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A famous interpretation of this pasuk deals with the fact that elsewhere it is called a "day of teruah." The gemara (Rosh Hashana 29b) says that when Rosh Hashana falls during the week, it is a day of blowing the shofar, and when it falls on Shabbat, it is a day of only remembering the blowing. This is difficult on the level of p’shat (simple/literal reading of the pasuk) because the fact that we do not blow shofar on Shabbat is a Rabbinic institution, lest someone carry the shofar in a public domain while preparing to fulfill the mitzva. If it is Rabbinic, then the pasuk cannot be talking about it!
Therefore, Rashi takes another approach. Zichron refers to the p’sukim of Zichronot, which mention the word zikaron in the context of Hashem’s relationship with mankind, and the p’sukim of Shofarot, dealing with the shofar and Hashem. This includes remembering akeidet Yitzchak, in which Avraham offered a ram as a sacrifice in place of Yitzchak. The Ramban has two objections to Rashi’s approach. 1. Why doesn’t Rashi mention the p’sukim of Malchuyot (about Hashem’s kingdom) as remembrances? Also, reciting the p’sukim of Zichronot and Shofarot is also only Rabbinic, which again makes it inappropriate for the p’shat of "zichron teruah."
The Rashbam has a cryptic explanation along the lines of p’shat: "By means of the teruah (blowing), you will be remembered before Hashem," as the pasuk says in regard to the blowing of the trumpet (see Bamidbar 10:10). This raises another question: Does Hashem need to be reminded?
The Ramban suggests that the idea behind teruah on Rosh Hashana is connected to the fact that we are a nation who "knows [how to use] teruah" (see Tehillim 89:16). At the time of divine judgment and before Yom Kippur we need a teruah of war (see Yirmiyahu 4:19), as Hashem is a "man of war" (see Shemot 15:3). The Ramban adds that we have a zichron by means of the teruah.
We will now explain a hidden meaning of the Ramban and Rashbam. Rosh Hashana is called a day of zikaron, which means a day of judgment, as the root zachor in "hifil" (mazkir) means judgment. Zachar, meaning masculine, is from the same root, and it is often representative of the attribute of din (strict law). For this reason, brit mila is done specifically for men (the parallel action for women, which some cultures practice, is a cruel act), and it obligates fathers. Brit mila is very connected to the attribute of din, which is why Torah section on the mitzva (Bereishit 17:3-14) uses only the Name, Elokim.
In contrast, women, who have a rechem (uterus), which men do not, are connected to the attribute of rachamim (mercy). Teruah, a word in the feminine form, arouses Hashem’s attribute of mercy, and this feminine attribute is behind our liberations ("V’hi she’amada la’avoteinu…"). This is also behind Chazal’s statement that Bnei Yisrael were liberated from Egypt in the merit of righteous women.
Zichron teruah comes to find balance between these two attributes, to teach us that the depth behind Hashem’s judgment is in its connection to rachamim.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
