Comentario sobre Levítico 23:24

זכרון תרועה [THERE SHALL BE UNTO YOU] A זכרון OF SOUNDING THE CORNET — a mention (זכרון) of Biblical verses which speak of the Divine remembrance and Biblical verses which have reference to the blowing of the Shofar (a ram’s horn) on the occasion of important historical events (Sifra; Rosh Hashanah 32a) that I may recall to memory (זכרון) for you the offering (lit., the “Binding”) of Isaac in whose stead a ram was offered (cf. Rosh Hashanah 16a) having been caught by its horn (שופר‎).

IT SHALL BE UNTO YOU ‘SHABBATHON’ (A SOLEMN REST). This means that it is to be a day of rest, to repose thereon [from work]. And our Rabbis have said:³¹⁸Shabbath 24 b. “The word shabbathon (a solemn rest) amounts to a positive commandment.” Thus one who does work on a festival day transgresses both a negative commandment and a positive commandment, and one who rests thereon fulfills a positive commandment. And in their opinion [that of the Rabbis],³¹⁹Shebuoth 10 a. all the festivals have been likened one to another,³²⁰This is alluded to in the vecse, These are the appointed seasons of the Eternal (above, Verse 4), thus teaching that all festivals are alike with respect to a positive commandment [to rest thereon] and a negative commandment [not to do work], even though in the case of some festivals, [as the text continues], the positive commandment is not clearly set forth in Scripture. for the word shabbathon is not mentioned in connection with the Festival of Unleavened Bread, nor in connection with the Festival of Weeks.
Now in the Mechilta on the section of Hachodesh³²¹Exodus 12:2. I have seen the following text:³²²Mechilta, Pis’cha 9. “And ye shall observe this day.³²³Exodus 12:17. Why is this said? Has it not already been stated, no manner of work shall be done in them?³²⁴Ibid., Verse 16. From this I would know only about matters which are considered m’lachah [‘work’ on the Sabbath, and thus forbidden by the Torah]. How do I know about activities which are termed sh’vuth [as explained later on]? From the verse which states, and ye shall observe this day,³²³Exodus 12:17. which includes those activities which are termed sh’vuth. I might then think that on the intermediate days of the festival those activities known as sh’vuth are likewise forbidden, and the following reasoning would favor it etc;³²⁵“Since the expression holy convocation is stated both with reference to the first and seventh days of Passover (ibid., Verse 16), and the intermediate days of the festival are similarly termed [in the verse, These are the appointed seasons of the Eternal, even holy convocations — Verse 4 in the section before us], therefore just as activities called sh’vuth are forbidden on the first and seventh days, so are they also forbidden on the intermediate days of the festival.” — So it could be argued. Scripture therefore states [with reference to the Festival of Tabernacles], On the first day shall be a solemn rest”³²⁶Further, Verse 39. [but not on the following intermediate days of the festival].
Thus the Sages interpreted the word shabbathon as indicating a complete rest on that day, desisting even from those activities which are not of the chief labors or their derivatives. But this interpretation is not clear to me. For if you say that this Mechilta is a mere Scriptural support for a Rabbinic ordinance, what reason is there for the Rabbis to use this language [i.e., “How do I know about activities which are termed sh’vuth?” when instead they should have said, “How do I know about activities which are not regarded as m’lachah?”], for the term sh’vuth in the language of the Sages is always used with reference to activities forbidden by the Rabbis; and so how is it possible to say, “How do I know that activities which are forbidden on account of sh’vuth instituted by the Rabbis, are forbidden on the basis of a verse [in Scripture]!” The way in which such [Beraithoth make use of] Scriptural texts as a support for Rabbinical enactments, is by teaching [an interpretation in a verse] showing that they [such Rabbinical enactments] are based on the Torah, but they never say, “That activity which is forbidden by the Sages, from what verse in the Torah do we derive it?” Instead, this [Beraitha of the Mechilta] should have stated, “Activities which are not in the category of m’lachah (‘work’),³²⁷There are thirty-nine main classes of “work” (Shabbath 73 a). Their subspecies are also subject to the same regulations (Baba Kama 2 a). The intention here, then, is to find a source for such kinds of activity which are neither “work” nor any of its derivatives. Examples are mentioned further on in the text. whence do we know that they are forbidden? From the word shabbathon!”
