דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃
"Parle ainsi aux enfants d’Israël: au septième mois, le premier jour du mois, aura lieu pour vous un repos solennel; commémoration par une fanfare, convocation sainte.
Ramban
A SABBATH UNTO THE ETERNAL, “[This means] in honor of the Eternal [and that it is not primarily intended for man’s benefit],33In other words, we are to observe the Sabbatical year primarily as a mark of honor to G-d, and not for our benefit, in that by lying fallow for a year the land will improve. The same applies to the weekly Sabbath, which we celebrate in honor of the Creator of the world, and not primarily because we benefit physically from a day of rest. (Mizrachi). in the same sense as this expression is used in the case of the Sabbath of Creation” [i.e., the weekly Sabbath, of which it is also said, a Sabbath unto the Eternal].34Exodus 20:10. See note above. This is the language of Rashi. But this was not the intention of the Rabbis in their interpretation,35In other words, it is true that in the Torath Kohanim (Behar 1:2) there is such an interpretation of the Rabbis, likening the expression a Sabbath unto the Eternal stated here in the case of the Sabbatical year to that mentioned in the law of the weekly Sabbath. But the intent thereof is not as Rashi presented it, for etc. The full text of the Beraitha of the Torath Kohanim will be mentioned further on by Ramban. for all [weekly] Sabbaths, and also the festivals, are in honor of the Eternal, and yet in not one of them [i.e., the festivals] does Scripture say that they are “unto the Eternal.” Instead, it says it shall be a solemn rest unto you,36Above, 23:24. and in the case of the Day of Atonement it states, It shall be unto you a Sabbath of solemn rest.37Ibid., Verse 32. The text of the Beraitha in the Torah Kohanim [quoted by Rashi] is as follows:38Torath Kohanim, Behar 1:2. “A Sabbath unto the Eternal. Just as it says with reference to the Sabbath of Creation, so is it said regarding the Sabbatical year, a Sabbath unto the Eternal.” But the meaning of a Sabbath unto the Eternal thy G-d34Exodus 20:10. See note above. stated in connection with the Sabbath of Creation, is that on it He ceased from work and rested39Exodus 31:17. and therefore thou shalt not do any manner of work.34Exodus 20:10. See note above. It was with reference to that idea that the Sages, of blessed memory, said that the same expression is also stated in the case of the Sabbatical year, since it is the seventh in [the cycle of] the years [just as the weekly Sabbath is the seventh day in the cycle of days; and the meaning thereof here is that since the seventh year is a Sabbath to the Eternal, as will be explained, we are to desist from working the land].
Now here [in the Torath Kohanim mentioned above, the Rabbis] have roused our attention to one of the great secrets of the Torah.40See in Exodus (Vol. II, p. 341, Note 23). Rabbi Abraham ibn Ezra has already given us a hint of it when he wrote: “The meaning of a Sabbath unto the Eternal is like that of the Sabbath-day.41For just as the Sabbath was given for the purpose of contemplating G-d’s deeds and meditating upon His Torah, so also is the purport of the Sabbatical year, since it is the seventh of the years (Mekor Chayim in his commentary to Ibn Ezra). The secret of the years of the world is alluded to in this place.” [Thus far is Ibn Ezra’s comment.]
Bend now your ear to understand that which I am permitted to inform you about it in the words that I will cause you to hear, and if you will be worthy, you will contemplate them [and understand them]. I have already written in Seder Bereshith42Genesis 2:3 (Vol. I, pp. 61-64). that the six days of creation represent [all] the days of the world, and the seventh day is a Sabbath unto the Eternal thy G-d,34Exodus 20:10. See note above. for on it will be the Sabbath to the Great Name, just as we have been taught [in a Mishnah]:43Tamid 7:4. “On the seventh day what psalm did the Levites sing [in the Sanctuary? They sang] A Psalm, a Song. For the Sabbath-day44Psalms 92:1. — [a song] for the World to Come, which will be wholly a Sabbath, and rest for life everlasting.” Thus the [seven] days [of the week] allude to that which He created in the process of creation, and the [seven] years [of the Sabbatical cycle] refer to that which will occur during the creation of all “the days” of the world. It is for this reason that Scripture was more stringent regarding [the transgression of the laws of] the Sabbatical year than with respect to those guilty of transgressing all other negative commandments, and made it punishable with exile, just as He was stringent with respect to forbidden sexual relations [for which the punishment of the people, as opposed to that of the individual, is also