ram’s horn is animated by a quest for   G-d’s bidding, ascending a mountain,
      community devoted to Torah and mitz-  the best possible life. This is the shofar   saying “hineni”, “here I am”.
      vot. This shofar blast causes the Jew
      to ask: Did I do enough to satisfy my   blast that echoed through the gener-  Of the three possible shofarot, to which
      obligations? Have I minimally met the   ations and inspired Ramban, Rabbi   call will we respond?
      demands placed on me by the Torah? If   Yehuda HaLevi, Rav Ovadia MiBarten-
      yes, I am completely satisfied.  ura, the students of the Vilna Gaon,   Rabbi Steven Miodownik is the Rabbi of
                                       and the disciples of the Ba’al Shem Tov   Congregation Ahavas Achim in Highland
      The Jew who heeds the call of this   to ascend to Eretz Yisrael. The shofar of   Park, New Jersey.
      shofar is animated by one question:
      Is it good enough? But that motiva-
      tion can produce religious paralysis,
      as it does not lead to personal spiri-
      tual growth and development. What
      was “good enough” at age 20 may no
      longer be “good enough” at age 40 or
      50, for we have grown and matured
      since our college years. Or maybe what
      was “good enough” for my father or
      mother should not necessarily be
      “good enough” for me, due to differ-
      ent circumstances of my upbringing.
      An attitude of “good enough” produces
      stagnation in Torah knowledge and
      observance.
      The “good enough” Jew also exhibits
      selective aspirations, because “good
      enough” does not satisfy him in other
      areas of life. He does not accept “good
      enough” when striving for a promo-
      tion at work, choosing a doctor or
      ordering an expensive steak at a
      fancy restaurant. “Good enough” is
      only good enough when it comes
      to religion.
      But there is a third and final
      shofar whose cries we can
      choose to hear. The pre-
      ferred shofar of redemp-
      tion is the Divine call
      that awakens and
      inspires us with the
      excitement and
      electricity of being
      selected by G-d to
      receive a unique
      and special
      mission on
      Earth. This
      is   the


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