יִהְיֶה לָכֶם שַׁבָּתוֹן שֶׁיִּהְיֶה יוֹם שְׁבִיתָה לָנוּחַ בּוֹ, וְאָמְרוּ רַבּוֹתֵינוּ (שבת כד), "שַׁבָּתוֹן" - עֲשֵׂה הוּא. וְהִנֵּה הָעוֹשֶׂה מְלָאכָה בְּי"ט עוֹבֵר בְּלָאו וַעֲשֵׂה, וְהַשּׁוֹבֵת בּוֹ מְקַיֵּם עֲשֵׂה. וְעַל דַּעְתָּם הַמּוֹעֲדוֹת כֻּלָּם הֻקְשׁוּ זֶה לָזֶה, כִּי לֹא נֶאֱמַר "שַׁבָּתוֹן" בְּחַג הַמַּצּוֹת וְלֹא בַּעֲצֶרֶת. וּבַמְּכִילְתָּא (בא ט) רָאִיתִי בְּפָרָשַׁת הַחֹדֶשׁ, "וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה" (שמות יב יז) לָמָּה נֶאֱמַר, וַהֲלֹא כְּבָר נֶאֱמַר "כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם" (שם פסוק טז), אֵין לִי אֶלָּא דְּבָרִים שֶׁהֵן מִשּׁוּם מְלָאכָה, דְּבָרִים שֶׁהֵן מִשּׁוּם שְׁבוּת מִנַּיִן, תַּלְמוּד לוֹמַר "וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה" לְהָבִיא דְּבָרִים שֶׁהֵן מִשּׁוּם שְׁבוּת. יָכוֹל אַף חֻלּוֹ שֶׁל מוֹעֵד יְהֵא אָסוּר מִשּׁוּם שְׁבוּת, וְהַדִּין נוֹתֵן, תַּלְמוּד לוֹמַר "בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן" (להלן כט לט). וְהִנֵּה יִדְרְשׁוּ "שַׁבָּתוֹן" לִשְׁבּוֹת בּוֹ לְגַמְרֵי אֲפִלּוּ מִדְּבָרִים שֶׁאֵינָן מֵאֲבוֹת מְלָאכוֹת וְתוֹלְדוֹתֵיהֶן. אֲבָל לֹא נִתְבָּרֵר לִי זֶה, שֶׁאִם תֹּאמַר שֶׁהוּא אַסְמַכְתָּא, מָה טַעַם שֶׁיֹּאמְרוּ בַּלָּשׁוֹן הַזֶּה, כִּי "שְׁבוּת" בִּלְשׁוֹנָם נֶאֱמַר לְעוֹלָם עַל שֶׁל דִּבְרֵיהֶם, וְהָאֵיךְ יִתָּכֵן לוֹמַר דְּבָרִים שֶׁהֵן אֲסוּרִין מִשּׁוּם שְׁבוֹת שֶׁל דִּבְרֵיהֶם מִנַּיִן שֶׁיְּהוּ אֲסוּרִין מִן הַכָּתוּב, וְדֶרֶךְ הָאַסְמַכְתּוֹת לִשְׁנוֹת שֶׁהֵם מִן הַתּוֹרָה, לֹא שֶׁיֹּאמְרוּ דָּבָר זֶה שֶׁהוּא מִדִּבְרֵי סוֹפְרִים מִנַּיִן מִן הַתּוֹרָה, אֲבָל הָיָה לוֹ לוֹמַר דְּבָרִים שֶׁאֵינָן מְלָאכָה מִנַּיִן, תַּלְמוּד לוֹמַר "שַׁבָּתוֹן". וְנִרְאֶה שֶׁהַמִּדְרָשׁ הַזֶּה לוֹמַר שֶׁנִּצְטַוִּינוּ מִן הַתּוֹרָה לִהְיוֹת לָנוּ מְנוּחָה בְּי"ט אֲפִלּוּ מִדְּבָרִים שֶׁאֵינָן מְלָאכָה, לֹא שֶׁיִּטְרַח כָּל הַיּוֹם לִמְדֹּד הַתְּבוּאוֹת וְלִשְׁקֹל הַפֵּרוֹת וְהַמַּתָּכוֹת וּלְמַלֵּא הֶחָבִיּוֹת יַיִן וּלְפַנּוֹת הַכֵּלִים וְגַם הָאֲבָנִים מִבַּיִת לְבַיִת וּמִמָּקוֹם לְמָקוֹם, וְאִם הָיְתָה עִיר מֻקֶּפֶת חוֹמָה וּדְלָתוֹת נְעוּלוֹת בַּלַּיְלָה יִהְיוּ עֹמְסִים עַל הַחֲמוֹרִים, וְאַף יַיִן וַעֲנָבִים וּתְאֵנִים וְכָל מַשָּׂא יָבִיאוּ בְּי"ט, וְיִהְיֶה הַשּׁוּק מָלֵא לְכָל מִקָּח וּמִמְכָּר, וְתִהְיֶה הַחֲנוּת פְּתוּחָה וְהַחֶנְוָנִי מַקִּיף וְהַשֻּׁלְחָנִים עַל שֻׁלְחָנָם וְהַזְּהוּבִים לִפְנֵיהֶם, וְיִהְיוּ הַפּוֹעֲלִים מַשְׁכִּימִין לִמְלַאכְתָּן וּמַשְׂכִּירִין עַצְמָם כְּחוֹל לִדְבָרִים אֵלּוּ וְכַיּוֹצֵא בָּהֶן, וְהֻתְרוּ הַיָּמִים הַטּוֹבִים הָאֵלּוּ וַאֲפִלּוּ הַשַּׁבָּת עַצְמָהּ, שֶׁבְּכָל זֶה אֵין בָּהֶם מִשּׁוּם מְלָאכָה. לְכָךְ אָמְרָה תּוֹרָה "שַׁבָּתוֹן", שֶׁיִּהְיֶה יוֹם שְׁבִיתָה וּמְנוּחָה לֹא יוֹם טֹרַח. וְזֶהוּ פֵּרוּשׁ טוֹב וְיָפֶה. וְאַחֲרֵי כֵן רָאִיתִי בִּמְכִילְתָּא אַחֲרִיתִי דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי (יב טז) שֶׁשָּׁנוּ בָּהּ לָשׁוֹן אַחֵר, אֵין לִי אֶלָּא מְלָאכָה שֶׁחַיָּבִין עַל מִינָהּ חַטָּאת, מְלָאכָה שֶׁאֵין חַיָּבִין עַל מִינָהּ חַטָּאת מִנַּיִן, כְּגוֹן לֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִים עַל גַּבֵּי בְּהֵמָה וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם וְלֹא מְסַפְּקִים וְלֹא מְטַפְּחִין, תַּלְמוּד לוֹמַר "כָּל מְלָאכָה". אֵין לִי אֶלָּא בִּרְשׁוּת, בְּמִצְוָה מִנַּיִן שֶׁאֵין מַקְדִּישִׁין וְאֵין מַעֲרִיכִין וְאֵין מַחְרִימִין וְאֵין מַגְבִּיהִין תְּרוּמָה וּמַעַשְׂרוֹת, תַּלְמוּד לוֹמַר "שַׁבָּתוֹן" - שְׁבוּת. וּכְעִנְיָן זֶה הִיא שְׁנוּיָה בְּת"כ (אחרי פרק ז ט) בְּיוֹם הַכִּפּוּרִים. וְאע"פ שֶׁאֵלּוּ הַבָּרָיְתוֹת חֲלוּקוֹת בִּלְשׁוֹנָן וּבְמִדְרְשֵׁיהֶן, שֶׁמָּא לְדָבָר אֶחָד נִתְכַּוְּנוּ לְהָבִיא אַסְמַכְתָּא לִשְׁבוּת דְּרַבָּנָן. וּמִכָּל מָקוֹם בֵּין שֶׁיִּהְיֶה פֵּרוּשׁ הַבָּרַיְתָא הָרִאשׁוֹנָה כְּמוֹ שֶׁאָמַרְנוּ אוֹ שֶׁהֵן כֻּלָּן אַסְמַכְתּוֹת, אֲבָל פֵּרוּשׁ "שַׁבָּתוֹן" כָּךְ הוּא, שֶׁתִּהְיֶה לָנוּ מְנוּחָה מִן הַטֹּרַח וְהֶעָמָל כְּמוֹ שֶׁבֵּאַרְנוּ, וְהוּא עִנְיָן הָגוּן וְטוֹב מְאֹד. וְהִנֵּה הֻזְהֲרוּ עַל הַמְּלָאכוֹת בְּשַׁבָּת בְּלָאו וְעָנַשׁ כָּרֵת וּמִיתָה, וְהַטְּרָחִים וְהֶעָמָל בַּעֲשֵׂה, וּבְי"ט הַמְּלָאכָה בְּלָאו וְהַטֹּרַח בַּעֲשֵׂה. וּמִמֶּנּוּ אָמַר הַנָּבִיא (ישעיהו נח יג) "מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר". וְכֵן "שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ" (ויקרא כ"ה:ד'), שַׁבָּת שֶׁל מְנוּחָה, שֶׁלֹּא יַחֲרֹשׁ וְלֹא יַעֲבֹד אוֹתָהּ כְּלָל. וְזֶהוּ מַה שֶׁדָּרְשׁוּ שֶׁאֵין בְּחֻלּוֹ שֶׁל מוֹעֵד מִשּׁוּם שְׁבוּת, וְזֶה מִן הַתּוֹרָה, שֶׁאִלּוּ מִדִּבְרֵיהֶם כָּל דָּבָר שֶׁאֵינוֹ עוֹשֶׂה אֵינוֹ אוֹמֵר לְגוֹי וְעֹשֶׂה (מו"ק יב), שֶׁאֲפִלּוּ בִּשְׁבוּת דַּאֲמִירָה הֶחְמִירוּ בָּהּ: IT SHALL BE UNTO YOU ‘SHABBATHON’ (A SOLEMN REST). This means that it is to be a day of rest, to repose thereon [from work]. And our Rabbis have said:318Shabbath 24 b. “The word shabbathon (a solemn rest) amounts to a positive commandment.” Thus one who does work on a festival day transgresses both a negative commandment and a positive commandment, and one who rests thereon fulfills a positive commandment. And in their opinion [that of the Rabbis],319Shebuoth 10 a. all the festivals have been likened one to another,320This is alluded to in the vecse, These are the appointed seasons of the Eternal (above, Verse 4), thus teaching that all festivals are alike with respect to a positive commandment [to rest thereon] and a negative commandment [not to do work], even though in the case of some festivals, [as the text continues], the positive commandment is not clearly set forth in Scripture. for the word shabbathon is not mentioned in connection with the Festival of Unleavened Bread, nor in connection with the Festival of Weeks.
