Zichron Teruah

זכרון תרועה פסוקי זכרונות ופסוקי שופרות ונסמך המקרא הזה לפרשת יצחק שפרה תחת האיל בשופר של איל.

So according to Rashi, I mean, which as the Ramban is going to, which is Chazal from the Gemara in Rosh Hashanah in the fourth perek. So we sort of are supposed to interpret the word Zichron twice. It's Zichron stands alone, and in that sense it refers to Pesukei Zichronos. So בחודש השביעי באחד לחודש יהיה לכם שבתון זכרון. It's a time of Pesukei Zichronos. Then it's also Zichron Teruah. It's also either that or it's יהיה לכם שבתון זכרון and I think Zichron probably twice. Zichron and Zichron Teruah and remembrance of teruah as well. Because the alternative is that once Zichron means Pesukei Zichronos so then sort of with the hekksh then teruah means Pesukei Shofros.

והיה צריך הכתוב להביא גם פסוקי המלכויות מן המדרש שלא יתכן שיזכיר הכתוב פסוקי הזכרונות והשופרות ולא יזכיר המלכויות. וכדרשום מפסוק והיו לכם לזכרון לפני אלוקיכם ואחריו אני ה' אלוקיכם שאין תלמוד לומר אני ה' אלוקיכם אלא זה בנין אב כל מקום שאתה אומר זכרונות אתה סומך להם מלכויות כדאיתא בתורת כהנים ובמסכת ראש השנה בדף ל"ב.

So the Ramban lichora the... I have to say when the Ramban says u-kh-darshum and maybe that's sort of answering his own question on Rashi because lemaiseh Chazal takeh don't find the remez to Pesukei Malchuyos in this posuk. The remez to Pesukei Malchuyos Chazal think what's that, the posuk in Behaalosecha? And that's why Rashi doesn't mention it here because over here is only the remez to Pesukei Zichronos and Pesukei Shofros. And mistama the Ramban says u-kh-darshum maybe he's answering his own question on Rashi lichora. אבל כל זה אסמכתא מדבריהם. But Rashi shouldn't have quoted the drasha of the Gemara in Rosh Hashanah about zichron teruah for Pesukei Zichronos and shofros because Chazal only intended it as an asmachta.

ומפורש אמרו הולך למקום שתוקעין ואין הולך למקום שמברכין פשיטא הא דאורייתא והא דרבנן ולא צריכה דאפילו הא ודאי והא ספק.

