“The one who presented his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah” (Numbers 7:12). “The one who presented his offering on the first day was Naḥshon…” That is what is written: “Show Your favor to Zion…. Then You will delight in righteous offerings…” (Psalms 51:20–21). Because in the wilderness, with the establishment of the Tabernacle, they presented only a bit for the dedication of the altar, just as it says: “His offering: One silver dish…one ladle…one bull…one goat…and for the peace offering…” (Numbers 7:13–17). That was the entire offering. To what is the matter comparable? It is to a king who set out on the way and they would bring before him a meal suitable for the way and suitable for the inn. The king said to them: ‘Am I not the king? Do I not rule the kingdom?’1Why such a small offering at the consecration of the Tabernacle? They said to him: ‘Our lord, we are on the way, and what we brought before you is suitable for the way and the inn. When you enter the province and enter your palace, you will see the extent to which we will honor you.’ So, when the Tabernacle was established, the princes presented to Him a gift and an offering: A dish, a basin, and a ladle; “one bull…, a goat…, and for the peace offering….” The Holy One blessed be He said to them: ‘Is this in keeping with My honor?’ They said to Him: ‘Master of the universe, we are located in the wilderness, and in accordance with the conditions in the wilderness, we have presented before You. When You enter Your palace, you will see how many offerings and how many bulls we will sacrifice before you.’ That is what is written: “Show Your favor to Zion; build the walls of Jerusalem. Then You will delight in righteous offerings…then will be offered on Your altar young bulls” (Psalms 51:20–21) – and not [only] one bull. Likewise, you find regarding Solomon, who built the Temple and sought to sacrifice for the dedication of the Temple. See what is written there: “Solomon slaughtered the peace offering [that he slaughtered to the Lord, twenty-two thousand oxen and one hundred and twenty thousand sheep. The king and all the children of Israel dedicated the House of the Lord]” (I Kings 8:63). Likewise, in the days of Ezra: “They presented for the dedication of this House of God one hundred bulls, [two hundred rams, four hundred lambs, and twelve goats as a sin offering for all Israel…]” (Ezra 6:17). That is “Show Your favor to Zion…. Then You will delight….” (Psalms 51:20–21).
“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes.2Animal tithes. Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel. Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. 3This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them.4Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5).5Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated. Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future. How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25).6It subsequently says: “The first to Zion, behold, here it is, and to Jerusalem I will provide a herald” (Isaiah 41:27). Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…” Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu]7This is based on the word aḥ, meaning fireplace. on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18). “I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk.8This is based on the continuation of the verse: “I drank my wine with my milk” (Song of Songs 5:1) Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis]9This is a term that is also applied to wine. and the hills will flow with milk” (Joel 4:18). “Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages. Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket10A small door. and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’ Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord Godwalking about in the garden with the day breeze” (Genesis 3:8). Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34). “I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru]11Literally, became intoxicated. by their trouble. Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’12Give it to the one responsible for providing the king’s food on that day. Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.” Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish.13This is a reference to three things which were performed inappropriately, which are mentioned later (Matnot Kehuna). The king extended his hand and all of them extended their hands.14They extended their hands to take a portion from the plate. Had the king withdrawn his hand, all of them would have withdrawn their hands. Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’ Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.
“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming,15By Sennacherib (see Isaiah 37:17). so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15)16See the Alshikh on the verse.; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29).17In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question. Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose,18This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God. and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav].19This is a euphemism for their male organs. “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth,20Tavor and Carmel are mountains. See Bereshit Rabba 99:1. haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”
“Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem.21This is a reference to Shem’s court. Tamar’s father, Shem son of Noah, was no longer alive, but his court continued to function. Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29). That is why it says: “God is known in Judah…” Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth. He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him. Why was he not cast into the fiery furnace? It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might. Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst. “I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10). That is, “God is known in Judah.” Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”? It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7). “His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal. If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall. This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad. He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’ He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.” What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot].22Meaning, ma - what are these severe punishments? lo mot - the letters that spell mot (mem, vav, tav) can also be read mavet, meaning death. Thus, the response to the question, ma, is lo mavet - the death is for them, not for you. Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’ So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14). That is, “His name is great in Israel.” Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He? It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36).23He prayed at the time of the afternoon offering. “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer.24Genesis 19:27 states that Abraham went in the morning to the place where he had stood before God. From that verse we learn (Brachot 26b) that Abraham founded the morning service. Since the verse refers to the place in which he had stood before God, it is presumably referring to Genesis 18:23, where he is described as approaching God to plead for Sodom. The presumption is that this took place at the time of the regular prayer, namely, in the morning. “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2). That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.” “God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19). “I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17). “God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’ Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15). That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.”
