The Blast of the Trumpets

 

“When you go into battle in your own land against an aggressor who is attacking you, sound the blast of the trumpets” - Bamidbar (Numbers) 10:9

 

Last week’s Parashah, “Be’haalotcha,” dwells on preparing Am Yisrael for their journey through the desert on their way to Eretz Yisrael. It also focuses on topics surrounding the Mishkan (Tabernacle), the rituals affiliated with it, preparing the Levites for their tasks in it and the rites linked to the golden Menorah.

As part of it, Moshe is directed by G-d to create two silver trumpets which are intended for his use only. “Make yourself two trumpets of solid silver” Bamidbar (Numbers) 10:2. The aim of this essay is to address this decree and some of its functions.

This commandment has engaged our Jewish scholars over the ages. One of the questions raised by the Rabbis in Midrash Bamidbar Raba,16, is, what is the purpose of the superfluous “yourself?” The answer that Midrash provides is that these, unlike horns, which were commonly used for the same purposes, trumpets were used to welcome kings. The silver trumpets were a symbol of authority. Moshe, as implied here, is to be treated as “a king” since he is unique in the sense that he is the direct messenger of G-d and the unique prophet. These trumpets were archived during Moshe’s lifetime.

Later, as Scriptures tell us, during the times of Beit Hamikdash, trumpets were used, however, only the Priests were in charge blowing them.

Rabbi Bradley Shavit Artson suggests that a “beautiful trumpet, even in the midst of producing music, does not draw attention to itself. It is the music it produces, not the horn, which people focus on.” Rabbi Artson further quotes the sages who assert that by sounding the trumpets, we focus attention on G-d in whose service we delight. Our music, according to them, is the sacred deeds we perform while still living.

Another question that preoccupied the Rabbis was the specific directive regarding the use of silver, as opposed to gold or brass, two other metals used in the construction of the Mishkan and its vessels.

 Midrash (Bresheet Raba, 12, 5^th century C.E.) tackles the issue. It suggests that when G-d created the world, He debated with Himself, “If I create the world with the Measure of Mercy alone,” He contended, “its sins will be many and, thus, may not withstand the Measure of Justice which, hopefully, it will.” He, therefore, resolved to create the world with both Measures – Justice and Mercy. Moshe is instructed to make the trumpets from a single block of silver. According to Kabbalah, silver is a metal that symbolizes Mercy, the quality of giving and of loving kindness. Ultimately, it will be the Measure of Mercy that will overcome the Measure of Justice.

The Hebrew word for trumpets is hatzotzrot חצוצרות) . In his commentary on “Be’haalotcha,” the Mezeritcher Maggid (1710-1772), explains that the word can also be interpreted as ‘half forms’(חצאי צורות) . According to him, this interpretation teaches us that Man and G-d are only two half-forms. Man without G-d, his Creator, is only half a form. G-d, he claims, is also lacking when He does not have the connection with the People of Yisrael. Neither, by themselves, is whole. Jointly, though, they are a complete unit (Ohr Ha’Torah 134).

The hatzotzrot, as G-d’s commands Moshe, should be used on several occasions. One is for the purpose of declaring war, “When You go to battle…against an enemy who is oppressing you sound a blast of the trumpets. Then,” resumes G-d, “you will be remembered by the Lord your G-d and rescued from your enemies” Bamidbar 10:9. The blast of the trumpets is aimed to signify that G-d would remember His Covenant with Am Yisrael and grant them victory.

Another occasion, on which the hatzotzrot are to be used, is on special events, festivities and solemn assemblies, “at your times of rejoicing…..” Bamidbar 10:10. At that time, the use of the trumpets is intended to create an atmosphere of sacred joy, divine remembrance and expressing gratitude.

