Parashas Emor: Does Hashem Hate Unibrows?

Does Hashem hate unibrows? No, of course not! But then why does the Torah ban a Kohen with a unibrow from serving in the Beis ha’Mikdash? In this dvar Torah we will examine the nature of these physical disqualifications and consider their implications within the Torah system as a whole.

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Parashas Emor: Does Hashem Hate Unibrows? 

Parashas Emor introduces the prohibition for a physically blemished Kohen to perform avodah (service) in the Beis ha’Mikdash (Holy Temple): “Any man from among the offspring of Aharon the Kohen who has a blemish shall not approach to offer the fire-offerings of Hashem” (Vayikra 21:21). This parallels the prohibition to offer blemished animals as offerings, which is also discussed in this parashah: “Any [animal offering] in which there is a blemish you shall not offer, for it will not be favorable for you” (ibid. 22:20). 

The pesukim (verses) specify a number of examples of both categories of blemishes which are expanded upon in great detail by Torah she’baal Peh (the Oral Torah). There are a total of 140 physical blemishes that disqualify a Kohen from avodah, 90 of which are unique to human beings, and 50 of which are common to Kohanim and animals. The halacha classifies these 140 blemishes by their location on the body. In order to appreciate the nature and scope of these blemishes, here are a few examples from each category: 

• head (misshapen skull, various forms of baldness)
• neck (too short, too long)
• ears (blindness, too small, asymmetrical in size) 
• eyebrows (unibrow, asymmetrical in appearance)
• eyelids (no eyelashes, too squinty)
• eyes (abnormal positioning, abnormal shape, abnormal size)
• nose (abnormal positioning, abnormal shape, abnormal size)
• lips (over/under-bite, cracked lips, frequent spittle)
• belly (swollen, "outie" navel)
• back (crooked spine, hunchback)
• hands (abnormal number of fingers, webbed fingers, left-handed person)
• reproductive organs (abnormal size, injured scrotum, missing testicle)
• legs (bowlegged, abnormal number of toes, clicking ankles)
• stature (disproportionate trunk, abnormal height)
• skin (albino, very red skin, any type of mole, scarring)
• miscellaneous (deaf, epileptic, suffering from tremors on account of sickness or old age, suffering from severe depression, bad body odor) 

The major question here is: Why should these blemishes disqualify a Kohen from avodah? Does Hashem have something against physically blemished individuals? Does He find clicking ankles to be annoying? Does He regard albinos as subhuman? Does bad B.O. spoil the “fragrant aroma” (Vayikra 1:9) of the burnt offerings? Indeed, some modern readers may find these laws to be not only questionable, but morally reprehensible, and accuse the Torah of stoking the flames of certain forms of discrimination, such as ableism, ageism, and other prejudices. 

Before offering an answer, we will briefly respond to the types of charges against Torah mentioned in the aforementioned paragraph. Renowned pathologist Dr. J. Beckwith begins his historical essay, Congenital Malformations: from Superstition to Understanding, as follows: 

Throughout most of human history, congenital anomalies were perceived as omens, portents, or punishments of supernatural origin. This concept is reflected in the term “monster,” probably derived from the Latin verb monstrare (to show or reveal). Other explanations for congenital abnormalities included witchcraft, astrological configurations, or emotional experiences of the pregnant mother. 

Individuals suffering from physical deformities and bodily abnormalities were feared, shunned, and ostracized in many cultures, especially in ancient times. Dr. Beckwith elaborates on this phenomenon, citing an example from a neighboring ancient civilization to ours: 

Birth defects were interpreted as omens or portents in many early cultures. For example, Babylonian–Assyrian cuneiform tablets include an extensive catalog of anomalies believed to represent omens, some of which are clearly based upon observation of actual cases. 

Torah society stands in stark contrast to these prevailing views and attitudes in the ancient world. Judaism does not regard individuals with physical abnormalities to be inferior in any way to any other person. There is no discrimination when it comes to their religious observance nor are there any limitations to their roles in the community (with the sole exception of Kohanim in Mikdash). These individuals were never regarded as “cursed” or “harbingers of evil” or anything that even remotely negative. Indeed, the Sages decreed that a blessing should be recited upon seeing such an individual: “Blessed are You, Hashem, our God, King of the universe, Who makes creations different.” In other words, physical abnormalities are not viewed as negative, but are regarded positively as expressions of the wisdom and magnificence of the Creator. Moreover, the Torah clearly states that the essence of the human being is the tzelem Elokim (truth-seeking intellect) – not the physical body. Thus, there are no grounds for the assumption that a person should have lesser value in the eyes of God simply because his or her body looks different.

Of course, this only strengthens our question! These laws of Kohanim’s blemishes are an anomaly – the only Torah laws which, on the surface, seem to stigmatize physical imperfections. 

The Sefer ha’Chinuch (Mitzvah #275) answers this question as follows: 

At the root of this mitzvah lies the reason that the majority of people’s actions are favorable to the hearts of those who see them in accordance of the eminence of those who do them. For when a man is distinguished in his appearance and good in his actions, he “will find favor and good success” (Mishlei 3:4) in everything he does in the eyes of all who observe him. If, however, he is the opposite of this – inferior in his form or peculiar in his limbs – then even if he is straight in his ways, his activities will not be so attractive to the heart of those who see him. 

It is therefore truly fitting that the messenger (i.e. the Kohen), on whom atonement depends, should be a man of grace, handsome in appearance and fair in features, and pleasing in all his ways – that the minds of men may be drawn to him. And in addition to this, it is possible that in the perfection of his form lies an intimation of matters through which, as a man’s thoughts dwell on them, his spirit will be cleansed and exalted. 

It is therefore not right in any way that there should be in him [the Kohen] any deviation in any of his forms whatsoever, lest the spirit of the contemplator be distracted on account of the peculiarity and stray from the desired goal. 

According to the Sefer ha’Chinuch, physically blemished Kohanim were not barred from performing the avodah on account of any inherent deficiency or inadequacy on their part. Rather, as we say nowadays, it was all about “the optics.” The Beis ha’Mikdash is meant to be an awe-inspiring place, as the Sefer ha’Chinuch describes (Mitzvah #95): 

Hashem desired the good for human beings, as we have stated. Therefore He commanded us to establish a location that should be pure and clean to the ultimate degree of cleanliness, to purify there the thoughts of people and to rectify and perfect their hearts towards Him. 

Indeed, it is a mitzvah to be in awe of Mikdash, as the Sefer ha’Chinuch writes (Mitzvah #254): 

[He commanded us] to have a reverent awe of the Sanctuary: in other words, that we should regard and establish it in our souls as the place of awe and veneration, so that our hearts will be moved when we come there to pray or to bring offerings, as it is stated: “and you shall revere My Sanctuary” (Vayikra 19:30). 

