민수기 10:10의 인용 해설

If Passover falls on Shabbat, one says Vayekhulu first, (Genesis 2:1-3) then the blessing over the wine, followed by the blessing sanctifying the day. In the second blessing, on Shabbat we say "You have caused us to inherit the Sabbath and your holy festivals with love and favor." The commandment to rejoice on the festival is explicitly stated. The commandment to rejoice is alluded to in the verse: "On your joyous occasions and your festivals." (Numbers 10:10) the Midrash says that "your joyous occasions," is a reference to the Sabbaths. We find the language of inheritance in connection with the Sabbath, as it is written, "The people of Israel shall keep the Sabbath, observing the Sabbath day throughout the generations as a covenant for all times." (Exodus 31:16) That is why we say, "You cause us to inherit." Finally one concludes the blessing by saying, "Praised are you who sanctifies the Sabbath, Israel and the sacred seasons. Then one recites the she-heheyanu and one drinks the wine.

זכרונות ותוקע שופרות ותוקע – It is derived from Biblical verses, as it is written (Leviticus 23:24): “a sacred occasion commemorated with loud blasts.” And the Rabbis expounded upon this that the word זכרון/remembrance – means Zikhronot; תרועה/loud blasts – are Shofarot, and the Bible states (Numbers 10:10): “They shall be a reminder of you before your God; I, the LORD, am your God.” What do the words, “I, the LORD, am your God” come to teach us? It teaches that in every place where there is Zikronot and Shofarot, there should be Malkhuyot with them.

A ‘T’RUAH’ THEY SHALL BLOW FOR THEIR JOURNEYS. I have already explained in Seder ‘Emor El Hakohanim’ (Speak unto the priests)¹⁰⁷Leviticus 21:1. The verse referred to is ibid., 23:24. that the t’ruah alludes to the [Divine] attribute of justice, for so it is written concerning the journeyings that they were ‘al pi Hashem’ (at the commandment of the Eternal) by the hand of Moses,¹⁰⁸Above, 9:23. The expression pi Hashem alludes to the attribute of justice (Abusaula). and it is that [attribute] which brings victory in war, as it is written, And when ye go to war in your land … ‘vahareiothem’ (ye shall sound a ‘t’ruah’).¹⁰⁹Further, Verse 9. Therefore Moses said, and let them that hate Thee flee ‘mipanecha’ (before Thee),¹¹⁰Ibid., Verse 35. Literally: “from before Thy face.” and I have already explained the secret of the panim (face) in the Ten Commandments.¹¹¹Exodus 20:3. And similarly you see that the wall of Jericho fell to the sound of a t’ruah, for it is written, Ye shall not shout … until the day I bid you ‘hari’u’ (sound a ‘t’ruah’); ‘vahari’othem’ (then shall you sound it),¹¹²Joshua 6:10. and it is written, and the people sounded a great ‘t’ruah,’ and the wall fell down.¹¹³Ibid., Verse 20. It was for this reason that it [the city of Jericho] was declared cheirem (devoted) [to the Eternal, and prohibited for private use.].¹¹⁴Ibid., Verse 17. But when the assembly is to be gathered together ‘tithke’u’¹¹⁵Further, Verse 7. — they are deserving that the t’kiah¹⁰²A t’ruah is a succession of nine tremulous or quavering sounds. A t’kiah is a continuous plain sound. The sh’varim are broken disconnected sounds, but they are not as broken as those of the t’ruah. The three broken sounds of the sh’varim are equal [in length of time] to the nine quavering sounds of the t’ruah. be sounded, for the ‘p’shutah’ [plain long and continuous sound] alludes to the [Divine] attribute of mercy, for “His right hand is p’shutah (stretched out) to receive the penitent” [as it is stated at the Closing Service on the Day of Atonement — a time of mercy]. Therefore, when the ark rested, Moses said, ‘Return, O Eternal, unto the myriads of thousands of Israel.’¹¹⁶Further, Verse 36. And it is written, And in the day of your gladness and in your appointed seasons … ‘uthkatem’ (ye shall blow a ‘t’kiah’),¹¹⁷Ibid., Verse 10. since war is [suitable] for t’ruah [which alludes to the attribute of justice, as explained above], and the appointed seasons and joyous occasions are for mercy [i.e., for the sound of t’kiah, which alludes to mercy].¹¹⁸Tziyoni. And our Rabbis have received by tradition that there should be a long continuous sound before [the t’ruah] and a long continuous sound after it and the t’ruah in the middle, on the New Year, the Day of Atonement [of the Jubilee year],¹¹⁹Leviticus 25:9. See Ramban there. and at the bringing of the offerings,¹²⁰See “The Commandments,” Vol. I, pp. 70-71. in order not “to mutilate the shoots” [of faith]. But as far as their purpose is concerned, the one is for t’kiah [which alludes to mercy] and the other for t’ruah [which alludes to judgment].¹¹⁸Tziyoni. The student learned [in the mystic lore of the Cabala] will understand.