Bamidbar
Book 4: Numbers


NASO - RASHI COMMENTARY


Chapter 04 - Rashi

Verse 22: Take the count of the sons of Gershon, as well.

Just as I commanded you1 2 concerning the sons of Kehos, to determine how many have reached the working category.3

Verse 25: The tapestries of the Mishkon.

The ten4 lower ones.5

And the Tent of Meeting.

The goats' hair tapestries, made as a tent6 over it (the Mishkon).

Its covering.

The red dyed rams' skins.7

The screen for the entrance.

The eastern curtain.8

Verse 26: Which are over the Mishkon.

As if it had said, "The curtains and screen of the courtyard enclosure which protect and guard over the Mishkon9 and the copper altar10 on all sides."

And all that will be given [lit. made] to them.

As Targum [Onkelos] translates, "all that will be given11 to them" ---to the sons of Gershon.

Verse 27: By instruction of Aharon and [one of] his sons.

Which of his sons is appointed over them? Under the supervision of Isamar, son of Aharon, the kohein.12

Verse 32: Their stakes and ropes.

Of the pillars, since the the stakes and ropes of the curtains were in the load of the sons of Gershon.13 There were stakes and ropes at the bottom of the tapestries and curtains, so that the wind would not lift them;14 and there were stakes and ropes for the pillars,15 on all sides, from which to hang the curtains, by their upper border, with bars and rods,16 as is taught in [the Beraysa of] the work of the Mishkon.17

Verse 47: The service of service.

This refers to the song of the cymbals and the harps, which is service for another service.18

And the service of carrying.

As the phrase indicates.19

Verse 49: And they were counted, as Ad-noy commanded Moshe.20

Those counted were, as commanded, from the ages of thirty to fifty,21


Chapter 05 - Rashi

Verse 2: Command Bnei Yisroel.

This parshah22 was said23 on the day24 the Mishkon was erected.25  26 Eight parshiyos were said on that day,27 as is stated in Tractate Gittin, perek Hanizakin.28

They must expel from the camp.

There were three camps when they rested: Within the curtains was the camp of the Shechinah; the surrounding Levite encampment, as stated expressly in the parshah of Bemidbar Sinai,29 was the camp of the Levites; from there to the end of the encampment of the banners, in all the four directions, was the camp of the Israelites.30 The metzoro31 was sent out of all of them. The zav32 was permitted in the camp of the Israelites, but expelled from the [other] two. A person defiled by the dead33 was permitted even among the [encampment of] the Levites, being expelled only from the encampment of the Shechinah. All this, the Rabbis derive from Scriptural passages in Maseches Pesachim.34

Defiled by a [departed] soul.

[Onkelos renders] {Hebrew Ref} , ("who were defiled by the bones of a human soul.") In my opinion, the word35 means "human bones" in Aramaic. There are many [examples] in Bereishis Rabbah,36 " {Hebrew Ref} " {Hebrew Ref} ---may [his] "bones" be crushed.37

Verse 6: Acting treacherously against Ad-noy.

Scripture now reiterates the parshah of the thief who swears falsely, previously stated in the Portion of Vayikra,38 "[If a person sins] ... and acts treacherously against G-d, lying to his fellow ... ." It is repeated here for the sake of two innovations. Firstly, Scripture writes "And they confess ... [their sin],"39 teaching that he (the thief) is not required to pay the fifth40 and bring the asham (guilt-offering)41 when convicted by the testimony of witnesses, unless he confesses to the act. And secondly, [to teach] that property stolen from a proselyte must be given to the kohanim.42

Verse 7: Principal amount of his guilt.

This is the principal [payment] concerning which43 he took the oath.44

To whom he is indebted.

To the one to whom he is liable.45

Verse 8: But if the man has no redeemer.

As the claimant died who put him (the thief) to the oath--- without heirs.46

To whom the debt may be returned.

