Difference between revisions of "Purpose of the Trumpet Blowing/2"
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<point><b>Assembly in front of the Ohel Moed</b> – Seforno points out that gathering the nation required a trumpet call only because this took place in front of the Mishkan ("וְנוֹעֲדוּ אֵלֶיךָ כׇּל הָעֵדָה <b>אֶל פֶּתַח אֹהֶל מוֹעֵד</b>").  As the people moved to stand near the Mishkan, Hashem's abode, trumpets were blown in His honor.</point> | <point><b>Assembly in front of the Ohel Moed</b> – Seforno points out that gathering the nation required a trumpet call only because this took place in front of the Mishkan ("וְנוֹעֲדוּ אֵלֶיךָ כׇּל הָעֵדָה <b>אֶל פֶּתַח אֹהֶל מוֹעֵד</b>").  As the people moved to stand near the Mishkan, Hashem's abode, trumpets were blown in His honor.</point> | ||
<point><b>Travel of first two camps</b> – Trumpets were blown during travel since the people moved together with the Mishkan.  Seforno explains that since the Levites carrying the Mishkan and its vessels traveled only with the first two camps, trumpets accompanied only their travels but not those of the other two camps.</point> | <point><b>Travel of first two camps</b> – Trumpets were blown during travel since the people moved together with the Mishkan.  Seforno explains that since the Levites carrying the Mishkan and its vessels traveled only with the first two camps, trumpets accompanied only their travels but not those of the other two camps.</point> | ||
| − | <point><b>Going to war</b> – | + | <point><b>Going to war</b> – Since the nation was accompanied by the Ark and Hashem's Shekhinah when they went to battle,<fn>See, for example, Bemidbar 10:35, "וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה י״י וְיָפֻצוּ אֹיְבֶיךָ" or Devarim 23:15, "כִּי י״י אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ". See Devarim 20:4 similarly, "כִּי י״י אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם". Bemidbar 31 speaks explicitly about the combined presence of "כלי הקודש" (understood by the Sifrei to refer to the Ark) and the trumpets, "וְאֶת פִּינְחָס בֶּן אֶלְעָזָר הַכֹּהֵן לַצָּבָא וּכְלֵי הַקֹּדֶשׁ וַחֲצֹצְרוֹת הַתְּרוּעָה בְּיָדוֹ".</fn> trumpets were blown then as well. Here too, it was Hashem's presence amidst the nation that prompted the trumpet call rather than the practical need for a signal to assemble the nation.</point> |
| + | <point><b>Sacrificial service</b> – As sacrifices were offered and Hashem's presence descended to accept them,  trumpets were blown in His honor/</point> | ||
| + | <point><b>וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת</b> – This language implies that the trumpets were used<i> in order to</i> gather and travel (למסע); i.e. to facilitate these. Seforno, though, appears to understand them as if written, "when gathering or traveling" (בנסוע המשכן).</point> | ||
| + | <point><b>וְנִזְכַּרְתֶּם לִפְנֵי י״י אֱלֹהֵיכֶם</b> – The people's acknowledgement of Hashem's presence in thier midst is what leads to salvation.<fn>See Aviyah's words to Yerovam in Divrei HaYamim II 13:12, where he points out that Hashem's presence in their midst will lead Yehuda to victory</fn></point> | ||
<point><b>Biblical parallels</b> – The concept that, like a human king, Hashem may be honored through trumpet calls is expressed in Tehillim 98:6, "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ י״י".</point> | <point><b>Biblical parallels</b> – The concept that, like a human king, Hashem may be honored through trumpet calls is expressed in Tehillim 98:6, "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ י״י".</point> | ||
</category> | </category> | ||
Version as of 01:14, 1 June 2020
Purpose of the Trumpet Blowing
Exegetical Approaches
Assembly
The trumpets served a purely practical function, signalling the nation to gather for various purposes.
Sources:perhaps R. Saadia Gaon, perhaps Rashi
"וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת" – According to this approach, this sentences serves as a heading for all of verses 2-10, and not just verses 2-7. Each of the four cases mentioned (and not just the first two where the verses are explicit) is either an assembling to gather or to travel.1
Trumpets in times of war – In times of war, the trumpets played a functional role, serving to announce the state of war so that the troops would gather and head to battle.