So the Gemara in Rosh Hashanah has on daf lamed-daled let's say a person lives out in the countryside. So he's within range of two communities where there's a minyan. So in one of them they have a shofar and a baal tokeia but they don't have anyone who knows the Musaf Shmoneh Esrei the Malchuyos, Zichronos, and Shofros baal peh. So if he goes to the first place he'll get tkiyos shofar but he won't get Malchuyos, Zichronos, and Shofros. If he goes to the second place so they have a baal tfilah who knows the Shmoneh Esrei baal peh so he'll get Malchuyos, Zichronos, and Shofros but they don't have a shofar, he won't get tkiyos shofar. So the Beraisa says הולך למקום שתוקעין ואין הולך למקום שמברכין. So the Gemara says obviously הא דאורייתא והא דרבנן. If you go to makom she-tokein you get a de-oraisa, you go to makom she-mevarchin you get a derabbanan. The Gemara answers no it's even though the de-oraisa is only a safek because maybe the minyan will have already disbanded by the time he gets there. So maybe he won't even get the de-oraisa, maybe he'll be empty-handed whereas he knows that the minyan that he would go to for Malchuyos, Zichronos, and Shofros that he won't have missed that minyan that אף על פי כן he goes for the de-oraisa. So the Ramban says it's meforash that Malchuyos... Malchuyos, Zichronos, and Shofros is only d'Rabbanan. So therefore, ay, what do you do with the fact that Chazal associated psukei Malchuyos, Zichronos, and Shofros with psukim? No, they only did that for asmakta. So the Rav Soloveitchik used to say a very beautiful teretz on shittas Rashi. He says that the shittas Rashi is that the psukim of Malchuyos, Zichronos, and Shofros are d'Oraisa when they accompany shofar. But when you don't have a shofar, so then they're only d'Rabbanan. And then the Gemara is very good because the Gemara is talking about where you have a baal tfila for Malchuyos, Zichronos, and Shofros but you don't have a shofar. So if you'll go there, if you'll go for Malchuyos, Zichronos, and Shofros without shofar, so then Malchuyos, Zichronos, and Shofros is only d'Rabbanan. But ein hachi nami when Malchuyos, Zichronos, and Shofros are said as it were as a commentary on shofar, framing mitzvat shofar, so then Malchuyos, Zichronos, and Shofros, Rashi holds, is d'Oraisa. Meaning the famous Ritva about asmakta on ראש השנה דף ט"ו, so the Ritva is pshuted by the fact that the Gemara says that אמר הקדוש ברוך הוא אמרו לפני ראש השנה Malchuyos, Zichronos, and Shofros. The Ritva is bothered ay but the Gemara ראש השנה ל"ד עמוד ב' says that Malchuyos, Zichronos, and Shofros is only d'Rabbanan. But the emes is so then he goes on to give his very, very major yesod about asmakta. But according to Rashi, it's kushi me'ikara let'sa. It is d'Oraisa. That אמר הקדוש ברוך הוא, if Rashi says no, the Gemara means what it seems to mean, it's not revealing to us here the yesod of asmakta. It is d'Oraisa. אמר הקדוש ברוך הוא אמרו לפני Malchuyos, Zichronos, v'Shofros. Aval Zichron Teruah the Ramban says, but according to the Ramban that again his mahalach, which again the later chachmei Sfarad then follow the Ramban in this, that Malchuyos, Zichronos, and Shofros is always only d'Rabbanan. What does the phrase Zichron Teruah mean? כמו יום תרועה יהיה לכם. It's like the pasuk in Parshas Pinchas of יום תרועה יהיה לכם. But what what does the word Zichron convey? יום שנריע ביום הזה ויהיה לנו לזכרון לפני ה'. So it's not a zikaron of teruah in the sense of psukei shofros, right? which is the way Rashi presumably would teitch. It's not a zikaron of teruah meaning psukei shofros, but it's a zikaron which is accomplished al yedei teruah. That's what the smichus represents of Zichron Teruah. It's a zichron through the teruah. That the teruah is להעלות זכרון ישראל לאביהם שבשמים. יום שנריע ביום הזה, we should blow teruah with פשוטה לפניה פשוטה לאחריה with tkiyos as well. יום שנריע ביום הזה ויהיה לנו לזכרון לפני ה' kmo shene'emar lehalan ונזכרתם בחצצרות והיה לכם לזכרון לפני ה' אלקיכם. So according to the Ramban's teitch of Zichron Teruah, so the idea that Rav Soloveitchik used to present and and bring rayos to, that tkias shofar is a form of tfila is basically meforash in the pasuk. Right? Because the Torah says that what mitzva... is is it's a vehicle for zikaron. It's a vehicle להעלות זכרון ישראל לפני אביהם שבשמים that that then Hakadosh Baruch Hu should should be merachem on us. The Tosfos at the beginning of the the fourth perek in Rosh Hashanah asks that both by Lulav and Shofar we have gezeira d'Rabbanan. And yet historically there there was a difference between the two. That with b'imei ha'Mikdash, so both were the same in that the gezeira was ba'medina, bagvulin, and the gezeira didn't apply in Mikdash. So in Mikdash they took Lulav even if as this year יום ראשון של שבת and so too they they blew Shofar. So at that point in history they were the same. Then achar churban habayis, so then they diverged.

אחר חורבן הבית התקין רבן יוחנן בן זכאי שיתקעו בכל מקום שיש בו בית דין.

Tkias Shofar on Shabbos continued achar churban habayis. Okay, the question, it's a machlokes Tannaim whether whether it was enough to have a בית דין של שלושה or whether you needed a בית דין של עשרים ושלושה but either way there was still an exception to the the rule of gezeira d'Rabbanan. Ma she'ein kein by Lulav, they didn't. With churban habayis, so then nowhere in the entire world was לולב ניטל ביום ראשון שחל בשבת. The Tosfos asks why that disparity between Lulav and Shofar? Tosfos says, no, because Chazal like couldn't couldn't bear the thought of losing out entirely a mitzvah she'hu mitzvas Shofar which is להעלות זכרון ישראל לפני אביהם שבשמים so Chazal wanted to to maintain.

ויש לומר דשופר שהוא להעלות זכרוניהם של ישראל לפני אביהם שבשמים לא רצו לבטלו לגמרי.

