"...The preferred Shofar of Redemption is the Divine call that awakens and inspires the people with holy motivations, through faith in God and the unique mission of the people of Israel. This elevated awakening corresponds to the ram's horn, a horn that recalls Abraham's supreme love of God and dedication in Akeidat Yitzchak, the Binding of Isaac. It was the call of this shofar, with its holy vision of heavenly Jerusalem united with earthly Jerusalem, that inspired Nachmanides, Rabbi Yehuda HaLevy, Rabbi Ovadia of Bartenura, the students of the Vilna Gaon, and the disciples of the Baal Shem Tov to ascend to Eretz Yisrael. It is for this "great shofar," an awakening of spiritual greatness and idealism, that we fervently pray. There exists a second Shofar of Redemption, a less optimal form of awakening. This shofar calls out to the Jewish people to return to their homeland, to the land where our ancestors, our prophets and our kings, once lived. It beckons us to live as a free people, to raise our families in a Jewish country and a Jewish culture. This is a kosher shofar, albeit not a great shofar like the first type of awakening. We may still recite a blessing over this shofar. There is, however, a third type of shofar. The least desirable shofar comes from the horn of an unclean animal. This shofar corresponds to the wake-up call that comes from the persecutions of anti-Semitic nations, warning the Jews to escape while they still can and flee to their own land. Enemies force the Jewish people to be redeemed, blasting the trumpets of war, bombarding them with deafening threats of harassment and torment, giving them no respite. The shofar of unclean beasts is thus transformed into a Shofar of Redemption. Whoever failed to hear the calls of the first two shofars will be forced to listen to the call of this last shofar. Over this shofar, however, no blessing is recited. "One does not recite a blessing over a cup of affliction.""