Parshat Behalotcha: The Trumpets of Silver

By Daniel D. Stuhlman, DHL

In the fourth aliyah (Numbers 10:1-10) we read instructions for the preparation and use of חצוצרות כסף which is usually translated as “trumpets of silver.” The kohanim are commanded to use these instruments to call the congregation to the אהל מועד (tent of meeting). This is in sharp contrast to the use of an animal horn for the making of a shofar. (For more information on the shofar see my article, “The Translation of Shofar” http://home.earthlink.net/~ddstuhlman/crc109.pdf) The חצוצרות כסף were made of beaten sheets of silver, while a shofar could only come from the horn of an animal. A shofar with a silver mouthpiece or covered in metal is not kosher for ritual use. The חצוצרות כסף by law could only be sounded by the priests.

The root of חצוצרות is possibly .חצר This is not a certain root since this root has at least three other meanings in Biblical Hebrew. Hatzotzra (the singular) is possibly a duplication of the צר and/or onomatopoeia. But this is not certain.

One creates a trumpet by taking a sheet of metal, folding it over a form and then hammering it into shape. The seam is soldered or brazed to connect the two sides, sanded and finally polished to remove any signs of a seam. This process takes a skilled artisan and precision tools to make a usable trumpet. The trumpet was a long narrow instrument compared with the bent shape of shofar.

In the upper left quarter of this picture[1] is a 13^th century representation of a trumpet. There is also a similar picture on the Arch of Titus. Note the bell is aimed skyward. I was told by trumpet players that this is physically difficult and probably counter to the need to project the sound to the audience. Players normally aim the bell toward the audience by holding it parallel to the ground. This is the posture that I found in modern pictures of trumpet players as soloists and in ensembles.

The חצוצרות were used a both a secular and religious instruments (see II Kings 11:14, 2 Samuel 6: 12–16 and Hosea 5:8 for secular uses). It is interesting that we have no modern equivalent to this instrument. It is not used as a religious instrument or even a Jewish symbol. This is a very distinct contrast to the shofar which today is attached to Jewish ritual.

In our parasha the חצוצרות were used only by kohanim as an alarm and to gather tribes. The word, תרועה is used for the sound. This is the same sound as a shofar. Verse 10:8 even says that this blowing is law for all generations. In mesekhet Rosh Hashanah 27a they discuss blowing the shofar on Rosh Hashana with חצוצרות on the two sides of the shofar. This verse is also quote in Yoma 3b. (The full discussion of this Gemara is before the scope of this paper.) In Rambam’s Mishna Torah in Hilkhot Shofar he describes the blowing of the shofar with חצוצרות and says we don’t do it that way.

In the Dead Sea Scrolls, The War of the Sons and Lightness and the Sons of Darkness 7:8 – 9:9 (see Theodor Gaster’s translation 3^rd ed. Pages 408-410) is a description of the use of both the shofar and hatzotzrot in a battle. Only the priests and levites blew the sounds for directing the battle. Numbers 10:9 is quoted as a source.

In 10:10 we are told to sound the hatzotzrot in every time of gladness and season, which means every holiday. Since the destruction of the Temples, we do not use musical instruments on Shabbat or holidays. This leaves us with a question as to what we can learn from this section. If we turn to II Chronicles 13:12-14, “See, God is with us as our chief, and His priests have trumpets for sounding …” and I Maccabees 4:40 “… and sounded the ceremonial trumpets and cried out to heaven.” The hatzotzrot were viewed as ceremonial objects and sounded by the priests to give the people courage, direction and cheerfulness. We don’t know exactly how instruments were used in the time of the Temple and we don’t know exactly why Numbers 10:1-10 has no connection to any Talmudic, medieval, or contemporary ritual or liturgy. We have no modern equivalent. I have no final conclusion, because we are missing too much information.

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[1] This picture is from a book in the Pierpont Morgan Library in New York, A Book of Testament Miniatures of the Thirteen Century. (Found in: http://www.themorgan.org/collections/swf/exhibOnline.asp?id=277)

Asking for Trouble? The Method of Census Taking in the Beginning of Sefer Bamidbar

In the beginning of Sefer Bamidbar, Moshe is commanded to count Bnei Yisrael (1:2),

שאו את ראש כל עדת בני ישראל למשפחתם לבית אבתם במספר שמות כל זכר לגלגלתם

Take the sum of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of names, every male, according to their headcount.