When he (the thief) recants and confesses to his crime.47 The Rabbis remark, 'Is there anyone in Yisroel without redeemers, whether a son, brother, or paternal blood relation [branching] upward to [the patriarch] Yaakov? But [this refers to] a proselyte48 who died without heirs.49

The debt being returned.

This is the principal and the fifth thereof.50

To Ad-noy, [then] to the kohein.

G-d takes possession of it, then gives it to the kohein51 [serving]52 in that watch.53

Besides the ram of forgiveness.

Mentioned54 in Vayikra,55 which he is required56 to bring.

Verse 9: Every terumah-gift, etc.

R' Yishmael said, "Is terumah-gift brought57 to the kohein? Does he not seek it, himself,58 in the granary? Then why does the Torah state, ' ... which they bring to the kohein?' These are the bikurim-gifts,59 about which it is stated,60 '[ ... the first fruits of your land] must be brought to the House61 of Ad-noy, your G-d.' But one does not know what must be done with them. The Torah therefore states, ' ... to the kohein, it shall belong to him.' Scripture teaches, concerning the bikurim-gifts, that they must be given to the kohein.62

Verse 10: A man's sacred objects shall be his.

Since the priestly and Levite gifts63 are mandated, one might assume that they may confiscate them forcefully. The Torah therefore teaches that "A man's sacred objects shall be his," informing [us] that the executory benefits belong to the [original Israelite] owner.64 Many other homiletical interpretations are offered by Sifri.65 Midrash Aggadah [states],66 "A man's sacred objects shall be his" [states]: If someone withholds his tithes, and refuses to give them,67 [then] 68 "[they shall] be his"---the tithes. Ultimately, his land will yield only one tenth of its normal produce.

Whatever a man gives to the kohein [lit. A man who gives to the kohein].

The proper gifts.

Shall be his.

Great riches.69

Verse 12: If any man's wife goes astray.

What is written [immediately] above this subject?70 "A man's sacred objects shall be his." (v. 10) [This implies that] If you withhold the kohein's gifts,71 then by your life! You will find it necessary to visit him, to bring the sotah to him.72

Any man [lit. A man, a man].

This teaches that she is doubly treacherous; against the "man of warfare" on high,73 and her husband [lit. "man"] below.74

[If any man's] wife goes astray.

Our Rabbis teach75: Adulterers do not commit adultery unless they are imbued with the spirit of foolishness, as it is written {Hebrew Ref} [lit. acts foolishly]. and it is written,76 "the adulterer lacks reason": The simple explanation of the verse is, "[If any man's wife] turns aside77 from the ways of modesty78  79" and arouses his suspicion,80 as in "turn aside from him, and pass by,"81 "let your heart not turn to her ways.82

And acts treacherously toward him.

What is the treachery?83 A man laid with her.84

Verse 13: And a man has lain.

This excludes a minor85 and a non-human.86

With her.

Laying with her disqualifies her.87 but not laying with her sister88 (as in the incident of two sisters who resembled one another).

But it was hidden from her husband's eyes.

This89 excludes a blind man.90 Therefore, if he (the husband) saw [the adultery] and feigned ignorance,91 the [bitter] waters do not test her.

She was concealed.

Long enough92 to have been defiled by intercourse.93

There is no witness against her.

But if even one witness94 testified that she was defiled [by intercourse], she did not drink [the bitter waters].

There is no witness against her.

To the defilement,95 but there are witnesses to the concealment.96

Seized forcibly.

Ravished,97 as in, "... siezed her forcibly and laid with her."98

Verse 14: Comes upon him.

Before the concealment.99

A spirit of jealousy, and he is jealous.

The Rabbis100 interpret this as "warning." He warns her not to be alone with a certain man,

And she was defiled. Or, comes upon him ... etc.

As if it had said, 'he warned her and she ignored the warning, but it is not known whether or not she was defiled.'101

Verse 15: flour.

But not of fine flour.102

Barley.

But not wheat. [Because] she acted like an animal, her offering consists of animal feed.103

He shall not pour oil over it.

So that her offering may not be resplendent.104 for, [olive] oil is identified as light,105 while she acted in darkness.106

He shall not put frankincense on it.

