Sanctifying the Silence of a Shofar-free Sabbath on Rosh Hashanah

When Jews don’t blow the shofar if Shabbat occurs on Rosh Hashanah, the New Year,
the silence of Sabbath day reminds us of the way that Aaron was compelled to mourn
the deaths of his two sons, Nadab and Abihu, in silence, and was not allowed to hear
them praised for having sanctified the tabernacle, the sound of Aaron’s silence making him far less forlorn.

They used to blow the shofar in the temple, the beit hamiqdash, on Rosh Hashanah, but not outside the beit hamiqdash. In my poem I suggest that by refraining from blowing the shofar on Shabbat when it occurs on Rosh Hashanah, we do this zeykher lemiqdash keHillel, in remembrance of holiness like Hillel, from whom we learn to combine the three obligatory foods we must eat on Pesah, zeykher lemiqdash keHillel, recalling the holy temple for remembrance like Hillel.

 The zeykher lemiqdash on Rosh Hashanah when it occurs on Shabbat echoes that of Hillel for the beit hamiqdash, the temple, remembering shabbat qodesh, holy Shabbat, by means of a shofar-free silence that recalls the silence of Aaron (Lev. 10:3) when he mourned for the death of his two sons, Nadab and Abihu, after they tried to sanctify the mishkan.
Of course this remembrance of the holy Sabbath day by means of its silence also links the remembrance created by the silence of the shofar to one of the three biblical names of Rosh Hashanah, applying to it, when it falls on Shabbat, the name of Yom Zikhron Teruah, a day of remembrance of blowing the shofar, a holy day on which the shofar is remembered rather than heard.