The Sefer ha’Chinuch’s explanation of the Kohanim’s blemishes is built upon this idea, namely, that in order to produce the proper degree of awe, reverence, and inspiration in those come to the Beis ha’Mikdash, the Kohanim had to be flawless in their appearance. Anything less would detract from the intended effect of the Sanctuary, which was to inspire the visiting Jews to emulate the priestly models of avodah who ministered therein. 

A modern example of this phenomenon can be drawn from the world of fashion. Clothing companies know that in order to sell their products, they must use flawlessly attractive models, in ads and in clothing stores. These companies know that the vast majority of individuals will never live up to the beauty standards of these models, but will nevertheless purchase this clothing hoping that they will partake of some level of attractiveness, like these models. 

Just as attractive models enhance the attractiveness of the clothing they wear and cause the onlookers to aspire to this level of attractiveness, the same is true of the Kohanim. These are individuals who have devoted their lives to Hashem, to learning and teaching Torah, and to giving up their private civilian roles in order to live a life apart as models of avodas Hashem. They are intended to be the equivalent of Hollywood celebrities, epitomizing the life of chochmah (wisdom) and divine service rather than the life of fame and glamour. We are meant to look up to them and want to be like them, knowing full well that their lifestyle will likely be outside of our reach. When a Jew makes a pilgrimage to the Beis ha’Mikdash and sees Kohanim in action, he should be filled with a sense of awe and admiration. If that Kohen were blemished in any way, this would shatter the illusion and dilute the effect, thereby impeding the fundamental mission of Mikdash. 

This is why physical blemishes only disqualify Kohanim from their role in avodah, and do not invalidate any other Jew from doing any other mitzvah. Only Kohanim in the awe-inspiring Mikdash occupy this celebrity status in Judaism. There are other classes of individuals who are to be admired and emulated – such as talmidei chachamim (Torah scholars), tzadikim (righteous people), chasidim (pious people) – but none of these individuals function in the same capacity as the Kohanim of Mikdash. “For the lips of the Kokhen should safeguard knowledge, and people should seek teaching from his mouth, for he is an angel of Hashem, Master of Legions” (Malachi 2:7). Just as the true “angels of Hashem” are pristine in their metaphysical purity, so must their earthly counterparts be pristine in their physicality. 

I believe that this gives us some insight into the Torah’s general approach in mitzvos. The Rambam (Moreh ha’Nevuchim 3:32), in his famous explanation of korbanos (sacrifices), writes: 

Many commandments in our Torah are the result of a similar course adopted by the same Director, for it is impossible to go suddenly from one extreme to the other; therefore, it is impossible for man – according to human nature – to suddenly discontinue everything to which he has been accustomed. 

The Rambam applies this to korbanos, explaining that it would have been too much for Hashem to completely abolish a mode of worship to which the people had become so attached. He cites an example of Hashem using this approach in a non-mitzvah area: 

There occurs in the Torah a passage which contains exactly the same idea; it is the following: “God did not lead them by way of the land of the Philistines, even though it was near, for God said, ‘lest the people change their mind when they see war, and return to Egypt;’ but God led the people around, by way of the wilderness of the Sea of Reeds” (Shemos 13:17). Here Hashem led the people around, away from the direct road which He originally intended, because He was concerned that they might meet on that way with hardships too great for their ordinary strength; He took them by another road in order to obtain thereby His original goal. In the same manner Hashem refrained from commanding what the people by their natural disposition would be incapable of obeying, and gave the aforementioned commandments as a means of accomplishing His primary goal– namely, knowledge of Him, and the rejection of avodah zarah. 

The disqualifying blemishes of the Kohanim are another example of this phenomenon. On the one hand, the Torah does not assign any inherent value to physical attractiveness. At the same time, the Torah recognizes that it is human nature to care about physical appearances. The Torah can emphasize time and again that the essence of a human being is the tzelem Elokim and that true success lies in the pursuit of knowledge rather than beauty, but at the end of the day, the average Jew will still look askance at a Kohen with a unibrow, will be distracted by a Kohen who is an albino, and will be put off by a Kohen with bad body odor. 

In other words, the Torah must walk a fine line between its idealistic goal of perfecting human beings and the pragmatic realities of catering to human nature. That line can only be drawn by the Creator of man, “the God of the spirits of all flesh” (Bamidbar 16:22). Shlomo ha’Melech said: “Train the youth in accordance with his way (i.e. his nature), and even when he is old, he will not deviate from it” (Mishlei 22:6), and the same pedagogical tactic is employed by the Giver of Torah.

Parashas Pinchas: The Killer Kohen

Disclaimer: this dvar Torah is flawed. I wasn't able to work everything out in time. Rather than not posting anything at all, I figured I might as well post what I have, as polished as I can make it. If you find value in what you read, great! If you spot the problems and shortcomings, then I hope they will prompt you to seek your own understanding - and I hope you share this with me!

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Artwork: Searing Spear, by Chris Rahn

Parashas Pinchas: The Killer Kohen

This parashah begins with Pinchas being rewarded for his act of zealotry, as recounted at the end of Parashas Balak:

Hashem spoke to Moshe, saying: "Pinchas ben Elazar ben Aharon ha'Kohen has turned My anger away from Bnei Yisrael by his zealously avenging Me among them, so that I did not destroy Bnei Yisrael because of My jealousy. Therefore, say: 'I hereby give him My covenant of peace. It shall be for him and for his descendants after him an eternal covenant of kehunah (priesthood), because he was zealous for his God and atoned for Bnei Yisrael.'"

The Abravanel [1] raises a basic question: 

What is the [nature of the] reward that Ha'Kadosh Baruch Hu gave to Pinchas for turning back His anger from Bnei Yisrael and acting zealously on his behalf? ... The kehunah that He said He would give to him and his offspring after him, "an eternal covenant of kehunah" - this had already been given to the offspring of Aharon for all time! What, then, was the reward that He gave Pinchas in exchange for his service?

The Abravanel offers a somewhat halachic answer [2] based on a misconception that Bnei Yisrael would have otherwise had about Pinchas's status as a valid kohen:

[Bnei Yisrael] said that since Pinchas killed someone, and came in contact with a corpse, he would be pasul (halachically disqualified) for the avodas ha'Mikdash (Temple service), and would not be able to approach the altar of Hashem, since he shed blood. On account of this, Hashem commanded Moshe to say to everyone, and to publicize to Bnei Yisrael ... that Pinchas would NOT be pasul for the avodas ha'Mikdash, but to the contrary: he and his offspring after him would have an eternal covenant of kehunah - in other words, that they would always be kohanim of Hashem, and Kohanim Gedolim, for long days ... 

Thus, Pinchas's reward corresponded to his [act of zealotry] ... Therefore He said: "because he was zealous on behalf of His God, and atoned for Bnei Yisrael" - in other words, since the kehunah was appropriate for him, insofar as he was zealous on behalf of his God - and his zealotry was a praiseworthy act of avodah before Him - therefore, it was befitting for him to always be a kohen, to atone for them through the avodas ha'Mikdash.