“Was [vayhi].” Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: Every place that vayhi is stated, it is trouble or joy; if it is trouble, it is unparalleled trouble, if it is joy, it is unparalleled joy. Rabbi Shmuel bat Naḥman came and made a distinction: Every place thay vayhi is stated it is trouble, [every place that] vehaya [is stated, it is] joy. They raised an objection to him: But is it not written: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: ‘That, too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda ben Rabbi Simon said: That light that the Holy One blessed be He created on the first day, a person could look and see from one end of the world to the other end. When the Holy One blessed be He saw the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, He stood and sequestered it, and designated it for the righteous in the future, as it is stated: “But the path of the righteous is like a radiant light, growing brighter until noon”’ (Proverbs 4:18). They raised an objection to him: “It was [vayhi] evening; it was [vayhi] morning, one day” (Genesis 1:5). He said to them: ‘That, too, is not joy, as everything created on the first day is destined to erode, as it is stated: “For the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will remain unbroken”’ (Isaiah 51:6). They raised an objection to him: All the instances of vayhi during the six days of Creation. He said to them: ‘They, too, are not joy, as everything that was created during the six days of Creation requires action, e.g., mustard requires sweetening, lupines require boiling, and wheat requires grinding.’ They raised an objection to him: “The Lord was [vayhi] with Joseph, and he was [vayhi] a successful man and he was [vayhi] in the house of his master, the Egyptian” (Genesis 39:2). He said to them: ‘That, too, is not joy, as the bear25This is a metaphor for Potiphar’s wife. solicited him.’ “It was [vayhi] on the day that Moses concluded [to erect the Tabernacle]” (Numbers 7:1). He said to them: ‘That, too, is not joy, as it was sequestered when the Temple was built.’ “It was [vayhi] on the eighth day” (Leviticus 9:1). He said to them: ‘That, too, is not joy, as on that very day, Nadav and Avihu were killed.’ But is it not written: “The Lord was [vayhi] with Joshua; his renown was throughout the land”? (Joshua 6:27). ‘That, too, is not joy, as on that very day, he rent his garments, as it is stated: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel”’ (Joshua 7:6). But is it not written: “It was [vayhi] when the king was settled in his house”? (II Samuel 7:1). He said to them: ‘That, too, is not joy, as on that very day, Natan the prophet came to him, and the Holy One blessed be He said to him: “However, you will not build the House”’ (II Chronicles 6:9). But is it not written: “The one who presented his offering…was [vayhi]”? (Numbers 7:12). He said to them: ‘That, too, is not joy, as it was seen before the Holy One blessed be He that they26The heads of the twelve tribes, who brought the offerings when the Tabernacle was erected. would go with Koraḥ and his assembly in his dispute.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi ben Perata: This is analogous to the son of a high ranking official who stole in the bathhouse. The bathhouse attendant feared identifying him by name. Nevertheless, he publicized him as a certain lad garbed in white. So, even though it [the Torah] did not explicitly mention the names of the princes who participated with Koraḥ and went along with him, it publicizes them by means of allusion: “Princes of the assembly, the distinguished of the convocation, people of renown” (Numbers 16:2), just as it says: “These are the distinguished of the assembly, the princes of the tribes of their fathers; they are the heads of the thousands of Israel” (Numbers 1:16). “People of renown [shem],” as their names [shemotan] were mentioned in the census of the banners, just as it says: These are the names of the men who will stand with you…” (Numbers 1:5). They said to him: ‘We have said ours; you say yours.’27We cited proof that vayhi could also connote joy. You rejected those proofs. Now, prove your claim that vehaya connotes joy. He said to them: ‘Everywhere that vehaya is stated, it is joy. “It will be on that day, that the mountains will drip nectar…” (Joel 4:18). “It will be on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be on that day that the Lord will continue, [setting His hand a second time to acquire the remnant of His people]” (Isaiah 11:11). “It will be on that day, each man will maintain a young cow [and two sheep]” (Isaiah 7:21). “It will be on that day, that a great shofar will be sounded…” (Isaiah 27:13). “It will be that [it will be said of] the remaining in Zion…[Holy, for everyone written for life in Jerusalem]”’ (Isaiah 4:3). [They said to him:] ‘But is it not written: “It was when Jerusalem was captured”? (Jeremiah 38:28). He said to them: ‘that, too, is not trouble, but joy, as on that day Menaḥem28A name for the messianic king. was born and Israel paid off their debt for their iniquities, as Rabbi Shmuel bar Naḥman said: Israel paid off their debt for their iniquities on the day that the Temple was destroyed, as it is stated: “Your iniquity is completed, daughter of Zion; He will not continue to exile you”’ (Lamentations 4:22).