It appears to me that this interpretation intends to state that we are commanded by law of the Torah to have rest on a festival day even from activities which are not in the category of m’lachah (“work”).³²⁷There are thirty-nine main classes of “work” (Shabbath 73 a). Their subspecies are also subject to the same regulations (Baba Kama 2 a). The intention here, then, is to find a source for such kinds of activity which are neither “work” nor any of its derivatives. Examples are mentioned further on in the text.
Thus we are not to be engaged the whole day in wearisome tasks: measuring out crops of the field, weighing fruits and gifts, filling the barrels with wine and clearing away the vessels, and moving stones from house to house and from place to place [although none of these activities is “work” in the strict sense of the term]. Similarly, if it be a city encompassed by a wall and its gates are locked at night, [and it is therefore according to law of the Torah treated as one domain, and the prohibition against taking out aught from one domain to another is inapplicable there], they would be loading heaps on asses, as also wine, grapes, and figs and all manner of burdens³²⁸Nehemiah 13:15. they would bring on a festival; and the market place would be full for all business transactions, the shops standing open and the shopkeepers giving credit,³²⁹Aboth 3:16. the money-changers sitting before their tables with the golden coins before them, and the workers would rise early to go to their work and hire themselves out for such works [as described above] just as on weekdays, and so on! And since all these matters do not entail m’lachah, they would be permissible on a festival day and even on the Sabbath itself! Therefore the Torah said that [the festival should be a day of] shabbathon (solemn rest), meaning that it should be a day of rest and ease, not a day of labor [and weariness]. This is a good and beautiful interpretation.³³⁰See Ramban in Exodus 12:16 (towards the end) where he refers to this interpretation that he intended yet to write, and see also there, p. 134, Note 213.
Afterwards I saw the other Mechilta of Rabbi Shimon ben Yochai³³¹The standard Mechilta being that of Rabbi Yishmael [a colleague of Rabbi Akiba], Ramban here refers to another Mechilta which he specifies by name: “the Mechilta of Rabbi Shimon ben Yochai.” Hence the epithet “the other Mechilta.” [See, however, in Vol. I, p. 603, where this epithet is not used by Ramban.] Rabbi Shimon was a pupil of Rabbi Akiba. The text quoted is found in that work on Exodus 12:16. where it is taught in another form: “I know only that it is forbidden [on a festival day to do] the kind of work for which, [if transgressed on the Sabbath through error], one must bring a sin-offering. How do I know that [it is forbidden to do] such works [on a festival day] for which one does not have to bring a sin-offering [if transgressed through error on the Sabbath], such as climbing a tree or riding on animals or swimming in the water, or slapping one’s thighs or clapping one’s hands? From the verse, no manner of work shall be done in them.³³²Exodus 12:16, stated with reference to the first and seventh days of Passover. I know only concerning acts of [one’s own] choice. How do I know concerning acts commanded [in the Torah], that we may not dedicate anything [to the Temple treasury], or make a vow of valuation, or devote anything [for Temple repairs, or for the priests], or set apart the heave-offering or the tithes? From the expression shabbathon,³³³In Verse 24 before us with reference to the New Year, and as explained above all festivals have been likened one to another. See Note 320. which means sh’vuth” (rest, abstention from ordinary occupation). In a similar way this [Beraitha] is taught in the Torath Kohanim with reference to the Day of Atonement.³³⁴Torath Kohanim, Acharei 7:9. Now although these Beraithoth³³⁵On the meaning of this term see above in Seder Vayikra, Note 65. differ in their language and in their interpretations, perhaps they all intend one common thing, namely, to find some Scriptural support for activities forbidden by the Rabbis. But nonetheless, whether the interpretation of the first Beraitha [mentioned above] be as we have said [i.e., that it is forbidden by Scriptural law to do on a festival day activities which are not strictly speaking “work,” but are wearisome labors], or whether all [these Beraithoth] intend only to find a Scriptural support for matters forbidden by the Rabbis, the meaning of the term shabbathon is as we have explained, namely, that we should have a day of repose from labor and toil. This is indeed a very proper and excellent interpretation.
