Beha'aloscha: CHATZOTROS TODAY

Okay, welcome everyone. We have an amazing topic tonight. Uh, welcome dedicated by the Zoe family. Great neck lemas for her whole family the dedicated by Dr. Zakish of Zakim Rufasi Rabak Midra is also dedicated by Mrs. Those you who did her, Leela Nishmas her husband Harav Shabsi Benish Ben Moisha Seafer Bidbar is also sponsored by Raba Yasovski Leishmas father Shabsi Ben Rabis Isaac whose yard site was this past Sunday. Tonight is dedicated by our dear friend Eli Leela Nishmas his grandmother Mik Rosa bas yafa. We have an amazing topic tonight. First of all, let's start with a very beautiful picture. This is a picture that could you see it? This is a picture of the home of Ramos Sternbach. The most important item in the picture. Just ignore the people for a minute. Ignore the silver trumpet that hasn't been blown in 2,000 years. Check out what safer is on his table. on the on the on the table of the Kadar is the new safer that safer and also his safer. So now you know aside from his very own safer what what safer you need to get. Now the fact that I placed it there and then took the picture is not so important. It the important thing is it's there. It's on the table of the poor. So make sure you're well equipped with the safer that rest. You know sometimes in a safe people give you it should be. So that look it was even if you have to put it on the of the you do what what it what has to be done anyway. Uh but we were going to come back to this picture soon. Make sure you're well equipped if anyone wants to help put it out in English. It's being worked on ready. uh finished paras also upcoming safer ais of the saintly somebody called me up recently he wanted me to help him fund raise he's writing he's putting together different things from the and he showed me a letter that anyone who helps publish the works of the will be a me for you and I'm saying hm you know I'm I'm humoring him that you know could I help him could and not help him. But I said, "You help me because I'm going to be using that letter, you know, to market the my next safer." Anyway, so um so there are other a number of other things in the queue. If you want to be, please let us know. Says, "And when war comes to your land, regarding the oppressor, the affl who afflicts you. You should sound the trumpets. You'll be remembered before Hashem your God. You'll be saved from your enemy. And on the day of your joy and on your holiday and on your first months, the beginning of the month, you should blow the trumpets. When you bring a carbon, when you bring a carbon, you will be remembered before Hashem. So we have this mitzvah called the mitzvah blowing trumpets. These two sukum delineate a few different scenarios. The first one mentioned before war. The second and the the second puk speaks about blowing it on yamim on roesh on other holidays when you bring a carbon and a carbon. Now, most of you, look, I've been I'm not that old, but I've seen a lot of strange things happen in Scholes over the years, but I have never seen anyone blow the trumpets. I've seen them blow chauffeers in strange places. I remember I was once in Elo. I had a my uncle once got married in Ellon. I was in Israel for Ella. My uncle got married. So, I went back for his wedding. And so now I'm coming back on the flight. I think it was [clears throat] it was during and so it was back in the day when they let you make minyanim on the flight you know it was an LL flight and okay so I I go for but it was so before Shak there was and before there was a must imagine it's on the plane there's a guy cover his head was covered in his talis giving a mushmuz and then during they were sounding the on the flight during is pre-shock. But so I've seen even on ll but a but a trumpet. You ever see anyone blow trumpets? Where does this come from? What is the status of trumpets in Jewish practice? So the Rambam codifies [clears throat] were commanded to blow the trumpets in the temple. Hamayad uh as we bring the carbon from the carbonos of Yam as the Pak the Ram sites we read uh just before of and the is referring to then the Ram says we're likewise commanded to blow the trumpets at times of needs in times of distress. when we cry out to Hashem that's the actually before it's interesting the ra the way he codifies these two he quotes the later puk and then he quotes the earlier puk he quotes blowing on yiff in the mikdash and then he quotes blowing during times of trouble so that's the first observation you need to make why when the ram codifies these of blowing it at a time of distress and of blowing it on yumpt the raom flips the order of the why does He flipped the order. Also, why does the Ram consider this one mitzvah? You know, the Rambam says there's a mitzvah to blow the sha on rashashana. And another mitzvah is to blow the sha on yum kipper of yel. The ram doesn't combine these two mitzvah. They're two distinct mitzvah. And yet, when it comes to the blowing of the trumpets, the ram combines as one mitzvah. They're all part of this umbrella mitzvah, blowing trumpets. either blowing it on Yamtiff by carbonus or blowing it at a time of distress. Bottom line is though the Rambam codifies that there's a mitzvah to blow trumpets at a time of distress. Likewise