English translation — אמור ב

1.

From the verse in our parshah¹

"Speak to Bnei Yisrael saying: In the seventh month, on the first of the month, there shall be for you a rest, a remembrance of a blast, etc." Rashi copies the words "remembrance of a blast" and explains: "Remembrance²

Verses of remembrances and verses of shofars³

To remember⁴

For you the binding of Yitzchak, who was replaced by a ram."

And it is puzzling: The words "remembrance of a blast" are common in Lashon HaKodesh and do not require an explanation⁵?

There are commentators⁶

that it is difficult for Rashi in these words

(therefore he interprets them)

: below in Parshat Pinchas⁷

it is said "<b>a day</b> of sounding" and here the verse changed and wrote "<b>a remembrance</b> of sounding"⁸?

And therefore Rashi explains,

that the intention of the verse here is <b>the verses</b> of remembrances and verses of shofars⁹.

But it is difficult to explain thus,

for

since we have not yet learned the verse of Parshat Pinchas,

behold]

as has been discussed several times — Rashi's way is to explain a difficulty that arises in studying the plain meaning of the verse <b>on the spot</b>,

or to resolve a contradiction that arises for the student from a verse that he has learned <b>already before this</b> — and in our case,

if Rashi's intention is to resolve a difficulty from what is said in Parshat Pinchas, it would have been fitting for him to explain it <b>there</b>,

for then specifically the contradiction would arise from what is said <b>above</b>

(in our parshah)¹⁰.

On the other hand, see there: In the plain sense of Scripture, from where does Rashi derive that the remembrance is a teruah by means of <b>that they say</b>¹¹

<b>verses of</b> remembrances and shofarot, etc.?

B.

In the actual commentary of Rashi, see there:

I.e., the simple meaning in Rashi is that "Zikhron" means "verses of Zikhronot" and "Teruah" means "verses of Shofarot"&lt;sup&gt;12&lt;/sup&gt;,

And there is to say: A)

The plain sense of the phrase "Zikhron

(the kaf with a shva vowel - in construct state to)

Teruah" means "Zikhron" of Teruah,

That is, that "Zikhron" is adjacent and connected to "Teruah",

And there is here only a command to mention "Teruah" - verses of Shofarot,

And Rashi explains that "Zikhron" is one command by itself - "verses of Zikhronot",

And "Teruah" a command by itself - "verses of Shofarot".

B)

After he quotes from the verse the words "Zikhron Teruah", why does Rashi quote the entire phrase

(in his commentary, the text)

The word "Zikhron",

To explain that this is "verses of Zikhronot", and if he quotes it to inform that this is learned from the word "Zikhron", should he have then quoted the word "Teruah" to inform that from it is learned "verses of Shofarot"?

Rashi continues and explains the <b>reason</b>¹³

the saying of these verses "to remember for you the binding of Yitzchak who was sacrificed in his place a ram" — and seemingly it is not Rashi's way in simple meaning to explain reasons of laws and commandments of the Torah

(— because in the way of simple meaning there is no necessity that there be a reason for the commandment of the Torah¹⁴)?

3.

3)

And the explanation in all this:

The main intention of Rashi is not to explain the words "Zichron Teruah",

but to explain and clarify the content and subject of "It shall be for you etc. Zichron Teruah" which requires explanation:

The wording of the verse "It shall be for you

(a rest)

a memorial of blowing

(a holy convocation)

" implies that this is a commandment to the Children of Israel that they should have

(a rest)

a memorial of blowing etc." — that they should remember the blowing¹⁵.

And simply — this commandment is obscure,

for it does not explain what is the content and subject of this remembrance¹⁶?

And therefore Rashi explains: remembrance

(verses of remembrances)

and verses of shofarot etc.

And his intention: this commandment is not a mere commandment of remembrance,

but rather a commandment regarding a specific matter: <b>the saying of </b>verses of

(remembrances and)

shofarot.

And this is hinted at in the explanation of the words "remembrance of teruah": that "remembrance" means <b>special</b> attention,

<b>and as Rashi explains </b>on the verse¹⁷

"Remember the Sabbath day" "<b>give attention to remember </b>always¹⁸

the Sabbath day, that if an opportunity arises for you etc." - that is, it is not a mere commandment of remembrance,

that the remembrance of the Sabbath day be in his heart,

but rather a commandment to give attention to remembering the Sabbath day, which is expressed in a specific matter,

in a particular action - "if an opportunity arises for you etc.",

and similarly in our case "it shall be for you etc. a remembrance of teruah etc." its meaning is that there shall be giving of attention in remembering the "teruah" - which will bring to action - <b>the saying of verses of </b>shofarot.

D.

But still needs explanation why the Torah wrote the commandment of saying the verses of shofarot in the language of remembrance,

<b>remembrance </b>of teruah:

A command about "remembrance" is possible where its opposite—forgetting—applies,

and therefore a warning is needed that they pay attention to remember the matter.

