Purpose of the Trumpet Blowing/2

Purpose of the Trumpet Blowing

Exegetical Approaches

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Assembly

The trumpets served a purely practical function, signalling the nation to gather for various purposes.

Sources:perhaps R. Saadia Gaon, perhaps RashiRosh HaShanah 26bAbout R. Shelomo Yitzchaki

"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 an assembling to either gather or 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 had 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 HaMishkan13About Baraita DeMelekhet HaMishkan that, despite the silence in the text, trumpets were blown to signal each of the four camps to march. RambanBemidbar 10:6About R. Moshe b. Nachman 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.

Sources:perhaps SefornoBemidbar 10:2-6About R. Ovadyah Seforno,⁶ R"E Samet⁷

Holy or secular vessel – According to Seforno, the trumpets served a ceremonial rather than practical function.

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 due to the Mishkan's presence in the camp. 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 greeting.

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 actions. Seforno, though, appears to understand them as if written, "when gathering or traveling" (בנסוע המשכן).

"וְנִזְכַּרְתֶּם לִפְנֵי י״י אֱלֹהֵיכֶם" – This approach might suggest that it is the people's acknowledgement of Hashem's presence in their midst is what leads to salvation.⁹

Placement of the unit – If the trumpets were considered holy vessels, one might have expected that they be mentioned along with the other vessels of the Mishkan.

Biblical parallels – This understanding of the trumpet's function is supported by other verses which similarly speak of honoring Hashem as one would a human king,¹⁰ through trumpet calls.  The idea is expressed in Tehillim 98:6, "בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ י״י". See also Divrei HaYamim I 13:8, Divrei HaYamim I 15:24 and which speak of trumpets in the presence of the Ark

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 EzraBemidbar 10:2-10About R. Avraham ibn Ezra

Changing Purpose

The trumpets' role changed over time. While they served a purely practical purpose in the wilderness, in future generations they took on a ceremonial role

Sources:RalbagBemidbar 10:1-10Bemidbar Toalot 10:1-10About R. Levi b. Gershom, AbarbanelBemidbar 10:1About R. Yitzchak Abarbanel,

¹ This is obvious with regards to the first two cases which are explicitly about assembly or travel. The points below discuss how this approach reads the blowing of trumpets during times of war and holidays in a similar fashion.

² If so, it would function like the sirens in Israel during Holocaust Remembrance Day or Memorial day which signal the nation to pause and stand in silence.

³ This includes assembly either due to Moshe's call or for the sacrificial service.

⁴ This would include travel in the wilderness or for purposes of war.

⁵ See Haketav VeHaKabbalahBemidbar 10:7About R. Yaakov Mecklenburg and R. Hirsch who explain the etymology of the words, showing how the meaning of each matches its sound and function. The word "" stems from the root "תקע", meaning to thrust or drive into, causing things to stick together, appropriate for gathering.  Teruah, on the other hand, comes from the root "רעע", meaning to break, appropriate for movement..

⁶ Seforno does not address the role of the trumpets with regards to the sacrificial service on holidays and only hints to their role in war.  The approach developed below attempts to apply his understanding of verses 1-7 to verses 8-10 as well.

⁷ See his article, "פרשת החצוצרות".

⁸ 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".

⁹ 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

¹⁰ See Melakhim II 11:14 for an example in Tanakh of blowing trumpet sin front of human kings.