The Lubavitcher Rebbe, ZT”L (1902-1994), derives an important lesson for life, from these verses. He asserts that we should blow the trumpets to plead with the Creator with a broken heart so that He has pity on us and brings us to a victorious war. However, when our joyous day arrives, following the achievements on the battlefield, Am Yisrael may, G-d forbid, forget to be thankful to our Creator and, therefore, requires of us to blow the hatzotzrot, again, to remind us by whose virtue our victory was achieved. (Likutei Sichot, part 13, p.28).

Last Friday, in the early hours of the morning, Yisrael blasted the trumpets and launched a pre-emptive strike against the Iranian regime and its nuclear enrichment project. Am Yisrael and its supporters the world over, have since been praying to G-d pleading with Him for a swift triumph against their enemies. It is not an easy time for the People of the Covenant. May we, soon, reach the day when we blast the hatzotzrot, declare, B’ezrat Hashem, our sweeping victory over our enemies, the release of our hostages and the safe return of our soldiers from the combat zone.

Am Yisrael Chai

Sukkot and Pesach -Two Facets of Jewish Epistemology

 

    

Pesach represents the love of G-d for his people. Sukkot represents the love of the people                                                                               for G-d." - Rabbi Jonathan Sacks ZT"L

  

Many years ago, I was watching an episode of “The People’s Court” with the late Judge Wapner. It was about a lawsuit presented by a person who lived on Malibu beach. His issue was with his Jewish neighbour who decided to erect a “hut,” during this time of year. The “hut,” he claimed, blocked his view of the ocean.

In his ruling, Judge Wapner gave the defendant one week to remove the “hut.” Everyone was satisfied with his decision.

Naturally, being Jewish, Judge Wapner knew the reason for erecting the “hut.” He knew that the suspicious “hut” is called a “Sukkah.” Having been raised in an orthodox home, he was aware of the commandment calling upon us, Jews, “Speak to the people of Israel, On the fifteenth day of this seventh month and for seven days is the Feast of Booths (Sukkot) to the Lord.” (Vayikra-Leviticus 23:34).

Now that we know the commandment, let us take it one step further and provide the reason for celebrating the Holy Day. The answer is provided in Vayikra 23:43,

“So your descendants will know that I had the Israelites live in temporary thatched huts when I brought them out of Egypt. I am the Lord your G-d.”

Clearly, Sukkot, just like Pesach, commemorates the Exodus from Egypt. As the Torah tells us, throughout the wanderings in the desert, Am Yisrael was living in huts or sukkot.

Some believe that since both Pesach and Sukkot commemorate the same event, the Exodus from Egypt, they should be celebrated at the same time.  After all, it could be much more pleasant to have a Seder outdoors, in the Sukkah, during Springtime when Pesach occurs, than in the Fall when Sukkot takes place.

The question as to why Sukkot is observed separately and why it was set to take place at this time of year, Fall, engaged many Jewish scholars.

Rabbi Yaakov ben Asher, also known as “Baal Haturim,” explains that during the spring and summertime, many people tend to sit under an awning or in a shade to protect themselves against the rays of the sun. Had we built Sukkot during Pesach, we would not have been able to discern as to whether we sit there for the sole purpose of performing a Mitzvah or merely for our own pleasure. However, when the rain starts and people generally seek cover in the comforts of their homes, we elect to go out and sit in the Sukkah to demonstrate that we perform G-d’s commandment.

The Vilna Gaon offers another explanation. He believes that that Sukkot is the time when the clouds of reverence returned to wrap Am Yisrael after they were removed subsequent to the sin of the Golden Calf.  The Gaon asserts that soon after his descent from Mount Sinai, Moshe decreed the building of the Mishkan. Upon commencement of its construction, there was reconciliation between G-d and Am Yisrael and the clouds returned. The Holy Day of Sukkot was solemnized to commemorate that moment in our history.