Trumpets and the sacrificial service – It is possible that during the wilderness period trumpets were blown to signal the people to gather near the Mishkan (or, perhaps, stand still by their tents)2 at the hour when communal sacrifices were offered. Even after arrival in Israel, when this was no longer practical, the custom of blowing was maintained to mark the ideal that everyone participate in such communal sacrifices.
"נִזְכַּרְתֶּם לִפְנֵי י״י אֱלֹהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם" – If the trumpet blowing has no religious significance, as this position maintains, this verse is somewhat difficult. Why should a technical call to war elicit Hashem's mercy? These sources might suggest that the remembering of the nation is not a direct result of the trumpet blowing at all and is mentioned in this context only due to the discussion of battle, to reassure the nation that Hashem will remember and aid them whenever they go to war.
"וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם" – This verse is similarly difficult. This position might explain that the subject of the phrase "וְהָיוּ לָכֶם לְזִכָּרוֹן" is the sacrifices themselves, not the accompanying blowing of trumpets. It is the sacrificial service which will be remembered by Hashem, not the technical signal to gather.
תרועות vs. תקיעות – The two sounds distinguished whether the people were being called to gather3 or to travel.4 It is possible that the broken sound of the teruah reflects movement, and was therefore chosen as its signal, while the united blast of the tekiah better matches a gathering in one place.5
Biblical parallels
Why limited to priests? Given the purely functional nature of the trumpet blowing, it is not clear why only priests were allowed to blow the instrument.
Placement of the unit – As the trumpets are not considered holy vessels it is understandable why they are not mentioned as part of the vessels constructed with the Mishkan. They are mentioned now since the nation is about to begin their travels, necessitating their use.
Why was their trumpet blowing only for the first two camps? This position might agree with Baraita DeMelekhet HaMishkan that, despite the silence in the text, trumpets were blown to signal each of the four camps to march. Ramban suggests that this is implied by the phrase "תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם", explaining it to mean, "שיתקעו כן לכל מסעיהם".
Modern equivalents – This position's understanding of the trumpet calls in Tanakh can be compared to the role played by bugle calls in the army, where different sounds signal troops to assemble, return to quarters, stand at attention, charge, etc.
Honoring Hashem's Presence
The trumpets served to announce the presence of Hashem. Just as trumpet calls herald the arrival of a human king, they honor and mark the appearance of Hashem. King of Kings, as well.
Holy or secular vessel – According to Seforno, the trumpets served a religious rather than practical function.
Common denominator – The common denominator between all the cases in which the trumpets are blown is that they involve assembly in the presence of Hashem. It is the greeting of Hashem and marking of the Shekhina's presence that requires the trumpet call.
Assembly in front of the Ohel Moed – Seforno points out that gathering the nation required a trumpet call only because this took place in front of the Mishkan ("וְנוֹעֲדוּ אֵלֶיךָ כׇּל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד"). As the people moved to stand near the Mishkan, Hashem's abode, trumpets were blown in His honor.
Travel of first two camps – Trumpets were blown during travel since the people moved together with the Mishkan. Seforno explains that since the Levites carrying the Mishkan and its vessels traveled only with the first two camps, trumpets accompanied only their travels but not those of the other two camps.
Going to war – Since the nation was accompanied by the Ark and Hashem's Shekhinah when they went to battle,8 trumpets were blown then as well. Here too, it was Hashem's presence amidst the nation that prompted the trumpet call rather than the practical need for a signal to assemble the nation.
Sacrificial service – As sacrifices were offered and Hashem's presence descended to accept them, trumpets were blown in His honor/
וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת – This language implies that the trumpets were used in order to gather and travel (למסע); i.e. to facilitate these. Seforno, though, appears to understand them as if written, "when gathering or traveling" (בנסוע המשכן).
וְנִזְכַּרְתֶּם לִפְנֵי י״י אֱלֹהֵיכֶם – The people's acknowledgement of Hashem's presence in thier midst is what leads to salvation.9
Biblical parallels – The concept that, like a human king, Hashem may be honored through trumpet calls is expressed in Tehillim 98:6, "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ י״י".
Prayer
The blowing of trumpets functioned like prayer. As the nation went to war, the trumpets accompanied their cries for salvation, and when they returned home they accompanied their offerings of thanksgiving.
Sources:Ibn Ezra