“On the first day” – Rabbi Shmuel bar Abba said: What is “the first day”? Since the first day that the Holy One blessed be He created the world, He desired to dwell with His creations in the lower worlds. See what is written regarding the creation of the first day: “It was evening; it was morning, one day” (Genesis 1:5). “The first day” is not written, but rather “one day.” Just as the verse says “one day,” the verse could have said “two days,” “three days”? Rather, why did the verse say “one day”?29The first day is described as "one day", not the first day, whereas the other days are called the second day, the third day etc. It is that, since the Holy One blessed be He was alone in the world, He desired to dwell with His creations in the lower worlds. He did not do so.30Thus, day one of creation was not the first day that God dwelled in the world. To indicate this, the word first was not used until the Tabernacle was erected. It was only when the Tabernacle was erected, and the Holy One blessed be He rested His Divine Presence in it, and the princes came to present, that the Holy One blessed be He said: ‘Let it be written that on this day the world was created.’ Another matter, “on the first day” – it does not say “on the day the Tabernacle was erected” here, but rather, “on the first day.” What is “the first”? It is the first in terms of the creation of the world. It teaches that it was Sunday. Consequently, that day took ten crowns: First in terms of creation of the world; first for priesthood; first for princedom; first for the Divine Presence; as it is stated: “they shall craft a sanctuary for Me and I will dwell in their midst” (Exodus 25:8); first for service; first for the Priestly Benediction; first for the New Moons; first for the prohibition of improvised altars; first for partaking of consecrated food; first for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24).
“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.
“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus31Exodus 6:14–25. and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron.32It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi. We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”
Another matter, why “the first,” “and his offering”? Rabbi Yudan said: The Holy One blessed be He attributed [the merit] to them as though all of them presented their offerings on the first day and on the last day, as one was not greater than the other. It is written: “This was the dedication of the altar [on the day that it was annointed…]” (Numbers 7:84). Was it not one dish, one basin, and one ladle on the day of its anointing? Why does the verse state: “Twelve silver dishes…”? (Numbers 7:84). It is, rather, that He attributed [the merit] to them as though all of them presented their offerings on the first day and as though all of them presented their offerings on the last day.