Now in the Mechilta on the section of Hachodesh321Exodus 12:2. I have seen the following text:322Mechilta, Pis’cha 9. “And ye shall observe this day.323Exodus 12:17. Why is this said? Has it not already been stated, no manner of work shall be done in them?324Ibid., Verse 16. From this I would know only about matters which are considered m’lachah [‘work’ on the Sabbath, and thus forbidden by the Torah]. How do I know about activities which are termed sh’vuth [as explained later on]? From the verse which states, and ye shall observe this day,323Exodus 12:17. which includes those activities which are termed sh’vuth. I might then think that on the intermediate days of the festival those activities known as sh’vuth are likewise forbidden, and the following reasoning would favor it etc;325“Since the expression holy convocation is stated both with reference to the first and seventh days of Passover (ibid., Verse 16), and the intermediate days of the festival are similarly termed [in the verse, These are the appointed seasons of the Eternal, even holy convocations — Verse 4 in the section before us], therefore just as activities called sh’vuth are forbidden on the first and seventh days, so are they also forbidden on the intermediate days of the festival.” — So it could be argued. Scripture therefore states [with reference to the Festival of Tabernacles], On the first day shall be a solemn rest”326Further, Verse 39. [but not on the following intermediate days of the festival].
Thus the Sages interpreted the word shabbathon as indicating a complete rest on that day, desisting even from those activities which are not of the chief labors or their derivatives. But this interpretation is not clear to me. For if you say that this Mechilta is a mere Scriptural support for a Rabbinic ordinance, what reason is there for the Rabbis to use this language [i.e., “How do I know about activities which are termed sh’vuth?” when instead they should have said, “How do I know about activities which are not regarded as m’lachah?”], for the term sh’vuth in the language of the Sages is always used with reference to activities forbidden by the Rabbis; and so how is it possible to say, “How do I know that activities which are forbidden on account of sh’vuth instituted by the Rabbis, are forbidden on the basis of a verse [in Scripture]!” The way in which such [Beraithoth make use of] Scriptural texts as a support for Rabbinical enactments, is by teaching [an interpretation in a verse] showing that they [such Rabbinical enactments] are based on the Torah, but they never say, “That activity which is forbidden by the Sages, from what verse in the Torah do we derive it?” Instead, this [Beraitha of the Mechilta] should have stated, “Activities which are not in the category of m’lachah (‘work’),327There are thirty-nine main classes of “work” (Shabbath 73 a). Their subspecies are also subject to the same regulations (Baba Kama 2 a). The intention here, then, is to find a source for such kinds of activity which are neither “work” nor any of its derivatives. Examples are mentioned further on in the text. whence do we know that they are forbidden? From the word shabbathon!”
It appears to me that this interpretation intends to state that we are commanded by law of the Torah to have rest on a festival day even from activities which are not in the category of m’lachah (“work”).327There are thirty-nine main classes of “work” (Shabbath 73 a). Their subspecies are also subject to the same regulations (Baba Kama 2 a). The intention here, then, is to find a source for such kinds of activity which are neither “work” nor any of its derivatives. Examples are mentioned further on in the text.
Thus we are not to be engaged the whole day in wearisome tasks: measuring out crops of the field, weighing fruits and gifts, filling the barrels with wine and clearing away the vessels, and moving stones from house to house and from place to place [although none of these activities is “work” in the strict sense of the term]. Similarly, if it be a city encompassed by a wall and its gates are locked at night, [and it is therefore according to law of the Torah treated as one domain, and the prohibition against taking out aught from one domain to another is inapplicable there], they would be loading heaps on asses, as also wine, grapes, and figs and all manner of burdens328Nehemiah 13:15. they would bring on a festival; and the market place would be full for all business transactions, the shops standing open and the shopkeepers giving credit,329Aboth 3:16. the money-changers sitting before their tables with the golden coins before them, and the workers would rise early to go to their work and hire themselves out for such works [as described above] just as on weekdays, and so on! And since all these matters do not entail m’lachah, they would be permissible on a festival day and even on the Sabbath itself! Therefore the Torah said that [the festival should be a day of] shabbathon (solemn rest), meaning that it should be a day of rest and ease, not a day of labor [and weariness]. This is a good and beautiful interpretation.330See Ramban in Exodus 12:16 (towards the end) where he refers to this interpretation that he intended yet to write, and see also there, p. 134, Note 213.