the Ramad the Ram says there's a positive commandment to cry out and to sound for any time of distress. Yeah, he wants me to have the is blown for the nicks. No, no, no. We're talking about genuine distress. Okay. And anything that distresses you, for example, a famine, vivver, a plague. Fine. So Ram uh codifies this both in the sites and in the so the question is you know we have s we have a lot of mitzvah we try to keep them that's that's the goal here you know where God sends us down to this world for a short amount of time to fulfill the mitzvah and that's our mission in this world so we we like to do mitzvah we wake up every morning there are very limited mitzvah that We perform every morning. First being oritis there are limited mitas. What happened to the mitzvah of blowing trumpets? How come we don't do it? Time of distress. Let's say when uh when we go to war, do we blow the trumpets when there's uh some type of dangerous or disastrous situation? When there's famine, when there's trouble, when there is danger? Did they Why don't we blow the Why don't we blow the trumpets? Look, Jewish people and and uh danger are are unfortunately it's the combination is very common. We've had many difficult situations throughout our history. Why are we not commonly frequently blowing the trumpets? In fact, take a look in the mav the most concise of all the no kalem. And I'm very excited to announce if you want to join us for our upcoming trip this July 5th starting Sunday night. We're going on a short trip. It's called off the beaten path. Unusual kurum starting with uh we're going to be visiting the kev of the mugram. Minabra was one of the most concise of all the no kale. The madam is buried in kish. He was so poor that he didn't have pen and paper at times and certain things he wrote on the wall of his house. The is bothered. Why do we not blow presumably the trumpets at a time of distress? So you'll say well because you're supposed to blow the trumpet at a time of fasting and there are no fasts out of outside of which means that's a rule based on that aside from the set fasts that that are to commemorate the mikdash be it we don't legislate fasts anymore outside of so if there no fasts maybe there no trumpets so it says what >> you know that it There's something you had to fast to blow the >> Well, [clears throat] the [snorts] the Rambam in the yard connects it to fasting. The Rambam says it's a mitzvah. Likewise to fast when there's trouble and at the fast we blow the So the says okay nowadays we may not fast but that's only there should should still be a mitzvah. So of So how do we just blatantly ignore the biblical command of blowing the that is the starting point of this topic. The >> Yeah. >> Was it a specific like uh instrument that was in the Mishkan or the >> Yeah. Yeah. You're going to see. You're going to see. >> Do we have Do we even have them? >> The Lim. We'll see. Probably not. Maybe not the Lev. Okay. Let's see. Do we have them? >> We don't have them. >> I don't have them. >> We'll see. That's that's the why do we not blow the so the in [clears throat] one of his classic works not in the the quotes the and the brings the answer of one of the that the mitzvah of blowing is only in the land of Israel. So since pretty much for the last 2,000 years, we haven't been in the land of Israel. So therefore, that's why we don't have a practice to blow the trumpets because the mitzvah is only in the land of is Israel. In fact, if you look in the Mishna Bura, the Mishna Bur quotes the in number seven and the has a very compelling the Bik says in your land, right? So, Woodmir and is not your land that doesn't belong to you. That's not that's not your ancestral spot. So therefore there's no that's why that would be an answer to's question. You know why the minhug in is not to because only but then the says okay great answer but you know there have been Jews in the land of Israel throughout the last 2,000 years whether there have been big settlements smaller settlements and certainly in times of the there was a very impressive uh settlement of Jewish community inim and other places and still nobody was blowing trumpets. So again, we don't blow trumpets even in Israel. So don't tell me that the reason the answer is that we don't blow trumpets nowadays or we haven't blown for 2,000 years because you could only blow because they didn't blow it in. So the answer of the is not really sufficient. One possibility is that if you look in the safer mitzvah, [snorts] the safer says this mitzvah is only applicable when the B mdash stood. It only applied when there's a B mikdash. Okay, but that may not be a satisfactory answer because we don't typically pusen straight up like the sen we would usually go like the raam palattoisis the riff the rush they don't make this stipulation the ram doesn't say anything about the bas mikdash although we did mention that the ram groups together two aspects of the mitzah uh one blowing it in the mikdash and two blowing it at a time of Tara. So put that uh put that aside for a moment. Put that aside for a moment. Let's take a look at the Mishna because very interestingly the Mishnab himself brings the question of the why do we not blow the sur we can't afford it can't