Thus we have been prohibited from doing [any of the main classes of] “work” on the Sabbath by a negative commandment,³³⁶Exodus 20:10. and [for the intentional transgression thereof is prescribed] the punishment of excision [if the court has no knowledge of the transgression or there are no witnesses, but if there are witnesses who testify, the punishment] is death — but as for labors and toils [which are not strictly speaking “work”], we are commanded by means of this positive commandment;³³⁷For of the Sabbath it is likewise said shabbathon (here in Verse 3): Six days shall work be done, but on the seventh it is a Sabbath of ‘shabbathon’ (solemn rest). and on a festival day we are prohibited from doing “work” by a negative commandment, [the punishment for the intentional transgression thereof being whipping], and the doing of labors [which are not strictly speaking “work”] we are forbidden by means of a positive commandment. It is on this basis that the prophet [Isaiah] said, If thou turn away thy foot because of the Sabbath, from pursuing thy business on My holy day … not doing thy wonted ways, nor pursuing thy business, nor speaking thereof; [then shalt thou delight thyself in the Eternal].³³⁸Isaiah 58:13-14. Similarly, a Sabbath of ‘shabbathon’ (solemn rest) shall be for the Land³³⁹Further, 25:4. means that [the seventh year] shall be a Sabbath of rest, that one is not to plow nor cultivate the Land at all. It is because of this that the Sages have interpreted [in the first Beraitha mentioned above] that on the intermediate days of the festival those activities known as sh’vuth are not forbidden. But this is only according to the law of the Torah, for by Rabbinic enactment whatever one may not do oneself one is not permitted to say to a non-Jew to do, since even with reference to the Rabbinic prohibition against telling [a non-Jew to do work], the Sages were strict [in not permitting it on an intermediate day of the festival].³⁴⁰Moed Katan 12 a. Thus since the Rabbis forbade even a sh’vuth involving only speech, it is clear that they prohibited every sh’vuth involving action.

זכרון תרועה, a remembrance of the Royal t’ruah. When jubilating toward one’s king, one employs these blasts on the trumpets or shofars to demonstrate such regard for one’s king. Compare Psalms 81,2 הרניני לאלוקים עוזנו, הרנינו!, “stir up jubilation to G’d, our strength, raise a shout!” The expression זכרון, is an allusion to the fact that on this date G’d sits on the throne of Justice remembering the deeds of each one of His subjects and evaluating them as a judge. This is why the Talmud in Rosh Hashanah 8 calls on us to recite verse 4 in the above mentioned chapter of Psalms which reads תקעו בחודש שפר בכסא ליום חגנו, כי חוק לישראל הוא משפט לאלוקי יעקב, “blow the horn on the new moon on the day the moon is veiled, on our feast day, for it is a statute for Israel a ruling of the G’d of Yaakov.” On such days we have additional reason to rejoice in the fact that He is our King, who inclines toward leniency, and is likely to find us as possessing sufficient merit to pass this examination of the way we led our lives in the year just concluded. Isaiah expresses these sentiments in referring to G’d as כי ה' שופטנו, ה' מחוקקנו, ה' מלכנו, “for the Lord is our Judge, the Lord is our lawgiver, the Lord is our King” (Isaiah 33,22)

זכרון תרועה, you will be remembered by G’d as a result of your blowing the t’ruah from the shofar. This is spelled out more clearly in Numbers 10,9 והרעותם בחצוצרות...ונזכרתם...וגו', “when you will blow the sound of the t’ruah…. You will be remembered… etc.

