Unit 1(L): The Meanings of Shofar Rabbinic Interpretations, Part 3 "Straight and Crooked"

לכך תוקעין תשר"ת,

ופירשו רז"ל (ר"ה לג, ב) שברים הוא גנוחי גנח כדרך החולים, ותרועה הוא יליל ובכיה כדרך שבוכים על המתים.

והנה עשה אלהים את האדם ישר, רק שהאדם מקלקל את עצמו והוא עקש ופתלתול, על זה מורה תקיעה ראשונה שהוא קול פשוט וישר, ואח"כ שהוא גנוחי גנח רומז על חולי הנפש, ואח"כ יליל רומז על חטאים גדולים שהם מיתת נפש.

על זה צריך האדם להיות גנוחי גנח ויליל בבכיה רבה פלגי מים ירדו עיניו ויחזור כי השם יתברך מקבל השבים, וכשעושה תשובה שלימה אז שב הוא לדרכו הראשון כאשר עשה אותו הש"י ישר, וזהו תקיעה אחרונה שהיא ג"כ קול פשוט וישר כי טוב וישר ה' על כן הוא יורה חטאים בדרך

It is for this reason that we blow the shofar sounds Teki'ah--Shevarim--Teru'ah--Teki'ah [and in that order]:

Our Rabbis of blessed memory explained that shevarim means deep sighing, like sick people do. And teru'ah means sobbing and crying, like those who cry over the dead do.

Now, "God has made humans to be righteous [lit: "straight"] (Ecclesiastes 7:29), but humans [often] ruin themselves and are stubborn and crooked. Therefore, we start with the first teki'ah because it is a simple and straight sound, and afterward [we blow] shevarim, deep sighing, which suggests a sickness of the soul [i.e., resulting from minor sins people have committed]; then afterward teru'ah, sobbing, which suggests major sins that cause the death of the soul.

Over [all] this [kind of conduct] a person needs to sigh deeply and sob with much weeping--rivers of tears streaming down their face--and to do teshuvah since the blessed God accepts those who return. And when one does full teshuvah, then they are restored to their original righteous condition, as the blessed God made us to be. And this is [represented by] the last teki'ah which is also a simple and straight sound. For "good and righteous is Adonai, therefore he guides sinners on the path [of teshuvah]" (Psalms 25:8).

Study Questions on Shenei Luchot HaBerit

**Background: The author of this text, The Two Tablets of the Covenant, is Rabbi Isaiah HaLevi Horovitz (c. 1555-1630) who was born in Prague, Central Europe, but later moved to the land of Israel.

1. In your own words, restate how this commentary connects shofar sounds to the process of doing teshuvah.

2. Compare this explanation to Rambam's (in Laws of Repentance 3:4). What would you say are the main differences?

3. Which of those two explanations do you personally prefer as the meaning of shofar blowing, and why?