Another matter, “and his offering” – Rabbi Pinḥas ben Yair said: Why, regarding the offerings of all the princes, is it written: “His offering [korbano],” [and] “goats [atudim],”33Atudim is spelled ayin, tav, [vav], dalet, and yod. The vav can be omitted. [both] without a vav, and regarding Naḥshon, “and his offering [vekorbano],” [and] “goats [atudim],” each with a vav. Vekorbano, why is there an extra vav? It is corresponding to six matters that were introduced into the world on that day. First for the Divine Presence that rested in Israel, as it is stated: “They shall craft me a Tabernacle and I will dwell in their midst” (Exodus 25:8). First for the princes, first for the Priestly Benediction, as it is stated: “Aaron raised his hands toward the people, and blessed them” (Leviticus 9:22). First for the partition of the camp of the Divine Presence,34There is a partition, namely the sheets around the courtyard of the Tabernacle, which delineate the camp of the Divine Presence. No one who is impure may enter it. first for the prohibition of an improvised altar, as it is written: “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13). First for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24). Therefore, let a descendant of Naḥshon with six perfect attributes come and build the foundation of the Temple, just as it says: “One of the lads answered [and said: Behold, I have seen a son of Yishai the Bethlehemite, one who knows to play” (I Samuel 16:18),35The verse refers to David. His lineage appears in Ruth 4:18–22. Naḥshon was his great-great-great-grandfather. he knows how to ask, “a mighty warrior” (I Samuel 16:18), he knows how to answer, “a man of war” (I Samuel 16:18), he knows how to give and take in the battle of Torah, “one who is discerning of matters” (I Samuel 16:18); he understands one matter from another matter, “and a man of form” (I Samuel 16:18), he displays understanding in halakha, “and the Lord is with him” (I Samuel 16:18); the halakha is in accordance with his opinion in every instance. That is why atudim is with a vav, as David, who descended from him, was blessed with six blessings. Atudim is nothing other than an expression of standing ready, just as it says: “Which are ready to become heaps” (Job 15:28), and it says: “And ready them for you in the field” (Proverbs 24:27).
Another matter, why is atudim full with an extra vav? It corresponds to six descendants who emerge from Naḥshon, recipients of six blessings. These are they: David; the messianic king; Daniel; Ḥananya; Mishael; Azarya. David, as it is written: “One who knows to play…” (I Samuel 16:18). The messianic king, as it is written: “The spirit of the Lord will rest upon him, a spirit of wisdom and understanding,” (Isaiah 11:2); these are two; “a spirit of counsel and valor” (Isaiah 11:2); that is four; “a spirit of knowledge and fear of the Lord” (Isaiah 11:2); that is six. Daniel, Ḥananya, Mishael, and Azarya, as it is written: “Among them from the children of Judah were Daniel, Ḥananya, [Mishael, and Azarya]” (Daniel 1:6). “Youths in whom there was no blemish, [and handsome] and skillful in all wisdom, [knowledgeable and perceptive and had the strength to stand in the king's palace…]” (Daniel 1:4).
Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights. His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits.36See Bereshit Rabba 8:6. The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15). From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22). Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot]. Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.” The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit.37He grows one-eighth of a cubit each month, so at birth he is one and one-eighth cubits. Go out and calculate one and one-half cubits for each year,38The year has twelve months. The person grows twelve-eighths of a cubit in one year, which equals one and one-half cubits. you find nine hundred cubits. The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
“And his offering: One silver dish” (Numbers 7:13), it is taught: This tells that they were crafted from the outset only for the sake of his offering. “One silver basin of seventy shekels, in the sacred shekel” (Numbers 7:13), I have derived regarding only the basin, as it specified in its regard “in the sacred shekel.” The dish, from where is it derived? The verse states: “Both of them full of high quality flour” (Numbers 7:13). Just as this one is in the sacred shekel, so, too, that one, in the sacred shekel. Rabbi Ḥananya son of the brother of Rabbi Yehoshua says: It is not necessary, as it is already stated: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). Why does the verse state: “Both of them full”? It is because they were equal in measure. What is the difference between a dish and a basin? The dish, its wall was thick; the basin, its wall was thin. “High quality flour mixed with oil,” this was of the gift offering.39It was not from the flour and oil belonging to the Tabernacle. “One gold ladle, ten shekels, full of incense” (Numbers 7:14). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:15). “One goat as a sin offering” (Numbers 7:16). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). “One gold ladle, ten shekels…” (Numbers 7:14), Rabbi Ḥanin said: It renders everything in the ladle as one, as a sacred vessel connects everything that is inside it to become impure.40If there are distinct pieces in the vessel, and one of them comes in contact with impurity, they all become impure, because they are considered one single piece while in the vessel. If one who immersed that day41His purification will not be complete until the evening, and his status is that of second degree impurity. touches some of what is in it, he disqualifies it all. “Gold…ten shekels” – it is of gold, its weight is of silver. Do you say thus, it is of gold, its weight is of silver; or, it is of silver and its weight is of gold? The verse states: “All the gold of the ladles, one hundred and twenty” (Numbers 7:86); consequently, you should not say according to the former formulation, but rather according to the latter formulation: It is of gold and its weight is of silver. “Full of incense,” this is incense of a gift offering. “One young bull” (Numbers 7:15), that there was not another in its herd that equaled it.42The midrash expounds the word one, eḥad, to mean special, meyuḥad. “One ram,” that there was not another in its herd that equaled it. “In its first year,” this is its own first year, but not the year according to the tally of the world.43The year ends on the anniversary of the sheep’s birth, not at the end of the calendar year. “As a burnt offering” (Numbers 7:15), it states that they were all fit for a burnt offering.44Namely, maybe only