The matriarchs are called "frankincense," as it is said,107 "... and to the hill of frankincense," but she departed from their ways.108

For it is a meal-offering of jealousy.

This meal. "Meal" is masculine.109

A meal-offering of jealousy110 (wrath).

She arouses a double wrath against her; the wrath of the Supreme Omnipresent Being, and the wrath of her husband.111

Verse 17: Sanctified waters.

Sanctified in the wash basin.112 Because the wash basin was made from the copper of the "multitude mirrors,"113 while this [sotah] departed from their ways. They had relations with their husbands in Egypt beneath the apple tree,114 but this [sotah] corrupted herself with a stranger--- let her be tested by it (the wash basin).115

In a clay utensil.

She served the adulterer excellent wine in superb goblets--- therefore, let her drink the bitter water in a wretched clay cup.116

Verse 18: The kohein shall station ... etc.,

Has it not already said, '..and station her before Ad-noy'? (V. 16) But, they moved her from place to place117 to exhaust her, so that she might lose her composure and confess.118

Expose.

He disentangles the plaits of her hair,119 to humiliate her. From this we derive that, for daughters of Yisroel, a bared head is debasing.120

Before Ad-noy.

At the Nikanor121 gate.122 This was the eastern gateway to the [Temple] courtyard, the route by which everyone entered.123

And place, on her palms.

To exhaust her,124 [in the hope] that she might lose her composure and confess, so that the Sacred Name not be erased in the water.

The bitter.

Because of their aftermath,125 when they are bitter to her.126

Lethal

Which eliminate her from the world, like the phrase, "... lethal thornbush."127 But it is inappropriate to translate "accursed waters," as they are sacred [v.17]. And Scripture does not write {Hebrew Ref} ,128 but {Hebrew Ref} 129---affecting others. Even Onkelos did not translate {Hebrew Ref} , "accursed," but {Hebrew Ref} , "curse causing"--- they reveal the curse in the body of this [sotah].

Verse 19: Shall place her under oath...etc.

What is the oath?130 'If no [man] laid [with you], be absolved but if he laid [with you], may you choke'! A negative statement expresses, by implication, its positive converse ,131 but we are commanded132 to open capital cases with the presumption of innocence.133

Verse 20: If you have gone astray.

{Hebrew Ref} is used in the sense of "if."134

Verse 21: With the oath of accursedness.

The oath which contains the curse.

Ad-noy shall make you a curse:

Everyone will curse through you: 'May [a curse] befall you the way it befell so-and-so.'135

And an oath.

Everyone will swear through you: 'If [my oath is] not [true], may [disaster] happen to me the way it happened to so-and-so. Similarly, it says,136 "you will leave your names [to be used] as an oath by My chosen." ---the virtuous swear by the punishment of the wicked. Similarly, with regard to blessings, "and through you will be blessed ... etc.,137 "through you shall [the People of] Yisroel bless,138 saying..."139

Your thigh.

In the curse, the thigh precedes the abdomen,140 because her transgression began there.141

Swell.

As Targum [Onkelos] translates, "swollen."

Verse 22: To swell the abdomen.

[ {Hebrew Ref} is] like {Hebrew Ref} , "to cause the abdomen to swell." This is the function of the {Hebrew Ref} when it vocalizes the {Hebrew Ref} .142 Similarly, {Hebrew Ref} ,143 ("to lead them on the way,") {Hebrew Ref} 144 ("to show you the way in which to go.") Similarly,145 {Hebrew Ref} ("to cause the thigh to collapse"). The waters swell the abdomen and collapse the thigh.

To swell the abdomen and collapse the thigh.

The abdomen and thigh of the adulterer, or perhaps it refers only to the adulteress? When Scripture says, "... your thigh to collapse and abdomen to swell,"146 the [punishment of the] adulteress has been stated.147

Amein, Amein.