afford you see what they put on the Torah you see the crowns they have on the Torah you know the king the queen of England wishes she had a crown like that you know So I would imagine you take one of those crowns you could you could melt it down and make a make a trumpet. So the the without quoting the brings the answer the in the he says he's quoting that it only applies in Israel but then the Mishnaba quotes the primagadim and the primagod gives an answer that might surprise you primagadim says yeah it's true the mitzvah only applies in art is but that's only when we have autonomy in Erit Israel, but so long as we're under the rule of the Sultan, the Ottoman Empire, the the the British Empire, there's no mitzah to blow the voice. Now, whatever your opinion is about the Medina, the lion of the Mishnab is okay. So, that would seem to indicate that nowadays there should be a mitzvah of blowing That would be seemingly one of the easiest mitzvah to restore because the only thing that's holding us back maybe the primagadim says it's only if under our rashus then the primagadim says it could be it's only if there's some kind of danger on the majority of the Jewish people. Okay. Well, what if the majority what if is going to war? there. Are they the majority of the Jewish people today? Right now, June 3rd, 2026, where are the majority of the Jewish people? I think it's pretty close. Or if it's not yet, it'll happen pretty soon where the majority of the Jewish people will be living in the land of Israel. So when that day happens, do you have both conditions that the primagadam says and the Mishabura quotes it? You know the for ben yeshiva the mishabura is quoting the primagadim and both reasons maybe are you could say are fluid. It's only when is under arish and it's only when roy vis is there. These are the two answers of the >> Mishnab has to be >> right. But but I'm saying if if there's [clears throat] some kind of war against that means that you know there's [clears throat] okay many deal with this question of the what happened to the mitzvah of choice. So, I'm going to I'm going to tell you off the bat that I'm going to uh acknowledge my good friend uh Rabbi Josh Wander who in this picture aside from the fact that you have my beautiful safar of basadic on the table of this gentleman over here he's a friend of mine Rabbi Josh Wanderer I'm reading to you his page on Wikipedia is an Americanb born Israeli rabbi aliyah activist and former Zaka spokesman. And among his uh many credentials is he recreated the Katso, bringing them back into existence after a 2,000-year hiatus. So, from his own dime, he made these silver. So, uh usually when I go to Israel, he very kindly takes me to Harazim. He lives on Harazim. And after he took uh me and my my dear friend Ramnasen Weller and he took us to some other great places. This time we this time we really uh we got we got a very good uh overall tour of the whole Harazim. You could check out many of the videos. Amazing footage. And this year we also went to Arb um Haral how is it called? harraa overlooking the cabra of yo. So we what? >> No, it's called um Harrah, >> right? Harrism it's called. Yeah. Overlooking K. And I had mentioned that uh I'm going to be going to Sternbach. So I have a friend, we'll give him credit, Jake Mala. He said, "Rabbi, I could get you in." He took me to Ysef. He took me to Sternbach. So, Rabbi Wander said, "You're going to maybe I could come along." So, I said, "What what are you gonna be doing? He he wants to show his." So, I very bravely [snorts] I don't know if he thought I was being brave, but I was. I bravely allowed him to join us. And uh that's the picture. So, you have in this picture the Basadic along with the first silver. Well, I don't know if they're the first silver as you're going to see uh uh coming up. And actually, I think he commissioned a book called The Trumpets of the Bible, Understanding of Forgotten Mitzvah. It's called an initiative of Rabbi Toli Wise and Rabbi Josh Wanderer, compiled and edited by Rabbi Ariken. Anyway, in the back of that safer, you can look at the very last Maramakum on the sheets. There's a chuva that Rabbi Wander wrote to the former chief rabbi, Rabbi David Laauo about reinstituting. The chuva is addressed to Harav Yakov Vander who's I believe Rabash and Rabbi Lao goes through some of the basic maramaky on this topic just citing them. He cites Rabbi Yashv's chuva. He cites a letter from Rab Shraafel Frank. We're gonna we're going to take a look at that. He cites Rav Mosha's chuva. Actually, Raos has two chuvas on it. And the chuva of the tits alazar. We'll see Rabbi Laauo's uh conclusion in the end. And uh here are some of the pictures. I'll I'll uh discuss I'll let you know about what this meeting was like and uh something that R. Durbach said about the and actually just today maybe you heard there was a changing of the guards of one of the brigades that was in Gaza and today a new brigade came in of the brigade thei kashmanoi brigade and before they went in today to Gaza they blew these just today this week's para okay so we're still discussing the subject of uh the mug. Okay, we're we're trying to address this as a issue and we know there's a concept in which means that even when we're limited