Комментарий к Вайикра 25:9

והעברת has the same meaning as the verb in (Exodus 36:6) “and they caused it to be proclaimed (ויעבירו קול) in the camp” — it is a term for proclamation (i. e. והעברת has not the literal meaning of causing a cornet to pass, i. e. to carry it about in the land as a symbol of freedom) (Rosh Hashanah 34a).

THEN SHALT THOU MAKE PROCLAMATION WITH THE BLAST OF THE HORN ON THE TENTH DAY OF THE SEVENTH MONTH; IN THE DAY OF ATONEMENT SHALL YE MAKE PROCLAMATION WITH THE HORN THROUGHOUT ALL YOUR LAND. “Since Scripture states in the Day of Atonement do I not know that it is on the tenth day of the seventh month? Why then does Scripture state on the tenth day? [It is to teach us that] the blowing [of the Shofar] on the tenth day of the seventh month overrides the Sabbath throughout all your Land, but the blowing [of the Shofar] on the New Year does not override the Sabbath throughout all your Land, but only at the court alone.” This is Rashi’s language.
Now the Rabbi [Rashi], with his expert knowledge of the Talmud, and because it is all for him like a ready-laid table, was not concerned when he quoted Beraithoth without qualification, but they are misleading for the rest of the people [who are not as expert in the Talmud as he was]. For it is known and clear in the Gemara¹³⁹Rosh Hashanah 29 b. that all blowings of the Shofar, whether on the New Year, or the Day of Atonement [in the Jubilee year], or even [blowing] out of one’s own desire [without any intention to fulfill a commandment], are permitted on the Sabbath [by law of the Torah], since blowing [of the Shofar] is merely an art and not “work.” They used [in fact] to blow the Shofar everywhere by law of the Torah on the Sabbath of the New Year and on the Day of Atonement; and the matter of blowing the Shofar [only] at the court, was ordained by Rabban Yochanan ben Zaccai¹⁴⁰The title “Rabban” [our master] instead of just “Rabbi,” indicates that he was the head of the Sanhedrin. The title also appears above at the end of Verse 7: “Rabban Gamaliel.” Rabban Yochanan ben Zaccai was the leading Sage in the period of the destruction of the Second Temple [in the year 70 Common Era]. It was he who went to Vespasian the Roman general and obtained permission to open an academy at Jabneh, which, after the destruction of the Temple, took the place of the Sanhedrin as the supreme religious authority for the Jewish people. Under his leadership a number of regulations were instituted by the Sages in remembrance of the Temple. after the Temple was destroyed. This was decreed [by Rabban Yochanan ben Zaccai], because they [the Sages] prohibited the blowing of the Shofar [if the New Year fell on a Sabbath]. Since everyone is obliged to blow the Shofar [or to hear it blown, but not everyone is expert in it, thus we fear that] perhaps he will take the Shofar in his hand and go to an expert to learn, and thus he will carry it the distance of four cubits in a public thoroughfare [which is forbidden by law of the Torah on the Sabbath]; and Rabban Yochanan ben Zaccai therefore only permitted us to do it at the court [where the fear of the judges ensures that nobody will violate the Sabbath on account of the blowing of the Shofar]. There is thus no basis whatsoever for this prohibition in Scripture [and so how could Rashi interpret the verse before us on the basis of this Rabbinic enactment]? And the Rabbis, in mentioning that “the blowing of the Shofar on the tenth day [of the seventh month] overrides the Sabbath,” intended to say that it is done on every Day of Atonement [in the Jubilee year, whether it falls on a weekday or on the Sabbath]; for there is no difference between overriding the Day of Atonement when it falls on the Sabbath or when it falls on a weekday, since the Day of Atonement itself is like the Sabbath in respect of [the prohibition of] all work, whether that of carrying [an object four cubits in a public thoroughfare, or transferring it from “public” to “private” ground and vice versa], or any other kind of [forbidden] work.¹⁴¹Ramban’s point here is as follows: As far as the blowing of the Shofar on the New Year is concerned, there is a clear distinction between a New Year which falls on a weekday and one which occurs on the Sabbath. In the latter case, Rabban Yochanan ben Zaccai prohibited blowing the Shofar [except at the court] lest someone may accidentally carry the Shofar and thereby transgress a law of the Torah, as explained in the text. But when the New Year falls on a weekday, there is no question of forbidding blowing the Shofar, because carrying on a festival is permitted. But on the Day of Atonement, unlike other festivals, carrying is prohibited as on the Sabbath. Thus when the Beraitha quoted by Rashi states that the blowing of the Jubilee horn was permitted on the Day of Atonement which fell on the Sabbath, this is equivalent to saying that it is permitted on every Day of Atonement, whether weekday or Sabbath. Hence the thought conveyed by the Beraitha is not as Rashi has it [that the blowing of the Jubilee overrides the Sabbath day], for as the Day of Atonement is concerned everyday of the week is like the Sabbath! Even so, the Rabbi [Rashi] wished to teach us that the blowing of the Shofar on the Day of Atonement is to be done in all places, for the meaning of the expression ye shall make proclamation with the horn throughout all your Land is to teach us that each individual is obliged to blow [or hear the sound of] the Shofar, and that the blowing is not done only at the court, as is the counting [of the years].¹⁴²Above, 25:8. See Ramban ibid., 23:15 that this counting is done by the court only.

