Trumpets

        A few points on the trumpets.

 1.    In chapter 10 verses 9-10 the Torah tells us two-timeframes when we are commanded to blow trumpets.  One time is when it is a time of distress, and the other time is when the community offers a korban. The Ramban in Sefer Hamitzvot mitzvah #59 counts these two events as one mitzvah.  The Magid Mishna at the beginning of the Laws of Taanis wonders why it’s not counted as two separate mitzvot if they are two different times and two separate pessukim for it?  Possibly we can suggest that this fits in the pattern of how the Rambam defines mitzvot.  If there is one object, then it will be counted as one mitzvah even if there are different aspects to it.  We see the Rambam counts the mitzvah of krias shma or tzitzits and techales as one mitzvah.  However, tefillin of the hand and the head are two mitzvot.  Rav Sheinberg (Mishmeres Chaim) explains the principle is that krias shma is one parsha, the tzitzits strings become part of one garment and therefore are counted as one mitzvah.  Tefillin have two objects and therefore are two mitzvot.  So too here there is one trumpet and therefore it is counted as one mitzvah despite having many rolls.  However, if this is correct why does the Rambam count the mitzvah of blowing the shofar on Rosh Hashana and Yovel as two distinct mitzvot? (See Minchas Chinuch) and Parashas Derachim.)  However, if one looks carefully at the Rambam he will see why those are two mitzvot.  The Rambam distinguishes between Rosh Hashana where the mitzvah is to hear the shofar and yovel where the mitzvah is to blow.  Therefore, its two mitzvot for the commandment on Rosh Hashana is to hear the shofar but on yovel its to blow, so on Rosh Hashana the mitzvah is on the ears as opposed to yovel where its on the shofer horn itself.  (See also the Taz 575:2.) 

2.       We can say על פי דרוש that there is a רמז  in that the  two kinds of blowing are one mitzvah.  Even though externally they appear to be complete opposites, one a call of distress, another a call of happiness, in essence they are one.  Both cries stem from the same source, it is the neshama crying out; sometimes the cry is brought out via pressure and sometimes through joy.  However, ultimately, they are the mitzvah, it is the same צוותא and connection to Hashem.  The Maggid (Torah Or) says that the two trumpets represent Hashem and us.  There is a dual closeness, when we come desire, כסף from the language of כיסופים, to close to Hashem, He comes close to us.  Hashem may send us a wakeup call that causes distress but it is to a means of coming to the call of the trumpets of simcha.   

3.        The Gemorah in Arachin 11b questions if a נדבת עולת ציבור requires shirah or its only an obligation for korbanot that are obligatory.  Does the possuk (10:10) when it says עולותיכם in the plural mean to refer to bothעולות  that are obligatory and those that are a נדבה or does it mean עולות ציבור but only korbanot that are obligatory?  This possuk is referring to the obligation of blowing the trumpets at the time of offering a korban, not the obligation of song, yet the Gemorah wants to derive the din of singing from this verse.  How?  Rashi explains that blowing the trumpets is shirah.  We see from here that the mitzvah of blowing the trumpets becomes part of the shira.