[This is] The acceptance of the oath.148 Amein for the curse, Amein for the oath. Amein if [I strayed] from this husband,149 Amein if [I strayed] from a different husband. Amein that I did not stray150 [when] betrothed, married, levirately engaged or taken to his home.151

Verse 24: He shall have the woman drink.

It was not done in this order, as he brought her offering first.152 But Scripture informs you that when he does give her the waters, they will penetrate her with bitterness.153 Since it [merely] says "abdomen" and "thigh," how do we know the rest of the body [is affected]? The Torah states "and [the waters] shall enter her," completely. If so, why does the Torah say "abdomen" and "thigh"? Since they began the transgression, the punishment began with them.

To become bitter.

They will be harmful and bitter for her.154

Verse 25: And shall wave.

He moves it forward, back, up, and down.155 She, too,156 waves with him, with her hand above the hand of the kohein.

And bring it.

This refers to placing it157 at the southwest corner of the altar before taking the handful, like the other minchah-offerings.158

Verse 26: Its commemoration.

This is the handful. Through its burning, the mincha-offering is remembered on high. (Sifri, 5:72.)

Verse 27: He shall make her drink the water.

[This is written] to add159 that if she said, "I will not drink" after the scroll was erased,160 we coerce her, forcing her to drink against her will,161 unless she says "I am defiled."162

Her abdomen will swell.

Although, in the curse,163 Scripture mentions the thigh first,164 the water tested her just the way it entered her.165

The woman will be a curse.

As I explained,166 everyone will use her to curse.

Among her people.

There is a difference between a person disgraced among those who know her, and a person disgraced among those who do not know her.167

Verse 28: But if the woman was not defiled.

During this concealment.168

And is pure.

From any other place.169

She will be cleansed.

Of the lethal waters.170 Furthermore,171 "she will bear seed"--- if she suffered during childbirth, her labor will now be painless. If she gave birth to swarthy [babies], they will now be light.172

Verse 30: If (lit., or) [he is] a man.

As in, "If it was known."173 As if it had said, "If he is a vengeful man, and, therefore, he shall have the woman stand."174

Verse 31: The man is cleansed of sin.

If the water affected her, let him not be tormented saying: "I was responsible for her death." He is cleansed from punishment. Another interpretation: After he (the kohein) causes her to drink, she is permitted to be with him (her husband), and he is cleansed175 of sin. For, the [untested] sotah is forbidden to [have intimate relations with] her husband.176


Chapter 06 - Rashi

Verse 2: If ... sets apart.

Sets [himself] apart. Why is the chapter of the nazirite placed next to the chapter of the sotah?177 To tell you that whoever observes a sotah in her decadence178 should take the nazirite vow against wine, which leads to promiscuity.179

A nazirite vow.

{Hebrew Ref} always indicates abstinence. Here, too, he abstains from wine.180

To set [himself] apart for Ad-noy.

To separate himself from wine for the sake of heaven.

Verse 3: From new or old [intoxicating] wine.

As Targum [Onkelos] translates; "from new wine or old": Wine intoxicates when aged.

Anything steeped in grapes.

The word [ {Hebrew Ref} ] denotes adding color to water, or any beverage. In the Mishnaic idiom, there are many [examples]: 'One does not steep ink or dye',181 'If a nazirite steeped his bread in wine'.182

Verse 4: Seeds.

These are the kernels.

Skin.

These are the outer shells in which the seeds are [held] like183 the tongue of a bell.184

Verse 5: He shall be sacred.

His hair,185 for186 growing the growth of hair on his head.187

Long.

This is vocalized with a small patach (segol), even though it is attached to "the hair of his head"--- the growth of hair. The meaning of {Hebrew Ref} is "growth of hair." Similarly, "He (the kohein gadol) shall not permit the growth of hair on his head."188 It is not considered a {Hebrew Ref} (growth) [if uncut] less than thirty days.189

Verse 8: All the days of his separation, he is sacred.

This refers to personal sanctity,190 from defilement [by contact] with the dead.191

Verse 9: Suddenly.

This refers to the unavoidable.

[Or] unexpectedly.