שופר תרועה, as an expression of joy over the liberation of the slaves and the restoration of lands whose sale had been forced by economic necessity to its original owners or their heirs.

An expression of “proclaiming.” Not [an expression of] moving something with one’s hand (Rosh Hashanah 34a).

תעבירו שופר בכל ארצכם, “sound the shofar throughout your land,” at all major highway junctions.

ביום הכפורים [ON THE TENTH DAY OF THE SEVENTH MONTH] ON THE DAY OF EXPIATION [SHALL YE CAUSE THE CORNET TO SOUND] — Since Scripture states “on the day of expiation” do I not know that it is “on the tenth day of the seventh month”? Why, then, does Scripture add “on the tenth day of the month”? But it adds these words in order to tell you: the blowing Of the שופר on the tenth day of the month sets aside the Sabbath (supersedes the Sabbath Law) throughout all your land (בכל ארצכם); whilst the blowing of the Shofar on the New Year, the first day of that month, does not supersede the Sabbath Law “throughout all your land”, but only at the law-court (בי"ד) alone (Sifra, Behar, Section 1 5; Rosh Hashanah 29b).

Since it is said, “onOn Yom Kippur.” Gur Aryeh asks: Why does Rashi not ask this question according to the order of the verse as follows: Since it states, “On the tenth day of the (seventh) month,” do I not know that it is on Yom Kippur?. If so, why does it say, “on Yom Kippur”? The answer is: Rashi thinks it is no coincidence that the verse makes the Jubilee contingent on Yom Kippur. There is certainly a reason for this, and therefore the verse has to write, “On Yom Kippur shall this shofar-proclamation be made,” making the mitzvah of the Jubilee contingent on Yom Kippur. The reason is, as understanding people know, that the yovel and Yom Kippur share common features, because during the yovel everything reverts to its original state [of ownership] as in the beginning, and so too on Yom Kippur everything returns to its original status because Hashem atones gives atonement to people and they return to their original condition.

You shall make a proclamation with the shofor. In the Mechilta of Rabbi Shimon bar Yochai it says: “Shofor that breaks chains, and breaks the rule from all the slaves.” The explanation of תרועה is as in (Tehillim 2:9): “You shall break (תרועם) them with an iron rod,” for the yoke of enslavement is broken. The word תרועה can also be explained as in (Bamidbar 23:21): “And he has the King’s friendship (ותרועת מלך),” which connotes a matter of fellowship and friendship. This is because the Jubilee year is a year of freedom and the proclamation of liberty for all the inhabitants of the land, a year of rejoicing for the rich and poor, for the owners of ancestral land and the slaves, for there is no working of the soil.