The King Heralds

“עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף מִקְשָׁה תַּעֲשֶׂה אֹתָם וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת”

עֲשֵׂה לְךָ, מִשֶּׁלְּךָ. עֲשֵׂה לְךָ, לְךָ אַתָּה עוֹשֶׂה וְלֹא לְאַחֵר, אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן, תֵּדַע לְךָ שֶׁהֲרֵי יְהוֹשֻׁעַ תַּלְמִידוֹ שֶׁל משֶׁה לֹא נִשְׁתַּמֵּשׁ בָּהֶן אֶלָּא בַּשּׁוֹפָרוֹת

When Moshe Rabbeinu is given the Tzivuy to make the Chatzotzros , the Passuk uses the words “עֲשֵׂה לְךָ” which literally means “make for yourself”. The Medrash here teaches us the implication of this term: the Chatzoros were made for the use of Moshe and Moshe alone—no one else was permitted to use them. In fact, the Medrash adds, even Yehoshua, the prime Talmid and successor of Moshe Rabbeinu , was not allowed to use the Chatzotzros . The Medrash proves this notion from the Passuk in Sefer Yehoshua: “וַיָּרַע הָעָם וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת”. From the fact that Yehoshua used Shofros in his attack on Yericho , we see that the Chatzotzros were not available to him.

This unique aspect of the Chatzoros is highlighted by the Gemara in Menachos which tells us: “כׇּל הַכֵּלִים שֶׁעָשָׂה מֹשֶׁה כְּשֵׁרִים לוֹ וּכְשֵׁרִים לְדוֹרוֹת חֲצוֹצְרוֹת כְּשֵׁרוֹת לוֹ וּפְסוּלוֹת לְדוֹרוֹת”. All of the Kelim that Moshe Rabbeinu made in the Midbar were Kosher to be used during his lifetime and for future Doros—as we see with the Klei HaMishkan —but the Chatzotzros were to be used only in his lifetime.

Why was this true? Why were the Chatzoros made by Moshe, only to be used by him and during his lifetime? What was unique about their purpose that connected the Chatzoros to Moshe Rabbeinu ?

Rashi seems to highlight this characteristic of the Chatzoros , quoting the words of the Medrash, “אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן”. This would seem to indicate that this Din is an integral part of understanding these Pessukim. Why? What lesson do we learn from the fact that the Chatzoros were made for the exclusive use of Moshe Rabbeinu ?

These questions are perhaps brought into starker relief based on a statement made by the Medrash after it speaks about the Shofros of Yeshoshua

: “ וְלֹא תֹאמַר לִיהוֹשֻׁעַ אֶלָּא אֲפִלּוּ משֶׁה רַבֵּנוּ שֶׁעַד שֶׁהוּא חַי בְּעַצְמוֹ נִגְנְזוּ”.

The Chatzotzros , it seems, were hidden during the lifetime of Moshe, and he was not able to use them at the end of his life. R’ Yitzchok explains how we know this: when Moshe wished to gather the Ziknei HaAm on the last day of his life, he said “הַקְהִילוּ אֵלַי אֶת כָּל זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם”. Now, one of the uses of the Chatzotzros was to gather the people, but we see that Moshe did not use them here, leading to the conclusion that they were Nignaz prior to that time.

It emerges that not only were the Chatzoros not used by anyone other than Moshe Rabbeinu , but even he was not always able to use them, as they were Nignaz before his Petirah . How can we understand this?

The next line in the Medrash seems to address this question:

“אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת”

R’ Yehoshua cites a Passuk in Koheles that, literally translated, means that a ruler does not have power on his final day. While the Passuk could be understood to mean that the ruler relinquishes his power as he prepares to leave this world, Rashi, however, explains that a ruler's power is not lost, but rather it is not “ Nikkar ” or recognizable on his final day. Accordingly, the Medrash seems to be telling us that Moshe did not use the Chatzotzros on his final day because this would have been an open expression of his authority, and therefore contrary to the ideal expressed by the words “וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת”.

It emerges that the use of the Chatzotzros was an expression of the Shilton, or rulership, or Moshe Rabbeinu , for if not, the concept of “וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת” should not apply. This notion is supported by the following Medrash on the words “עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף”:

“אַתָּה מִשְׁתַּמֵּשׁ בָּהֶן שֶׁאַתָּה מֶלֶךְ וְאֵין אַחֵר מִשְׁתַּמֵּשׁ בָּהֶן”.

The Medrash is explicitly telling us that it was only because Moshe was a Melech that he was allowed to use the Chatzotzros . The Medrash goes on to note, based on a Passuk in Divrei HaYamim , that Dovid Hamelech used Chatzotzros as well, but s those must have been different Chatzotzros , because the ones made by Moshe Rabbeinu were for his use alone, as the Gemara in Menachos teaches us.

It seems that to understand the relationship between Moshe Rabbeinu and the Chatzotzros , we must better understand how and why Moshe was considered a Melech. The title of Melech is not honorary or incidental—there are specific Dinim and Hanhagos that apply to a Melech Yisroel, and Malchus was generally limited to Shevet Yehudah. How, then, was Moshe considered a Melech to the extent that the Chatzotzros were a tool of his Malchus, so to speak? If we can understand this idea, we can perhaps explain why Moshe was the only one who was allowed to use the Chatzotzros , to the exclusion of anyone else who lived during his lifetime or after, and why their use was ended before Moshe was Niftar.

This, of course, requires a deeper understanding of the concept of Malchus.