In my opinion, there is an educational component in separating Pesach and Sukkot on the Hebrew calendar. As mentioned above, a golden thread runs through these Holy Days. On both, Torah charges that we should stress the importance of teaching our children and our future generations the significance of freedom from the house of bondage. On Pesach, we are commanded, “And you shall tell your son in that day,” (Shemot, Exodus 13:8-9). A similar decree, as we saw above, is given regarding Sukkot, “So your descendants will know…” A lesson of such immense prominence needs to be reinforced and repeated lest we forget it.  Spacing its review every seven months, which is the span of time between the two Holy Days, is one way to ensure its absorption and retention.  

 The late Rabbi Sacks, quoting Rabbi Akiva, offers yet another explanation as to why Sukkot is celebrated in the Harvest time. According to him, the answer lies in the prophecy of Jeremiah who states,

“Israel is holy to G-d,

The first fruit of His harvest.” (Jeremiah2:2)

Just as during Sukkot,  “the Israelites celebrated their harvest,” states Sacks, “so G-d celebrates His – a people who, whatever else their failings, have stayed loyal to heaven’s call for longer, and through a more arduous set of journeys, than any other people on earth.”

Hoping and praying for better days.

Am Yisrael Chai 💖

The Validation of Hope – the Core of Jewish Survival

 

         Pessimism is a luxury that a Jew can never allow himself – Golda Meir

Tragedy, unfortunately, is part of everyone’s life. Some heartbreaking experiences are more profound than others. All, however, touch us in every aspect of our life.

This week’s Parashah, Shmini, recounts a tragedy that befell Aharon, Moshe’s brother. The story is a mingle of great joy, cloaked with holiness but at the same time eclipsed and shrouded with loss and grief.

 It is the first of the month of Nissan and the dawning of a new day. Moshe and Bnei Yisrael are preparing to mark a great milestone in our history. After seven days of preparations and training,  Aharon and his sons are ready to receive the scepter of Priesthood, and the Mishkan (Tabernacle) is ready to be inaugurated.  

On the Eight day (Shmini) as Bnei Yisrael are gathering for the long-awaited ceremony, Moshe tells them, “For today, the Lord will appear to you” (Vayikra 9:4). He invites Aharon and his sons to offer a sacrifice to G-d. Shortly thereafter, the celebrations reach a climax with the spectacular appearance of the glory of G-d as fire came forth “from before the Lord and consumed upon the altar the burnt offering and the fat; and when all the people saw it, they shouted, and fell on their faces (Vayikra 9:24).

This spectacle full of reverence, bursting with holiness and ecstasy turns, in a flash, into a catastrophe. Without any warning “there came forth fire from before the Lord, and devoured” Avihu and Nadav, the sons of Aharon (10:2). G-d, it turns out, thy “offered unauthorized fire before the Lord, contrary to His demand” (10:1).

How does one respond to such a tragedy?

Moshe speaks first. “This is what the Lord spoke of when he said: ‘Among those who approach me, I will be proved holy; in sight of all the people I will be honoured’” (10:3). Rashi bases his interpretation of this verse on Midrash. According to him, “Moshe says to Aharon, ‘Aharon, my brother, I knew that the Mishkan will be sanctified by the presence of those who are close to G-d. I assumed that he meant either you or me; now I see that they (Nadav and Avihu) are greater than me and you.” In other words, the holier a person is, the greater are G-d’s exigencies of him.

Aharon remains silent. He is not complaining. He is not lamenting his bad fortune. His silence, in my view, reflects inner strength and the ability to confront difficult and painful realities.

Moshe moves on. He orders the removal of the bodies and briefs Aharon and his remaining sons about the laws of mourning. He also adds directives aimed at preventing the recurrence of such incidents and moves on to check if the sacrifices scheduled for that day were made.

Moshe turns to Aharon and tells him not to display publicly his mourning for fear that G-d may become angry with the entire community. “Know well,” he adds, “that your brethren, the entire House of Yisrael, shall bewail the burning that G-d has rekindled. Do not leave this place in the sanctuary,” he advises him, “for G-d’s anointing oil is upon you” (10:6-7). Aharon accepts Moshe’s words. His only concern, so it seems from verse 19, is that his silence not be interpreted as his possessing inhumane traits.