יהיה לכם שבתון, “shall be a day of rest for you.” Nachmanides writes that this formula suggests that Rosh Hashanah is to be a day of rest for you in that you do not even perform some of the tasks that you do normally perform on the other festivals. For instance, if you were inclined to measure the size of the harvest you had brought in, not one of the 39 forbidden activities, you should not do this on Rosh Hashanah. Neither should you weigh fruit, etc. Avoidable physically tiring labour, should not be engaged in on that day.

To remember for your sake the binding of Yitzchok. Explanation. Rashi is answering the question: Why does it not say “It shall be a day of sounding the ram’s horn,” (as in parshas Pinchas (Bamidbar 29:1)?. Regarding this he explains: “A mention of Biblical verses, etc.” He is also answering the question: Why do we mention Biblical verses that relate to the shofor. Although iIt is understandable that we say recite the Biblical verses relating to kingship since the Holy One Blessed Is He judges the whole world on Rosh Hash anah like a king, but why do we say the Biblical verses which relate to the shofor? Rashi answers, “To remember for your sake...” Gur Aryeh asks: The [extra] blessings of [the Additional prayer of] Rosh Hashanah are only a Rabbinic decree and as can be proven from Rosh Hashanah (34b) [where it says that] we go to a place where they are blowing [the shofor] and not to a place where they are reciting [these] blessings, since they [the prayer services] are [only] by from a Rabbinic decree. It seems that the beraisa is not explaining that the words of the verse’s words, “a remembrance of the sounding,” actually mean that one must say Biblical verses relating that relate to Remembrances and the shofor, because [the mitzvah to recite] these [verses] are is certainly a Rabbinic decree. Rather, Rashi means as follows: Because Scripture writes “a remembrance of the sounding,” and not “a day of sounding,” it means that Israel will be remembered through the sounding. Therefore, it is written “remembrance.” And because of this, the Sages instituted these blessings as it says there (Rosh Hashanah 16a), “Say remembrances so that your remembrances should rise before Me for the good.”

באחד לחדש השביעי, “on the first day of the seventh month, etc.” you observe a festival, שבתון on the first day of that month and it occurs on a Sabbath, you are to observe a symbolic act as the substitute for blowing the shofar, called here זכרון תרועה, in accordance with the rules established by our sages. On account of this absence of blowing the shofar on the Sabbath, the sages added the extra words יום זכרון תרועה, in the relevant portions of the principal prayer known as עמידה, the prayer to be recited while standing. In the portion known as Pinchas, where all the sacrifices offered especially on the festivals are listed in detail, the word: זכרון, “in memory of,” is missing, the Torah describing that day only as יום תרועה, “the day on which the t’ruah sound of the shofar is to be blown. (Numbers 29,1) In other words, in regular years when that date does not occur on a Sabbath, the shofar is to be blown. The day is referred to in our relevant prayers as yom hazikaron, a day of remembrance, the means of that remembrance, the shofar not being stated. The purpose of the blowing of the shofar in all parts of the world, regardless of whether we are in exile, is to bring ourselves to favourable consideration by the Creator, Who, on that day decides which of us are going to survive the year about to commence. Moses was instructed about such a concept already when told to make two trumpets for himself in Numbers 10,9.