Moshe was commanded to count each individual from Bnei Yisrael, which was by no means an easy feat. While it might have been hard to count the people, the Abarbanel raises a much more pressing issue,

הלוא הוא בהיפך שציותה תורה (שמות ל' י"ב) "כי תשא את ראש בני ישראל לפקודיהם ונתנו איש כופר נפשו לה' בפקוד אותם", ופירשו רש"י (שם): "כשתחפוץ לקבל סכום מניינם לדעת כמה הם, אל תמנם לגלגלת, אלא יתנו כל אחד מחצית השקל ותמנה את השקלים ותדע מניינם", ואיך אם כן ציוה כאן שימנם לגולגלותם

Is this not the opposite of what the Torah commanded (Shemot 30:12) 'When you take a census of the Children of Israel according to their numbers, every man shall give Hashem an atonement for his soul when counting them...' and Rashi explains: 'when you wish to take the sum [total] of their numbers to know how many they are, do not count them by the head, but each one shall give a half-shekel, and you shall count the shekels. [Thereby] you will know their number' If this is so, how can He command here that he should count them according to their headcount?

According to Abarbanel, Hashem seems to be going back on His own word from Parshat Ki Tisa when He outlawed counting individuals. As a result of this issue Rashi, here in Bamidbar comments,

לגולגלגולם: על ידי שקלים, בקע לגולגולת

by means of shekels;“a bekka (half a shekel) per head

Rashi explains that even the though the Torah does not mention the half shekel requirement for the census in Bamidbar, it should be obvious given Hashem's words in Ki Tisa in which He said that "when you take a census" you should use a half shekel. Abarbanel, however, takes exception to Rashi's comments here and writes,

איך ציווהו יתברך במדבר סיני ובערבות מואב “שאו את ראש כל עדת בני ישראל למשפחותם לבית אבותם כל זכר לגלגלותם? והדברים האלה יעידון יגידון שלא נמנו ישראל ע”י שקלים, כי אם לגלגלותם. ומה שפירש רש”י שם שנמנו אז ע”י שקלים (כבודו במקומו מונח) אינו אמיתי בפירוש הפסוקים, כי הכתוב אומר: “שאו את ראש” ואמר: “במספר שמות כל זכר לגלגלותם” - וזה יורה שנמנו לגולגלותם ולא ע”י שקלים.

How could He have commanded them in the Sinai Desert and on the plains of Moab 'Take the sum of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of names, every male, according to their headcount'? These words testifty and tell us that Israel was not counted with shekalim, but rather according to their headcount. And as for what Rashi explained that they were counted with shekalim (his honor remains intact), is not true and cannot be found in the verses, for the written word states: 'count the heads' and it says: 'the number of names, every male, according to his headcount' - and this teaches that they were counted by heads and not through shekalim.

The Abarbanel does not find Rashi's explanation feasible because the Torah never once mentions shekalim here in Bamidbar. As a result the Abarbanel writes that it is permitted to count Jews directly and there is no need for a half shekel. Why then did they count using a half shekel when they took a census prior to building the Mishkan? Writes the Abarbanel,

אם כן היה המנין ההוא מפני צורך הבקע (כלומר, שהוצרכו לאסוף שקלים לצורך האדנים, אדני הכסף, לבניין המשכן) ולא הבקע להכרח המניין, אם היה השם יתברך מצווה למנות, כי שומר מצווה לא יידע דבר רע...עתה שהיה המניין הכרחי בעם, ציוה יתברך שיעשה אותו מבלי בקע ולא מדבר אחר מפחד המגפה, כי “שלוחי מצוה אינם ניזוקים”...

If this is so, the count was done out of necessity for the shekel (that is to say, that they needed to gather shekalim for the sockets, the silver sockets, for the building of the Mishkan), but the shekel is not a necessity for counting, for if Hashem had given the command to count, the one who safeguards a mitzvah will know no evil. But now (in Bamidbar) when the actual count was necessary, Hashem commanded that they should conduct the census without a half shekel or anything else out of fear of a plague, because the one who sets out to perform a mitzvah is granted protection and not harmed.