Afterwards I saw the other Mechilta of Rabbi Shimon ben Yochai331The standard Mechilta being that of Rabbi Yishmael [a colleague of Rabbi Akiba], Ramban here refers to another Mechilta which he specifies by name: “the Mechilta of Rabbi Shimon ben Yochai.” Hence the epithet “the other Mechilta.” [See, however, in Vol. I, p. 603, where this epithet is not used by Ramban.] Rabbi Shimon was a pupil of Rabbi Akiba. The text quoted is found in that work on Exodus 12:16. where it is taught in another form: “I know only that it is forbidden [on a festival day to do] the kind of work for which, [if transgressed on the Sabbath through error], one must bring a sin-offering. How do I know that [it is forbidden to do] such works [on a festival day] for which one does not have to bring a sin-offering [if transgressed through error on the Sabbath], such as climbing a tree or riding on animals or swimming in the water, or slapping one’s thighs or clapping one’s hands? From the verse, no manner of work shall be done in them.332Exodus 12:16, stated with reference to the first and seventh days of Passover. I know only concerning acts of [one’s own] choice. How do I know concerning acts commanded [in the Torah], that we may not dedicate anything [to the Temple treasury], or make a vow of valuation, or devote anything [for Temple repairs, or for the priests], or set apart the heave-offering or the tithes? From the expression shabbathon,333In Verse 24 before us with reference to the New Year, and as explained above all festivals have been likened one to another. See Note 320. which means sh’vuth” (rest, abstention from ordinary occupation). In a similar way this [Beraitha] is taught in the Torath Kohanim with reference to the Day of Atonement.334Torath Kohanim, Acharei 7:9. Now although these Beraithoth335On the meaning of this term see above in Seder Vayikra, Note 65. differ in their language and in their interpretations, perhaps they all intend one common thing, namely, to find some Scriptural support for activities forbidden by the Rabbis. But nonetheless, whether the interpretation of the first Beraitha [mentioned above] be as we have said [i.e., that it is forbidden by Scriptural law to do on a festival day activities which are not strictly speaking “work,” but are wearisome labors], or whether all [these Beraithoth] intend only to find a Scriptural support for matters forbidden by the Rabbis, the meaning of the term shabbathon is as we have explained, namely, that we should have a day of repose from labor and toil. This is indeed a very proper and excellent interpretation.
Thus we have been prohibited from doing [any of the main classes of] “work” on the Sabbath by a negative commandment,336Exodus 20:10. and [for the intentional transgression thereof is prescribed] the punishment of excision [if the court has no knowledge of the transgression or there are no witnesses, but if there are witnesses who testify, the punishment] is death — but as for labors and toils [which are not strictly speaking “work”], we are commanded by means of this positive commandment;337For of the Sabbath it is likewise said shabbathon (here in Verse 3): Six days shall work be done, but on the seventh it is a Sabbath of ‘shabbathon’ (solemn rest). and on a festival day we are prohibited from doing “work” by a negative commandment, [the punishment for the intentional transgression thereof being whipping], and the doing of labors [which are not strictly speaking “work”] we are forbidden by means of a positive commandment. It is on this basis that the prophet [Isaiah] said, If thou turn away thy foot because of the Sabbath, from pursuing thy business on My holy day … not doing thy wonted ways, nor pursuing thy business, nor speaking thereof; [then shalt thou delight thyself in the Eternal].338Isaiah 58:13-14. Similarly, a Sabbath of ‘shabbathon’ (solemn rest) shall be for the Land339Further, 25:4. means that [the seventh year] shall be a Sabbath of rest, that one is not to plow nor cultivate the Land at all. It is because of this that the Sages have interpreted [in the first Beraitha mentioned above] that on the intermediate days of the festival those activities known as sh’vuth are not forbidden. But this is only according to the law of the Torah, for by Rabbinic enactment whatever one may not do oneself one is not permitted to say to a non-Jew to do, since even with reference to the Rabbinic prohibition against telling [a non-Jew to do work], the Sages were strict [in not permitting it on an intermediate day of the festival].340Moed Katan 12 a. Thus since the Rabbis forbade even a sh’vuth involving only speech, it is clear that they prohibited every sh’vuth involving action.
