Latest / Kerem B'Yavneh Parsha Podcast / Behaalotcha 5786 | Rabbi Zvi Davidson

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Behaalotcha 5786 | Rabbi Zvi Davidson · Kerem B'Yavneh Parsha Podcast

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  And חצוצרות.
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  There were four different purposes for the חצוצרות,
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  for the trumpets that were blown.
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  Two of them were only in the מדבר,
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  two of them are for all times.
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  The two in the מדבר were to gather the people together.
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  That's one function in the מדבר,
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  to gather all the people together,
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  and one is when they needed to travel.
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  And it's super interesting what the כתב והקבלה writes is which sound was blown
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  for each of those two.
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  To gather everyone together was a תקיעה,
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  because תקיעה is bringing all the sounds together,
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  it's one long straight sound.
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  When they needed to travel,
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  that was a תרועה,
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  because traveling is where you're picking up from where you are and moving along,
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  so it was broken sounds.
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  Those are the two in the desert.
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  There were also two for future times.
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  One was על הצר הצרר אתכם,
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  which means a time of war.
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  And the second one,
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  which is brought in a separate פסוק,
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  was יום שמחתכם מועדיכם,
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  the joyous days.
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  And here again,
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  it has two different sounds.
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  When it's על הצר הצרר אתכם,
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  again,
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  it's the תרועה,
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  a broken sound,
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  because that's where things are broken,
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  people are separating,
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  people are dividing,
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  it's time of war.
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  But when it's שמחתכם מועדיכם,
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  that's the ingathering.
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  That's when there's עליה לרגל,
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  everyone's coming together,
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  that was a תקיעה,
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  a straight sound.
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  A fascinating question was asked to רב משה פיינשטיין.
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  It appears in אגרות משה אורח חיים חלק א,
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  where he was asked according to the ריטב"א,
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  why don't we blow the חצוצרות today on the תענית?
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  The ריטב"א himself was asked that question and the ריטב"א said well you know
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  why we don't blow the trumpets today on a תענית,
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  which is really a תורה דאורייתא,
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  מצוה from the Torah of על הצר הצרר אתכם,
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  anytime of challenge we should be blowing the trumpets.
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  Says the ריטב"א,
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  well we don't have them today.
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  And the questioner asked רב משה פיינשטיין,
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  what answer is the ריטב"א giving that we don't have them today?
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  So make them!
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  We can make the trumpets!
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  We should be blowing them today!
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  And רב משה פיינשטיין answers with a very,
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  very interesting insight,
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  that the רמב"ם,
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  when it comes to הלכות שופר,
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  he has two separate מצוות.
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  The שופר of ראש השנה is one מצוה when the רמב"ם's listing the מצוות
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  in ספר המצוות,
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  and the שופר of יובל is in a separate מצוה,
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  two separate מצוות.
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  But when it comes to the חצוצרות,
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  the trumpets,
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  there he lists על הצר הצרר אתכם and יום שמחתכם מועדיכם as one מצוה,
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  which is very strange.
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  It's two separate פסוקים,
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  two different times.
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  Why is the רמב"ם listing the challenging time of blowing the שופר in a
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  challenge and the joyous time of blowing the,
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  sorry,
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  trumpet,
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  a blowing the trumpet in a joyous time,
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  he lists them all in מצות עשה נט.
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  Why are they all brought as one מצוה?
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  They really should be two separate מצוות like by the שופר he lists them
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  as two מצוות.
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  And from here we can see an amazing insight.
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  רב משה פיינשטיין's answer was we can't blow the trumpet today because since we
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  don't have it for the בית המקדש,
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  it's the same trumpet,
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  so we can't blow it for the challenging days either because it needs to
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  be the same trumpet.
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  So רב משה פיינשטיין essentially is saying we really should be blowing the trumpet
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  today in the צרה צררת אתכם,
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  but because we don't have the בית המקדש to be blowing the trumpet there,
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  we can't blow the trumpets in the צרה either.
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  So what you see from there is some inner connection that when a person
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  goes to war or is going through a challenge and they need to blow
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  the trumpet,
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  they need to know that this trumpet that I'm blowing now isn't a standalone
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  trumpet,
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  it's not a separate.
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  Rather,
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  this is the same trumpet that's blown in the בית המקדש in the joyous
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  times,
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  because a trumpet represents התרוממות הנפש.
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  If a שופר represents הכנעה,
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  we blow the שופר on ראש השנה when השם is a מלך and we're
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  representing the emotional state of הכנעה,
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  submitting ourselves,
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  but a trumpet,
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  that represents התרוממות הנפש,
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  a greatness.
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  And that's interesting.
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  Can we have greatness at times of war and times of challenge?
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  Well,
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  that depends.
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  If you're connected to great values,
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  if you're connected to the בית המקדש,
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  if you're connected to the שכינה and השם's purpose of why He's bringing His
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  presence down into the world,
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  then you're connected to great values.
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  You have התרוממות הנפש.
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  Take that same trumpet and when you go out to war or go through
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  a challenge,
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  you can handle it.
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  You can go through it with התרוממות הנפש and be successful because you're fighting
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  for a cause,
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  you're connected to something much higher.
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  But if חס ושלום there's a separation between those two,
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  then you say well,
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  I can blow the trumpet at times of joy,
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  but it's not the same trumpet,
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  how am I going to get through the time of a challenge?
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  How am I going to get through the war?
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  I don't know if I can make it.
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  In order to give us courage,
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  the רמב"ם writes it's the same trumpet,
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  both of them listed in the same מצוה נט.
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  Take the same trumpet that you use to recognize the great values that הקדוש
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  ברוך הוא brings us,
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  מצוה נט in the רמב"ם,
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  that same מצוה נט in the רמב"ם is the same trumpet that we blow
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  when we go out to war.
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  And that's a great source of חיזוק from רב משה פיינשטיין's תשובה,
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  that it's not two separate trumpets,
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  it's all the same.
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  When we're connected to our higher values,
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  when we're thinking about the שכינה...
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  When we're thinking about the שכינה that dwells in the בית המקדש,
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  we take that כוח,
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  that strength of knowing we're part of הקדוש ברוך הוא plan and history of
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  bringing His presence down into the world,
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  then even when we go through a challenge,
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  go to war,
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  then we're able to hold our heads up high and go through the challenge
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  successfully because we're connected to הקדוש ברוך הוא bigger plan.
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  Have a wonderful שבת.