This refers to the unintentional.192 Some say {Hebrew Ref} is a single statement,193 [meaning] "a sudden incident."194

If someone died near him.

In the tent where he was.

On the day of his purification.

On the day when he is sprinkled. Or, perhaps only the eighth [day], when he is completely purified?195 The Torah therefore states, "on the seventh day." If the seventh, perhaps even if he was not sprinkled?196 The Torah therefore states, "on the day of his purification."197

Verse 10: On the eighth day he shall take two turtledoves.

This excludes the seventh [day]. Or perhaps it is intended to exclude the ninth [day]? [Scripture] designated a time for the offerings,198 and designated a time for those who bring them.199 Just as the offerings are sanctioned on the eighth, and from the eighth and onward, so [are] those who bring them [sanctioned] on the eighth, and from the eighth and onward.200

Verse 11: From his sin [of contact] with a [departed] soul.

He was negligent about defilement with the dead. R' Elazar Hakapar says, [the sin was] that he inflicted suffering on himself201 by abstaining from wine.202

He shall sanctify his head.

By beginning, again, his nazirite counting.

Verse 12: He shall set apart, for Ad-noy, his nazarite days.

He shall repeat the count of his nazarite days as [counted] originally.

The first days shall elapse.

Be discounted.

Verse 13: He shall bring himself [lit. him].

He shall bring himself. This is one of the three usages of {Hebrew Ref} , (literally, "him"), which R' Yishmael explained this way. Similarly, "They will burden them with sin and guilt. ---themselves."203 Similarly, "He (Moshe) buried {Hebrew Ref} (lit. him) in the valley." 204 He buried himself.205

Verse 15: And their meal-offerings and libations.

Of the burnt-offering and the peace-offering.206 Because they were included in a group,207 but then distinguished innovatively, requiring bread,208 Scripture reinstates them into the group,209 [stating] that they require libations, following the rule of all burnt and peace-offerings.210

Matzoh loaves [mixed with oil] and matzoh wafers.

Ten of each kind.

Verse 17: A peace-offering for Ad-noy, along with the basket of matzos.

He shall slaughter211 the peace-offering with the intent to sanctify212 the bread.

His meal-offering and libation.

The ram's.213

Verse 18: The Nazir shall shave at the entrance to the Tent of Meeting.

Perhaps he shaves in the courtyard?214 But this would be grossly disrepectful.215 Rather, the Nazir shall shave after the slaughter of the shelamim, concerning which is written216 "... and slaughter, it [the peace-offering] at the entrance to the Tent of Meeting."217

Which is under the peace-offering sacrifice.

Underneath the pot218 in which he cooks it. Because the Nazir's peace-offerings were cooked in the courtyard,219 since the kohein had to remove the foreleg after it was cooked220 and wave it before G-d.221

Verse 19: The cooked foreleg.

After it was cooked.222

Verse 20: It is consecrated to the kohein.

The loaf, wafer, and foreleg223 are terumah-gifts224 to the kohein.

Besides the breast of the wave-offering.

Besides225 the breast and the shoulder that are due to him from all peace-offerings,226  227 there is added to the nazirite peace-offerings, this foreleg. Because the nazirite peace-offerings were included in a group,228 but then distinguished innovatively, for the consecration of the foreleg,229 Scripture must reinstate them into the group230 and deal, also, with the breast and shoulder.231

Verse 21: Aside from what he can afford to bring.

If he said, "I am hereby a Nazir with the stipulation to shave [my hair] relative to a hundred burnt-offerings and a hundred peace-offerings," [his vow is effective].232 According to his vow, that he vows, so shall he fulfill.

Added ... Beyond his nazirite laws. Beyond the nazirite laws. He may increase, but not reduce. If he said, "I am hereby a nazirite five times [consecutively], with the stipulation to shave [my hair] relative to these three animals," I do not read, concerning him, "whatever he vows, so233 shall he do."234

Verse 23: Saying.

