There is a difference of opinions regarding the blessing over the blowing of the Shofar: According to Rabbenu Tam (as quoted in Piskei HaRosh on Rosh HaShana ch.4) we say the blessing is "to blow the Shofar". However, according to the Rambam (Hilchot Shofar, Succah and Lulav 3:10) the blessing is "to hear the sound of the shofar", and so the Shulchan Aruch rules (Ohr HaChaim 585: 5). The Rambam challenges the approach of Rabbenu Tam and writes: "If the Mitzvah which we are obligated to perform is the Tekiyah (blowing), the Torah would have obligated each and every man to blow, just as every man is required to sit in a Succah and wave a Lulav, and one who hears but did not himself blow, does not fulfill his obligation…and this is not the case, but the Mitzvah is the hearing and not the blowing, and we only blow in order to hear… and we will say the blessing "to hear the sound of the Shofar" and not "to blow the Shofar."

And we really must understand what the rationale of Rabbenu Tam is.

Our Rabbis (among others, the Chatam Sofer on Parshat Nitzavim) write that the first letters of the words (Devarim 29:17) "shoresh poreh rosh vela'anah" (a root which produces poison hemlock and wormwood) allude to the Shofar. The Tur (ch. 585) writes that the Shofar is hinted at by the words (1 Melachim 5:18) "ein satan v'ein pega ra" (there is no antagonist and no evil misfortune). And we must explain what the connection is between the Shofar and these verses. [Note: To follow the correlation of the letters, keep in mind that in Hebrew V is interchangeable with O, as S is with SH].

We know that some of our Rabbis were joyful at the time of the Tekiyot (shofar-blowing), and this was the case with the Gr"a, since Tekiyot Shofar signify the kingdom of HaShem. And other sages (for example the Ari z"l) wept because of the fear of the judgment. And we must attempt to explain the significance of these manners of conduct.

Additionally, we can ask why, during the ten days of repentance, HaShem is called HaMelech HaKadosh (the Holy King). Ostensibly this is a lowering of honor, since the title 'King' can apply to humans as well, in contrast to to E-l (G-d) which is above nature.

According to Rabbenu Tam, the Mitzvah is the Tekiyah, as the blowing of the Shofar is a type of speaking with HaShem, as we say in the prayer: "who hears the sound of the Teruah (Shofar-blast) of His nation with mercy" and as several Rishonim wrote (see the Ra"n on Rosh HaShana 6b) in the name of the Yerushalmi that if one blows the Shofar from the wide end he does not fulfill his obligation, as it is written "min hameitzar karati kah" (from a narrow place [distress] I called on HaShem).

And so writes the Sefat Emet (Rosh HaShana in the year תרמ"ד) "Rosh HaShana is the aspect of Tefillah (prayer). As there are four Mitzvot which we perform each day: Kriat Sh'ma, Tefillin, Tzitzit and Tefillah – as is written in the holy books, that they correspond to the four letters in HaShem's name. And so it is regarding the Festivals: Pesach corresponds to Tefillin (as is written regarding the exodus from Egypt): "with an outstretched arm." And Shavuot (corresponds to) Kriat Sh'ma (as is written) "that which I command you today." And Succot – Tzitzit (as it says) "they will be protected by the shadow of Your wings." (kanaf – wing – also means corner as in Tzitzit). And the Yamim HaNoraim are the aspect of Tefillah. Similarly, on a different year (תרמ"ח) he writes: "Rosh HaShana is a day of prayer. HaShem gave us the Mitzvah of the Shofar in order to elevate our prayers."  And since the Tekiyah is a form of prayer, the principle of shome'ah k'oneh (one who hears, it is as if he answered) applies (Succah 38b), and one who did not himself blow the Shofar also fulfills his obligation.

Conversely, according to the Rambam, the Mitzvah is hearing, since the Tekiyah is directed towards us in order to awaken us to Teshuva, as the Rambam writes in Hilchot Teshuva (3:4): "Even though the blowing of the shofar on Rosh HaShana is an edict of the Torah, there is an allusion to it: "Sleepers, awaken from your slumber, and dozers arise from your drowsing."

The first letters of "shoresh poreh rosh vela'anah" support the view that the Tekiyot are directed to us: the Tekiyah comes to awaken each and every person to do teshuva, so he will not say "I will go according to the desires of my heart" as is written in the same parsha. But the first letters of the words "ein satan v'ein pega ra" correlate to the opinion that the Tekiyah is directed towards HaShem – that He will hear our prayer and shut the mouth of the satan who seeks to denounce us.

Now we can understand that indeed Tekiyat Shofar embodies an aspect of joy as well as an aspect of awe and fear: the joy springs from the fact that Rosh HaShana is the day of the coronation of HaShem, and this corresponds to the Tekiyah which is directed to us: we must willingly accept HaShem's Kingship. As we know from the words of the Malbim and the Gr"a, this is the essence of 'Melech' – that the foundation of his sovereignty is the will of the nation, as we say in the prayer: "and they willingly accepted His kingship upon themselves" - in contrast to "E-l", whose rule does not depend upon the will of the nation. Therefore the title HaMelech HaKadosh expresses praise of HaShem, that we desire His sovereignty and accept with love the yoke of His kingship upon ourselves. In this spirit, Chazal said in the Midrash (Vayikra Rabbah 29:6) that Shofar comes from the word Shipur – "shipru ma'aseichem" (improve your deeds) and this is in order that we can properly coronate HaShem, since only through correcting our conduct can we accept the yoke of the Kingdom of Heaven.  

On the other hand, the awe comes from the fear of judgment, and this applies according to the understanding that the Tekiyah is directed toward HaShem, wherein we beseech Him with our plea that He will shut the mouths of our accusers, and that He will bring to light our judgement and inscribe us for a good life and for peace.

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