Rabbijn Dr. Nathan Lopes Cardozo (1946) werd geboren in Amsterdam en woont sinds 1977 in Israël. Als kind van een Portugees-Joodse vader en een niet-Joodse moeder heeft hij een lange weg afgelegd. Op zijn 16e is hij ‘uitgekomen’ (Joods geworden) bij Chacham Salomon Rodrigues Pereira. Jaren later haalde hij zijn rabbijnentitel aan de orthodoxe Gateshead Yeshiva. In Jeruzalem richtte hij de David Cardozo Academy op en geeft lezingen in Israel en het buitenland voor Joden en niet Joden. Hij is de auteur van 15 boeken. De laatste twee: “Jewish Law as Rebellion. A Plea for Religious Authenticity and Halachic Courage” (Urim Publications, 2018) en “Cardozo on the Parasha, Bereshit” (Kasva Press, 2019),het eerste van 7 delen op de Tora en de feestdagen. Rabbijn Lopes Cardozo neemt in zijn geschriften geen blad voor de mond en zijn ideeën worden in de velerlei media fel bediscussieerd.
Something strange happens on Rosh Hashana. We spend hours declaring God’s majesty, using poetic and unique phrases. We refer to Him as the Ultimate King and Mover of this world. We ask Him to strengthen and reinforce His relationship with us and show us His omnipotence.
But the ultimate prayer of this day is a sound that carries no words, and it is the only biblical commandment of the day: the blowing of the shofar.
What is there in a sound that words cannot express? And why do we have this sound only once a year, on Rosh Hashana, when we remind ourselves of the Creation and of the radical new beginning in our lives; when we repent, turn over a new leaf, and recreate ourselves?
The blowing of the shofar proves that we can surpass ourselves. On our own, using our vocal cords, we are unable to produce this sound – a terrifying penetrating resonance. People can scream, howl, and wail, but nothing more than that. Their reach is limited. Alone, they cannot produce a sound that comes close to the piercing and penetrating heavenly voice of the shofar, which can cause human beings to break down, pick themselves up again, and transform into new individuals.
Not even a chazan’s liturgical solo, or an opera singer’s aria can touch us where the shofar’s vibrations do. The shofar carries us to places unreachable by the human word. It ignores walls and other obstacles, simply forging ahead, long after the human sound has come to an end.
The shofar and the human voice are completely different from each other. The shofar, like a knife, tears our hearts open – just as when the Children of Israel encountered the original shofar sound at Sinai, before God introduced the Torah to them. An experience beyond.
No voice can produce this sound or deliver such a powerful resonance. The only way a person can do it is by blowing a not-too-strong puff of breath into a small hole at one end of the shofar, which widens to a larger opening at the other end. This produces a sound of overwhelming power that pierces the heavens.
Suddenly, we are able to reach unreachable heights, when we are humble enough to admit that we cannot do it alone and we need help. But it is we who must activate this help. The shofar will not blow on its own. It needs the human’s puff – our participation and our effort – before it can move mountains.
Whether or not the shofar will blow is up to us, but whether we can reach our own potential will be up to the shofar. Our humility, combined with our capacity to move beyond ourselves, is what makes us exceptional.
This is our great challenge. Will we remain complacent and stagnant, letting the shofar sit in the cupboard, and never daring to go beyond ourselves? Or, will we have the nerve to blow the shofar and produce something more that will move us and the world forward?
Will we leave Judaism where it is, or will we constantly blow new life into it, impelling it to surpass itself and open new horizons?
On Rosh Hashana, when we recall the greatness of God and the Creation, the shofar challenges us to dare and go beyond, creating ourselves and Judaism anew. If we don’t respond to the challenge at this crucial hour, the sound will fall flat and die before it reaches its destination.
Tizku leshanim rabot!