in by circumstance to fulfill certain mitzvah by learning about it, it's considered like you did it. So we hope that uh our learning about this forgotten mitzvah should be reckoned in shamayim kuam uh and it's important to to have awareness of all the various mik and so we're continuing uh studying many of the various answers that are brought in the regarding why we don't blow today the marukia also quotes the question [snorts] and he brings He brings a very interesting answer. He says venerally that first of all the say is only like the says and the mitzvah is only form and it's only for now is of the opinion that lots of luck finding saying any kahhanim in this year. here. >> So, of Em has a a very long discussion about establishing the lineage of the Kahanim. And therefore, he says, "We can't be sure of the lineage of the Kahanim, and we're not going to have them blow the Then he says something very interesting. He says, "And nowadays, we don't have to." What does that mean? We don't have the what does that mean? Bottom line is then brings this question and his justification is we have a question about the which you have to you know a legitimate question would be we don't we have a question about the legitimacy of the what's more problematic to blow a trumpet or to you know that if a if somebody goes up to and he's not a he's making a and yet you know somehow when it comes to in the sh like half the sh empties out to go wash their hands and to now it's amazing how many all of a sudden appear I don't know where they came from for that we do we ask them for a like what makes you a you decided when you decided yesterday to be what just because you could go wash your hands and you could step out for three extra seconds but yet we were we're we're so now all of a sudden to blow a trumpet what could be wrong you know what could be the what's the downside of blowing a silver trumpet? But Rabbi then gives this as one of the reasons why we don't blow the trumps and he says this very interesting idea about we don't have deals with this question also in he brings of course this is there are those who ask and he says something very interesting and it requires uh further study says of I'm sorry says that that we hold like the that these blasts of the theim enacted in the six extra that we say on a fast day. You know if you remember in the Garus the Gmorra talks about that on a fast day at a time of trouble they added six blessings to the and at the end of these blessings they would say a special formula blow the trumpets say amen say a whole thing so it says once the legislated that the blasts are connected to these added nowadays that we don't add the we also Don't blast. Why? Once the were to put the So if you don't have that juncture, then we we passively allow the mitzvah to so to speak dissipate as well because there's an idea an idea talks about that when the tell you how to perform a mitzvah, excuse me. Let's say like this. Let's say the rabbis say I'll give you an example. Let's say you have to thank Hashem when a miracle happens. So and say the way you should do it on is by lighting the candle. Let's say I say I don't want to light the candle. I want to thank Hashem by saying no no thank you Hashem. So do I at least another you understand biblically you have to thank Hashem when a miracle happens. the come along and they legislate how to fulfill that. Let's say I don't want to listen to them. Let's say I want to do it my way. Do I at least fulfill the no once legislate how to do it? You got to do it that way. And if you don't do it that way, you get no credit at all. So I think is utilizing that logic. namely the explained how to fulfill the and now that we don't have that those so we don't blow the at all even though you could ask there's a very big difference because we would like to listen to the and if they would allow us to make those we would make the braas and blow the but we don't do that anymore so then it should revert back to its original form namely the blowing the so it's a hard answer to Understand? And then the also says the answer that the mitzvah only applies when the mikd stood. By the way, clearly the primagodim did not hold of these anse two answers cuz the primagodim said the reason we don't blow is because we don't have autonomy in he didn't give the answer or the primadam says you need it to be on of one of the amazing chubas on the subject is chubis chub of shalom alash Simon sim excuse me he says something very interesting says nowadays we can't be makdish anything with shem and hamishka why not let's say we wanted to be makish something the is based on that we're afraid If you're mocked or something with the shishka, you might misappropriate it. You might get personal benefit from it and you'll be over on. So we say stay away. Do not utilize even for um consecrated purposes lest you come to get personal benefit and misappropriate it says rebel. By the same token that's why we don't blow. Why? cuz you may come to use it for personal benefit. We're afraid you might somehow be over on we might use it for personal needs. The same way we don't in um because lest you come to so we don't blow the lest you come to use it for personal needs. That's the answer of Rabbi Yashv. And