exile];45Above, 18:28. as it is said, Then shall the Land be paid her Sabbaths,46Further, 26:34. and He repeated this matter many times: As long as it lieth desolate it shall have rest,47Ibid., Verse 35. and it is further said, And the Land shall lie forsaken without them, and shall be paid her Sabbaths.48Ibid., Verse 43. “And so we have been taught [in a Mishnah]:49Aboth 5:9. Our text of the Mishnah has a variant reading. See my Hebrew commentary p. 167, Note 55. “Exile comes for the delaying of justice, and for the perversion of justice, and for [the neglect of] the year of rest for the Land.” [This stringency of punishment is] because whoever denies it [i.e., the law of the Sabbatical year], does not acknowledge the work of creation and [life in] the World to Come. Similarly the prophet [Jeremiah] was stringent, and decreed exile for neglecting to send [Hebrew] servants to freedom in the seventh year [of their service], as it is said, I made a covenant with your fathers … At the beginning of seven years ye shall let go every man his brother etc.,50Jeremiah 34:13-14. — The verse there reads ‘mikeitz sheva shanim’, which is normally translated as “at the end of seven years” (so also in the J.P.S. translation). Ramban in Deuteronomy 15:1, however, brings proofs that the correct meaning in this context is “at the end-year of the seven years”, i.e., at the beginning of seventh year, rather than “at the end of the seventh year.” Thus the Hebrew servant goes free at the beginning of the seventh year [the end-year of the cycle of seven years], and this is indeed the accepted law (Rambam, Hilchoth Avadim 2:1) that he serves for six years. See, however, Yonathan ben Uziel in Jeremiah. for in the case of a servant the seventh year is also like a [complete] Jubilee; and the Jubilee is known also [at the very beginning of the Torah] — from ‘Bereshith’ (In the beginning) to ‘Vayechulu’ (And there were finished)51In other words, in the Scriptural account of the creation — commencing with the verse, In the beginning … and concluding with ‘Vayechulu’ (And there were finished) (2:1) — the secret of the Jubilee is already hinted at, namely, “that all things, that came into existence in the beginning of time will be finished in the era of the Jubilee (Beiur Ha’lvush to Ricanti who quotes the language of Ramban). — intimating that in the Jubilee everything is to return [to its origin], every man unto his possession, and every man unto his family.52Further, Verse 10. For it is a sure foundation, and he that believeth53Isaiah 28:16. The verse reads: He that believeth will not ‘yachish’ (make haste). Ramban brings out ingeniously a different meaning by saying: he that believeth ‘yacharish’ (will keep silence), suggesting that the student of Cabala must be reticent and careful not to disclose the secrets he has learned. Cf. the phrase in Amos 5:13 — ‘Therefore ‘hamaskil yidom’. (he who understands will keep quiet)! shall keep silence. This is what is meant in saying, ‘v’shavtah ha’aretz shabbath’ (and ‘the land’ shall keep a Sabbath);54In Verse 2 before us. The word ha’aretz is here understood as “the earth” in its entirety [not merely one particular part of it], the same interpretation applying to the next verses quoted. See further, Note 194. and ye shall proclaim liberty ‘ba’aretz’ (throughout ‘the land’),55Further, Verse 10. for the reference here is to “the land of eternal life” which is alluded to in the first verse [of the Torah],56In the beginning G-d created the heavens ‘v’eth ha’aretz’, which means “the land of eternal life.” and of which it is said, ‘v’ha’aretz ezkor’ (and I will remember ‘the land’).57Further, 26:42. I have already mentioned this several times.58See Vol. I, pp. 110, and 120. Perhaps it is to this that our Rabbis alluded in saying:59Rosh Hashanah 21 b. See also Vol. I, pp. 9-10. “Fifty gates [degrees] of understanding were created in the world, and all were transmitted to Moses with one exception.” For each cycle of seven years constitutes “the gate of one house” [creation], and thus He informed him of all existence from beginning to end, with the exception of the holy Jubilee.
Now here [in the Torath Kohanim mentioned above, the Rabbis] have roused our attention to one of the great secrets of the Torah.40See in Exodus (Vol. II, p. 341, Note 23). Rabbi Abraham ibn Ezra has already given us a hint of it when he wrote: “The meaning of a Sabbath unto the Eternal is like that of the Sabbath-day.41For just as the Sabbath was given for the purpose of contemplating G-d’s deeds and meditating upon His Torah, so also is the purport of the Sabbatical year, since it is the seventh of the years (Mekor Chayim in his commentary to Ibn Ezra). The secret of the years of the world is alluded to in this place.” [Thus far is Ibn Ezra’s comment.]
