On the commandment of blowing the shofar

Rabbi, I didn’t go into the depth of your beautiful words, but perhaps my words will help a little in the analysis (and maybe you will decide if you agree with the questioner’s opinion):

What is the distinction between the purpose and the reason for it? If the purpose is the taqiya and the reason for it is the memory, then if he hears the taqiya and does not remember, has he fulfilled his obligation? Either it is doubtful or it is completely not.

I need another example with memory to understand better, for example, with tefillin, both putting on is the mitzvah and remembering is the mitzvah, and on the other hand, the purpose is so that the Torah of the Lord may be in your mouth. So if he puts on tefillin and does not remember, has he fulfilled his obligation to put on? Either it is doubtful or it is completely not.
And it shall be for you as a sign on your hand, and as a memorial between your eyes, so that the Torah of the Lord may be with you. , in your mouth: for with a strong hand, the Lord brought you out of Egypt.
I think this matter is a bit confusing - it should have been written like this: “And it shall be for a sign to you on your hand, and for a memorial between your eyes, for with a strong hand, the Lord brought you out of Egypt. So that the law of the Lord may be , in your mouth: Does that make sense? I don't understand what they want from me “for with a strong hand” and - “so that the law of the Lord may be in your mouth”?
Just as I don't understand what the point of remembering is in blowing the shofar.
And if there is a mitzvah to remember all the mitzvot when wearing the tzitzit, what is the additional reason to remember the mitzvot by blowing or putting on tefillin or any other mitzvah that requires remembering? Why is there a double mitzvah in remembering, even though you separated the mitzvah from its meaning and Shabbat and Bar-Arat that completing the mitzvah includes both parts, the mitzvah and the meaning!

Is there a reference from the halakha that the obligation of the mitzvah also requires remembering in addition?

Even if there are two commandments that serve the same purpose, it seems that the commandment is the act and not the purpose. If the commandment were the purpose, there would be no point in doing these particular acts (for example, I could write a note instructing me to remember the commandments).

But if I put on tefillin, how do I remember? What does remembering have to do with tefillin? (Regardless of what the mitzvah is and what the purpose is.) Remembering is actually part of the mitzvah.

You are actually exempt from a note because it is written and you memorized it for your children and that is in the parshat tefillin. When you said a note, I immediately remembered the mezuzah and tefillin. That we really put everything on parchment. But how does that help me remember?
Okay, the tzitzit helps me remember, but other than that..?
And you blew the trumpets over your burnt offerings and your sacrifices and they were for you as a memorial before the Lord your God - that is what the Shul speaks about and I still don't understand.
If I blow it, is it for the Lord to remember me? That doesn't sound good.

You remember what is written inside the tefillin. It is no less than the remembrance of the tzitzit. The trumpets are not for our remembrance, but for God to remember us. God acts toward us in response to what we do to Him, not only with the trumpets but also in prayer and the like.

God Almighty does not have a problem with forgetfulness!

Indeed, but it is not about remembering but about bringing our memory before Him. He will bring our memory before Him only if we do what is incumbent upon us.

So the very act of remembering is what leads to the performance of every mitzvah, and therefore there is a memory in doing it anyway. So how is the commandment “and it shall be for a sign to you on your hand, and for a memorial between your eyes,” expressed in practice? In other words, what is the connection between the remembrance “for with a strong hand the Lord brought you out of Egypt” and the commandment of putting it in the basket? Because it is promised later “that your days may be multiplied and your days among you on the earth I will make it like a cloud.” (It does not say that He will remember us).
And when we pray, we raise our memory before Him, as you said, so again – what is the point of trumpets? There is something unnecessary here, perhaps “and they were for you as a memorial before the ’ your God” What does this teach us then?
The things you said scare me because it seems as if his memory depends on our memory. If I have gone down to your threshold.
I hope I am not burdening you too much because your time is valuable and perhaps the problem is with my understanding only.

In any case, you reminded me of the blessing of Ya'ala and I will come, which also aims to raise his memory before Him, and I don't understand why? And besides, the very blessing of "Matzmich Keren Yeshua" includes the building of the Temple, because first He will come, and then He will build (descend from heaven prepared) the Third Temple - so it seems unnecessary to say Ya'ala and I will come.

There are several types of our memories that come before Him, and each type of action brings up a different type of memory: trumpets, prayer, going up and coming, etc. Indeed, His memory depends on our actions, and I see no difference between this and the reward we will receive depending on our actions. Some of His actions are a response to what we do. What is the problem here? You need to remember that our remembering is not a state but an action. When you remember someone, it simply happens to you. But bringing their memory before you is an action that you do of your own will. You will remember someone if they are worthy of it (for example, if they did something for you). Like Ahasuerus who ordered the Book of Remembrance to be brought before him. The memory was written in the book, but bringing it before Ahasuerus depends on his decision and action. As is known, the sages have already said that every “king” in the scroll is the king of the world. And that is well documented.

Well, maybe we can really summarize it this way, that everything we do, whether accompanied by remembrance or not, we must understand that everything needs to be tied to a prior thought and understand who is commanding us and to direct that everything be for the good and to ask for the entire people of Israel to have a complete redemption! Strong and blessed!

Regarding the challenge:
King and “King”: The problem is only one - the Holy One hates “Shelah”, and Ahasuerus does not hate “Shelah”.

We have already found that the’ said, Then the fearers of the Lord spoke, each to his neighbor; and the Lord listened, and heard, and a book of remembrance was written before him for those who fear the Lord, and for those who think on his name.
And does the Holy One need a book of remembrance, but what? The Torah spoke in the language of men! (We must have both just been written about it!)

I know that whatever God does, it will be forever, nothing can be added to it, and nothing taken from it; and God has made it so that people will fear before him. He is great, and he who is great will be great; and God will seek the persecuted. 16 And again I saw under the sun: the place of judgment was where the wicked were, and the place of righteousness where the wicked were. 17 I said in my heart, God will judge the righteous and the wicked.

So that the ’ must not be remembered in the scroll, nor must it be replaced by a ”king” The moment you see true judgment, you will find God! Everything turned upside down there, and the Jews had light and joy and gladness and honor, so in our days there will be joy and gladness and the building of the third house will be speedily in our days this year!
I will continue to search..

In the meantime, His Honor will look for some “book” called “horns”.