The source for the halacha that a kohen who killed someone is pasul for avodah is brought down in the halachos of Birkas Kohanim, and is extended via kal va'chomer (an a fortiori argument) to other forms of avodah. [3] Regarding its primary application the Rambam [4] writes:

Six things prevent birkas kohanim: speech, blemishes, aveirah (transgression), years, wine, and impurity of the hands ... How does aveirah [prevent birkas kohanim]? A kohen who killed someone, even unintentionally, even though he did teshuvah, he may not raise his hands [to do birkas kohanim,] as it is stated: "your hands are filled with blood" (Yeshayahu 1:15) and it is written: "and when you spread out your palms, I will hide My eyes from you" (ibid.).

In order to understand why killing someone would preclude birkas kohanim - and, by extension, avodas ha'Mikdash - we need to understand the Rambam's citation from Sefer Yeshayahu. Although the Rambam breaks it up into two parts, both are from the same pasuk, which reads: "And when you spread your palms, I will hide My eyes from you; even if you increase prayer, I will not listen - your hands are filled with blood." What insight does this provide about why a kohen who killed someone would be pasul for birkas kohanim and avodas ha'Mikdash? Apparently, this disqualification has nothing to do with the kohen's righteousness, since he may not do birkas kohanim even if he did teshuvah. Why, then, would such a kohen be unfit for avodah?

I believe the answer lies in the role of the kohanim, in birkas kohanim and in general. The kohanim act as the conduit of the shem Hashem (the name of God), which is the source of the berachah (blessing), as the pasuk states: "you shall place My name upon Bnei Yisrael, and I will bless them" (Bamidbar 6:27). Although there are many interpretations of what, exactly, the pesukim mean, one thing is clear: birkas kohanim is intended to bring about life, divine favor, and peace between God and His people. Likewise, kohanim are supposed to be messengers of peace, as the mishnah in Avos 1:12 states:

Hillel would say: Be among the disciples of Aharon, loving peace and pursuing peace, loving people and bringing them close to Torah.

As such, a kohen who took a life cannot be the vehicle of this berachah, since his association to the termination of a life would contradict his peace-affirming role, and undermine his berachah. Analogously, this would be akin to the way people would perceive a doctor who killed someone. Even if this doctor possessed great medical expertise, his identity as someone who restores life would be undermined by his taking of life. This is why it doesn't matter whether the kohen killed someone intentionally or unintentionally, nor does it matter that he did teshuvah. The very fact that he is associated with the loss of life constitutes a blemish as a messenger of peace, in the capacity of birkas kohanim and avodas ha'Mikdash.

We see a similar phenomenon with Hashem's explanation of why David ha'Melech was not chosen to build the Beis ha'Mikdash itself: "You shall not build a temple to My name, for you are a man of war, and you have shed blood" (I Divrei ha'Yamim 28:3). The Mikdash, which "will be called 'a house of tefilah' for all people" (Yeshayahu 56:7) cannot be associated with bloodshed, as our pasuk states: "even if you increase tefilah, I will not listen, for your hands are filled with blood."

How, then, was Pinchas able to retain his kehunah? True, his killing of Zimri and Cozbi was not an aveirah, but wouldn't his taking of life mar his role as a messenger of peace?

The answer to this question was provided by the Abravanel in his explanation of how Pinchas's reward corresponded to his act of zealotry: "the kehunah was appropriate for him, insofar as he was zealous on behalf of his God - and his zealotry was a praiseworthy act of avodah before Him." In other words, Pinchas's zealotry was subsumed under a more fundamental framework than peace or  even life, namely, avodas Hashem. Since life and peace are, themselves, only of value insofar as they facilitate avodas Hashem, Pinchas's execution of sinners did not contradict the primary message of birkas kohanim or his role as a kohen, since the berachah itself presupposes that the blessings we receive will be used for avodas Hashem. In order to clarify this, Hashem publicly endorsed Pinchas's kehunah and emphasized that it was not only "an eternal covenant of kehunah," but also "My covenant of peace."

[1] Don Yitzchak Abravanel, Commentary on Sefer Bamidbar: Questions on Bamidbar 25:10-18
[2] It should be noted that the standard answer to this question (Zevachim 101b, cited by Rashi on Bamidbar 25:13) is that only Aharon and his two sons with their future offspring had been anointed as Kohanim for the avodah, whereas Pinchas - who had been born earlier - was not anointed as a Kohen for the avodah until after he killed Zimri. Apparently, the Abravanel rejects this answer. Either that, or I'm misreading the Abravanel's question.
[3] Rabbeinu Chezkia ben Manoach (Chazkuni), Commentary on Sefer Bereishis 25:31
[4] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer Ahavah, Hilchos Tefilah u'Birkas Kohanim 15:1,3

Parashas Korach: Judaism's Take on Egalitarianism

Originally published in June 2015 under the title: "Parashas Korach: Divinely Chosen - Nothing Personal." 

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Artwork: Commander's Authority, by Johanes Voss

Parashas Korach: Judaism's Take on Egalitarianism

Korach spearheaded his movement by preaching a grandiose populist ideology: "It is too much for you! For the entire assembly - all of them - are holy and Hashem is among them; why do you exalt yourselves over the congregation of Hashem?" (Bamidbar 16:3). 

However, according to Rashi (Bamidbar 16:1), Korach's entire rebellion was fueled by a personal vendetta against Moshe Rabbeinu: 

What made Korach decide to quarrel with Moshe? He envied the chieftainship of Elitzaphan the son of Uziel whom Moshe appointed as chieftain over the sons of Kehas by the [Divine] word. Korach claimed, “My father and his brothers were four [in number]” as it says, “The sons of Kohath were [Amram, Yitzhar, Chevron, and Uziel]” (Shemos 6:18). Amram was the first, and his two sons received greatness - one a king and one a kohen gadol. Who is entitled to receive the second [position]? Is it not I, who am the son of Yitzhar, who is the second brother to Amram? And yet, he [Moses] appointed to the chieftainship the son of his youngest brother! I hereby oppose him and will invalidate his word (based on Tanchuma Korach 1, and Bamidbar Rabbah 18:2).

Korach felt cheated out of the position to which he believed he was entitled, but he masked his personal jealousy by espousing a democratic ideology. Moshe Rabbeinu (being Moshe Rabbeinu) saw right through Korach's ruse, and called him out on his true motives: 

"Is it not enough for you that the God of Israel has separated you from the assembly of Israel to draw you near to Himself, to perform the service of the Tabernacle of Hashem, and to stand before the assembly to minister to them? And He drew you near and all your brethren, the offspring of Levi, with you - yet you seek priesthood as well?" (Bamidbar 16:9-10).