actually that's in a way like an eighth reason that we've mentioned so far. I mean regarding this question of why don't we blow nowadays that was the kasha. So you have the answer you can only do is you have the first answer of the primagim that it's only when you have autonomy. You have the second answer of the primagim it's only when it's ex the majority of You have the answer of Jacob that you need. Then you have the second answer of Jacob. You need what is called even though we're not clear exactly what that means. You have the sixth answer that since we're not doing it the way the legislated, we don't do it at all. And now give another reason we don't. It's it's only bislman bas mikdash. It's only when the bas mikdash was standing. And now we have an eighth reason. The reason of rebel yashv that were afraid of rebel yash says though if you look in the iro the mosha gives a a wondrous answer but rebel yash says that he doesn't understand it. The raosha didn't explain it. Ra Mosha is madesh the following very innovative solution. Let's look back at the Rambam and the re it's it's worthwhile to understand why Ra Mosha was mad this idea and I think uh the question that we began with gives us even a more compelling understanding of Mosha the Rambam when he codifies the flips the the two scenarios of blowing the trumpets. First the Ramom says Yumpt by carbon. Then the Rambam says on a fast day when there's trouble. Why the Ramom flip it? And why did the Rambam incorporate it all as one mitzvah? Says Mosha Feinstein. You know why it's one mitzvah? Because the mitzvah of blowing the trumpets is only to blow the trumpets that were made for the Ba Mikdash. And if you want to blow make your own trumpets today, you want to take uh silver, silver is very expensive today, right? I I think silver is uh like at an all-time high. When I got married, everybody gives you silver for the wedding. Silver kala knives, silver beckers. Somebody even had the audacity to give me a silver cup and they engraved on it. But don't worry, I took it back to the store and I had them remove their name and I gave it back to the store. But don't tell anyone. Okay? So, but um silver is very expensive. Ramos is of the opinion I'll read to you words. It's found in two places. It's an says it's the trumpets that were made to blow in the B mikdash in the B mikdash. So you can't make trumpets today. You can't have like a mikdash. They're going to make trumpets and then no it has to be the trumpets made to blow in the mikdash. So says the never explained why why could you only blow trumpets that were made to blow in the mikdash. Why can't it be that you made trumpets that will be destined one day when there will be mix? It has to be trumpets made to use in the B of Mikdash and used in the B of Mikdash. Why? It's a pretty good question. But by the way, the reason Mosha says it is not only to answer the question of the Mad Abram. Why do we blow trumpets today? It's to explain why the Rambam groups together blowing the trumpets on the carbon in the mikdash together with blowing the trumpets on a fast day. Because you only blow the trumpets on the fast day and you only blow it for war. If it was a trumpet that is made and used for carbon. So the has two benefits. Number one, it answers the mam's question. Why do we not blow trumpets here? Well, very simple. Because even if we construct our own trumpets, we're not making it for to be used in the B mikdash currently. And this explains why the Rambam even though he counts the mitzvah of Russ and of as two separate mitzvah the Rambam incorporates blowing the of the carbon and the of a time of danger as one mitzvah because it's only a trumpet constructed to that is used in the Bikdash that you could blow in a time of danger. I would humbly say that Ramosa's answers a third question. It explains why the Rambam flipped the order. You know why the Rambam flipped the order? Because the Rambam is making contingent. You only blow the trumpets on a time of a danger if they were trumpets that were constructed to blow in the Bdash over carbon. Now since all the give their answers as to why so that's the answer of Misha before I offer my own answer and I I think I want to explain further I want to just share with you the opinion of he's writing to valt in the year and just hold on to that It's gimmel tin lmed because as we're going to see that even though the title was uh pretty vehemently against the blowing of the trumpets it was in response to a public gathering of that the trumpets were blasted at the kisabi and we're going to see what the situation was and we're going to come back to this picture with Sternbach and what Sternbach said about that you could take a look in his understanding of the subject of blowing the choice and when you blow them together with a cha and when you blow it without a cha is of the opinion that blowing the trumpets today is a possible prohibition you're possibly not allowed to blow them today I sham based on his understanding of there are four opinions in the rishim. There's the Rambam, there's the Ramban, there's the and there's the Sarfas that there is that makes a case that it's possible that it's prohibited to blow. But moreover, here's his perspective on the whole