Like {Hebrew Ref} ,235 "remembering," {Hebrew Ref} , 236 "keeping." in Old French, "disant"---gerund.237

Saying to them.

So that they all hear.238 239

Saying.

[ {Hebrew Ref} is] Full.240 Do not bless them with haste and rushing, but with concentration and a whole heart.241

Verse 24: May ... bless you.

May your possessions be blessed.

And protect you.

From thieves descending on you for your money. A person who presents a gift to his servant is unable to protect him from everybody, so if bandits descend on him and take it from him, what benefit does he have from the gift? But the Holy One, Blessed is He, is both giver and protector.242 There are many homiletic interpretations in Sifri.

Verse 25: May Ad-noy cause His countenance to shine upon you.

May he show you a joyous, radiant countenance.

And favor you.

May he grant you favor.243

Verse 26: May Ad-noy lift his face to you.

May he subdue his anger.244

They shall bestow My Name.

They shall bless them with the explicit Name [of G-d].245

And I will bless them.

The Israelites. I will concur with [the blessing of] the kohanim. Another interpretation [of] "And I will bless them"---The kohanim.246


Chapter 07 - Rashi

Verse 1: It came to pass, on the day Moshe finished.

The text reads {Hebrew Ref} .247 On the day that the Mishkon was erected, the Israelites were like a {Hebrew Ref} --- a bride entering the wedding canopy.248

Moshe finished.

Bezalel, Aholiav, and all the wise---hearted men constructed the Mishkon, yet Scripture credits it to Moshe,249 because he utterly dedicated himself to it, observing the structural design of each object as shown to him on the mountain (Sinai)250 in order to instruct the artisans, without making a single error in design. We find a similarity with regard to [king] David, because he utterly dedicated himself to the construction of the Beis Ha Mikdash--- as it is said: "Remember, Ad-noy, unto David all his afflictions; how he swore to Ad-noy ... etc.251 it was, therefore, called by his name, as it is said:252 "Observe your House, David."253

[On the day] Moshe finished erecting.

It does not say, "On the day [Moshe] erected ..."254 This teaches that throughout the seven days of installation Moshe erected and dismantled it, and on that day, he erected it without dismantling it. This is why it says, "On the day Moshe finished erecting"--- that day his erecting ended. It was the first of the month of Nisan.255 On the second, the [red] cow was burned,256 on the third, they sprinkled with the first sprinkling,257 and on the seventh, [after having been sprinkled again] they were shaven.258

Verse 2: They were the leaders of the tribes.

They were officers over them in Egypt, and were beaten because of them, as it is said: "And the officers of the Israelites were beaten,259 etc."

They stood by during the counting.

They stood with Moshe and Aharon when they counted [Bnei] Yisroel, as it is said, "with you [Moshe and Aharon], shall be..."260

Verse 3: Six covered wagons.

{Hebrew Ref} can only mean "covered." Similarly, "[They will bring your brothers from all the nations ... with horses and chariots] {Hebrew Ref} ," "in covered wagons and on mules . .."261 Covered wagons are called {Hebrew Ref} .262 [Some interpret {Hebrew Ref} in the sense of {Hebrew Ref} , ("The finest in Israel."263) They (the wagons) were fine looking.]

They placed them before the Mishkon.

Because Moshe did not accept [the gift] from their hands until [so] instructed by the omnipresent [G-d.]264 R' Noson said, "Why did the leaders see fit to contribute here at the outset, but for the materials of the Mishkon, they did not contribute at the outset? Because the leaders said as follows: "Let the community contribute as they wish, and any shortfall, we will furnish." But when they saw that the community had supplied everything, as it is said, "the material was sufficient,"265 they said, "Now what can we do"? They brought the onyx stones, and the stones set into the ephod and breastplate. This is why they contributed here at the outset.266

Verse 7: According to their work.

The load of the sons of Gershon was lighter than that of the sons of Merori, who carried the planks, pillars, and sockets.267

Verse 9: Because the sacred work was [incumbent] on them.

The carrying of sacred objects---the ark, table, etc.268 Therefore, "they had to carry [them] on their shoulders."