According to Abarbanel the only reason a half shekel was given with the count in Ki Tisa was because the silver was needed for the construction of the Mishkan; had they not needed the silver there would have been no count. The only reason a census was conducted then was because once they had the half shekels from all Bnei Yisrael it did not hurt to count and see how many people there were. Now, in Bamidbar, when there was no need for silver and there was a need for a count, a shekel was not required. Rashi, however would disagree and claim that a half shekel is always needed to fend off a plague that can come from counting people. As he writes (Shemot 30:12)

שהמנין שולט בו עין הרע והדבר בא עליהם, כמו שמצינו בימי דוד

for the evil eye has power over numbered things, and pestilence comes upon them, as we find in David’s time

This Rashi presents a challenge for the Abarbanel. What about the story in Sefer Shmuel II (Chapter 24) in which King David was punished for counting the Jewish and a plague is brought upon them as a result? It would seem that the reason for the plague was because David counted people and not shekalim or some other object. The Abarbanel in his commentary to Shmuel II writes,

אומר אני שלא היה גודל החטא מצד עצמו כי אם כפי החוטא ומעלתו, כי דוד שבטבעו היה שפל רוח, כמו שאמר (תהלים קל"א) "ה' לא גבה לבי ולא רמו עיני" והיה נשען באלוקיו, כמו שאמר (תהלים ע"א) "בך ה' חסיתי ובה' בטחתי" ואמר (שם קי"ח) "טוב לחסות בה' מבטח באדם", ומאשר שימש בשלמות גדול ודבקות נמרץ שבעים שנה ולבסוף נעשה גבה עיניים ורחב לבב ויבטח ברוב עמו ויתהלל במתת שקר, בצוואתו את יואב שימנה את העם להתגאות בו על אויביו, לכן היה ראוי לעונש גדול...

I say that the severity of the sin was not inherent, but rather because of the sinner and his status, for David in his nature was modest, as he said (Psalms 131) 'Lord my heart is not haughty, nor mine eyes lofty' and he relied upon his God, as he said (Psalms 71) 'In thee O Lord I have taken refuge, and in thee O Lord I have relied' and he said (Psalms 118) 'It is better to take refuge in Hashem than to take refuge in man', and from the fact that he served with great integrity and vigorous devotion for seventy years and in the end he became haught and lofty and became confident because he had a large nation and he praised himself with these lies, when he commanded Yoav to count the people in order to be prideful...therefore he was worthy of a great punishment.

Abarbanel here operates based on his previously stated opinion that there is no problem to count heads and that there is no need for a half shekel. As a result he needs to explain why David was punished so harshly after counting Bnei Yisrael as individuals. Therefore he explains that David was punished for being overly confident; he wanted his people counted because he began to think that the size and strength of his nation was a result of his greatness and his accomplishments.

Rashi, in his first comments to Sefer Bamidbar writes,

מתוך חיבתן לפניו מונה אותם כל שעה, כשיצאו ממצרים מנאן, וכשנפלו בעגל מנאן לידע מנין הנותרים. כשבא להשרות שכינתו עליהן מנאן. באחד בניסן הוקם המשכן, ובאחד באייר מנאם

Because they were dear to Him, He counted them often. When they left Egypt, He counted them (Exod. 12:37); when [many] fell because [of the sin] of the golden calf, He counted them to know the number of the survivors (Exod. 32:28); when He came to cause His Divine Presence to rest among them, He counted them. On the first of Nissan, the Mishkan was erected, and on the first of Iyar, He counted them.

Even though Hashem had just counted them 13 months earlier, he counted them again because He loved them. A person counts that which is dear to him. King David was punished because he began to count the people as if they were his possessions, and as a result, according to Abarbanel, Hashem needed to remind him that the people, the world and all that inhabits it, belongs to God.

Hallel on Yom Yerushalayim

Rabbi Gil Student, managing editor of the OU Press and prominent blogger, has an interesting, concise and thorough article in the Jewish Press about the recitation of Hallel on Yom Yerushalayim. To read the article click here.
Chag Sameach!

