P59 – Blowing the Trumpet

The 59th positive commandment of the Torah is the instruction to blow the trumpets during times of war, joyous occasions, sacrificial ceremonies, High Holidays, and New Moon festivities. The multifaceted mandate underscores the trumpet’s pivotal role in the worship system of Scripture, emphasizing its resonance across various aspects of life.

P59 – To sound the trumpets when the sacrifices [are offered] and in times of difficulty, as [Numbers 10:10] states: “And you shall sound the trumpets….[1]

While the Mishneh Torah specifically cites verse 10, a deeper examination within the broader context and other Jewish interpretive texts reveals that this directive also implicitly encompasses the preceding verse. This holistic interpretation aligns with the dual themes presented in Numbers 10:9–10.

Numbers 10:9–10 (TLV)
⁹ Whenever you go to war in your own land against the enemy who is hostile to you, you are to sound short blasts of alarm. Then you will be remembered before Adonai your God and be delivered from your enemies. ¹⁰ Also at your days of rejoicing, feasts and new moons, you are to blow on the trumpets over your burnt offerings and fellowship offerings. They will then be a reminder for you before Adonai your God. I am Adonai your God!”

This commandment’s influence extends beyond its original context, as evidenced in the New Testament, particularly in the book of Revelation. Here, we see a direct reflection of this command with the hosts of Heaven adhering to it in John’s vivid depictions. The book of Revelation is rich with Temple imagery, often overlooked by many in Christianity due to a general unfamiliarity with Temple etiquette and its intricate operations.

John’s Apocalypse, replete with references to trumpets, offers a profound look beyond the veil, revealing the higher Heavenly Temple services alongside the echo that is the earthly Temple practices. In these passages, the trumpet not only serves as a link to the ancient commandment but also as a symbolic bridge connecting the temporal and the divine.

Revelation 8:2–3 (TLV)
² Then I saw the seven angels who stand before God, and seven trumpets were given to them. ³ Another angel came and stood at the altar, holding a golden incense burner. He was given much incense to offer up along with the prayers of all the kedoshim upon the golden altar before the throne.

In the book of Revelation, the introduction of trumpets is closely followed by the presentation of the assembly’s prayers. From this juncture onwards, the narrative is punctuated by trumpet blasts over several chapters, offering a vivid parallel to Numbers 10:9 and 10:10. This portrayal in Revelation weaves together elements of conflict and worship, mirroring the dual nature of the commandment.

The trumpet blasts not only signal the onset of divine wrath on behalf of God’s people but also serve as a backdrop to significant events, such as the directive to spread God’s word to nations (Rev 10:11), the emergence of the Two Witnesses, and the measuring of the Temple. This simultaneous unfolding of war-like scenarios and worshipful acts within the context of the trumpet blasts creates a rich tapestry that encapsulates the essence of the ancient commandments in a dynamic, apocalyptic setting.

The unique aspect of Revelation lies in its genre: it is an apocalypse. This means it offers us a glimpse beyond the veil, into the spiritual realm that is usually hidden from our everyday view. It reveals dimensions and events that are typically beyond our perception or understanding.

However, the literal manifestation of these events, as they unfold, remains largely enigmatic. While we observe the trumpets in Revelation accompanying both war and worship, as the command in Torah suggests, there’s an implication that there’s more for us to grasp. My suspicion is that there is a tangible, less veiled lesson or message embedded within this command, one that is immediately relevant and applicable to our current context.

Focusing Our Hearts

As we consider the present-day application of this ancient command, it’s important to recognize that Judaism views the blasts of the trumpet as more than mere sound. These blasts carry deep significance, a concept that the Apostles also endeavored to convey in their writings.

“Everyone is obligated in the blowing of the shofar — priests, Levites, and Israelites.” And the Talmud wonders about this in the Gemara, “Is this not obvious? [For] if they are not obligated, who would be obligated?”[2]

“It is from the roots of the commandment that [it is] since at the time of the sacrifice they would need to properly focus their attention — as it is well-known that it is disqualified by certain thoughts”[3]

These Jewish writings illuminate the purpose of the command: to direct our focus towards God. Amidst chaos, it’s easy to lose sight of the One in control. During celebrations, we often become engulfed in self-indulgence. This tendency isn’t limited to secular contexts; even Christian celebrations of Yeshua as the Messiah can become overshadowed by materialism and self-focus, drifting away from the true essence of the holiday.

This human tendency to drift away from focusing on God is precisely why the commandment to sound the trumpets exists. It serves as a deliberate act to recenter our hearts on Him. However, the question arises: in our contemporary context, what does making these trumpet blasts actually entail? The Apostles, drawing inspiration from the prophets’ teachings, shed light on this, offering insights into how we can embody this command in our daily lives.

As we seek to understand what ‘making trumpet blasts’ means in a modern context, the Bible offers insightful guidance. Isaiah 58:1 (ESV) instructs: ‘Cry aloud; do not hold back; lift up your voice like a trumpet; declare to my people their transgression, to the house of Jacob their sins.’