Similarly, the Baal HaMaor says, so we know that we blow the the Tashrat, Tashat, Tarat. The Gemara says in Rosh Hashanah daf lamed daled that we blow Tashrat, Tashat, Tarat, it was a תקנת רבי אבהו בקיסרי. That there's a safek whether or not what the Torah refers to as truah, יום תרועה יהיה לכם is what we colloquially call truah, it's whether whether whether what we call shvarim, or maybe maybe it's shvarim truah. Maybe it's the combination. Okay fine. Baal HaMaor says that me'ikar hadin really it would have been enough according to most views in the Tannaim, the Baal HaMaor says, it would have been enough just to blow three Tashrats. Because either way, if Tashrat is the right thing, you blew Tashrat. If you're really supposed to blow just shvarim, so forget about the truah. If you're really supposed to blow just truah, so forget about the shvarim. Meaning that me'ikar hadin the Baal HaMaor to'ein that according to most Tannaim, hefsek kol acher doesn't spoil the mitzvah. And even though there is a kol acher, let's say the the correct the correct sequence is Tarat, so even though there is a hefsek kol acher of of shvarim, but me'ikar hadin that doesn't constitute a hefsek and you still yotzei. So why if that's the case was Rabbi Abahu mesaken the seder that we blow of three Tashrat, three Tashat, three Tarat? So the Baal HaMaor says, because since Shofar which is להעלות זכרון ישראל לפני אביהם שבשמים so Chazal wanted that it should be lechol hadeos. Even even being choshesh for I think it's Rabbi Yehuda, Rabbi Yossi, but even being choshesh for that one view in the Tannaim that that we don't accept l'halacha. That's sort of the precedent in the Rishonim for what some some I think most famously רב יהושע לייב דיסקין used to do of blowing all kinds of all kinds of different shittos on Rosh Hashanah to be יוצא מצות שופר לכל הדעות. I think the description that I have of a shver like this, you know, is that he used to spend all day listening to shofar. That after davening, he'd make kiddush, he'd have a very very small seuda, and then he'd stay the rest of the day listening to shofar.

ובעבור שאמר שם בפרשת בהעלותך במצות החצוצרות וביום שמחתכם ובמועדיכם ובתקעתם בחצוצרות על עולותיכם ועל זבחי שלמיכם וכאן ציוה בתרועה סתם

b'moed hazeh bilvad. So there were two differences between our mitzvah of zichron teruah, יום תרועה יהיה לכם and the mitzvah in Parshat Behaalotecha of blowing the chatzotzrot. Number one is that in our parsha the Torah doesn't specify chatzotzrot. Number two, this is unique to Rosh Hashanah.

ואחרי כן אמר והקרבתם אשה הנה התרועה הזאת אינה התרועה ההיא שהיא בחצוצרות על הקרבנות.

It's not the mitzvah of accompanying the korbanos tzibbur of Yom Tov with chatzotzrot. Because

וזו אינה על הקרבן אבל היא חובה בכל ישראל והיא בשופר. א' כי לא ציוה עדיין לעשות חצוצרות. עשה לך שתי חצוצרות

is not until Parshat Behaalotecha, so you certainly can't say that the stama d'milsa of teruah is that it's with chatzotzrot. And number two,

וסתם כל תרועה בשופר היא כמו שנאמר והעברת שופר תרועה.

So we know that this mitzvah is distinct. It's not that the Torah is anticipating the mitzvah of chatzotzrot from Parshat Behaalotecha.

ופירוש הכתוב וטעם המצוה הזאת למה התרועה. ולמה נצטרך זיכרון לפני ה' ביום הזה יותר משאר הימים.

So in the Torah she'bichsav, it's not explained. ולמה יצווה להיותו מקרא קודש כלל. So the Ramban here points out something very interesting. All the yamim tovim, the Torah really tells us, at least partially, what the timing of the yamim tovim corresponds to. The Torah tells us that Pesach corresponds to Yetzias Mitzrayim. Shavuos, the Torah doesn't tell us about Matan Torah, but the Torah does tell us about וביום הביכורים בהקריבכם מנחה חדשה לה'. Succos – באספך מעשיך מן השדה. We're not told what, why there's a Yom Tov on b'echad lachodesh hashvii.

ולמה יצווה להיותו מקרא קודש כלל. אבל מפני שהוא בחודשו של יום הכיפורים בראש חודש נראה שבו יהיה דין לפניו יתברך. כי בם ידין עמים בראש השנה ישב על כיסא שופט צדק. ואחרי כן בעשרת הימים יסלח לפשע עבדיו נרמז בכתוב העניין כאשר נודע בישראל מפי הנביאים ואבות קדושים.