Mourning in a Season of Joy: The Essential Lesson of Sefiras Haomer

By Howard Karesh

The Midrash, quoted by the Ran at the end of Pesachim, teaches us that when Bnei Yisrael were told of their future exodus from Egypt, they also were informed they would receive the Torah, as suggested by the word “ta’avdoon” – you will serve (Shemot 3:12),

ויאמר כי אהיה עמך וז לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלוקים על ההר הזה

And He said: 'Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.'

Not only were Bnei Yisrael told what they were to receive, but also when. The letter nun in the word ta’avdoon appears to be extraneous; we learn from this nun – which has the gematria of 50 – that Bnei Yisrael were to receive the Torah on their 50^th day after leaving Egypt.

This teaching raises one simple but important question. Why did Hashem make Bnei Yisrael wait 50 days before giving us the Torah? The Rambam (Hilchos Avoda Zarah, 1:3) tells us that Bnei Yisrael, immediately before Yitzias Mitzrayim, had been steeped in the ways of the Egyptians, so much so that the influence of Avraham, Yitzchak and Ya’akov was barely felt. We had sunk to the 49^th level of tum’ah.

To have lifted Bnei Yisrael from such dire spiritual circumstances straight to Matan Torah would not have worked. Therefore, Hashem gave us one day for each of the 49 levels of tum’ah to prepare to receive His Torah.

If, then, the days of Sefiras Ha’omer are all about preparation to receive the Torah, they should be days of simcha! Why and how do we allow most of this period of time to be overtaken by mourning? The Gemara in Yevamos (62b) says that during Sefira, 12,000 pairs of R’ Akiva’s students died because “lo nahagu kavod zeh b’zeh” – they did not act respectfully toward one another.

But why punish these Torah giants – those tasked with transmitting the Torah sheb’al peh – with a punishment not found in the Torah for this type of aveirah? And of all periods of time, why now when Klal Yisrael is preparing to receive the Torah? Finally, why are we still actively mourning their passing 2,000 years after the fact?

The Tashbetz explains that the aveirah for which the talmidim of R’ Akiva were punished was a chillul Hashem caused by their behavior, an aveirah punishable by death.

But what about the Torah they were preparing to teach to Klal Yisrael? Why punish future generations of Klal Yisrael by removing the Torah of these talmidim from the scene? One possibility offered by Rav Aharon Kotler, zt’l, is that while we will mourn the Torah lost through this punishment forever, Torah tainted by the stain of disrespect is not the Torah that Hashem wants transmitted throughout the generations. Since the talmidim of R’ Akiva were deficient in this key area, they were punished with death so that the Torah that was ultimately transmitted by R’ Akiva – through R’ Meir, R’ Yehudah, R’ Yosi, R’ Shimon and R’ Elazar ben Shamua – represented a pure, complete Torah (“Toras Hashem Temima”).

With this explanation we can understand the severity of the punishment of the talmidei R’ Akiva: it was about preserving the Torah as Hashem intends for us to embrace it – with respect for others, through individuals who are complete not only in their learning, but in their interpersonal relations and treatment of others.

This dvar Torah is adapted from the sefer Hegyonai Halacha, chelek 2, by HaRav Yitzchak Mirski, shlita.

Onaas Devarim - Words of Destruction

By Neil Harris

In merit of a refuah shelaimah for Esther bas Sara

In Parshat Behar we have a mitzvah that, these days, doesn't really get as much attention as it should. Like manymitzvos, it contains components of both bein adam l’chavero and bein adam l’makom, thus allowing us to work on our relationship with others and also our connection to Hashem. The mitzvah is not to verbally harm somone, also know as אונאת דברים, ona'as devarim. I'll admit, personally, this isn't always an easy mitzvah to fulfill and requires one to constantly think before they speak.

In Vayikra 25:17 it states,

ולא תונו איש את עמיתו ויראת מאלוקיך כי אני יקוק אלוקיכם

And you shall not wrong, one man his fellow Jew, and you shall fear your God, for I am the Lord, your God.

