민수기 10:10의 미드라쉬

1) (Vayikra 23:24) ("Speak to the children of Israel, saying: On the seventh month, on the first day of the month, there shall be for you a Sabbath, a remembrance of teruah, a holy calling.") "the children of Israel … a holy calling," and not gentiles, (even though they, too, are judged on Rosh Hashanah.) If "the children of Israel," I would know only "the children of Israel" per se. Whence would I derive (for inclusion) proselytes and bondsmen? From (the superfluous) "for you." "a Sabbath (Shabbathon) a remembrance of teruah, a holy calling": "a Sabbath": R. Eliezer says: "a Sabbath": This is (the blessing over) the holiness of the day. "a remembrance": This is (the section of) zichronoth. "teruah": This is shofaroth. "a holy calling": Sanctify (the day) by abstaining from labor. R. Akiva (to R. Eliezer): Why should we not say that "Shabbathon" refers to abstention from labor, for this is the prime thrust of the verse? "Remembrance" is zichronoth." teruah": This is shofaroth. "a holy calling": This is the holiness of the day. And whence do we derive that (the section of) malchuyoth (Kingship) is included with them? From (Vayikra 23:22) "I am the L–rd your G d" (i.e., your King) … (Vayikra 23:24) "on the seventh month, etc." (i.e., on Rosh Hashanah). R. Yossi b. R. Yehudah says: This (the above derivation) is not necessary. It is written (Bamidbar 10:10) "Let this be a remembrance before your G d. (I am the L–rd your G d.") Let this (the seemingly) superfluous "I am the L–rd your G d") not be written. It must serve, then, as a prototype (binyan av) to teach that whenever "remembrances" are mentioned, "Kingships" are to be juxtaposed with it.

(Numb. 31:1-2:) “Then the Lord spoke, ‘Exact vengeance for the Children of Israel [on the Midianites].” Let our master instruct us: How many sustained blasts (teqi'ot) does one blow on the eve of the Sabbath to disengage the people from labor? Thus have our masters taught (in Suk. 5:5): One blows three sustained blasts to have the people cease from labor.⁵See Shab. 35b. How? The hazzan of the congregation takes the trumpets and goes up to the roof at the highest point in the city and blows. [Thereupon] whoever is far from the city leaves his work. Then [the hazzan] comes again and blows a second time. [Thereupon] those who are nearer enter the city. When he blows a third time, they place the hammin⁶I.e., the Sabbath food kept warm from Friday. in the oven and light the [Sabbath] lights. [If] he has finished blowing [while] the pot was on the stove, they set it on the ground. If there was a light in a woman's hand, she sets it on the ground. The Sabbath is sanctified with trumpets; and so also are new moons and festivals, as stated (in Numb. 10:10), “When you have a day of rejoicing, at your fixed festivals, and on your new moons, you shall blow the trumpets.” Moreover, when they moved out [from camp], they blew the trumpets to move out, as stated (in Numb. 10:5), “Then you shall blow a short blast (teru'ah) and the camps shall move out.” Also when [the congregation] gathered in, they blew the trumpets, as stated (in vs. 7), “When the congregation assembles, you shall blow sustained blasts and not short ones.” And when an enemy oppresses you, you shall blow the trumpets, as stated (in vs. 9), “And when you go to war [in your land against an enemy who oppresses you, you shall blow the trumpets].” And when they went to make war against Midian, they carried out their vengeance with trumpets, as stated (in Numb. 31:6), “with the vessels of the sanctuary and the trumpets for sounding the alarm (teru'ah) in his hand.”