Verse 10: The leaders brought forward the [offerings for] the consecration of the altar.

After they contributed the wagons and cattle to carry the Mishkon, they were ennobled to contribute the offerings for the altar to consecrate it.

The leaders placed their offering before the altar.

Because Moshe did not accept [the gift] from their hands until [so] instructed by the Almighty.269

Verse 11: They shall bring forth their offering for the dedication of the altar.

But Moshe still did not know how they were to bring the offerings ---whether in order of their birth, or in order of the traveling270--- until the Holy One, Blessed is He, told him that they should bring the offerings according to the traveling, each in his day.271

On the first day.

That day took ten crowns272; [it fell on] the first [day] of creation, first of the leaders, etc.,273 as recorded in Seder Olam.274

Of the tribe of Yehudah.

Scripture establishes his tribal kinship; but not that he solicited [payment] from his tribe and then brought [the offering]. But perhaps I should say {Hebrew Ref} , "for the tribe of Yehudah,"275 [teaching] that he solicited payment from his tribe and then brought [the offering]? The Torah therefore teaches "this is Nachshon's offering." He brought his own.276

Verse 13: Both were filled with fine flour.

As a voluntary meal-offering.277

Verse 14: [Of] ten gold [shekolim].

As Targum [Onkelos] interprets, the weight of ten shekolim278 by the Sanctuary standard279 was in it.

Filled with incense.

We do not find incense [brought] by an individual,280 nor [brought] on the outer altar,281 except for this one alone. This was a temporary injunction.282

Verse 15: One [young] bull.

The best of its herd.283

Verse 16: One he-goat as a sin-offering.

To atone for [defilement by passing over] the grave of the abyss284 ---[for] indefinite285 defilement.286

18--19: Nesanel the son of Tzu'ar brought forward--- he brought forward his offering.

What does the Torah teach [by saying] "he brought forward" with respect to the tribe of Yissachar, without having said it with respect to all the [other] tribes? Because Reuven287 came with a complaint, saying 'Enough that Yehudah preceded me! Let me bring my offering after him.' Moshe said to him, By the Almighty 'It was told to me that they should bring the offerings in the order of the journeys, according to their banners.' This is why it says {Hebrew Ref} " {Hebrew Ref} ," without the "yud," inferring {Hebrew Ref} , "you shall bring forward!"---the imperative usage,288 since Moshe was commanded by the Almighty, " {Hebrew Ref} ." What is [the inference of] "[Nesanel] brought forward," ["he brought forward"] twice? Because there were two reasons by which he merited bringing his offering second among the tribes. One, because of their (his tribe's) knowledge of Torah, as it is said, "From the sons of Yissachar, of sagacious, timely knowledge."289 And one, because they advised the leaders to donate these offerings.290 In R' Moshe Hadarshan's commentary I found: "R' Pinchos ben Yair said: 'Nesanel the son of Tzu'ar offered this advice.'  "

Verse 19: Silver tray.

Its letters are numerically equivalent to 930, corresponding291 to the years of Adam.292  293

Its weight was one hundred thirty [shekolim].

Alluding that when he (Adam) fathered progeny to sustain the world, he was one hundred thirty years old, as it is said: "Adam lived one hundred thirty years, and fathered ... etc."294

One silver bowl.

The numerical value is 520, alluding to Noach, who fathered his progeny at the age of 500,295 and alluding to the 20 years by which the decree for the flood preceded his progeny, as I explained [the verse] "His days shall be a hundred and twenty years."296 This is why it says {Hebrew Ref} , but does not say {Hebrew Ref} , as it says concerning the tray297--- to teach that the letters of {Hebrew Ref} are also included in the calculation.

Seventy shekolim.

Corresponding to the 70 nations298 which emerged from his (Noach's) sons.299

Verse 20: One spoon (lit. hand).

Corresponding to the Torah, which was given from the hand of the Holy One, Blessed is He.300

Ten gold [shekolim]

Corresponding to the ten commandments.301

Filled with incense.