זִכְרוֹן תְּרוּעָה פְּסוּקֵי זִכְרוֹנוֹת וּפְסוּקֵי שׁוֹפָרוֹת, לִזְכֹּר לָכֶם עֲקֵדַת יִצְחָק שֶׁקָּרַב תַּחְתָּיו אַיִל, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא כ"ג:כ"ד). וְהָיָה צָרִיךְ הָרַב לְהָבִיא גַּם פְּסוּקֵי הַמַּלְכֻיוֹת מִן הַמִּדְרָשׁ, שֶׁלֹּא יִתָּכֵן שֶׁיַּזְכִּיר הַכָּתוּב פְּסוּקֵי הַזִּכְרוֹנוֹת וְשׁוֹפָרוֹת וְלֹא יַזְכִּיר הַמַּלְכֻיוֹת. וּכְבָר דָּרְשׁוּ אוֹתָם מִפָּסוּק "וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי ה' אֱלֹהֵיכֶם" (במדבר י י), שֶׁאֵין תַּלְמוּד לוֹמַר "אֲנִי ה' אֱלֹהֵיכֶם", וּמַה תַּלְמוּד לוֹמַר "אֲנִי ה' אֱלֹהֵיכֶם", אֶלָּא זֶה בִּנְיַן אָב, כָּל מָקוֹם שֶׁאַתָּה אוֹמֵר זִכְרוֹנוֹת אַתָּה סוֹמֵךְ לָהֶם אֶת הַמַּלְכֻיוֹת, כִּדְאִיתָא בְּת"כ (פרשה יא ב) וּבְמַסֶּכֶת רֹאשׁ הַשָּׁנָה (ראש השנה ל"ב). אֲבָל כָּל זֶה אַסְמַכְתָּא מִדִּבְרֵיהֶם. וּמְפֹרָשׁ אָמְרוּ (שם לד), הוֹלְכִין לִמְקוֹם שֶׁתּוֹקְעִין וְאֵין הוֹלְכִין לִמְקוֹם שֶׁמְּבָרְכִין. פְּשִׁיטָא, הָא דְּאוֹרָיְתָא וְהָא דְּרַבָּנָן, לָא צְרִיכָה דְּאע"ג דְּהָא וַדַּאי וְהָא סָפֵק. אֲבָל "זִכְרוֹן תְּרוּעָה" כְּמוֹ "יוֹם תְּרוּעָה יִהְיֶה לָכֶם" (במדבר כט א), יֹאמַר שֶׁנָּרִיעַ בַּיּוֹם הַזֶּה וְיִהְיֶה לָנוּ לְזִכָּרוֹן לִפְנֵי הַשֵּׁם, כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן (שם י י) "וּתְקַעְתֶּם בַּחֲצוֹצְרוֹת וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם". וּבַעֲבוּר שֶׁאָמַר שָׁם "וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם" וְכָאן צִוָּה בִּתְרוּעָה סְתָם בַּמּוֹעֵד הַזֶּה בִּלְבַד, וְאַחֲרֵי כֵּן אָמַר (ויקרא כ"ג:י"א) "וְהִקְרַבְתֶּם אִשֶּׁה", הִנֵּה הַתְּרוּעָה הַזֹּאת אֵינָהּ הַתְּרוּעָה הַהִיא, שֶׁהִיא בַּחֲצוֹצְרוֹת עַל הַקָּרְבָּן וְזֹאת אֵינָהּ עַל הַקָּרְבָּן, אֲבָל הִיא חוֹבָה בְּכָל יִשְׂרָאֵל וְהִיא בְּשׁוֹפָר, כִּי לֹא צִוָּהוּ עֲדַיִן לַעֲשׂוֹת חֲצוֹצְרוֹת, וּסְתָם כָּל תְּרוּעָה בְּשׁוֹפָר הִיא, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא כ"ה:ט') "וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה". וְלֹא פֵּרֵשׁ הַכָּתוּב טַעַם הַמִּצְוָה הַזֹּאת לָמָּה הַתְּרוּעָה, וְלָמָּה נִצְטָרֵךְ זִכָּרוֹן לִפְנֵי הַשֵּׁם בַּיּוֹם הַזֶּה יוֹתֵר מִשְּׁאָר הַיָּמִים, וְלָמָּה יְצַוֶּה לִהְיוֹתוֹ מִקְרָא קֹדֶשׁ, אֲבָל מִפְּנֵי שֶׁהוּא בְּחָדְשׁוֹ שֶׁל יוֹם הַכִּפּוּרִים בְּרֹאשׁ הַחֹדֶשׁ נִרְאֶה שֶׁבּוֹ יִהְיֶה דִּין לְפָנָיו יִתְבָּרַךְ, כִּי בָם יָדִין עַמִּים, בְּרֹאשׁ הַשָּׁנָה יֵשֵׁב לְכִסֵּא שׁוֹפֵט צֶדֶק, וְאַחֲרֵי כֵן בַּעֲשֶׂרֶת הַיָּמִים יִשָּׂא לְפֶשַׁע עֲבָדָיו, רָמַז הַכָּתוּב הָעִנְיָן כַּאֲשֶׁר נוֹדַע בְּיִשְׂרָאֵל מִפִּי הַנְּבִיאִים וְאָבוֹת קְדוֹשִׁים. וְעַל דֶּרֶךְ הָאֱמֶת, תְּרוּעָה הִיא שֶׁעָמְדָה לַאֲבוֹתֵינוּ וְלָנוּ, שֶׁנֶּאֱמַר "אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה" (תהלים פט