(Numb. 31:1, 2, 6:) THEN THE LORD SPOKE UNTO MOSES, SAYING: EXACT VENGEANCE FOR THE CHILDREN OF ISRAEL <ON THE MIDIANITES>. […. WITH THE VESSELS OF THE SANCTUARY AND THE TRUMPETS FOR SOUNDING THE ALARM IN HIS HAND.] Let our master instruct us: How many sustained blasts (teqi'ot) does one blow on eve of the Sabbath to detach the people from labor?⁷Tanh.,Numb. 9:2. Thus have our masters taught (in Suk. 5:5): ONE BLOWS THREE SUSTAINED BLASTS TO HAVE THE PEOPLE CEASE FROM LABOR.⁸See Shab. 35b. How? The hazzan of the congregation takes the trumpets and goes up to the roof at the highest point in the city and blows. <Thereupon> whoever is far from the city leaves his work. Then he comes again and blows a second time. <Thereupon> those who are nearer enter the city. When he blows a third time, they place the hammin⁹I.e., the Sabbath food kept warm from Friday. in the oven and light the <Sabbath> lights. <If> he has finished blowing <while> the pot was on the stove, they set it on the ground. If there was a light in a woman's hand, she set it on the ground. The Sabbath is sanctified with trumpets, and so also are New Moons and Festivals, as stated (in Numb. 10:10): WHEN YOU HAVE A DAY OF REJOICING, AT YOUR FIXED FESTIVALS, AND ON YOUR NEW MOONS, YOU SHALL BLOW THE TRUMPETS. Moreover, when they moved out <from camp>, they blew the trumpets to move out, as stated (in Numb. 10:6): WHEN YOU BLOW a [SECOND] SHORT BLAST (teru'ah), THE CAMPS <PLACED TO THE SOUTH> SHALL MOVE OUT…. Also when <the congregation> met together, they blew the trumpets, as stated (in vs. 7): WHEN THE CONGREGATION ASSEMBLES, YOU SHALL BLOW <SUSTAINED BLASTS AND NOT SHORT ONES>. And when an enemy oppresses you, you shall blow the trumpets, as stated (in vs. 9): AND WHEN YOU GO TO WAR IN YOUR LAND AGAINST AN ENEMY WHO OPPRESSES YOU, YOU SHALL BLOW THE TRUMPETS. And when they went to take vengeance against Midian, they carried out their vengeance with trumpets, as stated (in Numb. 31:6): WITH THE VESSELS OF THE SANCTUARY AND THE TRUMPETS FOR SOUNDING THE ALARM (teru'ah) IN HIS HAND.

3) (What is) the order of the blessings (in Mussaf)? Patriarchs (Shield of Abraham), Strengths (You are strong), and Holiness of the Name (You are holy). And he includes Kingships with them, but does not blow (the shofar). (Then) the Holiness of the day, and he blows; Remembrances, and he blows; Shofaroth, and he blows. Then, he recites the (sacrificial) service, and thanksgiving, and the priestly blessing. These are the words of R. Yochanan b. Nuri.

(Bamidbar 10:10) "And on the day of your rejoicing and on your appointed times you shall sound the trumpets": "And on the day": Sabbaths. R. Nathan says: These are temidim (the daily burnt-offerings). "your rejoicings": These are the three festivals. "and in your appointed times": These are Rosh Hashanah and Yom Kippur. "and on your new moons": as stated. "over your burnt-offerings and over the sacrifices of your peace-offerings": Scripture speaks of the sacrifices of communal peace-offerings. — But perhaps (it speaks of) both communal and individual (offerings). Would you say that? What is the context? (the blowing of the trumpets for the convoking and the traveling of) the congregation; here, too, the (offerings of) the congregation (are understood). R. Shimon b. Azzai says: Scripture speaks of communal offerings. — But perhaps both communal and individual. It is, therefore, written "over your burnt-offerings and over the sacrifices of your peace-offerings." Just as burnt-offerings are holy of holies, so peace-offerings (in this context) are holy of holies. And just as peace-offerings (to be holy of holies) are communal offerings, so, burnt-offerings (in this context) are communal offerings. "And they shall be for you as a remembrance before your G-d": Why is this mentioned (in this context)? Because it is written "you shall sound the trumpets," I might think that offerings over which the trumpets were sounded are kasher, but not those over which the trumpets were not sounded; it is, therefore, written "And they shall be for you as a remembrance" — They (the trumpets) were given as a remembrance, and not to validate the offering. "I am the L-rd your G-d": What is the intent of this? It is written (Vayikra 23:24) "Speak to the children of Israel, saying: On the seventh month, on the first day of the month, there shall be for you a resting, remembrance, teruah": "remembrance" — These are verses of remembrance (zichronoth); "teruah" — These are verses (evocative of) the shofar (teruoth). But malchuyoth (i.e., verses evocative of His Kingship) we have not heard. It is, therefore, written here "You shall sound the trumpets … and they shall be to you for a remembrance … I am the L-rd your G-d." "You shall sound the trumpet" — shofaroth; "remembrance" — zichronoth; "I am the L-rd our G-d" — malchuyoth. Wherever there are zichronoth and shofaroth, there must be malchuyoth along with them. R. Nathan says: This is not needed (for the inclusion of malchuyoth), for it is written (Bamidbar 23:21) "The L-rd, his G-d, is with him (Israel) and the teruah of the King is in him" — This is shofaroth and malchuyoth. And why did the sages see fit to say malchuyoth first, and then zichronoth and shofaroth? Make Him King over your first, and then beseech Him for mercy to be remembered unto Him. And with what (i.e., through which agency?) The shofar. For "shofar" connotes freedom, as in (Isaiah 27:13) "And it shall be on that day that a great shofar shall be blown, etc." But I would not know who will blow it; it is, therefore, written (Zechariah 9:14) "And the L-rd G-d will blow with a shofar." And we still would not know whence the tekiah would come forth. It is, therefore, written (Isaiah 66:6) "The sound of the havoc comes from the city (Jerusalem), the Voice from the sanctuary of the L-rd, sending recompense to His foes!"