Bend now your ear to understand that which I am permitted to inform you about it in the words that I will cause you to hear, and if you will be worthy, you will contemplate them [and understand them]. I have already written in Seder Bereshith42Genesis 2:3 (Vol. I, pp. 61-64). that the six days of creation represent [all] the days of the world, and the seventh day is a Sabbath unto the Eternal thy G-d,34Exodus 20:10. See note above. for on it will be the Sabbath to the Great Name, just as we have been taught [in a Mishnah]:43Tamid 7:4. “On the seventh day what psalm did the Levites sing [in the Sanctuary? They sang] A Psalm, a Song. For the Sabbath-day44Psalms 92:1. — [a song] for the World to Come, which will be wholly a Sabbath, and rest for life everlasting.” Thus the [seven] days [of the week] allude to that which He created in the process of creation, and the [seven] years [of the Sabbatical cycle] refer to that which will occur during the creation of all “the days” of the world. It is for this reason that Scripture was more stringent regarding [the transgression of the laws of] the Sabbatical year than with respect to those guilty of transgressing all other negative commandments, and made it punishable with exile, just as He was stringent with respect to forbidden sexual relations [for which the punishment of the people, as opposed to that of the individual, is also exile];45Above, 18:28. as it is said, Then shall the Land be paid her Sabbaths,46Further, 26:34. and He repeated this matter many times: As long as it lieth desolate it shall have rest,47Ibid., Verse 35. and it is further said, And the Land shall lie forsaken without them, and shall be paid her Sabbaths.48Ibid., Verse 43. “And so we have been taught [in a Mishnah]:49Aboth 5:9. Our text of the Mishnah has a variant reading. See my Hebrew commentary p. 167, Note 55. “Exile comes for the delaying of justice, and for the perversion of justice, and for [the neglect of] the year of rest for the Land.” [This stringency of punishment is] because whoever denies it [i.e., the law of the Sabbatical year], does not acknowledge the work of creation and [life in] the World to Come. Similarly the prophet [Jeremiah] was stringent, and decreed exile for neglecting to send [Hebrew] servants to freedom in the seventh year [of their service], as it is said, I made a covenant with your fathers … At the beginning of seven years ye shall let go every man his brother etc.,50Jeremiah 34:13-14. — The verse there reads ‘mikeitz sheva shanim’, which is normally translated as “at the end of seven years” (so also in the J.P.S. translation). Ramban in Deuteronomy 15:1, however, brings proofs that the correct meaning in this context is “at the end-year of the seven years”, i.e., at the beginning of seventh year, rather than “at the end of the seventh year.” Thus the Hebrew servant goes free at the beginning of the seventh year [the end-year of the cycle of seven years], and this is indeed the accepted law (Rambam, Hilchoth Avadim 2:1) that he serves for six years. See, however, Yonathan ben Uziel in Jeremiah. for in the case of a servant the seventh year is also like a [complete] Jubilee; and the Jubilee is known also [at the very beginning of the Torah] — from ‘Bereshith’ (In the beginning) to ‘Vayechulu’ (And there were finished)51In other words, in the Scriptural account of the creation — commencing with the verse, In the beginning … and concluding with ‘Vayechulu’ (And there were finished) (2:1) — the secret of the Jubilee is already hinted at, namely, “that all things, that came into existence in the beginning of time will be finished in the era of the Jubilee (Beiur Ha’lvush to Ricanti who quotes the language of Ramban). — intimating that in the Jubilee everything is to return [to its origin], every man unto his possession, and every man unto his family.52Further, Verse 10. For it is a sure foundation, and he that believeth53Isaiah 28:16. The verse reads: He that believeth will not ‘yachish’ (make haste). Ramban brings out ingeniously a different meaning by saying: he that believeth ‘yacharish’ (will keep silence), suggesting that the student of Cabala must be reticent and careful not to disclose the secrets he has learned. Cf. the phrase in Amos 5:13 — ‘Therefore ‘hamaskil yidom’. (he who understands will keep quiet)! shall keep silence. This is what is meant in saying, ‘v’shavtah ha’aretz shabbath’ (and ‘the land’ shall keep a Sabbath);54In Verse 2 before us. The word ha’aretz is here understood as “the earth” in its entirety [not merely one particular part of it], the same interpretation applying to the next verses quoted. See further, Note 194. and ye shall proclaim liberty ‘ba’aretz’ (throughout ‘the land’),55Further, Verse 10. for the reference here is to “the land of eternal life” which is alluded to in the first verse [of the Torah],56In the beginning G-d created the heavens ‘v’eth ha’aretz’, which means “the land of eternal life.” and of which it is said, ‘v’ha’aretz ezkor’ (and I will remember ‘the land’).57Further, 26:42. I have already mentioned this several times.58See Vol. I, pp. 110, and 120. Perhaps it is to this that our Rabbis alluded in saying:59Rosh Hashanah 21 b. See also Vol. I, pp. 9-10. “Fifty gates [degrees] of understanding were created in the world, and all were transmitted to Moses with one exception.” For each cycle of seven years constitutes “the gate of one house” [creation], and thus He informed him of all existence from beginning to end, with the exception of the holy Jubilee.
