Hashem’s unusual listening conduct[1]
כי אתה שומע קול שופר ומאזין תרועה ואין דומה לך. ברוך אתה יקוק שומע קול תרועת עמו ישראל ברחמים
For you hear [שומע] the sound [קול] of the shofar, and hear [מאזין] the broken sound [תרועה], and no one is like You. Blessed are you Hashem, Who mercifully hears the broken sound of His nation of Israel[2]
The Mussaf service on Rosh Hashanah is unlike any other Yom Tov. Usually, the silent prayer, known as the Shemoneh Esrei, consists of seven blessings. Three praising G-d, one corresponding to the day, and three blessings of thanks. Rosh Hashanah, instead of just one blessing in the middle, has three, known as Malchiyos, Zichronos, and Shofaros. Blessings declaring Hashem’s Kingship, Hashem’s “recollection” of events, and the famed shofar blasts. These three, perhaps, correlate to the three principles of Jewish faith: There is a G-d, the Torah is of Divine origins, and there’s reward and punishment[3]. Malchiyos obviously correspond to the fact there is a G-d. Zichronos correspond to reward and punishment, for Hashem recalls our good and not so good deeds. Shofaros correspond to the Torah, which was given at Sinai with Shofar blasts[4].
Let’s analyze the ending of the Shofaros blessing. It’s structured in an interesting way. First it mentions that Hashem is שומע, and then it says that Hashem is מאזין. Both of these seemingly mean to listen. Why is one word used in relation to the קול שופר, the sound of the shofar, and the other word in relation to the word תרועה, associated with the broken shofar blasts? Finally, the ending of the blessing is peculiar. It says ואין דומה לך, and no one is like You. It seems a little random, to say the least. Furthermore, we have a rule that the penultimate part of the blessing has to be similar to the final part of the blessing[5]. How then does this phrase relate to the general theme of the blessing, and especially the ending?
Regarding the last question, an answer is proposed by Rav Moshe Shapira. The expression ואין דומה לך, we find usually in the context of the resurrection of the dead. We mention this in the second blessing of Shemoneh Esrei, and in the blessing before Shema on Shabbos. It’s safe to assume the same intent is meant over here. The theme of Rosh Hashanah is that we pray to Hashem to grant us life in the new year. We might think that Hashem is merely prolonging our current life into the next year. This blessing could be teaching us that instead of it being a continuation of our previous life, Hashem is literally recreating our life anew for the new year. Almost a resurrection of sorts.
The Pri Megadim, the renowned commentary on the Shulchan Aruch, deviates from his normal halachic comments and shares with us an insight into this blessing[6]. As we said, the תרועה is a reference to a broken shofar blast. This is contrast to the קול שופר, the simple sound of the shofar. Each one represents a different type of Jew. The קול שופר, the simple shofar blast, represents a tzaddik, a righteous person who never sinned. The תרועה represents a broken Jew, someone who made a mistake and resolved to mend their ways, the Ba’al Teshuva.
What’s the difference between שומע and מאזין? We see the answer in this week’s parsha. The parsha begins with האזינו השמים ואדברה, the Heavens will hear and I will speak, ותשמע הארץ אמרי פי, the earth will hear the words of my mouth[7]. The Midrash explains[8] that since Moshe gave the Torah, it’s as if his abode was in the heavens[9]. Therefore, when he spoke to the Heavens, he used the expression האזינו, connoting speaking to someone close. In contrast, when he spoke to the earth, he used the expression תשמע, as one would when they’re speaking to someone far away.
What comes out then is that the blessing expresses that Hashem hears from afar the simple sound of the shofar, representing the tzaddik. However, Hashem hears from close the broken sound of the shofar, representing the Ba’al Teshuva. Usually, an earthly king would distance himself from those who rebelled, even if they repented, and would keep close their most loyal attendants. Hashem is unusual, in that He specifically keeps close those who are broken, those who made a mistake and repented[10]. As such, we declare, “No one is like You”.
Shanah Tovah U’Mesukah! May we all be inscribed in the book of life.
[1] Based on a shiur by Rav Daniel Glatstein given in 2021
[2] Rosh Hashanah Mussaf prayers
[3] Sefer HaIkkarim, who takes the Rambam’s famed thirteen principles of faith and condenses them to three
[4] Ohel Yaakov Derush L’Rosh Hashanah, by the Dubna Maggid
[5] Pesachim 104a
[6] Pri Megadim, Eishel Avraham to Shulchan Aruch Orach Chaim 592:1 § 1, in the name of Rav Chaim Rappaport, the Av Beis Din of Lvov (Lemberg) and the surrounding areas
[7] Deuteronomy 32:1
[8] Midrash Tanchuma Ha’azinu § 2
[9] Biur HaMa’amarim ad. loc.
[10] See https://parshaponders.com/purim-5781/ for a suggestion for why Hashem would be closer to the Ba’al Teshuva