טז), וּכְעִנְיָן שֶׁכָּתוּב "תְּרוּעַת מִלְחָמָה" (ירמיהו ד יט), כִּי הַשֵּׁם אִישׁ מִלְחָמָה. אִם כֵּן "יוֹם תְּרוּעָה יִהְיֶה לָכֶם", שֶׁיִּהְיֶה הַיּוֹם לִתְרוּעָה לָנוּ. וְכֵן "זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ", שֶׁיִּהְיֶה הַזִּכָּרוֹן בִּתְרוּעָה וּלְפִיכָךְ הוּא מִקְרָא קֹדֶשׁ. וְלֹא הֻצְרַךְ לְהַזְכִּיר שׁוֹפָר, כִּי הַשּׁוֹפָר רָמַז בְּ"יוֹם" וְהַ"תְּרוּעָה" בּוֹ, וְהִנֵּה הוּא יוֹם דִּין בְּרַחֲמִים, לֹא תְּרוּעַת מִלְחָמָה. וּמִפְּנֵי זֶה הִזְכִּיר הַכָּתוּב הַתְּרוּעָה, שֶׁכְּבָר קַבָּלָה בְּיַד רַבּוֹתֵינוּ וְכָל יִשְׂרָאֵל רוֹאִים עַד מֹשֶׁה רַבֵּינוּ שֶׁכָּל תְּרוּעָה פְּשׁוּטָה לְפָנֶיהָ וּפְשׁוּטָה לְאַחֲרֶיהָ, וְלָמָּה יַזְכִּיר הַכָּתוּב תְּרוּעָה וְלֹא יַזְכִּיר הַתְּקִיעוֹת כְּלָל, לֹא בְּרֹאשׁ הַשָּׁנָה וְלֹא בְּיוֹם הַכִּפּוּרִים, אֲבָל הַתְּקִיעָה הִיא הַזִּכָּרוֹן, וְהוּא הַשּׁוֹפָר, וְהַתְּרוּעָה כִּשְׁמָהּ, וּמִפְּנֵי שֶׁהִיא כְּלוּלָה מִן הָרַחֲמִים, תְּקִיעָה לְפָנֶיהָ וּלְאַחֲרֶיהָ. וּלְפִיכָךְ אָמַר בְּ"יוֹדְעֵי תְּרוּעָה" כִּי בִּצְדָקָה יָרוּמוּ, "כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה". וְהִנֵּה זֶה מְבֹאָר כִּי הַכֹּל תָּלוּי בִּתְשׁוּבָה, אֶלָּא בְּרֹאשׁ הַשָּׁנָה מִתְיַחֵד בְּמִדַּת הַדִּין וּמַנְהִיג עוֹלָמוֹ, וּבְיוֹם הַכִּפּוּרִים בְּמִדַּת הָרַחֲמִים, וְהוּא מַאֲמָרָם (ר"ה לב), מֶלֶךְ יוֹשֵׁב עַל כִּסֵּא דִין וְכוּ', רֹאשׁ הַשָּׁנָה יוֹם דִּין בְּרַחֲמִים וְיוֹם הַכִּפּוּרִים יוֹם רַחֲמִים בַּדִּין. וּמִן הָעִנְיָן שֶׁפֵּרַשְׁנוּ תָּבִין טַעַם הַכָּתוּב בַּמַּסָּעוֹת (במדבר י ו ז) "תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם וּבְהַקְהִיל אֶת הַקָּהָל תִּתְקְעוּ וְלֹא תָרִיעוּ", כִּי בְּמַסְעֵיהֶם כָּתוּב "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים" (שמות יד יט), וְכָתוּב "וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ" (במדבר י לה), כְּטַעַם "פְּנֵי ה' בְּעֹשֵׂי רָע" (תהלים לד יז), וּבְהַקְהִיל אֶת הַקָּהָל נֶאֱמַר (במדבר י לו) "שׁוּבָה ה' רִבְבוֹת", כְּטַעַם "וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד" (דברים לג ה). וַעֲשֶׂרֶת הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים יִרְמֹז לְעֶשֶׂר סְפִירוֹת, כִּי בְּיוֹם הַכִּפּוּרִים יִתְעַלֶּה בָּהֶם וְיִגְבַּהּ ה' צְבָאוֹת בַּמִּשְׁפָּט כַּיָּדוּעַ בַּקַּבָּלָה, וְגַם יֵשׁ בָּזֶה אוֹת בַּשָּׁמַיִם, שֶׁהַחֹדֶשׁ הַזֶּה מַזָּלוֹ מֹאזְנַיִם כִּי בּוֹ פֶּלֶס וּמֹאזְנֵי מִשְׁפָּט לַה': A MEMORIAL OF T’RUAH’ (A BLAST OF THE RAM’S HORN) — “[a memorial by means of recitation of] Biblical verses which tell of Divine Remembrance, and verses which have reference to the blowing of the Shofar [the ram’s horn], so that I shall recall in memory for your sake the Binding of Isaac, instead of whom a ram was offered.” This is Rashi’s language.