The Gemara in Pesachim tells us that at the end of Yaakov Avinu’s life, the Shevatim declared their uniform Emunah and commitment to the Ratzon Hashem by saying the words of Shema Yisroe , and Yaakov responded with the words “בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד”. The Gemara continues, telling us:

“אָמְרִי רַבָּנַן הֵיכִי נַעֲבֵיד נאמרוהו לֹא אֲמָרוֹ מֹשֶׁה רַבֵּינוּ לָא נאמרוהו אֲמָרוֹ יַעֲקֹב הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים אוֹתוֹ בַּחֲשַׁאי”

The Chachamim were unsure whether we should also say the words “ Baruch Shem…” after the words of Shema: on one hand, Yaakov Avinu said these words, but on the other, Moshe Rabbeinu did not. As a result, it was decided that we would say the words quietly, as is the Minhag to this day.

The Netziv , in Harchev Davar to the words of Shema, brings this Gemara, which is difficult to understand on its face, and explains it with an important insight.

There are two Hanhagos that apply to our world: Malchus and Tiferes , each with a separate connotation. The way our world works on a day-to-day basis, through Teva, or what we call the natural order, is the Hanahagah of Malchus. Tiferes , however, is a Hanhaga that is outside nature, or L’Mayla Min HaTeva .

The Netziv explains the Gemara based on this framework: Yaakov took leave of his sons while they were in Galus, which is an existence of Teva, and so he said “בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד”, referring to the Hanhaga of Malchus. Moshe Rabbeinu , however, was Misnaheg with the Middah of Tiferes , and he therefore did not say “בָּרוּךְ שֵׁם”. The Safek expressed by the Chachamim was based on this dichotomy as well. In truth, we have the ability to live in a world of Tiferes —it is within our reach to live beyond Teva, to enjoy the existence of Moshe Rabbeinu . Most often, however, we do not achieve those heights and are relegated to Malchus. Because the words “בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד” are an expression of our shortcomings, Chazal told us to say them quietly, as not to flout our existence in the world of Malchus and our reliance on Teva.

While this idea gives us insight into the Hanahaga og Moshe Rabbeinu , it raises a question as well: if indeed Moshe Rabbeinu occupied a world beyond Malchus, one of Tiferes , why was he called a Melech?

Perhaps the answer lies in a related comment made by the Netziv later in Sefer Devarim.

The Medrash Rabba in Parshas Shemos tells us that we know that Moshe achieved a level of Malchus because the Passuk in Zos HaBracha says: “וַיְהִ֥י בִישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם”. The Netziv , in Hamek Davar on these words explains that the name “Yeshurun” he explains, is the name for Klal Yisroel used to connote our highest

Madreigah , and is therefore above the Middah of Malchus. This level, he concludes, is reached specifically “בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם”, when Klal Yisroel is united. When our goals and aspirations are aligned, when we are unified in our commitment to Torah and Mitzvos , we can live as Yeshurun, rising above Teva, and living in a world of Tiferes .

Based on these ideas we can understand the unique connection between Moshe Rabbienu and the Chatzotzros .

The Chatzotzros had two purposes, as the Passuk tells us: “לְמִקְרָ֣א הָֽעֵדָ֔ה וּלְמַסַּ֖ע אֶת־הַֽמַּחֲנֽוֹת”. On some occasions, they were needed for practical purposes: to alert the nation that it was time to travel or of an incoming threat. Most often, however, they were used on auspicious occasions: “וּבְי֨וֹם שִׂמְחַתְכֶ֥ם וּֽבְמוֹעֲדֵיכֶם֮ וּבְרָאשֵׁ֣י חׇדְשֵׁיכֶם֒ וּתְקַעְתֶּ֣ם בַּחֲצֹֽצְרֹ֗ת”. During these times, on Shabbos, on Rosh Chodesh, on the Moadim , the Chatzotzros were used not only to gather us, but to elevate us. On these days, when we have an opportunity to reach higher, the call of the Chatzotzros urges us to unite, “ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם”, so that we may achieve the level of Yeshurun.

Moshe Rabbeinu , who lived in the world of Tiferes , had a unique ability to gather Klal Yisroel not only for practical purposes, but to allow us to achieve a level of Yeshurun. The role of Melech filled by Moshe Rabbeinu was itself an expression of Tiferes , above the Teva of Malchus , and it was therefore he alone that could use the Chatzotzros in this way. When the nation was gathered at the direction of Moshe Rabbeinu , the Melech who was himself above Malchus, the Madreigah of “וַיְהִ֥י בִישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם was within reach, and with it the sublime existence of Tiferes .

This is why the Chatzotzros of Moshe Rabbeinu were limited to his use alone: as the only Melech who was Manhig through Tiferes

, his instruments had a unique role and purpose. They could not be used by anyone else, even another Melech, for their effect was set apart. We can also now understand why Moshe Rabbeinu did not use the Chatzotzros the final time that he gathered the nation—the Chatzotzros were so emblematic of his Malchus that their use would contravene the rule expressed by the words “וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת”.

Perhaps this is the lesson of the Chatzotzros . Though the Middah of Tiferes may indeed be beyond us, we must maximize the opportunities for growth that present themselves, reaching for new heights. When the times of “וּבְי֨וֹם שִׂמְחַתְכֶ֥ם וּֽבְמוֹעֲדֵיכֶם֮ וּבְרָאשֵׁ֣י חׇדְשֵׁיכֶם֒” arrive we can unite ourselves for a higher purpose, and perhaps again taste the bliss of “וַיְהִ֥י בִישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם”.