아모스 3:6의 인용 해설

This matter was hinted to Abraham, since there is no righteous person on earth who does good and never sins, and especially according to those who say (Nedarim 32) that the Egyptian exile was due to Abraham’s sin when he said How shall I know, which caused his children to experience affliction, slavery, and death of children in Egypt, as if he was goring them right and left. Therefore, his judgment was to sacrifice another ram, which was different from the first, for the first ram represents the sinning person who gores north and south, and in God’s mercy, He took in its place a ram that was caught in the thicket by its horns. The matter of it being caught in the thicket, which is a tree, hints that this is how the sinner becomes entangled in sin, which stems from eating from the Tree of Knowledge, which was the cause of all sins. And the matter of by its horns is because the horns of the sinner caused them to become entangled in sin, as if to say that one is caught and trapped in the snare because they have the horns of a wild ox, raising their horn on high or to the right and left. And in Genesis Rabbah (56:9) they said and behold another ram. What does another mean? Throughout history, Israel becomes caught in transgressions and entangled in troubles, but they will ultimately be redeemed through the ram’s horns. The simple meaning of this midrash agrees with our explanation that this verse speaks of the sinner who has great power, from whom horns extend. And regarding what was said “they will ultimately be redeemed through the ram’s horns” — it seems to me this refers to the shofar of Rosh Hashanah, which comes from the horn of a ram, and through it Israel will be redeemed from their evil inclination, whose net is spread over all living things, and through the shofar which comes to confuse Satan, they will be redeemed from his hand, for the shofar awakens a person to repentance, as it is written If a shofar is blown in the city, will the people not tremble? (Amos 3:6).

(15)- (15)- "blow a shofar in Zion, declare a fast" this section the prophet reveals that a second destruction will come on Judah and Jerusalem.And about it says "blow a shofar in Zion" because the shofar warns the people about the arrival of the enemy. As it says Amos (3:6) "when a shofar sounds who isn't rattled". If bad comes up a city it is said to make a fast and call an assembly. And the matter of the assembly is what is immediately mentioned (16)- "gather the people and tell them to purify themselves. gather elderly and infatns and even little babies. the bridegrooom from his chamber and the bride from her canopy" they will all fast and gather and even the suckling will cry from hunger and the older ones will hear the cries and it will move their hearts and even the groom who is supposed to rejioce with his wife and his bride will both cry and fast. In the Yerushalmi on Taanit it explains that the groom is the leaders and bride is the head of the beis din. Another explanation. The groom is the aron kodesh and the bride is the Sefer Torah. (17)- and also the priests that are before Hashem between the hall and the altar will cry and say "have mercy Hashem on Your people and don't let Your portion be a disgrace among hte nations." and the only possibly explanation for "don't let Your nation be a disgrace" would be ot refer to the long exile where we are a disgrace continually among the Edomites. And because we are spread among hte nations in this exile therefore the nations say "where is your Gd". And the Ibin Ezra correctly said that is not right to cry in the courtyard of Hashem and because of this I think that the crying will take place in the exile that the nation will cry and mourn their exile and the elders throughout the years because their honor has been gather and the infants cry and the priests cry because the Temple is destroyed and often say, have mercy on Your ppeople and dont let Your portion be a disgrace among the nations in their exile like it says in parshat haazinu (Devarim 32:37) "they will say where is your Gd the Rock you trusted in"

However on the tenth day of the month etc., it is the Day of Atonement. All instances of “however [ach]” and “but [rak]” [in Scripture] are exclusionary terms. Since it states below, You shall afflict yourselves on the ninth day of the month at evening, and our Sages of blessed memory said (Berakhot 8b): “But do we fast on the ninth? Do we not fast on the tenth? Rather, this teaches that whoever eats and drinks on the ninth, Scripture considers it as if he fasted on both the ninth and the tenth.”
So that you would not err and say: “Since the ninth day is also considered as if one fasted on it, perhaps it also atones like the tenth day,” the verse states: But on the tenth day of the month, etc. — telling you that only the tenth atones, not the ninth. This explanation is clearer than Rashi’s interpretation, who explained that it atones for those who repent, but does not atone for those who do not repent (see Shevuot 13a). I wish I knew how to understand how the word “ach” excludes those who do not repent, since the word “ach” refers to the tenth day and its meaning excludes the preceding days.
To reconcile Rashi’s interpretation, I say that since it states However on the tenth, which comes to exclude the preceding days, we can deduce that the days before Yom Kippur are also called days of repentance. Otherwise, why would we think the preceding days would provide atonement, necessitating their exclusion? Rather, certainly the 10 preceding days are the 10 Days of Repentance, and one might think that the days of repentance atone immediately for all transgressions. Therefore, the verse teaches that there are transgressions for which repentance [only] suspends [punishment] and Yom Kippur atones, as it says: For on this day He will atone for you to cleanse you from all your sins (Leviticus 16:30).
Even though they said in the Midrash (Leviticus Rabbah 30:7) that on the eve of Rosh Hashanah, the Holy One, blessed be He, forgives one-third [of sins], and during the 10 Days of Repentance another third, but on Yom Kippur He forgives everything — therefore it says from all your sins. From this, you learn that Yom Kippur only atones for those who repent, because otherwise, why would we think they would receive atonement, requiring their exclusion? And even though it is not explicitly mentioned in the Torah that the preceding days are days of repentance, nevertheless, the shofar of Rosh Hashanah serves as a warning for people to repent during the intervening days, as it is written: If a shofar is blown in a city, will the people not tremble? (Amos 3:6).