The psychological aspect of the exchanges between Moshe and Aharon, in the aftermath of the tragedy, is fascinating. In the first, Moshe, in his strong desire to console his brother who has just lost two sons, tells him that G-d “will display” His “holiness through those who come near” Him.

The second exchange is when Moshe directs the bereaved Aharon to remain in the Mishkan and continue to perform the duties of his role as Kohen Gadol (High Priest). One may understand Moshe’s words to mean that even though he feels Aharon’s pain, the latter is no longer a private person. On this critical day, the people need him to remain strong, guide them and conform to the role that he has been anointed to fulfill. Aharon, so it seems, is aware of the enormity of his position and despite his pain and anguish accepts it and resumes his duties, as prescribed by the protocol.

The intricacy of the account of this discourse captures, in my view, the essence of Jewish survival through our sanguineous history. Despite ongoing suffering, losses and death which have been the lot of our Jewish People, our desire to move on has never been extinguished. We have simply refused to give up. We could not afford to give up. The determination to ignite Hope at our darkest moments has been a beacon along the path of our historical timeline. It is the secret of our Jewish survival.

One modern day example which comes to mind and parallels the account of Aharon’s misfortune is the sad experience which befell the late general Raful (Refael Eitan) who was the IDF Chief of Staff, between the years 1978-1983. He was also very instrumental in planning and executing “Operation Opera,” the bombing of the Iraqi nuclear power plant in June 1981.

A month prior to the operation, his son Yoram, an IAF pilot was involved in a training accident. Raful was in Yerushalayim, in a government meeting, when it happened. Upon receiving the news, Raful left the meeting. He did not utter a word, just like Aharon in this week’s Parashah. His widow, Miriam, shared, years later, that Raful picked her from her office soon after he heard about the catastrophe but did not mention it until they reached their home. General Amos Yadlin, a pilot who partook in that operation, visited Raful’s home during the Shiv’a.  Just before Yadlin was about to leave, Raful caught him and said, “Don’t think that just because I am sitting Shiv’a, I will not come to the briefing.”

Like Aharon, Raful understood that he was not a private person and could not let his personal tragedy interfere with the important task that had been delegated to him. Yisrael needed him and counted on him just as Am Yisrael needed and counted on Aharon at the inauguration of the Mishkan. They were both entrusted and staunchly adhered to guiding and protecting Am Yisrael and the Jewish People as well as validating and keeping the spirit of Hope for a safer and better future for them.

Shabbat Shalom
 

Creating a Holy Space for Utilizing Holy Time

 

“Alongside the holiness of place and person is the holiness of time.”  - Rabbi Jonathan Sacks ZT”L

According to Judaism, G-d is the creator of both time and space. The apogee of the act of creation is the establishment of Holy time. “The first thing G-d declared holy,” writes Rabbi Sacks, “was a day: Shabbat, at the conclusion of creation.” Unlike other religions in the ancient near east, in Judaism, holiness of time preceded holiness of space or place.

It was not only the Shabbat that G-d sanctifies. The consecration of Time as an “essential medium of the spiritual life,” explains Sacks, the sphere where the encounter between the Divine and humans transpires to forge the holiness of time, runs like a golden thread through our Jewish tradition.

The Torah repeatedly stresses the prominence of Holy time. Prior to G-d’s directive to build a dwelling place, a “Holy space,” for Him, He commands Moshe to create “Holy time” by forming a calendar (Shemot 12:1-2). “Holy time itself,” asserts Rabbi Sacks, comes in two forms……There is Shabbat and there are the festivals…..Shabbat,” continues Sacks, “was sanctified by G-d at the beginning of time for all time. The festivals are sanctified by the Jewish People to whom was given the authority and responsibility for fixing the calendar.”