Rashi explains,

ולא תונו איש את עמיתו: כאן הזהיר על אונאת דברים, שלא יקניט איש את חברו לא ישיאנו עצה שאינה הוגנת לו לפי דרכו והנאתו של יועץ. ואם תאמר, מי יודע אם נתכוונתי לרעה, לכך נאמר ויראת מאלהיך, היודע מחשבות הוא יודע. כל דבר המסור ללב, שאין מכיר אלא מי שהמחשבה בלבו, נאמר בו ויראת מאלהיך:

And you shall not wrong, one man his fellow-Jew: Here, Scripture is warning against wronging verbally, namely, that one must not provoke his fellow [Jew], nor may one offer advice to him that is unsound for him but according to the mode of life or the benefit of the advisor. And if you say, “Who can tell whether I had evil intentions [when I talked to my fellow in an insulting manner? Perhaps I did so in order to make him feel remorseful and repent his ways].” Therefore, it says, “and you shall fear your God.”-The One Who knows all thoughts-He knows. Concerning anything held in the heart and known only to the one who bears this thought in his mind, it says “and you shall fear your God!” - [Bava Metzia 58b]{1}

The last line of Rashi is in relation to the teaching of Rabbi Yehudah, who says that you have violated the mitzvah of Ona'as Devarim by asking questions or showing interest in making purchase for something if one doesn't have any money, because your heart knows the truth and of everything known only to the heart it is written: and you shall fear your God.

It seems that Hashem ultimately knows our thoughts and intentions specifically in regard to how we interact with others. Because of the potenial personal damage to someone from what we say, it's truly important to strive have yiras Hashem, fear of God.

Rabbi Samson Raphael Hirsch zt"l, in is commentary on Chumash elaborates on this mitzvah in the most beautiful way. Rav Hirsch says:

This prohibition of אונאת דברים embraces any and every kind of hurting the feeling of others by words, making reference to the shady past of somebody, or to that of his parents; making aggravating reproaches in times of trouble; putting to shame in public: calling somebody by jeering names; but especially hurting somebody by words in such a way that only God can see the evil intent: such as giving bad, or even only teasing advice; more, even capriciously arousing false hopes in somebody, such as asking the price of an article which you have no intention of buying.

Rav Hirsch then adds a similar idea to that of the Gemara in Bava Metzia by writing:

The admonition addresses all members of the nation together and says: they are not to hurt one another in any way, each one is to fear his God, is to know that God has His Eye and His Ear directed to each one of them, and also that He is equally the God of each of his brethren. {2}

We see from the examples cited by Rav Hirsch how careful we must be especially when it comes to bringing up someone's past, their lineage, and even using insults or nicknames.

The last two references that I'd like to bring are the Sefer HaChinuch and Kitzur Shulchan Aruch. Both, as you will see, show the importance of watching what we say to those closest to us. Sefer HaChinuch (mitzvah 338) writes,

This precept is in effect everywhere, at every time, for both man. and woman. Even toward young children it is right to take care not to pain them unduly with words, except for what is greatly necessary so that they should learn ethics and morals-and this even toward a man's own sons and daughters and members of his household. He who is lenient with them, not to inflict pain on them in these ways, will find life, blessing and honor.{3}

The Chinuch teaches us how careful we must be with how we speak to children, especially our own children.

Lastly the Kitzur Shulchan Aruch in Chapter 63 writes,

וצריך לזהר ביותר מאונאת אשתו, שלא לצערה בדברים, לפי שהאשה רכה בטבע, ועל צער מעט היא בוכה, והשם יתברך מקפיד על הדמעות, ושערי דמעות לא ננעלו

One needs to be especially careful about wronging his wife, and not distress her by speech, because a woman has a sensitive nature, and in mild distress she cries, and Hashem, may He be blessed, is strict about tears, and “The gate of tears is never locked.” (Berakhos 32b){4}

Even in the most intimate and personal relationship we might have with someone we have to be sure to use extra care with how we speak.

In an age when we text, email, chat, and occasionally speak with people face to face (this does not mean using Skype), it's more important than ever to think before we speak.With the current economy as it is and many people looking for employment, even a causal statement like, "I really had a tough week at work", can be painful if overheard by someone who is unemployed. Again, what we say and how we say it can be the difference between fulilling a mitzvah or the opposite.

{1} Translations from Judaica Press, found online at here.

{2} My thanks to Rabbi Gerson Seif for lending me his copy of Rav Hirsch's commentary, translated by Issac Levy.

{3} Translation from The Book of Mitzvah Education, Charles Wengrow, Feldheim.

{4} Translation by Rabbi Micha Berger, posted online here.