זכרון תרועה, “a remembrance including shofar-blasts. According to Rashi this is an allusion to the Biblical verse dealing with or mentioning this subject that are to be recited on that day. [We recite 10 each in the Mussaph service. Ed.] Among the things we bring to Hashem’s attention on that day is the selfless submission by Yitzchok on the altar on which his father was prepared to sacrifice him. Nachmanides writes that the comments by Rashi on that word are only to be understood as secondary meanings superimposed by our sages, the real meaning of the word זכרון תרועה being like the meaning of the words יום תרועה, i.e. that on that day we are to blow blasts of the shofar which in turn will bring our devotion to Hashem and our making a חשבון הנפש, a serious examination of our lifestyle our concern to His attention, an activity including remorse which will continue until the tenth of the month. G’d promised also in connection with our trumpeting blasts on the חצוצרות, Moses’ trumpets that He would take note of this, that it would serve for Him as a “reminder” and He would come to our assistance when the need arises. (Compare Numbers 10,10 et al) Seeing that on that occasion the reason was that we celebrated a day of rejoicing whereas here nothing is mentioned of the blowing of the shofar being the result of a particular expression of certain collective emotions, it is clear that the shofar blasts here are not spontaneous expressions of joy, etc., but are a duty the Torah imposes on us in connection with New Year’s Day, the Day of Judgment. Whenever the Torah mentions תרועה without going into details, the reference is to a shofar, not to the trumpets. Although the Torah does not mention why on this day it is more important that we bring ourselves to Hashem’s attention than on the other days of the year, the proximity of that day to the Day of Atonement 10 days later speaks for itself. The Torah also did not elaborate on why that day has been designated as a holy convocation. Seeing that it occurs in the month that it does and the day is the day on which traditionally first man was created, it is most plausible to accept the sages’ estimation that this is the day on which the Creator sits in judgment of man, His most precious creature. The prophets provide us with a number of allusions that on this day G’d assumes the mantle of supreme Judge, i.e. “dresses:” up in garments of Royalty, the garments worn by a judge. After Rosh Hashanah, during the days of penitence, the “King” will concern Himself with forgiving, or at least reducing the level of guilt of His subjects, those who truly repent their errors.

A MEMORIAL OF T’RUAH’ (A BLAST OF THE RAM’S HORN) — “[a memorial by means of recitation of] Biblical verses which tell of Divine Remembrance, and verses which have reference to the blowing of the Shofar [the ram’s horn], so that I shall recall in memory for your sake the Binding of Isaac, instead of whom a ram was offered.” This is Rashi’s language.
Now the Rabbi [Rashi] should have mentioned also the Rabbinic interpretation for the recitation of verses in which the Sovereignty of G-d is described,³⁴¹In the Additional Service of the New Year, ten Biblical verses which speak of G-d as King of the universe are recited; so also ten verses which speak of Divine Remembrance, and ten which speak of the role of the Shofar. See in Vol. I, p. 268 Note 318. for it is impossible that Scripture should mention the verses of Divine Remembrance and of the Shofar, and should not mention also the verses of Sovereignty. And the Sages have already derived [the duty of reciting] them from the verse, And they shall be to you for a memorial before your G-d: I am the Eternal your G-d:³⁴²Numbers 10:10. “There was no need for Scripture to state here, I am the Eternal your G-d. And why does it state I am the Eternal your G-d?³⁴³In Verse 9 ibid., it states already, and ye shall be remembered before the Eternal your G-d. Why then is it said in Verse 10 again, I am the Eternal your G-d? It is stated only to establish a general law, that wherever you recite verses of Divine Remembrance you recite next to them those of Sovereignty,” as it is taught in Torath Kohanim³⁴⁴Torath Kohanim, Emor 11:2. and in Tractate Rosh Hashanah.³⁴⁵Rosh Hashanah 32 a. However, all these interpretations are only Scriptural supports for Rabbinic enactments. For the Rabbis have explicitly said:³⁴⁶Ibid., 34 b. The Gemara there brings a Beraitha as follows: “If there are two cities, in one of which they blow the Shofar [but there is no-one who can recite the Additional Service of the New Year with the special verses about G-d’s Sovereignty etc.], and in the other they recite the Service but have no Shofar, then we are to go” etc., as Ramban continues. “We are to go to the place where they blow the Shofar, and we are not to go to the place where they recite the Service” [without the blowing of the Shofar. On this statement of the Beraitha the Rabbis of the Gemara asked:] “Surely this is so! The blowing of the Shofar is commanded by law of the Torah, and the recitation of the verses is only by law of the Rabbis [and what need is there for the Beraitha to teach me that the law of the Torah takes precedence!” To this the Gemara answered: “The Beraitha is] necessary only to teach this in a case where one is certain and one is in doubt.”³⁴⁷Even if there is only a doubt whether there will be a Shofar in one community, whilst in the other it is certain that they will recite the Service, but without the sounding of the Shofar, the Beraitha teaches that we are yet to go to the place where there is a possibility of the Shofar being blown, even though there is a doubt about it.