The numerical value of {Hebrew Ref} , is 613, corresponding to the 613 commandments--- provided you convert the {Hebrew Ref} into a {Hebrew Ref} , by using302 {Hebrew Ref} .303

Verse 21: One [young] bull.

Corresponding to Avraham, concerning whom it is said: "He took a young bull."304 305

One ram.

Corresponding to Yitzchok, "He took the ram."306

One [yearling] sheep.

Corresponding to Yaakov: "Yaakov separated the sheep."307

Verse 22: Goat.

To atone for the sale of Yoseif, concerning whom it is said: "They slaughtered a goat."308

Verse 23: For the peace-offering sacrifice, two oxen.

Corresponding to Moshe and Aharon, who made peace between the Israelites and their Father in heaven.

Rams, goats, sheep.

Three species, corresponding to kohanim, Levites and Israelites, and corresponding to the Torah, the Prophets, and the Sacred Scripture. Three fives, corresponding to the five chumashim [of the Torah], to the five commandments written on the one tablet, and five commandments written on the other.309 Until here, [my remarks are] from the commentary of R' Moshe Hadarshan.

Verse 24: On the third day, the leader etc.

On the third day, the leader who brought the offering was from the sons of Zevulun, and so with all of them. But with Nesanel, concerning whom it is said, "Nesanel brought forth," the proper succeeding words are "leader of Yissachar,"310 since it has already mentioned his name and that he brought.311 With the others, about whom it does not say "he brought," the proper words are these: "the leader of the children of so-and-so," that day, the leader who brought was from the tribe of so-and-so.

Verse 84: On the day it was anointed.

On the very day it was anointed, he (each leader) brought the offering. Then how do I justify "after it was anointed"?312 [To teach] That it was anointed first, and then he brought the offering. But, perhaps "after it was anointed" [means] after a time, and "on the day it was anointed" merely teaches that it was anointed by day?313 When it says "on the day they were anointed,"314 we learn that it was anointed by day. Then why does the Torah write "on the day it was anointed"? On the day it was anointed, he brought the offering.315

Twelve silver trays.

These were the very ones that were donated, none316 were disqualified.317

Verse 85: One hundred thirty [shekolim was the weight of] each tray.

Why does the Torah say this? Because it said "one hundred thirty [shekolim was] its weight,"318 but does not explain by which shekel standard.319 Therefore, Scripture repeats it here, and includes everything--- "all the silver of the vessels"--- in the shekel of the sacred standard.320

All the silver vessels, etc.

This teaches you that the Sanctuary vessels were weighed with precision. Whether weighed individually or collectively, there was neither excess nor shortfall.321 322

Verse 86: Twelve golden spoons.

Why is this said? Because it says, "one spoon of ten gold,"323 [meaning] it was golden, and it weighed ten silver shekolim.324 But perhaps [it means] one silver spoon, weighing ten golden shekolim325--- and the golden shekolim are not the same weight as the silver ones?326--- The Torah therefore writes "golden spoons"327--- they (the spoons)328 were gold.329

Verse 89: When Moshe would enter.

When two passages conflict, a third decides between them.330 One passage says: "G-d spoke to him from the Tent of Meeting"331 ---this was outside the paroches partition.332 And one passage says: "I will speak to you from above the cover [of the Ark]."333 This [passage] comes and decides between them. Moshe came to the Tent of Meeting. There he heard the Voice coming from above the cover between the two cherubs. The Voice emanated from heaven to the space between the two cherubs, and from there to the Tent of Meeting.334

He would hear the Voice.

Perhaps the Voice was low (of a lesser degree)? The Torah therefore writes {Hebrew Ref} , "the Voice"335--- the Voice spoken to him at Sinai.336 But when it reached the doorway, it ceased, and did not go out of the tent.337

Being spoken.

As being spoken unto Itself. It is respectful to the One above to speak thusly. He was speaking to Himself, and Moshe was listening in.

He spoke to him.

This excludes Aharon from the communications.338


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