Now the Rabbi [Rashi] should have mentioned also the Rabbinic interpretation for the recitation of verses in which the Sovereignty of G-d is described,341In the Additional Service of the New Year, ten Biblical verses which speak of G-d as King of the universe are recited; so also ten verses which speak of Divine Remembrance, and ten which speak of the role of the Shofar. See in Vol. I, p. 268 Note 318. for it is impossible that Scripture should mention the verses of Divine Remembrance and of the Shofar, and should not mention also the verses of Sovereignty. And the Sages have already derived [the duty of reciting] them from the verse, And they shall be to you for a memorial before your G-d: I am the Eternal your G-d:342Numbers 10:10. “There was no need for Scripture to state here, I am the Eternal your G-d. And why does it state I am the Eternal your G-d?343In Verse 9 ibid., it states already, and ye shall be remembered before the Eternal your G-d. Why then is it said in Verse 10 again, I am the Eternal your G-d? It is stated only to establish a general law, that wherever you recite verses of Divine Remembrance you recite next to them those of Sovereignty,” as it is taught in Torath Kohanim344Torath Kohanim, Emor 11:2. and in Tractate Rosh Hashanah.345Rosh Hashanah 32 a. However, all these interpretations are only Scriptural supports for Rabbinic enactments. For the Rabbis have explicitly said:346Ibid., 34 b. The Gemara there brings a Beraitha as follows: “If there are two cities, in one of which they blow the Shofar [but there is no-one who can recite the Additional Service of the New Year with the special verses about G-d’s Sovereignty etc.], and in the other they recite the Service but have no Shofar, then we are to go” etc., as Ramban continues. “We are to go to the place where they blow the Shofar, and we are not to go to the place where they recite the Service” [without the blowing of the Shofar. On this statement of the Beraitha the Rabbis of the Gemara asked:] “Surely this is so! The blowing of the Shofar is commanded by law of the Torah, and the recitation of the verses is only by law of the Rabbis [and what need is there for the Beraitha to teach me that the law of the Torah takes precedence!” To this the Gemara answered: “The Beraitha is] necessary only to teach this in a case where one is certain and one is in doubt.”347Even if there is only a doubt whether there will be a Shofar in one community, whilst in the other it is certain that they will recite the Service, but without the sounding of the Shofar, the Beraitha teaches that we are yet to go to the place where there is a possibility of the Shofar being blown, even though there is a doubt about it.
Rather, the expression a memorial of ‘t’ruah’ is like the verse, it shall be a day of ‘t’ruah’ unto you,348Numbers 29:1. Scripture stating that we are to blow [the Shofar] on that day, and this shall be to us for a memorial before G-d, as it is said further on, and ye shall blow with the trumpets [over your burnt-offerings, and over the offerings of your peace-offerings], and they shall be to you for a memorial before your G-d.342Numbers 10:10. And since He said there, And in the day of your gladness, and in your appointed seasons, and in your New Moons, ye shall blow with the trumpets over your burnt-offerings, and over the offerings of your peace-offerings,342Numbers 10:10. whereas here He commanded only a t’ruah [a blast of the horn] for this festival [the New Year], and following it He said, and ye shall bring an offering made by fire,349Verse 25 here. we deduce that this t’ruah [mentioned here] is not the same blowing which was done with the [silver] trumpets over the offerings. We furthermore [deduce] that this t’ruah here was not done over the offerings, but it is obligatory upon all Israel [wherever they are], and is to be done with the Shofar [the ram’s horn], for he had not yet commanded him [Moses] to make the trumpets, and all unqualified expressions of t’ruah are done with the Shofar, as it is said, And thou shalt make proclamation with ‘shofar t’ruah’ (the blast of the horn).350Further, 25:9.
