sounding the trumpets

8/9/2019 Sounding the Trumpets

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Parashas Bahaalosecha 5770

Sounding the Trumpets

"When you go to wage war in your land you shall sound the trumpets"(Bamidbar 1:9)

This week's Parashah includes the instruction to sound the trumpets at times of strife;

similarly we are instructed to sound the trumpets in the Mikdash at festivals and

during the sacrificial service:

When you go to wage war in your Land against an enemy who oppresses you,

you shall sound short blasts of the trumpets, and you shall be recalled before

Hashem, your G-d, and you shall be saved from your foes. On a day of your

gladness, and on your festivals, and on your new moons, you shall sound the

trumpets over your burnt-offerings and over your feast peace-offerings(Bamidbar 1:9-10)

Contemporary Soundings

In accordance with the explicit command of the verse, Rambam writes in his Sefer

Ha-Mitzvos (Asei 59) that it is a Torah mitzvah to sound the trumpetsand

specifically trumpetsat times of strife. The same ruling is echoed in Yad

Hachazakah (Laws of Fasts 1:1).

Shulchan Aruch, however, writes that at times of strife the shofar is sounded (Orach

Chayim 576:1). This ruling requires scrutiny: Why does Shulchan Aruch depart fromthe explicit reference of the verse (andRambam) to trumpets, and cite the mitzvah as

sounding the shofar? Although the Gemara (Taanis 14a) writes that during fast days

the shofarwould be soundedwhich appears to be the source ofShulchan Aruch

this itself is difficult: Why does the Gemara mandate sounding the shofarand not the

trumpets?

Concerning the basic halachah of sounding trumpeting at times of strife, Magen

Avraham (576:1) quotesRambam's ruling requiring the specific sounding of trumpets,

and asks an obvious question: Why is it that we do not fulfill the explicit Torah

mitzvah of sounding the trumpets at times of strife?Magen Avraham offers no answer

to this question.

In order to reach possible solutions to this enigma, we first introduce the Talmudic

sugya in Rosh Hashanah (27a), which discusses the laws of sounding [the trumpets]

in times of strife.

Three Opinions of How to Sound

The Gemara relates that R. Papa b. Shmuel wished to sound the shofarand trumpets

on fasts. According toRashi, the conclusion reached by the Gemara is that outside the

vicinity of theMikdash one must sound specifically trumpets: "Outside the Mikdash,

wherever there are trumpets, there is no shofar(meaning the shofaris not sounded)."


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This is also the opinion ofBaal Ha-Meor(ibid.), who therefore questions the custom

mentioned by Geonim to sound the shofaron fast days.

Ramban (Milchamos, ibid.), however, writes that the customary sounding of the

shofar (mentioned by Geonim) is sourced in the Gemara in Taanis (14a), which

explicitly mentions the sounding of shofaros. The Geonim ruled in favor of theGemara in Taanis over the conclusion of the Gemara inRosh Hashanah.

A third opinion ofRishonim is stated byRashba, who understands the conclusion of

the Gemara in a different light thanRashi. According toRashba, the conclusion of the

Gemara is that outside theMikdash one may sound either the shofaror trumpets, but

not both. Only in the Mikdash are both trumpets and shofarot sounded. The above-

mentioned custom to sound shofaros is therefore proper, for shofaros are more

common today, and their sounding is permitted provided trumpets are not present.

The ruling ofRambam is therefore in line with the first opinion (Rashi): only trumpets

may be sounded. Shulchan Aruch, however, sides with Ramban, ruling thatspecifically shofaros should be sounded. According toRashba, one may sound either

the shofaror the trumpet.

No Trumpets?

We may now return to the question of Magen Avraham: Why is it not customary

today to sound trumpets at times of strife?

Addressing the question, Iggros Moshe (Orach Chayim I:169) writes, based on the

above ruling of Rambam, that the mitzvah applies to trumpets alone. Furthermore, he

quotes fromRitva that the custom in France not to sound the call at times of strife is

because we do not have trumpets. This, concludesIggros Moshe, is also the reason for

which we do not sound the trumpets in our days.

