Although every contemporary synagogue recites the same blessing before shofar blowing on Rosh Hashana, over one thousand years ago, there was a debate as to what the blessing on the shofar should be.
Seder Amram Gaon (9th Century Babylon) states: And when they sit, before they begin the Amidah, the chazzan holds the shofar in his hand and blesses: “לשמוע קול שופר–to hear the sound of the shofar.”
In contrast, Machzor Vitri (11th Century France) maintains that the blessing is “על תקיעת שופר–on the blowing of the shofar”.
Rambam (12th Century Spain/Egypt) addresses this difference of opinion in two of his works. In Mishneh Torah, Hilchot Shofar, he says:
It is a positive commandment from the Torah to hear the shofar blast on Rosh Hashana…the usual custom in the order of the public shofar blowing on Rosh Hashana is: after Torah reading and returning the Torah to the ark, the congregation sits, and one person stands and blesses “לשמוע קול שופר–to hear the blowing of the shofar.”
In Teshuvot HaRambam Siman 59, amud 14, he explains the reason for his opinion:
Question: What is the difference between “לשמוע קול שופר–to hear the sound of the shofar” and “על תקיעת שופר–on the blowing of the shofar”?
Responsa: There is a large difference between them, for the singular mitzvah is not on the blowing, but on sufficient hearing, for if the mitzvah was on the blowing, every person would need to blow for themselves, similarly to how a person is obligated in lulav and sukkah…The mitzvah is hearing [the shofar] and not blowing it, just as with the sukkah, the mitzvah is dwelling in it and not constructing it. And with lulav, it is taking it and not putting it together. So it is with this: the mitzvah is hearing, and therefore we need to make the blessing “לשמוע קול שופר–to hear the sound of the shofar” just as we bless “לישב בסוכה–to dwell in the sukkah” rather than “לעשות הסוכה–to construct the sukkah.”
This ancient back and forth brought to mind the difference between educators teaching and children learning. The point of our being educators is not about what metaphoric sound we make, but about what sounds the students hear. We are in schools–hopefully–not to hear the sounds of our own voices or to promote our personal worldview or to develop a cadre of sycophants. We are in schools to make a difference in a child’s life, helping them figure out their unique strengths and forge their own Jewish path in their lifetimes.
When all is said and done, it doesn’t make a difference as to the sukkah that teachers construct, but the fact that the students will proverbially dwell in the sukkah.
As we begin another school year, let us all recommit ourselves to hearing the insights in and reactions of the students to their learning, rather than focusing on the sounds we will create.