Blowing the shofar, which is the primary mitzvah of Rosh HaShana, is a form of prayer. It is interesting to note that often the setting of a particular mitzvah contributes to its fulfillment, thus the ideal synagogue structure places the chazan in a low position, thereby actualizing "mimaamakim", "From the depths I have called You," (Psalms 130:1). Similarly, the Rosh in Gemara Rosh HaShana (3:4) cites the Yerushalmi that teaches that we are to blow the shofar from the narrower end as we are taught in Psalms, "Min hamatzer", "From the straits I called God," (118:5). The shofar itself is to reflect the urgent need and total dependence of man on Hashem. Moreover, the Talmud in Rosh HaShana (26b) concerns itself with the shape of the shofar. R' Yehudah is of the opinion that a bent shofar is to be used, as "On Rosh Hashana the more a person bows his mind," reflecting an attitude of submission and humility, the better it is.
We dare not overlook the obvious. No one would entertain the idea of eating matzah in the Shemoneh Esrei. Nor would we even consider it proper to hold our lulav during Shemoneh Esrei. Yet, the natural home of the shofar is the Shemoneh Esrei. This is seen with great clarity from the Baal Hamoer (R.H. Chapter 4) that originally the shofar was only blown in conjunction with the Shemoneh Esrei, a nd the blessings of the Shemoneh Esrei served as the blessings for the mitzvah of the shofar as well. However, in time, responding to the needs of the elderly, sick, and those who could not stay for the entire service, the Rabbis instituted a set of shofar sounds prior to the Shemoneh Esrei. Shofar is naturally home in the Shemoneh Esrei as it is a form of prayer.
That shofar is prayer may be seen from the concluding blessing of the shofros section of the mussaf shmoneh eserei, "blessed are you who hears the shofar sound of his people with mercy". If shofar is a mitzvah like mezuzah or lulav, the request that our blowing be received with mercy is most incomprehensible. However, as we are accustomed to ask thrice daily for Hashem to accept our prayers with mercy, it is understandable that we do likewise in regard to shofar.
The Bais Halevi (Drush 15) notes a startling understanding of shofar as prayer. A prayer is as effective as the source from which it emanates. Indeed, the spoken word is the distinctive mark of man. The Torah (Braishis 2:7) states that Hashem blew into man's nostrils the soul of life, which the Targum translates as "ruach mi-mal'lah" (a spirit of intelligent speech). However, over the course of time, man sullies and misuses his divine gift of speech. Lashon Harah, r'chilus, and nivul peh are not only forbidden forms of speech, but they limit the effectiveness and proficiency of the mouth. And thus the quality of the spoken prayer is often significantly diminished. Therefore, Hashem in His kindness allows us to communicate with a region that is deeper than the spoken words, namely the ruach - the spirit of man. When Hashem blew of His existence into man, it meant that part of the divine is present in man. It is from this holy and pure source that the sounds of the shofar emanate. As this part of man is more holy, the prayer that issues forth is holier, and thus the concluding blessing asking G-d to accept the shofar sound of His people Israel with mercy is most understandable.
Blowing from the narrow edge of the shofar is not only for the practical convenience of the baal tokeyah (the one blowing the shofar), but is to communicate the profound urgency of the moment. I blow the shofar because I recognize that I am in dire difficult straits, and have no other place to turn for help. In Devarim (31:17) the Torah teaches that a time will come that the Jewish people will abrogate their covenant with Hashem and turn to other deities. At that time many troubles and afflictions will befall them, and Israel will say on that day, "is it not because my G-d is not in my midst that these ills have befallen me". Surprisingly the next verse teaches that Hashem will respond, "I shall utterly hide my face in that day". The Sforno explains that when the troubles befell the people, instead of realizing that they were sent as a punishment from Hashem, they attempted to solve their crises by turning to other venues and addresses, not realizing that they were to turn to Hashem in prayer and repentance. The shofar itself, which is blown from the narrow, reminds the Jew how precarious life is and how dependent he is on Hashem.
Finally, an incredible Medrash (Devarim Rabbah - Zos Habracha 11:10): R. Yochanan taught in no less than ten places the Torah speaks of Moshe's pending passing. Initially, this was "kal b'einav shel Moshe", Moshe was not immediately overwhelmed, as he reasoned, if the Jewish people sinned major sins, yet upon my praying on their behalf Hashem forgave them, I who did not sin from my youth, certainly when I will pray on my own behalf He will forgive me. When Hashem saw Moshe's complacent attitude and his failure to burst forth in immediate prayer, at that time Hashem swore that Moshe would not enter the promised land. Moshe failed to see the urgency and immediacy of the crisis.
This past year has been a most difficult one for Am Yisael. Too often one trouble after another has the effect of de-sensitizing us to the urgency of the moment. May we learn from Moshe Rabbeinu, and truly seize the moment of shofar to realize the narrow and difficult straits we find ourselves, both individually and collectively, and thus realize that "ein lanu l'hishaein elah al Avinu Shebashamayim".