We know how the story ends: Hashem makes it abundantly clear whom He has chosen, and the interlopers are punished harshly. Aharon's divine designation as the Kohen is further solidified by the miracle of the blossoming staff, which is memorialized in the Kodesh ha'Kodashim (Holy of Holies) for all time. The take-away lesson is loud and clear: Hashem is the One who assigns and regulates roles in Judaism, and those who challenge these divinely ordained assignments are opposing His will.

Later on in the parashah, several mitzvos are given which reinforce this message. One of these mitzvos is the mitzvas lo taaseh (Biblical prohibition) against a non-Kohen doing the avodah (service) in the Beis ha'Mikdash (Holy Temple). The Sefer ha'Chinuch (Mitzvah #394) explains the reason for this prohibition as follows:

At the root of this mitzvah lies the reason that it is to the glory of the [Divine] King and the place that there should be a certain people there from the certain, known tribe, permanently appointed to minister, and an outsider should not enter among them for the service - in keeping with [the practice of] royalty on earth: they appoint known honorable men, that all the work of the palace should be done by them. For it is not fitting for a king that he should change the ministering servants before him every day, and that all should thus make use of the crown of ministry to the king. This is something quite clear. 

The parashah also teaches a separate mitzvas lo taaseh which prohibits the Leviim from doing the tasks of the Kohanim (i.e. the avodah), and against the Kohanim doing the tasks of the Leviim (i.e. guarding the Mikdash and providing the musical accompaniment for the avodah of the korbanos). This prohibition extends even to the division of labor within the Leviim: a designated Levi singer is not permitted to guard the Mikdash, nor is a Levi who guards the Mikdash permitted to sing. The Sefer ha'Chinuch (Mitzvah #389) provides a different kind of rationale for this prohibition:

At the root of this mitzvah lies the reason that the service of these two groups is precious, consecrated service; therefore, this work must be strongly guarded from abdication, laziness, and forgetfulness. Now, there is no doubt that with any work imposed on two people or more, forgetfulness happens more frequently than with a task imposed on one alone. For in many cases, the two of them will rely on each other, and the work will be left undone between them. This is something which is obvious to every person. 

In other words, if people were allowed to do each other's tasks, this permission would lead to laxity, forgetfulness, and neglect - which, in turn, would result in diminishing the kavod (glory) of the Mikdash, and the King Whom we honor therein. 

According to the Sefer ha'Chinuch, there is a common denominator which underlies these two prohibitions: neither of them bar people from these roles because they are unqualified; both prohibitions stem from systemic considerations. In other words, the Torah doesn't regard a Kohen to be inherently superior or more capable of doing the avodah than a non-Kohen; rather, by limiting the avodah to one specific tribe, the kavod of the Mikdash and the Melech is preserved and enhanced. Likewise, Kohanim are certainly capable of doing the tasks of the Leviim (and vice versa), but the Torah wants to take measures against diffusion of responsibility which would result in neglect of the all-important duties of the Mikdash. 

The juxtaposition of Korach's rebellion and these mitzvos teaches a lesson which is relevant at all times, but is especially relevant for those of us who live in a democratic culture which continues to move towards universal egalitarianism. That lesson may be summed up as follows: when God assigns you a certain role in life, do not take it personally. Judaism's role assignments are determined by what is best for the system - not by what is best for you. 

Korach made this mistake. He was so caught up in his own delusions of entitlement that he denied Hashem's role in designating Aharon and his descendants as Kohanim, and accused Moshe of flagrant nepotism - a move which ultimately proved to be his own undoing. 

Bnei Yisrael - or at least, a portion of Bnei Yisrael - made this mistake insofar as they believed in Korach's rallying cry of "the entire assembly - all of them - are holy and Hashem is among them." This may be true, but it doesn't mean that Judaism is an equal-opportunity enterprise. 

Many Jews today make this mistake when they criticize Judaism for assigning different roles to men and women. They take these role-assignments personally because they assume that they stem from misogyny or other forms of prejudice. They are often so entrenched in these assumptions that they don't even bother to investigate the halachic and philosophical reasons for these restrictions. 

Now, this isn't to say that there aren't divinely ordained roles which are merit-based. For example, one must be a great talmid chachamim to serve as a dayan (judge) on a Sanhedrin, and no matter how much an am ha'aretz (ignoramus) wants that position, he is simply unqualified. 

Judaism is not egalitarian. There are hierarchies of roles and positions, and many of them are inflexible. Non-kohanim can't do avodah. Kohanim can't be musicians in the Mikdash. Kohanim with physical blemishes can't participate in the public avodah. Women and geirim are barred from certain positions of authority. No one but the descendants of David ha'Melech are permitted to be anointed as king. And the list goes on.

Although some may find this concept to be basic, it is often the most basic concepts which bear repetition. 

Parashas Naso: Birkas Kohanim Kavanah Primer (2017 Update)

This post is designed to be read/reviewed prior to hearing Birkas Kohanim as a means of maximizing the benefit of hearing these blessings. This is an update of last year's Parashas Naso post; the first half is exactly the same, but the second half is expanded and clarified. There is a summary chart at the very end, if you need a quick review. 

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Parashas Naso: Birkas Kohanim Kavanah Primer

Introduction

The parashah of Birkas Kohanim is quite short:

Hashem spoke to Moshe, saying, "Speak to Aharon and his sons, saying: So shall you bless Bnei Yisrael, saying to them: 'May Hashem bless you and safeguard you. May Hashem shine His face towards you, and be gracious to you. May Hashem lift His face towards you, and establish peace for you.' Let them place My Name upon Bnei Yisrael, and I shall bless them." (Bamidbar 6:22-27)

I would like to take up two very basic questions: 

(1) How does Birkas Kohanim work? Am I supposed to believe that these mere mortals somehow "magically" cause these blessings to rain upon me by reciting these pesukim? And if not, then what is the mechanism? 

(2) What, exactly, are the Kohanim blessing us with? Most of the phrases in the berachos seem to be either too general or too cryptic. What do the words mean? 

The Mechanism of Birkas Kohanim

Our first question is addressed by the Sefer ha'Chinuch. [1] He writes:

At the root of this precept lies the reason that in His great goodness, Hashem desires to bless His people through the ministering servants who stay constantly in the Temple of Hashem, whose every thought is attracted to His service, and whose spirit is bound to reverent fear for Him the entire day. In their merit, the blessing would take effect for them; all their deeds would be blessed, and the pleasant goodness of Hashem would be with them.

Now, do not wonder and ask: If Hashem desires that they be blessed, let Him command His blessing [to abide] with them, and there [would be] no need for the blessing of the Kohanim? For I have already told you beforehand, many times, that by force of the worthiness of our acts, blessing will be bestowed upon us. For His hand (blessed is He) is open to every person who asks, as he is worthy and readied for the reception of the good.