Tosafot
Sukkah was taught: It is implied that the reason for the decorations of the sukkah is on account of contempt towards the commandment. But this is difficult to RI: In the chapter [entitled] Kirah (Shabbat 45a), it is implied that the reason is on account of, 'given that it is set aside for its commandment!' And he answered that they need both [reasons]. For [it it was only] on account of, 'it is set aside for its commandment,' we would not have forbidden it during the intermediate days of the festival. For setting aside is only relevant to Shabbat and to a holiday. And [if it was only] on account of contempt, we would not forbid them when they had fallen. But now that we say that they were set aside and [there is] contempt of the commandment, we forbid them even when they fell and even on the intermediate days of the holiday. And it is difficult to RI: Since the decorations of a sukkah are forbidden because of contempt - if so, what did it ask in Beitzah (30b) in the chapter [entitled] HaMevi, from the decorations of a sukkah to the wood of a sukkah (used for its roof)? As it said, "And does a stipulation not help with a sukkah for the holiday; and did we not learn, 'One who roofed according to its law [and hung decorations], etc.?'" But what is the question? Perhaps the condition does not help with the wood of a sukkah, because [its being put aside] is extracted from a verse [in the Torah] - as it is expounded there, "From where [do we know] about the wood of a sukkah, that it is forbidden all seven [days of Sukkot? Hence] it teaches to say (Leviticus 23:24), 'The festival of Sukkot is seven days, etc.'" And it is a full-fledged teaching, as it is shown in the first chapter of Sukkah (9a) that Beit Shammai invalidates an old sukkah from this verse, whereas Beit Hillel render it proper - since they need [the verse] for the wood of a sukkah, that it is forbidden all seven [days]. But a stipulation does work with the decorations of a sukkah, since they are only forbidden on account of contempt. Moreover, in the chapter [entitled] Kirah (Shabbat 45a), it is explicitly understood that the wood of sukkah is only forbidden on account of, 'it is set aside for its commandment!' And Rabbenu Tam responded that both the decorations of a sukkah and the wood of sukkah beyond [what is required for] the validation of a sukkah are only forbidden on account of contempt; or (alternatively) on account of, 'given that it is set aside for its commandment' - but only enough for the validation of a sukkah is forbidden from a verse. And the one who asked in Beitzah (30b) from the decorations of a sukkah, about the wood of a sukkah, did not know that there is a difference between more than enough for the validation of the sukkah and enough for the validation of the sukkah. And it answered, "Where one says, 'I am not removing myself from them throughout twilight' - as no sanctity attaches itself" to the decorations of a sukkah, as well as to the wood of a sukkah beyond the validation of a sukkah. There a condition helps. But with the wood of a sukkah of the sukkah's validation, "the sanctity attaches itself" perforce, from the word of the Torah, "all seven [days]." So his condition does not help. And that which it said over there, "And if he made a condition, it is all according to his condition"; and it asks, "Is that saying that his condition helps, etc.?" And it answers, "The second part [in which a condition is said to help is talking about] a hut in general." And after this, it asks, "And does a stipulation not help with a sukkah for the holiday; and did we not learn, 'One who roofed, etc.?'" [About this], it did not want to answer [that], "it is all according to his condition," is about that which is beyond the validation of the sukkah" - since, "it is all according to his condition," implies [that it is so] in the whole sukkah.
Bartenura
שוה היובל לה"ה לתקיעה – With straight horns, for event though the Tekiah on the Jubilee [year] is not for prayer nor for remembrance, but rather as a sign to sending slaves [free] and the return of the fields to their owners, and even so, we it is required something like Rosh Hashanah, for we learn through an analogy from [the words] שביעי שביעי/seventh, seventh (see Leviticus 23:24: “…in the seventh month, on the first day of the month [you shall observe complete rest], a sacred occasion commemorated with loud blasts; and Leviticus 25:9: “Then you shall sound the horn loud, in the seventh month, on the tenth day of the month – the Day of Atonement – you shall have the horn sounded throughout your land.”) – that all of the soundings of he Shofar in the seventh month shall be similar one to another. Another commentary: לתקיעה – the number of Shofar sounds. ולברכות – to the number of blessings, that it is required to state Malkhuyot, Zikhronot and Shofarot on Yom Kippur of the Jubilee [year] just like on Rosh Hashanah.
Rashi
אני ה׳ אלהיכם I AM THE LORD YOUR GOD — From here we derive the regulation that on the New Year Festival Biblical verses referring to God’s Kingdom (מלכיות) must be recited together with such as have reference to the blowing of the Shofar (שופרות), and to Divine remembrance (זכרונות), because it states here “ותקעתם” — which is an allusion to לזכרון" ;שופרות" — which is an allusion to זכרונות; and אני ה׳ אלהיכם — which is an allusion to מלכיות etc. (Sifrei Bamidbar 77; cf. Rashi on Leviticus 23:24 and Note thereon).