This directive to use one’s voice as a trumpet for proclaiming truth is echoed in the New Testament. In Colossians 3:16 (TLV), we find a similar call: ‘Let the word of Messiah dwell in you richly, teaching and admonishing one another with all wisdom in psalms and hymns and spiritual songs, singing with gratitude in your hearts to God.’ Just as Isaiah urges a bold proclamation of truth, the Apostles encourage us to raise our voices in teaching and admonition, using wisdom and gratitude as our guides.

With this understanding of the trumpet’s symbolic representation as the voice, we can further explore how the Apostles of Yeshua taught us to incorporate this commandment into our daily lives. This concept is not only evident in their teachings but also vividly demonstrated in their actions.

One notable instance is the story of Paul and Silas. Their experience in prison exemplifies the application of this commandment in a context akin to war. Faced with adversity, instead of succumbing to despair, they engaged in spiritual warfare through prayer, akin to sacrificial acts, and hymns, symbolic of trumpet blasts.

Acts 16:25–26 (TLV)
²⁵ But about midnight, Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ²⁶ Suddenly there was such a great earthquake that the foundations of the prison were shaken. Immediately all the doors were unlocked, and everyone’s chains came loose.

In this moment, Paul and Silas’s choice to pray and sing hymns amid their imprisonment becomes a powerful testament to the concept of using one’s voice and spiritual acts as instruments of war and worship, in line with the ancient commandment.

Reflecting on the account of Paul and Silas, let’s revisit the passage from Revelation I mentioned earlier, now with a deeper understanding of its symbolism in the context of their experience.

Revelation 8:2–5 (TLV)
² Then I saw the seven angels who stand before God, and seven trumpets were given to them. ³ Another angel came and stood at the altar, holding a golden incense burner. He was given much incense to offer up along with the prayers of all the kedoshim upon the golden altar before the throne. ⁴ And the smoke of the incense, with the prayers of the kedoshim, rose before God from the angel’s hand. ⁵ Then the angel took the incense burner and filled it with fire from the altar, and threw it to the earth; and there were clashes of thunder and rumblings and flashes of lightning and earthquakes.

Previously, I often felt that the elements of song and praise in worship didn’t resonate with me as deeply as prayers and teachings. However, this study has shifted my perspective. I am now beginning to understand that no single aspect of worship stands in isolation. Each element, whether it’s song, prayer, or teaching, plays an essential role in the holistic function of the Temple and in the life of a disciple of Jesus.

John begins his letter by mentioning things ‘that were, are, and will be.’ This introduces a thought-provoking question: Did Paul and Silas, through their experience, contribute to the imagery we see in Revelation 8? While only God knows the answer, what remains clear is the transformative power of their prayers and hymns. Similarly, the imagery in Revelation highlights the profound significance of each aspect of worship. They weave together into a unified and harmonious expression of faith, applicable in both times of peace and war.

Making Music

For the way of nature is to stand asleep, and there is nothing as arousing as the sounds of music, [as is] well-known — and all the more so, the sounds of trumpets, which is the greatest sound of all musical instruments. And there is also another purpose, aside from arousal to focusing attention, that is realized through the sound of the trumpet; and that is that the sound of the trumpets removes all other worldly concerns from the heart of the listener, such that at that time he will only [direct] his heart to the matter of the sacrifice.[4]

This profound understanding of the impact of music, particularly trumpets, resonates through the teachings of the Apostles and the broader Jewish tradition. The Angel of Yeshua, as depicted in Revelation, projects His voice like a trumpet, symbolizing our call to use our voices in a similar manner. Our prayers, praises, and songs thus become our modern-day trumpets.

1 Corinthians 14:15 (TLV)
¹⁵ What is it then? I will pray in my spirit, but I will also pray with my mind. I will sing praises with my spirit, and I will also sing praises with my mind.

Ephesians 5:18b–20 (TLV)
^18b Instead, be filled with the Ruach, ¹⁹ speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your heart to the Lord— ²⁰ always giving thanks for everything to God the Father, in the name of the Lord Yeshua the Messiah.

James 5:13 (TLV)
¹³ Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praises.

Through this study, my appreciation for this commandment has notably deepened. The sound of the shofar, with its profound ability to stir the soul, has always had a special place in my heart, particularly in the context of worship services. Recently, its crucial role has been further highlighted in the context of Israel’s current war. The images of Israel blowing their shofars before engaging in warfare in response to the October 7th terrorist massacre, have been striking and poignant.

I now realize that my understanding of the shofar’s complete significance in worship is still evolving. While I have always enjoyed music, it had not been the central focus of my worship practices. This deepened understanding has inspired me to pursue a more integrated approach to my worship. Embracing the act of making music, or ‘sounding the trumpet’, will take on a new importance in my own spiritual expression.

Hebrews 13:15 (TLV)
¹⁵ Through Yeshua then, let us continually offer up to God a sacrifice of praise—the fruit of lips giving thanks to His name.

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