Therefore, because He chose us out of all the nations and wished that we should merit to attain His good reward, He adjured us and commanded us to arrange our activities and make ourselves worthy through His mitzvos, to be deserving of the good. Moreover, in His great goodness, He commanded us that we should entreat Him for blessing, and we should beseech it through the pure ministering servants. For this will bring merit to our souls, and as a result we will be worthy to attain His goodness.

Did you catch that? His question is clear, but his answer is so subtle that it's easy to miss. The key is his statement about how God's blessings are allocated in general: "by virtue of the worthiness of our acts, blessing will be bestowed upon us, for His hand is open to every person who asks, as he is worthy and readied for the reception of good." In other words, the Sefer ha'Chinuch - like all mainstream Rishonim - maintains that the closer we are to Hashem, the more beneficence we receive via His hashgachah (providence). To the extent that we align ourselves with His will, the blessings will flow. 

According to the Sefer ha'Chinuch, Birkas Kohanim is a vehicle designed to help us "arrange our activities and make ourselves worthy through His mitzvos, to be deserving of the good." In other words, by understanding and contemplating what the Kohanim are saying, and choosing to live in accordance with the ideas and values reflected in their words and their way of life, we render ourselves more worthy of Hashem's blessing. 

This concept is alluded to in the pasuk immediately after Birkas Kohanim, as the Rambam [2] explains:

Do not be astounded and say, "What benefit is there in a blessing from this commoner?" For the receiving of this blessing is not dependent on the Kohanim, but on Ha'Kadosh Baruch Hu, as it is stated, "Let them place My Name upon Bnei Yisrael, and I will bless them" (Bamidbar 6:27) - the Kohanim do the mitzvah that they were commanded, and Ha'Kadosh Baruch Hu, with His mercy, blesses them in accordance with His desire.

The mechanism is reminiscent of the mishnah in Rosh ha'Shanah 3:8:

“It happened that when Moshe raised his hand Israel was stronger, [and when he lowered his hand Amalek was stronger]” (Shemos 17:11). Do the hands of Moshe wage war or crush the enemy? No! Rather, this teaches us that so long as Israel turned their thoughts upwards and subjugated their hearts to their Father in heaven, they were victorious; but otherwise, they fell. You can say a similar principle about the following: “[Hashem said to Moshe:] Make for yourself a fiery serpent and place it on a pole, and it will be that anyone who was bitten will look at it and live” (Bamidbar 21:8). Does a snake cause death or give life? No! Rather, so long as Israel turned their thoughts upwards and subjugated their hearts to their Father in heaven, they would be healed; otherwise, they would perish.

So too, the Sefer ha'Chinuch and the Rambam are effectively saying: "Do the words of the Kohanim bestow or withhold blessing? No! Rather, so long as Israel turn their thoughts upward to the blessings of the Kohanim and subjugate their hearts to their Father in heaven, they will be blessed." 

In light of this answer to our first question, the need to answer our second question becomes even more urgent. The berachos only function to the extent that we understand their meaning and act accordingly. If we want to be blessed, we'd better understand the meaning of these blessings! Thankfully, the meforshim (commentators) are here to help. I will now summarize the interpretations of three different meforshim - each of whom takes a very different approach.

The Meaning of Birkas Kohanim

I have selected three meforshim (commentators) whose interpretations I will now summarize. I chose them (a) because unlike many other meforshim, these three explain every part of Birkas Kohanim, and (b) these three reflect radically different approaches to the underlying subject or theme of Birkas Kohanim as a whole.

Approach #1: Sforno [3]

Here is a translation of Sforno's commentary on each component of Birkas Kohanim:

• May Hashem bless you. with wealth and possessions, for "if there is no flour (i.e. money), there is no Torah" (Avos 3:17). and safeguard you. from robbers.
• May Hashem illuminate His face towards you and be gracious to you. may He uncover your eyes with the light of His countenance [enabling you] to see wonders from His Torah and His creations - after you have attained your needs through His blessing.
• May Hashem lift His face towards you. for eternal life, in accordance with the idea: "for with You is the source of life; in Your light we will see light" (Tehilim 36:10), and as the Sages say: "the righteous sit with their crowns on their heads and derive enjoyment from the radiance of the shechinah (divine presence)" (Berachos 17a). and establish peace for you. a peaceful repose which is eternal - without any admixture of punishment - which is befitting for every perfected individual for eternal life.

Sforno learns that the first berachah is a request for material success in Olam ha'Zeh (this World): we ask Hashem for an increase in material wealth, and we ask Him to protect that wealth. The second berachah is about spiritual success (i.e. success as a truth-seeking tzelem Elokim) in Olam ha'Zeh: we ask Hashem to grant us insight into the chochmah (wisdom) of His Torah and His universe. The final berachah is about spiritual success in Olam ha'Ba (the World to Come), which is beyond the physical and is everlasting.

According to the Sforno, these three berachos are designed to be viewed as a progression: we ask Hashem for material success in Olam ha'Zeh so that we may attain spiritual success in Olam ha'Zeh so that we may attain eternal spiritual success in Olam ha'Ba. Thus, the Birkas Kohanim as a whole is a reminder of the Torah's take on man's hierarchy of needs. In order to make ourselves worthy of Hashem's berachah, we must have an accurate conception of what we are asking for and why we are asking for it. It would be a distortion to ask for material success without recognizing its proper place (i.e. that it is merely instrumental to spiritual success), or to ask for spiritual success without recognizing that this requires a foundation of material wealth. Reviewing this hierarchy of needs qualifies us to receive them.

Approach #2: Bechor Shor [4]

Here is a translation of the Bechor Shor's commentary on Birkas Kohanim, which has been slightly edited for the sake of brevity:

• May Hashem bless you. in your offspring, in your body, in wisdom, in length of days, in greatness, in your going out and in your coming in, in the city and in the field, in your fruit basket and in your kneading bowl - and with joy, that you should be happy with your lot ... all of these fall under the expression "berachah" ... and safeguard you. He should guard you from all harm, that it not approach you ... Thus, the first blessing is that He should bless you with all of the good, and protect you from all of the bad. 
• May Hashem illuminate His face towards you and be gracious to you. Some may give a gift to a friend without a pleasant countenance, as Ha'Kadosh Baruch Hu gave the quail and then punished them, as it is written, "the meat was still between their teeth, [not yet chewed, when the wrath of Hashem flared against the people]" (Bamidbar 11:33). Therefore Ha'Kadosh Baruch Hu said [in this blessing:] "May Hashem illuminate His face towards you" - that He should bestow this gift with a pleasant countenance. Some may give a gift which causes everyone else but the giver to be resentful. Therefore [He said:] "and be gracious to you" - that it should find favor in the eyes of those who see you, and that they should rejoice over your good. ["be gracious"] also implies that He should bestow this gift with a happy countenance ... and with mercy ...
• May Hashem lift His face towards you. In other words, He should grant it to you with an uplifted face ... b'derech kavod (i.e. in a dignified/honorable manner). and establish peace for you. [In a manner that] does not incite against you the yetzer ha'ra, the satan, the nations of the world, or any affliction, or any type of harm.