issue. He says even though the Rambam does write there's a mitzvah that to blow trumpets did the codify it you see anything in about blowing trumpets today didn't say a word how about the Rama is so you know people like to say who's your rabbi my rabbi is the Rambam it's you know because the longer the rabbi has been dead the more convenient he is to be a rabbi. You know who if they wish the rabbi could be like guy. You know the longer nobody has heard from the rabbi the better the rabbi is. So it's very nice the Rambam says this. We don't paskin like the Rambam. It's not relevant. It's not relevant that the Rambam says there's a mitz. It's not codified in the it's not codified in the Rama. So therefore, it was not brought to the door of their home. They never brought it on their pure table. And that's why in all the generations, not in the diaspora, not it didn't enter any of the's mind to innovate that wasn't codified as you can't innovate a that wasn't codified. Now to explain this further and to justify those who want to reinstate it that they're not heaven forbid casting espersions of the sages of older generations they would say no we hold like the mam's kasha why don't we bring it back and the answer is like the primagadim you can't do it in the diaspora you can't do it when we don't have autonomy but if you're in Israel and you have autonomy then everybody would say you could do it. So they're perhaps you know to justify what they're doing they're not casting aspersions but the upshot of the tisar is that he says uh it should it should not be entertained and then he brings in o the opinion of the smag who argues on the raam and the smag holds there is not a mitzvah it's a promise from hashem it's a that when the enemy comes then we'll pray to him and he'll listen but it's not a mitzvah to blow them and that's the shik brings the smuger further brings something very important and interesting the that there's the do you blow the for every tragedy says for every tragedy the says no you'll only blow which is the final war. This is a factor that the Maria Assad brings in his choice. Oh, you wanted to know whether we're going to be going to the Maria Assad on our off the bean track trip. Yes, we will be visiting the Kev in Slovakia of the Maria Assad. Furthermore, there's another interesting mus. The shagasar is of the opinion that it's in undetermined Should the whole thing be made out of silver or just the mouthpiece and the body of it should be like a horn? And we don't have a definitive conclusion how to make it which by the way maybe that's what means we don't have the because how which way you supposed to do it totally silver or silver tipped. So the concludes as follows. When you think about all of the above, on one side there's a great doubt. Are we even fulfilling the mitzvah? Does the mitzvah apply nowadays? Uh because of all these various factors that concludes the conclusion is clear. We need to conclude in the negative. We don't have a right to innovate these mitzvah. We're not better than our forefathers. We're not better than our we're not better than the sages of the generations including those who served in the holy city who lived during times of difficulty that had never entered their mind to start blowing trumpets. Okay, that is the conclusion of that. Soazar says you you shouldn't do it really. You're not allowed to. Rebel Yash said maybe there's a consideration you shouldn't do it you might use it for your own benefit says there's no mitzvah unless it's the ones made for the B mikdash I want to just share with you one very small perspective maybe this is part of what means um I think at the very least it has value in terms of reading the and then we're going to come to a very uh interesting episode and what happened in the year 1970. The by the begin as follows. Make two silver trumpets. Make them banged out. What are the purpose of the trumpets? They should be for you to call on the community for traveling. The purpose of the trumpets is to summon the people and asukim continued to say summon the nim and summon to travel and to summon to stop. Then it says by the way if war comes blow them and once you have them blow them on the kbat. But what are they made for? What is the primary objective of the trumpets? To call the people. So I ask you one simple question. Maybe this is what Ramosa means. The trumpets, the the given directions are make them to call the people nowadays. If you're going to make trumpets, what are you making them for? You're making them to cry out a time of trouble. That's not the mitzvah. The mitzvah is make them to call the people and once you have them, use them in a time of trouble. Maybe what means is the mitzvah of blowing the trumpets is to use them in the mikdash. What does it mean use them in the mikdash? As the Torah says, the primary function is the truth is he doesn't quite say like that. So Mosha learns the primary function is for carbon and once you have them you use them. I'm saying alakra the simple reading of theim to me indicate that they are primarily created and fashioned to call on the people to travel and to stop and once they're fashioned use them for the following. Now let's come back. All of the piskim that we uh learned so far are