(Bamidbar 10:10) "And on the day of your rejoicing and on your appointed times you shall sound the trumpets": "And on the day": Sabbaths. R. Nathan says: These are temidim (the daily burnt-offerings). "your rejoicings": These are the three festivals. "and in your appointed times": These are Rosh Hashanah and Yom Kippur. "and on your new moons": as stated. "over your burnt-offerings and over the sacrifices of your peace-offerings": Scripture speaks of the sacrifices of communal peace-offerings. — But perhaps (it speaks of) both communal and individual (offerings).
Would you say that? What is the context? (the blowing of the trumpets for the convoking and the traveling of) the congregation; here, too, the (offerings of) the congregation (are understood). R. Shimon b. Azzai says: Scripture speaks of communal offerings. — But perhaps both communal and individual. It is, therefore, written "over your burnt-offerings and over the sacrifices of your peace-offerings."
Just as burnt-offerings are holy of holies, so peace-offerings (in this context) are holy of holies. And just as peace-offerings (to be holy of holies) are communal offerings, so, burnt-offerings (in this context) are communal offerings. "And they shall be for you as a remembrance before your G-d": Why is this mentioned (in this context)? Because it is written "you shall sound the trumpets," I might think that offerings over which the trumpets were sounded are kasher, but not those over which the trumpets were not sounded; it is, therefore, written "And they shall be for you as a remembrance" — They (the trumpets) were given as a remembrance, and not to validate the offering.
"I am the L-rd your G-d": What is the intent of this? It is written (Vayikra 23:24) "Speak to the children of Israel, saying: On the seventh month, on the first day of the month, there shall be for you a resting, remembrance, teruah": "remembrance" — These are verses of remembrance (zichronoth); "teruah" — These are verses (evocative of) the shofar (teruoth). But malchuyoth (i.e., verses evocative of His Kingship) we have not heard.
It is, therefore, written here "You shall sound the trumpets … and they shall be to you for a remembrance … I am the L-rd your G-d." "You shall sound the trumpet" — shofaroth; "remembrance" — zichronoth; "I am the L-rd our G-d" — malchuyoth. Wherever there are zichronoth and shofaroth, there must be malchuyoth along with them. R. Nathan says: This is not needed (for the inclusion of malchuyoth), for it is written (Bamidbar 23:21) "The L-rd, his G-d, is with him (Israel) and the teruah of the King is in him" — This is shofaroth and malchuyoth.
And why did the sages see fit to say malchuyoth first, and then zichronoth and shofaroth? Make Him King over your first, and then beseech Him for mercy to be remembered unto Him. And with what (i.e., through which agency?) The shofar.
For "shofar" connotes freedom, as in (Isaiah 27:13) "And it shall be on that day that a great shofar shall be blown, etc." But I would not know who will blow it; it is, therefore, written (Zechariah 9:14) "And the L-rd G-d will blow with a shofar." And we still would not know whence the tekiah would come forth. It is, therefore, written (Isaiah 66:6) "The sound of the havoc comes from the city (Jerusalem), the Voice from the sanctuary of the L-rd, sending recompense to His foes!"