It is written in the books that the Shofar is alluded to in the verse in parshat Nitzavim (Devarim 29:17): "Shoresh poreh rosh vela'anah (a root which produces poison hemlock and wormwood)." It is important to understand the connection between this verse and the essential significance of the Shofar.
 

We also need to understand what is written in the next verse (18): "And when he will hear the words of this curse, he will bless himself in his heart saying: peace will be unto me, for I will act according to the desire of my heart, in order to add the drunken to the thirsty." What is the root of the mistake of this sinner, who is a "Shoresh poreh rosh vela'anah" and who wishes to follow the desires of his heart?
 

And behold, Rashi explains the words "in order to add the drunken to the thirsty": So that I will add affliction because of that which he has done. Until now, his sins were unintentional and I would have forgiven them, but now he has caused Me to add them to his intentional sins, and I will demand retribution from him for all of them." And this requires clarification: why is his penalty so severe that HaShem punishes him for unintentional sins? We know that Hashem is merciful and forgiving and does only good.
 

Furthermore, we need to understand what is written at the beginning of this parsha: "You are standing today, etc. from your woodcutter to your water drawer." (19)  Generally, the expression "from… to…" denotes two extremes, but in this case the woodcutter and the water drawer are similar in status, so why the Torah uses this expression here requires clarification.  
 

In order to explain this we need to focus on the significance of Rosh HaShana, which itself requires clarification: on one hand, Rosh HaShana is a day of awe and fear, as this is the Day of Judgment. As we know, Hallel is not said on Rosh HaShana because of the fear of judgment, as the Gemara says (Rosh HaShana 32a): Rabbi Abahu said: The ministering angels said before HaShem: Master of the world, why do Israel not say Shira (Hallel) before You on Rosh HaShana and Yom HaKippurim? He said to them: is it possible that the King will sit on the Seat of Judgment, and the Books of the Living and the Books of the Dead (those who are destined to die this year) lay open before Him, and Israel will say Shira? This idea is also embodied in the liturgy "HaShem Shamati Shimacha Yareiti" which it is the Sefardic custom say before chazarat hashatz of Shacharit, and in Mussaf: "Who will not fear the awesome Day of Judgment."
 

On the other hand, we see that Rosh HaShana is a "Yom Tov", a day of joy, as Ezra and Nechemiah said to the mourners on Rosh HaShana: "Go eat fat food and drink sweet beverages and send portions to he who doesn't have one prepared, because this day is holy to our Lord. And do not grieve because HaShem's joy is your strength" (Nechemiah 8:9-10).

And so we find in the Talmud Yerushalmi (Rosh HaShana ch. 1 Halacha 3): Rabbi Simon said: It is written (Devarim 4:8) "And who is a great nation who has righteous laws and statutes etc." Rabbi Hama bar Rabbi Chanina and Rabbi Hoshaya (discussed this and) one said: which other nation is like this nation? In all the world, one who knows he will face a judgment wears black clothing and wraps himself in black and lets his beard grow because he doesn't know what his verdict will be. But Israel are not like that, but they wear white clothing and wrap themselves in white and trim their beards and eat and drink and rejoice because they know that Hashem performs miracles for them." In this spirit, it is written in the Midrash (Yalkut Shimoni Tehillim 888) which concludes: "since they know that HaShem works miracles for them and acquits them in judgment and tears up the decrees against them."

Behold, the Gemara says (Rosh HaShana 16b): "Rabbi Avin said: what is (the interpretation of) the verse (Tehillim 69:29) 'They shall be blotted out from the Book of the Living and will not be counted with the righteous'? 'They shall be blotted out from the Book' – this is the book of the completely wicked, 'the Living' – this is the book of the righteous, 'and will not be counted with the righteous' – this is the book of the mediocre." And this is difficult to understand – if the wicked are erased from all the books, then evidently they are exempt from judgment, so what punishment is applicable to them?

Therefore we must say that it is a great privilege to stand in judgment before HaShem: The very fact that we stand in judgment is a sign that HaShem did not despair of us. He judges us on our actions over the previous year in order to guide our way and in order to cleanse us of our sins, so that we may see His light, and therefore there is a reason for great joy over this privilege. Nevertheless and together with this, the fact that we are standing in judgment before HaShem, blessed be He, should awaken in each and every one the fear of judgment and a sense of seriousness and solemnity.