As to the question of creating our own trumpets for the purpose of fulfilling the

mitzvah, Iggros Moshe adds that the mitzvah applies solely to trumpets that are used

for sounding in theMikdashan assumption he bases on the words of Rambam, who

records the sounding of trumpets at times of strife and the sounding in theMikdash as

a single mitzvah (a point questioned byMaggid Mishneh). By placing the two mitzvos

together,Rambam teaches us that the only trumpets that may be used are those used in

theMikdash.

In an interesting responsa on the subject, Harav Elyashiv shlita (Orach Chayim 33)

asks that we can surely construct trumpets, and consecrate them for use in the

Mikdash, thereby validating them for sounding in times of strife? To this question, he

responds that the sounding of trumpets during the sacrificial service is part of the

avodah. As an integral part of the sacrificial procedure, it follows that somebody who

blows the trumpet for his own benefit (to play a tune) transgresses the Torah

prohibition ofme'ilah. On account of this danger, we do not construct trumpets in our

times, and their sounding must await the Redemption and rebuilding of the Mikdash.


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The Land of Israel

The answer above is only possible according to Rambam, who maintains that only

trumpets may be sounded. According to Shulchan Aruch, who rules that the shofaris

sounded, the question of sounding the shofar in the modern era remains. Why is the

shofarnot sounded in times of strife?

Mishnah Berurah (576:1), who mentions the decision of Maggid Mishnah that a

shofar(and not only a trumpet) may also be sounded, addresses the issue. Citing from

Nesiv Chayim, he writes that the mitzvah applies in the Land of Israel alone. This is

based on the simple reading of the verse: "When you go to wage war in your land

you shall sound the trumpets" (Bamidbar 1:9).

However, this answer is not without difficulties. Although the verse mentions the

land, the mitzvah of sounding the trumpets is incumbent on our body (guf), and is

unrelated to the land itself. As a result, the mitzvah ought to apply universally (see

Kiddushin 37a). Furthermore, we have already mentioned the custom of Geonim tosound the shofaron fast days, indicating that the mitzvah does apply outside the Land

of Israel.

Notwithstanding these objections, Harav Moshe Sternbuch shlita (Teshuvos Ve-

Hanhagos III:157) has written, based on the answer cited byMishnah Berurah, that in

the Land of Israel there is a full obligation to sound the trumpets. He continues to

state that this, indeed, is the prevalent custom: "In Jerusalem it is customary to sound

the shofarat communal gatherings for times of strife, at which selichos are recited. It

would appear that this sounding fulfills the Torah precept."

However, Mishnah Berurah adds (citing from Pri Megadim) that the mitzvah mightapply only in the Temple Era. A similar idea is expressed by Aruch Hashulchan

(576:3), who writes that the Torah mitzvah only applies in the Temple Era, while a

rabbinic mitzvah applies in all timeswhich would explain the custom of Geonim to

sound the shofar.Aruch Hashulchan (576:3) explains that the rabbinic enactment was

made to sound the shofar (instead of the Torah trumpets) specifically in the special

benedictions enacted for fast days.

He thus states that because these blessings are not recited outside of the Land of

Israel, it is not customary to sound the trumpets today (at least outside of Israel).

Practical Conclusions

It is interesting to note that on one occasion, when the threat of war loomed heavily

on the State of Israel, the Jerusalem badatz decreed trumpets should be sounded in

line with the ruling ofRambam. Thus on 12 Iyar 5730, the last fast day of the behab

series, specially fashioned silver trumpets were sounded as part of a special prayer

service. In line with the ruling ofMinchasChinuch (384:2), the trumpets were blown

by Kohanim.

The custom, however, both with regard to trumpets and even to shofaros, has not

become commonplace, and we have highlighted a number of reasons for why this

might be so. The following list summarizes these reasons, and adds some moresuggested explanations:


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The mitzvah can only be fulfilled with consecrated trumpets. The mitzvah only applies in the Temple Era. The mitzvah today is of rabbinic nature, and was instituted together with

blessings that are not generally recited.

The mitzvah requires Kohanim, and today we cannot know who is a trueKohen (Mor U'Ketziah, Orach Chayim 576).

The mitzvah only applies to strife that threatens the entire nation (PriMegadim, quoted in Mishnah Berurah 576:1though today such threats

might exist).

After a lengthy discourse, Tzitz Eliezer (XI:16) also concludes that it would be

improper to renew the custom in our times. We await the time when it will be

renewedthough not for times of strife, but for times of celebration.

sounding the trumpets

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