Rather, the expression a memorial of ‘t’ruah’ is like the verse, it shall be a day of ‘t’ruah’ unto you,³⁴⁸Numbers 29:1. Scripture stating that we are to blow [the Shofar] on that day, and this shall be to us for a memorial before G-d, as it is said further on, and ye shall blow with the trumpets [over your burnt-offerings, and over the offerings of your peace-offerings], and they shall be to you for a memorial before your G-d.³⁴²Numbers 10:10. And since He said there, And in the day of your gladness, and in your appointed seasons, and in your New Moons, ye shall blow with the trumpets over your burnt-offerings, and over the offerings of your peace-offerings,³⁴²Numbers 10:10. whereas here He commanded only a t’ruah [a blast of the horn] for this festival [the New Year], and following it He said, and ye shall bring an offering made by fire,³⁴⁹Verse 25 here. we deduce that this t’ruah [mentioned here] is not the same blowing which was done with the [silver] trumpets over the offerings. We furthermore [deduce] that this t’ruah here was not done over the offerings, but it is obligatory upon all Israel [wherever they are], and is to be done with the Shofar [the ram’s horn], for he had not yet commanded him [Moses] to make the trumpets, and all unqualified expressions of t’ruah are done with the Shofar, as it is said, And thou shalt make proclamation with ‘shofar t’ruah’ (the blast of the horn).³⁵⁰Further, 25:9.
Now Scripture did not explain the reason for this commandment, why [we must do] the blowing [of the horn], and why we need a memorial before G-d on this day more than on all other days, and why He commanded altogether that this day should be a holy convocation. But because this day comes at the beginning of the month in which the Day of Atonement occurs, it would appear that on the New Year there is a judgment before Him, blessed be He, for by these He judgeth the peoples,³⁵¹Job 36:31. on the New Year He sits upon the throne as the righteous Judge,³⁵²Psalms 9:5. and afterwards in the course of the next ten days He forgives the transgression of His servants.³⁵³See Genesis 50:17. Scripture is thus alluding to this matter which is well-known in Israel by word of the prophets and our holy ancestors.³⁵⁴“Up to Moses our teacher, and it is still with us as a matter of tradition and as is known in the Talmud. And he who has been worthy to be a student of the secrets of the Torah, will see the subject expressed more clearly in Scripture, and the expressions of the Torah will be better understood by him, for t’ruah has stood by our fathers etc.” (see text here) (Ramban in his Sermon on Rosh Hashanah, Kithvei Haramban, I, p. 220). And by way of the Truth, [the mystic teachings of the Cabala], t’ruah is that which has stood by our fathers and us, as it is said, Happy is the people that know the ‘t’ruah,’³⁵⁵Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy. similar in meaning to that which it is written, ‘t’ruath’(the alarm of) war;³⁵⁶Jeremiah 4:19. for The Eternal is a man of war.³⁵⁷Exodus 15:3. If so, it shall be a day of ‘t’ruah’ unto you³⁴⁸Numbers 29:1. means that the day which is set aside for t’ruah [i.e., when the world is judged according to the attribute of justice], will be to our succor [for we will be remembered in mercy].³⁵⁸Abusaula. Similarly, a memorial of ‘t’ruah,’ a holy convocation³⁵⁹Verse 24 before us. means that there will be a remembrance [of mercy] in the t’ruah [the quavering sound which alludes to the attribute of justice], and therefore it is a holy convocation. 