are coming to try to answer the mam's question. But l the has a question. His question is bring him back. There's a Torah journal called Hamayan in the 10th edition. It was published through Mosad Yitzker of Audra and a submission and this is a lengthy exposition on the topic of trumpets. It is so old that you see where it says that's not my handwriting. That's what it says in the on the in someone's handwriting. It says the conclusion of Shraa Fel Frank a nephew of Pes. He says in 1970 he lived from 190 1972. He says because of the when is in great danger from from theat in the badat right this is he's not saying the he's saying the badat you know the badat they're orthodox rabbis do you know that and by look what he says in in parenthesis the it's on the Frank I don't think he means this decision was founded on their um ideals I think he means theat was founded based on they decided the bad reinstated blowing the in 1970 based on the so the by the way the chuva is in response to what they did he wrote his chuva let's see the date on gimlan less about a month after this big gathering that sits alzar was opposed to the actions of the badat isn't that interesting sisar was opposed to the reaction but the badat reinstated this mitzvah and on a Monday of the last Bahab when they ded and they said the khanim blew silver trumpets and it says Frank I pray that this should be a fulfillment of this week the passing this week's para of By the way, in the journal Noyam, the 16th edition also has an entry from Ravaga 5 Frank where he where he who sorry wasn't personal. um where he also again endorses this decision of the badat adasis to blow trumpets. So, Rabbi Josh Wanderer, who after 2,000 years, according to the page, let's see, the lash recreated after a 2,000-y year hiatus. Uh now the milliondoll question I don't know a million maybe it's a $50,000 question or it's probably about uh you know $10,000 question is and I asked Rabbi Josh today where are the troys that were blown in 1970 by the right where are these silver who has them [clears throat] where are they raw I wanted to recreate that. So now you see uh in our trip to this past January when >> show the camera showing. >> Oh, you want to see? Yeah. So I went with my friend Rabbi Nassen Weller and Rabb Jake Mala and we brought Rabbi Wander and he brought his and he showed Mosha Sternbach and he asked Sternbach the following question. Is it true that the adahedas blew now they blew them when Hutner was kidnapped? when Hutner was kidnapped was and is hijacked the blew now you know part of the process is is there any precedent to do something you don't want to start something that in all the generations the didn't do but if it was done it was done you know it's important fact to note and said yes yes yes they did but that was the end of the conversation [laughter] but Rav Sharmach did say they did blow the when um Hutner was kidnapped. So in this chuva from Rabbi Laauo he comes to a very interesting conclusion. He says after bringing the various opinions bringing rebel yash and uh who said it's only when the b mikdash was standing and raisha's opinion and that sits alazar um says rabbi that he personally participated in a commu a communal that was uh set up by the rabbi at the kisaravi The date is not clear when that communal was and they blew based on the of so allowed them to blow the is on a different occasion than the adared blew in tinid in 1970. So Rabo's conclusion is quite interesting that you could def you could he doesn't say you should he doesn't say you have to you could definitively blow but you can't paskin to do that you could definitively do it. Now the words and you know don't usually go together. You could definitively do it. >> Right. That means it's not user. It's definitely not user. Is it definitely mut? Yeah. It's definitely you definitely could. Okay. And then he says in other words, because I think it needs other words, you could do it, but it's not. What does that mean? >> You should or shouldn't. >> What does that mean? You could you do it, but it's not hurt. >> No, no, it doesn't mean it it can't hurt. That's not the meaning of means as follows. Lisa means that blowing the choice is of biblical origin. There's no question. There is strong basis that it should be reinstated. However, in reality, it was never halically we'll have to don here. If you d here, we'll blow we could blow Trump. No. No. But >> here. >> Yeah. Yeah. We'll make sure lock the door, you know. Um it has it has great value but the process uh goes by more than something that has great value. There is there are certain priorities in haka. There are certain values in halaka. And one of the great values of haka is precedent. One of the great values of halaka is what ma what what did our [snorts] who came before us do? How did they rule? what was the progression? What was the transmission of this? And in reality, it hasn't been performed in normative way for all these years. So, cannot legislate that this mitzvah has to be done. But it has value certainly to remind us of uh this great mitzvah. And as we hope that by learning about this, this should bring us closer to the great day when we could restore all of the great avoid in the mikdash. Okay, we need a minion.