By: Rabbi Chaim Yeshaya Freeman
An Uplifted Heart
The Mishnah (Rosh Hashana 26b) teaches that the shofar of Rosh Hashana should be straight. The Gemara cites Reb Levi, who argues that the shofar should be bent. The Gemara explains the reasoning behind their dispute.
Reb Levi holds that it is preferable for a person to be bent over. This represents a humble mindset. Rashi explains that this approach applies to tefillah, as the pasuk says, "וְהָיוּ עֵינַי וְלִבִּי שָׁם." The shofar is an expression of our tefillah. Its sound is our way of crying out to Hashem and turning to Him without words. Therefore, Reb Levi holds that the shofar should reflect the humility of a person who approaches Hashem with a bent heart.
The Mishnah, however, maintains that it is preferable to be upright and straight. This represents an uplifted heart. Rashi explains that this approach also applies to tefillah, as the pasuk says, "נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם." Since the shofar expresses our tefillah and our turning toward Hashem, the Mishnah holds that it should represent an uplifted heart and therefore be straight.
Rashi's explanation is based on another Gemara in Yevamos (105b). The Gemara cites a dispute between Rav Chiya and Reb Shimon regarding how one should daven. One opinion maintains that a person should daven with their eyes directed downward, based on the pasuk "וְהָיוּ עֵינַי וְלִבִּי שָׁם." The other opinion maintains that one should lift their eyes upward, based on the pasuk "נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם."
The concept of a bent heart is understandable. A person must approach Hashem with humility. But what is the meaning of an uplifted heart?
The Daas Chochmah U'Mussar (Vol. 3, Hakdamah) offers a beautiful insight. If we are truly honest with ourselves, we will recognize how petty many of our sins really are. He compares it to children fighting over pebbles. What seems so important to them is actually insignificant. He continues that the purpose of teshuva is not merely to regret what we have done. Rather, it is to rise above it. We need to recognize that the aveirah is beneath us and that we are capable of living on a much higher level.
He cites a Midrash (Bereishis Rabbah 22:11) that explains the pasuk "אַשְׁרֵי נְשׂוּי פֶּשַׁע." The Midrash understands this as praising a person who is above their sin. The person has risen beyond the aveirah. Perhaps this is also reflected in the words we say in Vidui, "וְלֹא שָׁוָה לָנוּ." We acknowledge that the things we did were not worthy of us. They were beneath our true potential.
This is the deeper message of the two approaches to the shofar. Sometimes we need a bent heart. We need to humble ourselves, recognize our mistakes, and acknowledge how far we have fallen. But we also need an uplifted heart. We need to recognize that our failures do not define us. We have the ability to rise above them and become greater than the person we were yesterday.
May we all realize our true potential and take the opportunity of these ימים נוראים for a clean and fresh start. May we leave our past behind, elevate ourselves, and live above the lowliness of the world around us.
Taken from the Kollel Avreichim Hollywood
