וּבְי֨וֹם שִׂמְחַתְכֶ֥ם וּֽבְמוֹעֲדֵיכֶם֮ וּבְרָאשֵׁ֣י חָדְשֵׁיכֶם֒ וּתְקַעְתֶּ֣ם בַּחֲצֹֽצְרֹ֗ת עַ֚ל עֹלֹ֣תֵיכֶ֔ם וְעַ֖ל זִבְחֵ֣י שַׁלְמֵיכֶ֑ם וְהָי֨וּ לָכֶ֤ם לְזִכָּרוֹן֙ לִפְנֵ֣י אֱלֹֽהֵיכֶ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃ (פ)
Juga pada hari sukacitamu, pada hari-hari rayamu, dan pada awal bulan-bulanmu, kamu harus meniup nafiri atas kurban-kurban bakaranmu dan atas kurban-kurban keselamatanmu; semua itu akan menjadi peringatan bagimu di hadapan Allahmu. Akulah Yang Mahakekal, Allahmu.
Rashi
על עלתיכם [YE SHALL BLOW WITH THE TRUMPETS] OVER YOUR BURNT OFFERINGS — Scripture is speaking of a communal burnt offering (cf. Sifrei Bamidbar 77; Arakhin 11b).
Kli Yakar
And in the day of your gladness, and in your solemn days… From these verses, our Sages learned that we recite Malkhuyot [Kingship], Zikhronot [Remembrances], and Shofarot [Shofar Blasts] on Rosh Hashanah, as is found in the Yalkut in this parashah (10:725). We need to understand why they saw fit to interpret these verses as referring to Rosh Hashanah. It seems that they derived this from what is said, And when you go to war in your land against the adversary who oppresses you (Numbers 10:9). This was customary in Israel in former times that in every time of distress, they would decree a fast and would blow and sound the shofar and recite Malkhuyot, Zikhronot, and Shofarot, as is found in the Tur, Orach Chaim section 579. Perhaps their evidence is from these verses where it says, And when you go to war (Numbers 10:9). And from this we can infer that on every day when there is shofar blowing, they follow this order, and Rosh Hashanah is included. And from the fact that it says war in your land with the letter bet [preposition “in”], we can derive that it speaks of an oppressor who is within the land, and this is appropriate for Rosh Hashanah, when we blow the shofar to confuse Satan, the internal oppressor who is within the land, as opposed to a typical oppressor who is outside the land. Furthermore, what difference does it make whether the oppressor is external or internal? According to this, the order of Rosh Hashanah is beautifully alluded to in these verses.
Siftei Chakhamim
Of the communal offerings. Because the Torah writes “for your burnt-offerings and for your peace-offerings” juxtaposing peace- offerings with burnt-offerings. All burnt-offerings are of the highest sanctity while some peace-offerings are of the highest sanctity and some are of lower sanctity — for example, the peace-offerings of the congregation are of the highest sanctity and those of the individual are of lower sanctity. Therefore, the peace-offerings were juxtaposed with the burnt-offerings to teach that just as the burnt-offerings are only of highest sanctity, so too these peace-offerings are only of the highest sanctity, referring to the peace-offerings of the congregation. We then return and learn the case of the burnt-offering from the peace-offering. Just as the peace- offering which is of the highest sanctity is an offering of the congregation, since one never finds a peace-offering of the highest sanctity that is not an offering of the congregation, so too the case of the burnt-offering refers to an offering of the congregation.
Rav Hirsch
Hanya tersedia untuk anggota PremiumRashi
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).