Now Scripture did not explain the reason for this commandment, why [we must do] the blowing [of the horn], and why we need a memorial before G-d on this day more than on all other days, and why He commanded altogether that this day should be a holy convocation. But because this day comes at the beginning of the month in which the Day of Atonement occurs, it would appear that on the New Year there is a judgment before Him, blessed be He, for by these He judgeth the peoples,351Job 36:31. on the New Year He sits upon the throne as the righteous Judge,352Psalms 9:5. and afterwards in the course of the next ten days He forgives the transgression of His servants.353See Genesis 50:17. Scripture is thus alluding to this matter which is well-known in Israel by word of the prophets and our holy ancestors.354“Up to Moses our teacher, and it is still with us as a matter of tradition and as is known in the Talmud. And he who has been worthy to be a student of the secrets of the Torah, will see the subject expressed more clearly in Scripture, and the expressions of the Torah will be better understood by him, for t’ruah has stood by our fathers etc.” (see text here) (Ramban in his Sermon on Rosh Hashanah, Kithvei Haramban, I, p. 220). And by way of the Truth, [the mystic teachings of the Cabala], t’ruah is that which has stood by our fathers and us, as it is said, Happy is the people that know the ‘t’ruah,’355Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy. similar in meaning to that which it is written, ‘t’ruath’(the alarm of) war;356Jeremiah 4:19. for The Eternal is a man of war.357Exodus 15:3. If so, it shall be a day of ‘t’ruah’ unto you348Numbers 29:1. means that the day which is set aside for t’ruah [i.e., when the world is judged according to the attribute of justice], will be to our succor [for we will be remembered in mercy].358Abusaula. Similarly, a memorial of ‘t’ruah,’ a holy convocation359Verse 24 before us. means that there will be a remembrance [of mercy] in the t’ruah [the quavering sound which alludes to the attribute of justice], and therefore it is a holy convocation. It was not necessary for Scripture to mention the Shofar [i.e., that “it shall be a day of Shofar unto you”], for the Shofar is already alluded to in the word “day,”360Since the word Shofar [the ram’s horn] is symbolic of mercy, it is already hinted at in the word “day” which likewise symbolizes mercy (L’vush in his commentary to Ricanti quoting the language of Ramban). and the t’ruah is on [that “day”], and thus it is a day of judgment in mercy, not a ‘t’ruath’ (alarm of) war.357Exodus 15:3. It is for this reason that Scripture mentioned only the t’ruah [but did not mention the t’kioth, the accompanying plain sounds], because it is already a tradition received by our Rabbis which all Israel have seen [done] as far back as Moses our teacher, that each t’ruah (quavering sound) has one plain accompanying sound before it and one after it. And why should Scripture mention the t’ruah, and not mention the t’kioth at all, neither in connection with the New Year nor the Day of Atonement [of the Jubilee year]?361Further, 25:9. “[The Day of Atonement in] the Jubilee year is like the New Year in respect of the blowing of the Shofar” (Rosh Hashanah 26 b). But it is because the t’kiah [the plain accompanying sound] is the memorial, and it is the Shofar [all alluding to the attribute of mercy], and the t’ruah is as its name indicates [i.e., a reference to the attribute of judgment].362Similar to ‘t’ro’eim’ in the verse: ‘t’ro’eim’ (thou shalt break them) with a rod of iron (Psalms 2:9) (L’vush in his commentary to Ricanti). And because it [the t’ruah] is wholly surrounded by mercy — an accompanying plain sound before it and one after it — therefore He said of those who know the ‘t’ruah’355Psalms 89:16. “And what does this verse mean? It cannot be understood literally, for there are many peoples who know how to make the t’ruah (the quavering sound) on trumpets and ram’s horns, and yet their portion is unhappiness, and similarly we find the contrary! Rather, t’ruah is symbolic of the attribute of justice … and the sense of the verse is: Happy is the people that know the ‘t’ruah,’ that possesses the knowledge of cleaving the G-d in time of t’ruah, for the term ‘knowing’ is used for attachment, as it is written, And the man ‘knew’ Eve his wife” (Genesis 4:1) (Kithvei Haramban, I, p. 220). For by doing repentance [as will be explained later on] and cleaving to G-d, the judgment will be rendered in mercy. that through righteousness they will be exalted, for Thou art the glory of their strength.363Psalms 89:17-18. Thus it is clear that everything depends upon repentance,364“For otherwise, it would be the Day of Judgment” (L’vush). but on the New Year He is concerned entirely with the attribute of justice and conducts His world [by that attribute], and on the Day of Atonement He is concerned entirely with the attribute of mercy. It is this which is expressed in the saying of the Rabbis [with reference to these solemn days]:365Rosh Hashanah 32 b. “The King sitteth upon the throne of judgment etc.” Thus the New Year is a day of judgment in mercy, and the Day of Atonement is a day of mercy in judgment.
From that which we have explained about this subject you will understand the sense of the verse written in [the section of] the journeyings [in the wilderness]: They shall blow ‘t’ruah’ (an alarm) for their journeys. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.366Numbers 10:6-7. For of their journeys it is written, and the angel of G-d journeyed,367Exodus 14:19. and it is further written, And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O Eternal, and let Thine enemies be scattered; and let them that hate Thee flee before Thee,’368Numbers 10:35. which is similar in meaning to the verse, The face of the Eternal is against them that do evil.369Psalms 34:17. — But when the assembly is to be gathered370Numbers 10:17. it is said, Return, O Eternal, unto the ten thousands,371Ibid., Verse 36. similar in meaning to the verse, And there was a King in Jeshurun, when the heads of the people were gathered.372Deuteronomy 33:5. And the ten days between the New Year and the Day of Atonement allude to the Ten Emanations, for on the Day of Atonement He is exalted by them, and the Eternal of hosts is exalted through justice373Isaiah 5:16. as is known in tradition. Furthermore there is also a sign about this in the heavens, for this month of Tishri has as its constellation the zodiac sign of the Balance, thus signifying that in that month a just balance and scales are set by the Eternal.374Proverbs 16:11.