Unlike the Sforno, the Bechor Shor learns that all the goods of Olam ha'Zeh - material and spiritual - are included in the first berachah, and the three berachos do not reflect a progression. Instead, he maintains that we only ask for actual tovos (goods) in the first berachah. The second and third berachos qualify the first: we ask Hashem that the tovos He bestows be received in the best possible manner, namely, that they be in line with His will, with the goodwill of our fellow man, in manner that allows us to maintain our dignity, and in a way that doesn't provoke antagonism - neither from internal nor external causes.

Approach #3: Ralbag [5]

The Ralbag's approach diverges entirely from that of the Sforno and the Bechor Shor. I will translate his commentary [6] on the first and third berachos word-for-word, but since his interpretation of the second berachah relies heavily on an Aristotelian model of epistemology, I will paraphrase it in a manner that is more palatable to the non-Aristotelian ear.

• May Hashem bless you. The word "berachah" means "an increase in good." Its meaning here, according to what I think, is that during this lifetime the berachah from Hashem should come to us in our perfection of our rational faculty, which was created without any perfection or wisdom ... and it is through Hashem's influence that we grasp concepts, thereby increasing our perfection throughout our physical lives. and safeguard you. and after we die, this perfection will continue to last (i.e. be "safeguarded") eternally. 
• May Hashem illuminate His face towards you. Although man's rational faculty has the ability to abstract concepts from the patterns we observe perceive via senses, this isn't enough to guarantee conceptual knowledge; rather, we require divine assistance, which is metaphorically described here as "Hashem illuminating His face" towards us; this divine influence is what allows us to grasp concepts. and be gracious to you. Hashem does not grant this assistance by way of necessity or compulsion, but rather, by way of graciousness and kindness. 
• May Hashem lift His face towards you and establish peace for you. In other words, when you are in a precarious situation in which you might err in your analysis, Hashem's kindness may bring you the divine influence [which is necessary for accurate conceptual knowledge] ... and establish peace for you in your ideas.

The subject matter of birkas kohanim according to the Ralbag is clear: the entire berachah is about intellectual perfection - man's true success - and has nothing to do with material success whatsoever. In the first berachah we Hashem to enable us to perfect our rational faculty by gaining as much conceptual knowledge as possible during our lifetime - a perfection which lasts after we die, and will be "safeguarded" in Olam ha'Ba. In the second berachah we ask Hashem for the divine assistance - which is necessary for us, but a chesed from Hashem - in abstracting the correct concepts from the multitude of sensory particulars. In the third berachah we ask Hashem to protect us from error in our analysis, thereby ensuring that we reach a state of peace - that is, harmony between our ideas and reality.

Summary

According to the Sefer ha'Chinuch, Birkas Kohanim effectuates actual blessing to the extent that we understand it and align ourselves with the ideas therein. The three different meforshim offer three possibilities as to what Birkas Kohanim is about: 

• According to the Sforno, Birkas Kohanim is a request for Hashem to provide us with our material needs so that we may pursue spiritual success in Olam ha'Zeh which results in the best possible existence in Olam ha'Ba.
• According to the Bechor Shor, Birkas Kohanim is a request for Hashem to provide us with all good, and to provide it in a manner that is ideal - in the eyes of Hashem, in our own eyes, and in the eyes of our fellow human beings.
• According to the Ralbag, Birkas Kohanim is a request for Hashem oversee our intellectual development and assist us in our pursuit of truth.

The great thing about Birkas Kohanim is that one can have all of these interpretations in mind when being blessed by the Kohanim. The main thing is that we use Birkas Kohanim as a tool "to arrange our activities and make ourselves worthy through His mitzvos, to be deserving of the good." All three interpretations help us towards that end.

In conclusion, here is a chart which summarizes the three interpretations.

[1] Sefer ha'Chinuch, Parashas Naso: Mitzvah #367
[2] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Mishneh Torah: Sefer Ahava, Hilchos Tefilah u'Birkas Kohanim 15:7
[3] Rabbeinu Ovadiah Sforno, Commentary to Sefer Bamidbar 6:24-26
[4] Rabbeinu Yosef ben Yitzchak Bechor Shor, Commentary to Sefer Bamidbar 6:24-26
[5] Rabbeinu Levi ben Gershom (Ralbag / Gersonides), Commentary to Sefer Bamidbar 6:24-26

[6] Ralbag actually provides several possible explanations for each part of Birkas Kohanim. For the sake of brevity and simplicity, I have opted to only summarize one out of each of these possibilities and omit the others. 

Parashas Bamidbar: Click HERE to See the a Picture of the REAL Aron ha'Kodesh!

Is this an intentionally clickbait title? Maybe yes, maybe no. You'll have to decide based on the content of the post.

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Parashas Bamidbar: Click HERE to See a Picture of the REAL Aron ha'Kodesh!

In the third chapter of Parashas Bamidbar we are informed of the responsibilities entrusted to each of the three Levite families: Gershon, Kehas, and Merari. Each family was responsible for transporting certain components of the Mishkan (Tabernacle):  

The charge of the sons of Gershon in the Tent of Meeting was the Tabernacle, the Tent, its Cover, the Screen of the entrance of the Tent of Meeting, the curtains of the Courtyard, the Screen of the entrance of the Courtyard that surrounded the Tabernacle and the Altar, and its ropes  ...

[The charge of the sons of Kehas] was the Ark, the Table, the Menorah, the Altars, and the sacred utensils with which they would minister, the Partition and all its successors ... 

The assignment of the charge of Merari was the planks of the Tabernacle, its bars, its pillars, its sockets, and all its utensils, and all its accessories; the pillars of the Courtyard all around, and their sockets, their pegs and their ropes (Bamidbar 3:21-37).

At the very end of the parashah the Kohanim are given a mysterious warning regarding the Bnei Kehas:

Hashem spoke to Moshe and Aharon, saying: "Do not let the tribe of the Kehas families be cut off from among the Leviim. Thus shall you do for them so that they shall live and not die: when they approach the Holy of Holies, Aharon and his sons shall come and assign them, every man to his work and his burden. But they shall not come and look as the holy is covered, lest they die" (ibid. 4:17-20).

What does this mean? What, exactly, are the Kohanim being commanded to do or not do? How is the fate of the Bnei Kehas ("lest they die") dependent on the actions of the Kohanim?

The Abravanel [1] offers an explanation which he supports by citing a midrash:

It is possible to explain this in reference to the Bnei Kehas, that they shouldn't enter to look when the holy is covered - in other words, when they (i.e. the Kohanim) cover it (i.e. the keilim), if they (i.e. the Bnei Kehas) see it uncovered, they will die ...