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,”³⁶⁰Since the word Shofar [the ram’s horn] is symbolic of mercy, it is already hinted at in the word “day” which likewise symbolizes mercy (L’vush in his commentary to Ricanti quoting the language of Ramban). and the t’ruah is on [that “day”], and thus it is a day of judgment in mercy, not a ‘t’ruath’ (alarm of) war.³⁵⁷Exodus 15:3. It is for this reason that Scripture mentioned only the t’ruah [but did not mention the t’kioth, 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 t’ruah (quavering sound) has one plain accompanying sound before it and one after it. And why should Scripture mention the t’ruah, and not mention the t’kioth at all, neither in connection with the New Year nor the Day of Atonement [of the Jubilee year]?³⁶¹Further, 25:9. “[The Day of Atonement in] the Jubilee year is like the New Year in respect of the blowing of the Shofar” (Rosh Hashanah 26 b). But it is because the t’kiah [the plain accompanying sound] is the memorial, and it is the Shofar [all alluding to the attribute of mercy], and the t’ruah is as its name indicates [i.e., a reference to the attribute of judgment].³⁶²Similar to ‘t’ro’eim’ in the verse: ‘t’ro’eim’ (thou shalt break them) with a rod of iron (Psalms 2:9) (L’vush in his commentary to Ricanti). And because it [the t’ruah] is wholly surrounded by mercy — an accompanying plain sound before it and one after it — therefore He said of those who know the ‘t’ruah’³⁵⁵Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy. that through righteousness they will be exalted, for Thou art the glory of their strength.³⁶³Psalms 89:17-18. Thus it is clear that everything depends upon repentance,³⁶⁴“For otherwise, it would be the Day of Judgment” (L’vush). 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 which is expressed in the saying of the Rabbis [with reference to these solemn days]:³⁶⁵Rosh Hashanah 32 b. “The King sitteth 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.
From that which we have explained about this subject you will understand the sense of the verse written in [the section of] the journeyings [in the wilderness]: They shall blow ‘t’ruah’ (an alarm) for their journeys. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.³⁶⁶Numbers 10:6-7. For of their journeys it is written, and the angel of G-d journeyed,³⁶⁷Exodus 14:19. and it is further written, And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Eternal, and let Thine enemies be scattered; and let them that hate Thee flee before Thee,’³⁶⁸Numbers 10:35. which is similar in meaning to the verse, The face of the Eternal is against them that do evil.³⁶⁹Psalms 34:17. — But when the assembly is to be gathered³⁷⁰Numbers 10:17. it is said, Return, O Eternal, unto the ten thousands,³⁷¹Ibid., Verse 36. similar in meaning to the verse, And there was a King in Jeshurun, when the heads of the people were gathered.³⁷²Deuteronomy 33:5. And the ten days between the New Year and the Day of Atonement allude to the Ten Emanations, for on the Day of Atonement He is exalted by them, and the Eternal of hosts is exalted through justice³⁷³Isaiah 5:16. as is known in tradition. Furthermore there is also a sign about this in the heavens, for this month of Tishri has as its constellation the zodiac sign of the Balance, thus signifying that in that month a just balance and scales are set by the Eternal.³⁷⁴Proverbs 16:11.

That is that He commanded to offer an additional sacrifice on the first day of Tishrei. And that is the additional sacrifice of Rosh Hashanah. And that is His, may He be exalted, saying, "In the seventh month, on the first day [...] You shall offer a burnt-offering as a pleasing odor to the Lord" (Numbers 29:1-2). (See Parashat Pinchas; Mishneh Torah, Daily Offerings and Additional Offerings 9.)