From a deeper perspective, we can explain that the dual sentiment toward Rosh HaShana emanates from the integration of the individual and the Klal (the entirety of Am Israel). Each and every one is judged individually, as the Mishna in Rosh HaShana says (Ch. 1 Mishna 2): "All pass before Him like 'b'nei maron' ( = sheep. There are additional interpretations, but they all assert that all men pass before HaShem one by one)" and in this respect the fear of judgment is palpable. On the other hand, Klal Israel is judged as a whole – "You are standing today, all of you" – as the Gemara says (Rosh HaShana 18a): "And they are all scrutinized in one examination" and the Klal is always judged favorably, and therefore we rejoice. (See B'nei Yissachar, Tishrei ma'amar 2, subsection 33).

We see that one of the ways to merit a favorable judgment is by being connected with Klal Israel, as it says in the Zohar (Parshat Vayeitze, p.160b, and similarly on Parshat Noah 69b) regarding the response of the Shunamit woman to the offer of Elisha the prophet to speak on her behalf with the King or with the commander of the army: "In the midst of my people I dwell (II Kings 4:13)." And the Zohar explains that this was on Rosh HaShana, and that the King is HaShem, and the woman refused his offer because she said: "I do not want to be conspicuous (from the viewpoint of) above, but rather to put my head among the masses and not to stand out from the Klal. And so one should be counted among the masses and not stand out by himself, in order that the mekatregim (accusers / prosecutors) will not scrutinize him and recall his sins.

Therefore we see that when one includes himself in the community, then just as Klal Israel is acquitted in judgment, so he is acquitted. Unquestionably, it is absolutely forbidden for a person to misuse this gift – to do everything his heart desires without the least thought of repentance, and thereby to abuse the connection with Klal Israel in order to be absolved in judgment. All the aforementioned explanation regarding the merit of connecting with Klal Israel is valid only on condition that a man awakens himself to repent. A person's inclusion of himself in the community is effective only when his heart is pure and he sincerely desires to return in complete repentance.

This, therefore, is precisely the mistake of the "shoresh poreh rosh vela'anah" who says: "in order to add the drunken to the thirsty." The Kli Yakar explains: this verse is actually a metaphor for a farmer who waters all his fields at once. And even if one of the fields is already saturated and doesn't require watering, it will be watered because of the other fields. And the subject of this analogy is the sinner, who claims - regarding HaShem who grants abundance to the world - "in the midst of my people I dwell" and since HaShem does good to the Klal, so I will also benefit since I am among them, in spite of the fact that I am completely unworthy of this, and "peace will be unto me."

For this reason his sin is so severe, since he is exploiting HaShem's kindness. And therefore the Torah says in the harshest terms: "Hashem will not be willing to forgive him… and this entire curse which is written in this Book will fall upon him." This individual is like one who says "I will sin and Yom HaKippurim will atone (for me)" and as a result is prevented (by HaShem) from repenting (Yoma 8-9) because he abuses HaShem's incredible kindness: HaShem gave us Yom HaKippurim to atone for our sins, and this person has no sentiment of remorse and no desire for HaShem's closeness.
 

Now we will return to the subject of the Shofar. The purpose of the Shofar is to awaken each and every one to repent and improve their deeds, as articulated in the words of the Rambam: "Sleepers arise from your sleep, and those who are dozing awaken from your slumber and inspect your actions and return in repentance (Hilchot Teshuva ch.3 halacha 4)." Additionally, the Shofar reminds us of Akeidat Itzchak who is called "yachid" (one and only) ["Please take your son, your only one"]. This is all to teach us that each individual must awaken himself regarding Avodat HaShem, and that the connection with Klal Israel is not a substitute for each individual's awakening. This is why the Shofar reminds us of the words "shoresh poreh rosh vela'anah" because this person did not comprehend this truth, and he thought he could continue acting despicably and conceal himself from the terror of judgment.
 

And this is the meaning of the verse "from your woodcutters to your water drawers." Here are described two occupations which are similar in status and not two extremes, since the intention of the Torah is to teach us exactly this: on the Day of Judgment ["You are standing today" – this is Rosh HaShana] each person has his own importance. Every one has his special mission within the complete fabric of Klal Israel, and this has consequences for the good and for the opposite of good.
 

And therefore we must gird our loins and improve our deeds. And by way of genuine desire to become close to HaShem, and to unite as one man with one heart to proclaim that He is King over us, may we merit a good and blessed judgment, and be inscribed for life, goodness and peace. Amen.