And in the midrash (Bamidbar Rabbah 4:19) it was stated: Moshe said: “Master of the Universe! Is the blood of the children of Kehas prohibited and the blood of Aharon permitted?” Ha’Kadosh Baruch Hu said to him, “No. Rather, Aharon is holy of holies, as it is stated, "He separated Aharon to sanctify him as holy of holies" (Divrei ha'Yamim I 23:13)” – and holy of holies cannot harm holy of holies. But the Bnei Kehas are not holy of holies; therefore, if they see the holy of holies, it will harm them and they will die. 

According to the Abravanel, the pesukim are warning the Kohanim to make sure that the keilim (i.e. the Aron, the Menorah, the Shulchan, etc.) are completely covered and ready to be moved before the Bnei Kehas enter to transport them. If the Kohanim fail in their duty, and the Bnei Kehas see the exposed keilim, they will die. 

This midrash aims to address the glaring double-standard in our pesukim. One can imagine a member of Bnei Kehas asking: "Why should we be subject to death, but not the Kohanim? You're telling me that the Kohanim can look at these keilim all they want, but if the Bnei Kehas so much as catch a glimpse, we'll die?!"

But the answer given by the midrash is perplexing. What do Chazal mean when they say that the holy of holies (i.e. Kohanim) cannot be harmed by the holy of holies (i.e. the keilim), but the Bnei Kehas can be harmed this way, since they are merely "holy" and not "holy of holies"? 

I believe that an insight provided by Rav Hirsch [2] explains this midrash, even though he doesn't cite it directly:

In the preceding verses the order had been given that the Bnei Kehas were to be given the holy objects they were to carry only after they had their covers put on to avoid their touching those objects directly. Now here it is said that they may not even be present when the covering is done. They are not to "see" the holy objects when they are being covered. Unless we are mistaken, the effect of this prohibition would be that the holy objects remain to their bearers as symbolic objects, subjects for the mind, for thoughts, not so much as actual tangible objects, and so all the more fill their minds with thoughts of their meaning. And this keeping constantly in their minds the true meaning of the holy objects entrusted to them would be an essential factor of their duty to which gazing at their being wrapped up for transit could very well have a disturbing effect. 

We have written previously about the power of art. We followed the approach of Ayn Rand who theorized that: "Art is a concretization of metaphysics. Art brings man’s concepts to the perceptual level of his consciousness and allows him to grasp them directly, as if they were percepts." Indeed, this is why the klei ha'mikdash needed to be designed and fashioned not only by talented artists, but by those who possessed "a Godly spirit, wisdom, insight, and knowledge" - those who understood the metaphysical concepts that these works of art were meant to embody.

According to this theory, to the extent that a person's grasp of metaphysics is sound and accurate, the keilim would amplify the reality of his concepts in his mind and help him to better relate to those ideas - but to the extent that his metaphysics is distorted, the keilim would further that distortion by anchoring his faulty concepts in tangible objects which appeal to his imagination and psyche and clouding his intellectual apprehension. 

The Kohanim, whose lives are devoted to the avodah in the Mikdash, and who are kept in check by their many additional mitzvos - they are not likely to be "harmed" in this manner by seeing the keilim, since their grasp of the metaphysical ideas represented by the keilim is firm and well-protected. This is what the midrash means when it says that the Kohanim, who are "holy of holies," can't be harmed by the keilim, which are also "holy of holies." In other words, the average Kohen in the Mikdash has perfected his tzelem Elokim (intellect) to the extent that it will not be overwhelmed by his nefesh ha'bahamis (animalistic soul) upon seeing the keilim; thus, he will be shielded from the type of distortion that would befall those who are on a lower level of kedushah.

In contrast, the Bnei Kehas - and certainly the other Leviim and Yisraelim - are not as grounded in their grasp of metaphysics, nor have they reached the level of kedushah to ensure that their tzelem Elokim will prevail over their nefesh ha'bahamis when confronted with these dazzling, emotionally charged objects. Therefore, if they see the keilim, there is a chance that their psyche and imagination will get caught up in the aesthetic grandeur and mystique of the keilim, thereby endangering their grasp of the metaphysical concepts that the keilim are designed to reflect.

To remedy this, the Kohanim are instructed to cover the keilim before they can be seen by the Bnei Kehas. This allows the Bnei Kehas to "see" the keilim without actually seeing them. As Rav Hirsch explained, this affords the Bnei Kehas the ability to contemplate these keilim as "objects of thought" rather than "tangible objects." The covering of the keilim is, in effect, a warning label which declares: "At your stage of development, these should be objects to think about - not objects to look at. Only those who can think about these objects properly are permitted to gaze upon them."

In other words, the requirement of covering the keilim isn't designed to deny the Bnei Kehas of a privilege reserved for Kohanim. Rather, the covering of the keilim is a boon for the Bnei Kehas, in that it protects them from harm and guides them towards a proper relationship with the keilim - a relationship that is essential for them not only as Jews, but as the family charged with the task of transporting the vessels of the King.

[The actual dvar Torah ends here, but I thought I'd address a follow-up question that some of you might have. I'll place this piece of distracting art in the middle to indicate the break, and making good on my clickbait promise.]

I promised you a picture of the actual Aron ha'Kodesh. Here it is!

You might be wondering: "What type of distortion are we talking about here? Do you mean to tell me that the Bnei Kehas will arrive at false conclusions in metaphysics simply because they looked at the keilim?"

No, not quite. The type of distortion we're talking about is far more subtle. I suggest you read/review our post on Ayn Rand, Art, and Avodah Zarah to fully appreciate the type of phenomenon we're talking about. But I'll add a bit of explanation here which might clarify things.

In conjunction with this midrash the Abravanel mentions the boundaries that were created around Har Sinai and the warning that Moshe was instructed to give to the people:

Hashem said to Moshe, "Descend, warn the people, lest they break through to Hashem to see, and a multitude of them will fall. Even the Kohanim who approach Hashem should be prepared, lest Hashem burst forth against them" (Shemos 19:21-22).

According to the Rambam, some of the greatest members of Bnei Yisrael fell prey to this temptation, as it is stated:

They saw the God of Israel, and under His feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand - they gazed at God, yet they ate and drank (ibid. 24:10-11).