This week’s Parashah, Pikudei, the last one in the Book of Shemot presents the completion of the dimension of Holiness of space. Whilst in the story of creation, unlike time, no space was depicted or sanctified, in this Parashah, a Holy space for G-d, the Mishkan, His dwelling place among His People has been completed. Now, there is a Sacred space wherein Am Yisrael could practice their Holy times for which G-d has been preparing them.

The connection between Holy time (Shabbat) and Holy space (Mishkan) has already been established in a previous Parashah Ki Tisa (Shemot 31:1-:17). The reasons behind the insertion of the commandment regarding the Shabbat in that particular Parashah has engaged Jewish sages such as Rash”i and Ramba”m. The message that Torah wishes to convey to us there is to stress, yet again, the predominance of Shabbat and that regardless of how important the construction of the MIshkan is, it does not override the sanctity of the Shabbat.

We have already learned about the prohibition to perform any kind of work (melachah) on Shabbat and the importance of keeping it Holy in the Ten Commandments. “Six days you shall labour and do all your work, but the seventh day is Shabbat to the Lord your G-d. On it, you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns” (Shemot 20: 9-10). In Ki Tisa, the Torah even mentions death as the form of punishment for not observing the Shabbat (Shemot 31:15).

The repeated pairing of building of the Mishkan with the Commandment to observe Shabbat in the last few Parashot of the book of Shemot is done for a reason.

As we have seen in these Parashot culminating with the detailed allocations of the funds donated for the construction of the Mishkan, in this week’s Parashah, there is no doubt that the expenses of this magnificent building and its upkeep are enormous. What then, we need to ask ourselves, would be the purpose of such an opulent dwelling place for G-d without human involvement to worship Him? Without readiness to observe Holy time, what meaning is there for erecting a Holy place? What use is there to a structure with miraculous architecture if it is devoid of the human element? A sacred place on its own is nothing but a façade which could not and would not preserve our heritage and our unending quest for a sublime future.

According to Rabbi Shavit Artson, Judaism is unique in the sense that, unlike other cultures in the ancient near east, it recognized “that holy space without holy time was mockery of true religion.” Rabbi Artson explains “that even a religion as profound and as joyous as Judaism cannot hope to transform our lives, let alone the world, if we will not invest the time necessary to let it work its wonders on our hearts. “If we don’t sanctify the Shabbat,” concludes rabbi Artson, “if we don’t regularly attend our synagogue’s worship services, if we don’t put aside time for Jewish learning on a regular basis, then we can’t hope to realize the potential that Judaism offers. “

Do Clothes Maketh a Man? In the Case of the High Priest, Yes

 

Garments are the frame that man creates, both towards himself – that which he wishes to be - and towards others and what they think about him. It also serves his role, assists, and allows him in performing his job

The finery of the Temple Priests, especially that of the Kohen Gadol High Priest (which is the focus of this article) is one of the main themes of this week’s Parashah, “Tetzaveh” (You Shall Command). These are described in exhaustive details as are their fabrics, ornaments, their function, and the accompanying protocol to wearing them.

 “Make sacred garments for your brother Aharon to give him dignity and honour,” G-d tells Moshe (Shemot 28:2). There are four pieces of clothing that are peculiar to the High Priest, described in Shemot 28:4-5.

The directive from G-d to Moshe is to make “a breastplate {containing twelve precious stones inscribed with the names of the twelve tribes of Yisrael}, an ephod {an apron like garment}, a robe, and a Tzitz {a headdress with a golden plate worn on the forehead bearing the inscription “Holy to G-d”}. They are to make these sacred garments….Have them use gold, and blue, purple and scarlet yarn and fine linen.” (Shemot 28:4-5). (It is important to note that these are to be worn all days of the year, except for Yom Kippur when the High Priest wears only white).