So the Ramban says even though we obviously have a messorah as to what the Yom Tov בחודש השביעי באחד לחודש is, we have a messorah that it's a Yom Hadin, but he says the truth is in svara, you can actually reconstruct that from the Torah she'bichsav as well. The proximity to Yom HaKippurim and the fact that there is a mitzvah of zichron teruah of להעלות זכרון ישראל לפני אביהם שבשמים, those two clues, those two hints, indicate to us that it's the Yom Hadin. So there's a lot, but just to at least d'miktzas try to bring to the surface one point here. Why is the fact that the tenth of the month is Yom HaKippurim? It's clear according to the Ramban that in svara indicates that there is a Yom HaDin preceding. Again, the Ramban has two. The Ramban says that the Torah is very sasum in presenting Rosh Hashana. Doesn't tell us what the yom tov is. Doesn't tell us that it's a Yom HaDin. But the Ramban says, again, besides the kabbala that we have, we can figure that out. There is a remez that can be deciphered. The proximity, again, one of the two clues is the proximity to Yom HaKippurim suggests that this must be a Yom HaDin. Why, me-heicha taysa? Maybe there's Yom Kippur. So achshav you see according to Ramban something so fundamental. It can't be, it doesn't make any sense that the Torah just lets us walk into a Yom HaKippurim into an amnesty. It has to be that Yom HaKippurim is in the aftermath of a Yom HaDin. Now, there is a Sfas Emes, it could be that the Ramban is again, he doesn't really elaborate, but there is a Sfas Emes. The Sfas Emes says as follows. I think the Sfas Emes is in Parshas Bereishis. So בתחילה עלה במחשבה לבראו במידת הדין and then ראה שאין העולם מתקיים, so שיתף עמו מידת הרחמים. So that's reflected in the pesukim: Be-reishis bara Elokim. Elokim representing din. But then later, at the conclusion, the Torah says ביום עשות ה' אלקים ארץ ושמים with the Shem Havaya representing the middas harachamim. So what does it mean? What does it mean be-techila ala be-machashava? So there was a first draft and a second draft? There's a hava amina and a maskana? So what does that, again, obviously they're all anthropomorphisms, but אף על פי כן, it doesn't make any sense. Obviously that can't be predicated on Hakadosh Baruch Hu. So the Sfas Emes explains, he says be-techila ala be-machashava represents the ideal. Meaning a person shouldn't say to himself, look, אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא, I'm going to sin. Let's be realistic about it. I'm going to sin. So you know, my goal for today is that I should be רוב זכויות ומיעוט עוונות. I should aspire to being kulo zachuyos and no avonos? No, אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא. You gotta be realistic. So a person is supposed to know that the ideal is, the ideal is that really that a person's ongoing existence should be justified על פי מידת הדין. I think some suggest pshat that that's what Yaakov Avinu says: אם יהיה אלקים עמדי ושמרני בדרך הזה. That Yaakov Avinu wants that im middas hadin he should be zocheh. Not just אם יהיה ה' עמדי, but דוקא אם יהיה אלקים עמדי. So that's what a person is supposed to strive for. A person is not supposed to be planning lechatchila on Hakadosh Baruch Hu's middas harachamim, that Hakadosh Baruch Hu's a mocheil avonos and saying yeah, I'm shooting for you know 90% mitzvos today and let's try to cap the aveiros today at 10%. No, a person should be shooting for 100%. 100% 0% is what a person is. Lema'aseh, will the person achieve it? No, he's not going to achieve it. So then bedi-eved he'll, so then he does teshuva for whatever he didn't succeed. But he's supposed to be aiming, he's supposed to be aspiring, he's supposed to be striving that his continued existence, that his life should be renewed על פי מידת הדין. Sfas Emes says that's exact and that's what it means be-techila. So that's what Chazal are conveying by describing kavyachol that Hakadosh Baruch Hu had an modified. No, what it means is that even though obviously the briah is with a blending of rachamim and din, but that doesn't mean that that's what a person strives for, that that's what a person aims for. No, that's what the Torah is, what Chazal are describing by betchila ala bamachshava. And the Sfas Emes says that's exactly the progression from Rosh Hashanah and Yom Kippur. A person first has to get ready for Rosh Hashanah. So Rosh Hashanah, the emphasis is on din. Right, it says in this Ramban also, in the hemshech he talks about it, that on Rosh Hashanah the emphasis is on din. On Yom Kippur the emphasis is on rachamim. In Yom Kippur there's an element of din in the rachamim. In Rosh Hashanah there's an element of rachamim in the din. But there's a different ikkar, there's a different emphasis. Rosh Hashanah is there's more of a stress on din than there is on Yom Kippur because a person first has to try to, our goal is to be נכתב ונחתם לאלתר לחיים בספר של צדיקים גמורים on Rosh Hashanah, not to need to take advantage of Yom Kippur. Yom Kippur is there as a follow-up to din. And v'chora, that's what the Ramban is, I don't know, the Ramban says it very briefly, so it's, but it very much jives with what the Ramban is saying in the sense that the Ramban says, no, in s'vara, the fact that be'asiri lachodesh is Yom Kippur, so in s'vara that must mean that in proximity thereto that there's a Yom Hadin. Then the question is, which again al pi nigla the Ramban certainly doesn't tell us, but in the other Yamim Tovim, so the Torah doesn't drop hints and leave it to us to try to figure it out and give us a Torah shebe'al peh, but the Torah shebiksav tells us explicitly what the yom tov is about. So what's the significance of the fact that here again, we know what it's about, we know what it's about based on the masora of Torah shebe'al peh. We know what it's about because we have these remazim. But what's the significance of the fact that the Torah shebiksav presents Rosh Hashanah more cryptically than the other Yamim Tovim? Okay, we'll stop there.