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Adapted from Rabbi Dr. Charles Chavel's translation of Ramban Commentary on the Torah
....a memorial of 'terua' (A blast of the ram's
horn)
And by way of the Truth, [the mystic teachings of the
Kabbala], terua is that which has stood by our fathers and us, as it is
said, "Happy is the people that know the terua", similar in meaning to
that which it is written, "terua [the alarm of] ear; for The Eternal is a
man of war". If so, "...it shall be a day of terua unto you" means that the
day that is set aside for terua [i.e., when the world is judged according
to the attribute of justice] will be to our relief [for we will be remembered in
mercy]. Similarly, "a memorial of terua, a holy convocation" means that
there will be a remembrance [of mercy] in the terua [the quavering sound
which alludes to the attribute of justice], and therefore it is a "holy
convocation".  | | " It is a day of judgment in mercy..." | | |
It was not necessary for Scripture to mention the
shofar [i.e., that "it shall be a day of shofar unto you"], for the
shofar is already alluded to in the word "day", [since the word "shofar"
is symbolic of mercy, it is already hinted at in the word "day" which likewise
symbolizes mercy], and the terua
is on [that "day"], and thus it is a day of judgment in mercy, not a terua
[i.e., alarm] of war.
It is for this reason that Scripture mentioned only
the terua [but did not mention the tekiot, the accompanying plain
sounds], because it is already a tradition received by our Rabbis which all
Israel have seen [done] as far back as Moses our teacher, that each terua
(quavering sound) has one plain accompanying sound before it and one after it.
And why should Scripture mention the terua, and not mention the tekiot
at all, neither in connection with the New Year nor the Day of Atonement [of the
Jubilee year]?
But it is because the tekia [the plain
accompanying sound] is the memorial, and it is the shofar [all alluding
to the attribute of mercy], and the terua is as its name indicates [i.e.,
a reference to the attribute of judgment]. And because it [the terua] is
wholly surrounded by mercy - an accompanying plain sound before it and one after
it - therefore He said of those "who know the terua" that through
righteousness they will be exalted, "for You are the glory of their strength."
Thus it is clear that everything depends upon
repentance, but on the New Year He is concerned entirely with the attribute of
justice and conducts His world [by that attribute], and on the Day of Atonement
He is concerned entirely with the attribute of mercy. It is this that is
expressed in the saying of the Rabbis [with reference to these solemn days]:
"The King sits upon the throne of judgment etc." Thus the New Year is a day of
judgment in mercy, and the Day of Atonement is a day of mercy in judgment.
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