According to Ramba”n (13^th century, Spain), “these garments resemble those of royalty in form. At the time of the Torah, the monarchy would have worn such clothing. The tunic signifies leadership just as Yoseph was presented by his father with a ‘tunic of many stripes’…thus Aharon was to be clothed as a king of ancient times…….the miter is still worn by royalty and nobility to this day….the breastplate and ephod are regal attire and the headband is still a crown. The material used to make these garments, namely gold, sky-blue, purple and crimson, are precious and rare.”

Despite the similarities between the garb of the High Priest and those of a king, they differ in substance. Unlike kings, the attire of the High Priest constitutes “Bigdei Kodesh” (holy vestments).

Their sacred nature is signified in a few ways.

The first is rooted in their inclusion in the instructions for building the Mishkan (Tabernacle) and its furnishings. This suggests that these garments are not the personal property of the High Priest but rather a part of the Mishkan’s sacred components, as described in Shemot 39:1-31.

Additionally, the fabrics used to manufacture the garments of the High Priest are made and styled in the same fashion of those used in the most sacrosanct sections of the Mishkan. They are to be worn only when the High Priest enters the interior part of the sanctuary, twice daily, morning and evening.

The unique essence of the Priestly garb is further stressed by Rabbi Inyani Bar Sasson (3^rd century). According to him, each of the Priestly robes is intended to atone for a particular sin committed by members of Am Yisrael akin to the function of the sacrifices (Babylonian Talmud, Zevachim 68). He claims that it is not by coincidence that the Parashah addressing sacrifices is adjacent to the one focusing on Priesthood. Rabbi Bar Sasson lists offences, light as well as serious, for which different Priestly clothing items grant clemency.

The detailed directive describing the opulent garments of the High Priest, and their role have engaged Jewish sages over the years. Of particular interest was the command to “Make pomegranates of blue, purple and scarlet yarn around the hem of the robe, with gold bells between them….Aharon must wear it when he ministers. The sound of the bells will be heard when he enters the Holy Place before the Lord and when he comes out, so that he will not die” (28:33-35).

Rabbenu Bahya (Spain, c. 1050-1120) suggests that the bells serve two purposes. The first is akin to knocking on the door of the Entrance Hall of the inner Sanctuary to announce the arrival of the High Priest. According to him, since the Divine Kingdom is similar to an earthly one, anyone who abruptly enters the king’s hall is sentenced to death. To support his claim, Rabbenu Bahya, cites the Book of Esther 4:11, “All the king’s officials and the people of the royal provinces know that for any man or woman who approaches the king in the inner court without being summoned, the king has but one law: that they be put to death.”

Image of a golden bell ornament believed to be worn by a High Priest or another important leader from Second Temple period discovered in Yerushalayim in 2011

The second objective of the bells, proposes Bahya, is to alert G-d’s angels. Even though G-d and His celestial servants know all, it is important to alert them lest they harm the High Priest for interrupting the Divine repose.

The Rashba”n argues that the bells are there as a public notice for people announcing the approach of the High Priest. It serves as a warning in order to comply with the commandment which forbids the presence of anyone in the Hall when the High Priest is about to perform his holy duties.

Hezekiah ben Manoach (13^th century) suggests that the bells are there to remind Am Yisrael of prayer times and divert their attention towards that duty. He also believes that the bells help distinguish between the High Priest and the lay ones.

Clothes have cultural and social significance. The main message in this week’s Parashah presents us with another kind, a holy one, decreed by G-d Himself.

Judging by the opening verses of the Parashah, one cannot help but surmise that the main intent of the Priestly garb is to bestow “dignity and honour” upon those wearing it. This tendency goes hand in hand with the commandments concerning the construction of the  Mishkan and its unique vessels. They are aimed at spurring the awareness that the G-d of Yisrael is the G-d of the whole universe. It is, therefore, only appropriate that His servants, should, likewise, appear majestic, be dressed in “splendid and fine clothes…to be held in great reverence by all” (Ramba”m).