And therefore the command must be "&lt;b&gt;Remember &lt;/b&gt;the Sabbath day": since the content of this command is "to remember &lt;b&gt;always &lt;/b&gt;

(also &lt;b&gt;on weekdays&lt;/b&gt;)

the Sabbath day, that if a beautiful object comes your way you should set it aside for the Sabbath",

it is possible that on weekdays a person will forget about this,

therefore the Torah warned "&lt;b&gt;Remember &lt;/b&gt;the Sabbath day"

(and do not forget it)

also on weekdays,

"that if something comes your way etc."

(which the student has already learned)¹⁹

: "But if you will <b>remember me</b> with yourself etc." — since the request is for a later time

(after he would leave the prison and when he would have a suitable opportunity to speak with the king²⁰)

<b>after</b> an event and great change in his life²¹,

all of which disturbs a person and causes him to forget: — therefore he needs to be spurred to remembrance,

to a special giving of attention "But if you will <b>remember me</b>"].

But in our case, there is no need <b>at all for remembrance</b> and special giving of attention, for the command is only for the duration of <b>one day</b>

("In the seventh month, on the first of the month")

— and accordingly, should it not have written explicitly "<b>saying</b> of a teruah"?

E.

And to resolve this, Rashi [explains] that the precise wording of the verse "&lt;b&gt;remembrance &lt;/b&gt;of teruah" is to emphasize and include

(in addition to the matter of &lt;b&gt;the shofarot&lt;/b&gt;)

also the matter of "remembrance" — "remembrances"; that is,

"remembrance"

(is not merely a juxtaposition — and an explanation of the "teruah" that follows it,

but rather — the change from "saying" to "remembrance")

has a teaching in itself,

that there must also be "remembrance" — "verses of remembrances"&lt;sup&gt;22&lt;/sup&gt;.

And still lacking explanation: "remembrance" must be connected to a specific matter — that through &lt;b&gt;the action &lt;/b&gt;of the remembrance one will remember &lt;b&gt;the matter &lt;/b&gt;

(as above regarding Shabbat),

and what is the matter of the remembrance in the saying of "verses of remembrances"?

And to this Rashi adds and explains: "in order to remember for you the Binding of Isaac."

That is,

the matter of remembrance

(which will come through the recitation of the verses of Remembrances of the Children of Israel — is not to awaken the memory and attention of the Children of Israel,

but rather)

it is to awaken the remembrance of the Holy One, blessed be He — "to remember for you

(the merit of)

the Binding of Isaac."

6.

And Rashi wrote "to remember for you the Binding of Isaac" after "verses of Shofarot" although it seemingly belongs to the verses of Remembrances,

for also the recitation of the verses of <b>Shofarot</b> is to awaken the remembrance of the Holy One, blessed be He, for the merits of the Children of Israel,

and this is what he concludes "to remember for you etc. that was sacrificed in his stead a <b>ram</b>" — he emphasizes the connection between <b>shofar</b> and the Binding of Isaac "that was sacrificed in his stead a <b>ram</b>"

(for from its horn we make a shofar)²³.

And the explanation in this: It was said above that the vowel of the word "Zikaron" indicates that it is in construct state with the word "Teruah" that follows it

(Zikaron of Teruah).

And from this it is understood,

that since there is in the word "Zikaron"

a matter and a unique lesson in itself — the instruction of the recitation of the verses of Zichronos,

nevertheless it is simple that it is "in construct" — connected

to that which is said after it.

And that is,

that also in "Teruah" —

there is a matter of "Zikaron",

And this is the necessity of Rashi to explain that

(also)

(also)

(also)

the recitation of the verses of <b>Shofaros</b> is <b>"to remember</b> for you the Binding of Yitzchak who was sacrificed in his stead a <b>ram"</b> — and "Zikaron"

(verses of Zichronos)

comes to arouse the memory of the Holy One, blessed be He, for "Teruah"

(verses of Shofaros)

(verses of Shofaros)

— the memory of "the Binding of Yitzchak who was sacrificed in his stead a ram".

7.

According to the above, the reason of Rashi in his copying the verse

(in the text his explanation)

the word "Zikaron" and explains "verses of Zichronos etc." — that this teaches us,

that the necessity for his explanation that "Zikaron" is a matter in itself and is not only referring to "Teruah" that follows it,

is from the precision of the verse's language "Zikaron" and not "saying"

(as above section 4)

and therefore one must explain "verses of Zichronos".

(Zikaron)

Teruah",

and does not need to copy it verbatim in his explanation].

And Rashi continues: "

(verses of Zichronos)

and verses of Shofros to remember for you etc.": For from that which is said "Zikaron Teruah" it is proven that also in Teruah there is a matter of "Zikaron"

(as above section 6),

and from this it is understood that both of them — verses of Zichronos and verses of Shofros — are said for one purpose — "to remember for you the Binding of Yitzchak who was replaced by a ram".

And based on this, one can say an additional explanation on this that Rashi preceded his commentary with the word "Zichron" and continues "verses of Zichronot & verses of Shofarot" and did not pause to copy the word "Teruah" between them,

for in this he emphasizes that also the recitation of verses of Shofarot are for the purpose of "Zichron" - "that He should remember for you the binding of Yitzchak who sacrificed in his place a ram"²⁴.

(From the sicha of Shabbat Parshat Beha'alotcha,

5727)