The Rambam [3] explains that these pesukim are to be read as a censure - not a praise:

The "nobles of the Children of Israel," on the other hand, were overhasty, strained their thoughts, and achieved apprehension, but only an imperfect one. "They saw the God of Israel, and under His feet etc." and not merely "They saw the God of Israel." For these words are solely intended to present a criticism of their act of seeing, not to describe the manner of their seeing. Thus they were solely blamed for the form that their apprehension took inasmuch as corporeality entered into it to some extent - this being necessitated by their overhasty rushing forward before they had reached perfection. They deserved "to perish." However, [Moshe], peace be upon him, interceded for them; and they were granted a reprieve until the time that they were burnt at Taveirah, whereas Nadav and Avinu where burnt in the Ohel Moed, as is stated in a correct tradition. This having happened to these men, it behooves us, all the more, as being inferior to them, and it behooves those who are inferior to us, to aim at and engage in perfecting our knowledge of preparatory matters and in achieving those premises that purify apprehension of its taint, which is error. It will then go forward to look upon the divine holy Presence. It is accordingly said: "Even the Kohanim who approach Hashem should be prepared, lest Hashem burst forth against them." Accordingly Shlomo has bidden the man who wishes to reach this rank to be most circumspect. He said warningly in parabolic language: "Guard your feet when you go to the house of God" (Koheles 4:17).

This is the type of distortion that the Bnei Kehas would be subject to if they saw the keilim. It's not that the "nobles of the Children of Israel" reached mistaken conclusions about Hashem. If you gave them a test on Hilchos Yesodei ha'Torah, they would all get 100%. Rather, as the Rambam explained, their apprehension of these abstract ideas became subtly tainted with corporeality.

It's one thing to know the correct ideas, but it's another thing for that knowledge to be real to the psyche. This "taint of corporeality" strengthens the veil (to borrow a mashal from the Rambam in Shemoneh Perakim, Perek 4) between our tzelem Elokim and Hashem. In perceptual terms, this "misperception" is more comparable to tinted glasses rather than a full-blown hallucination.

[1] Don Yitzchak Abravanel, Commentary on Sefer Bamidbar 4:20
[2] Rav Samson Raphael Hirsch, Commentary on Sefer Bamidbar 4:17
[3] Rabbeinu Moshe ben Maimon, Moreh ha'Nevuchim 1:5

Parashas Behaalosecha: The Non-Symbolic Trumpets

Parashas Behaalosecha: The Non-Symbolic Trumpets

This week's parashah features the unusually multifaceted mitzvah of the chatotzros (trumpets). This mitzvah has a number of functions. Here are the pesukim, with my own paragraph divisions between the categories of functions: 

Hashem spoke to Moshe, saying: "Make for yourself two silver trumpets - make them hammered out, and they shall be yours for the summoning of the assembly, and to cause the camp to journey. When they sound a tekiah (long blast) with [both of] them, the entire assembly shall assemble to you, to the entrance of the Tent of Meeting. If they sound a tekiah with one, the leaders shall assemble to you; to the entrance of the Tent of Meeting. When you sound teruah (short blasts), the camps resting to the east shall journey. When you sound teruah a second time, the camps resting to the south shall journey; teruah shall they sound for their journeys. When you gather together the congregation, you shall sound a tekiah but not a teruah. 

The sons of Aharon, the Kohanim, shall sound the trumpets, and it shall be for you an eternal decree for your generations. When you go to wage war in your Land against an enemy who oppresses you, you shall sound short blasts of the trumpets, and you shall be remembered before Hashem, your God, and you shall be saved from your enemies. 

On a day of your gladness, and on your festivals, and on your new moons, you shall sound the trumpets over your burnt-offerings, and over your feast peace-offerings; and they shall be a remembrance for you before your God; I am Hashem, your God.

The trumpets served four functions: (1) summoning the assembly and the leaders, (2) signaling the camps to move, (3) causing us to be remembered before Hashem at a time when we are oppressed or afflicted, and (4) accompanying the korbanos (offerings) on joyous holidays. The first two functions were only relevant when Bnei Yisrael were encamped in the Midbar (Wilderness). The second two functions apply for all generations, as long as the Mikdash (Temple) still stands. 

Two basic questions arise from these facts: 

1. Why are trumpets the instrument of choice? What is their significance? Moreover, why not use the Torah's other mitzvah instrument: the shofar? After all, the same types of blasts are sounded: tekiah, teruah, tekiah. Not only that, but in the Mikdash, a shofar accompanied the two trumpets during these blasts, so it's not as though the shofar is irrelevant here. 
2. What is the common denominator between these four functions? What do these four things have in common, such that they are unified by this mitzvah?

Now, it is tempting to answer question #1 by searching for some sort of symbolism in the trumpets and their blasts, and then use that symbolism to answer question #2. There are a number of details about the trumpets which lend themselves to this approach: the fact that they had to be hammered out of silver and no other type of metal, the fact that there can never be fewer than two trumpets and never more than 120, the fact that they were only sounded in the Mikdash, the fact that Moshe Rabbeinu made the first set of trumpets and no one else was permitted to use them - even to the point where they were put into genizah when Moshe died - etc. etc.

That is certainly a fine approach, and I have no doubt that it can yield good results. However, I would like to share a simpler approach which is often overlooked, due to its simplicity.

The Sefer ha'Chinuch explains:

At the root of this precept lies the reason that at the time of a korban they had to intensely focus their thoughts on its purpose, for as is it is known, it could become disqualified through certain specific thoughts. Moreover, an offering required perfect concentration of intention before the Lord of all, Who commanded us about it. Similarly, at a time of trouble, a man needs great concentration when he pleads before his Creator that He should have mercy on him and rescue him from his misfortune. Therefore they were commanded about sounding the trumpets at these times. For man, insofar as he is a physical being, requires a great arousal to matters. For human nature, with nothing to arouse it, will remain asleep. And nothing will stir him like the sounds of melody - it is a known matter - and especially trumpets, the blast of which is the strongest sound among all musical instruments. 

And there is another benefit to be found in the blast of the trumpets, as it would seem, apart from the arousal to proper intention. For by the force of the sounds, a man will remove from his heart the thought of other affairs of the world, and he will pay attention at that time to nothing but the matter of the offering. But why should I go on at length, when this is evident to anyone who gives ear to hear trumpets and the peal of the shofar with proper intention? 

See what I mean by "simple"? The Sefer ha'Chinuch's answer to the first question (Why trumpets?) is "because trumpets are loud, and they help you focus." His answer to the second question (What do these functions have in common?) is "they all require focus." (Technically, he didn't explain the two Midbar functions, but it is reasonable to assume that he would apply his explanation there as well.)

This explanation of the trumpets certainly isn't glamorous, but it is conservative and cogent. It explains the reason for the mitzvos without positing anything other than what the facts, themselves, suggest. It eschews the perils of metaphor and symbolism-speculation. Last but not least, it helps us to understand the mitzvah on its most basic level, which is a necessary step before moving on to a more advanced understanding. 

In my opinion, the Sefer ha'Chinuch's explanation here should serve as a paradigm for analyzing the reasons for all mitzvos. Start with the basic structure of the mitzvah and develop a theory from the bottom and up, making the minimum number of assumptions possible. The navi's admonition to "walk humbly with your God" (Michah 6:8) applies as much to methodology in learning as it does to life.