the sheep were brought as a burnt offering. Or [should we interpret] “sheep,” in whose regard it was specified, was fit for a burnt offering, but the rest of them were not fit for a burnt offering? The verse states: “One bull…one ram…one sheep,” telling that all of them are fit for a burnt offering. “One goat as a sin offering” (Numbers 7:16), it is to atone for a grave in the depths.45A grave in the depths is one which nobody is currently aware of. Since somebody who walked over the grave would become impure, but would have no knowledge of his impurity, he might unwittingly enter the Tabernacle or partake of consecrated meat while impure. Since he is unaware of his impurity, he will not bring the sacrifice required of a person who unintentionally did one of these acts. “And for the peace offering” (Numbers 7:17), [does] it state that they were all fit for a peace offering, or “cattle,” in whose regard it was specified, must be fit for a peace offering, but the rest of them need not be fit for a peace offering? The verse states: “And for the peace offering, [two cattle, five rams, five goats, five sheep in their first year],” stating that all of them must be fit for a peace offering. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17), he brought it from what was his, and did not collect from his tribe and bring. “This was the offering,” this one brought incense as a gift offering, but an individual does not bring incense as a gift offering. This one brings a sin offering without having sinned, but an individual does not bring a sin offering without having sinned. This one, his offering overrides Shabbat, but, [normally] an individual’s offering does not override Shabbat.
Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father. “Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26). The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish. Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them46Solomon and the Messianic king. ruled over seventy nations, which exist from one end of the world to the other end. From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden.47A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way. A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land. “Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot]48The word menahot can also refer to meal offerings, which typically consist of high quality flour. to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world. Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings.49Targum Onkelos on the verse. Shelamim, because they were full-fledged righteous men,50Shelamim is expounded as though it is written shelemim, complete. and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it. “Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”
“On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). “He presented his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:19). Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’51Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first. Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will. Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts,52Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt. as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27),53“Tents” is expounded as a reference to the study halls of Shem and Ever. and it says: “And Issachar in your tents” (Deuteronomy 33:18).54This teaches that the tribe of Issachar studied a lot of Torah. “He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv,55In the sacrifices of the other tribes, the word hikriv is not used. and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).
“One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them. “Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds. “Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty;56Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law. that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;57Also known as Nezikin. kaf of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty.58Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80. From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty. “One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why?Just as the numerical value of wine [yayin] is seventy,59Yod – 10 + yod – 10 + nun – 50 = 70. thus there are seventy aspects to the Torah. Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7). “Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten.60 Mishna Avot 2:2. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin. “One gold ladle, ten shekels, full of incense” (Numbers 7:20). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21). “One goat as a sin offering” (Numbers 7:22). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23). “One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand61The word kaf can also mean hand. of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvotare mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14),62The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment. corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak63The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on. substitution cipher,64The letter kof is replaced by the letter dalet. the numerical value of the word after doing so is six hundred and thirteen.65Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613. Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details. “One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest. “And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5). “Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah. “This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”
“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24). “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon”–why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59). Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6). Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25). “His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15). “Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth. Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19). “Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together. “One gold ladle, ten shekels, full of incense” (Numbers 7:26). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27). “One goat as a sin offering” (Numbers 7:28). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29). “One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8).66This sound will be created by the river striking the shore; kaf equals khaf = shore. “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words67In Hebrew. in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19). “One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money. “And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand[usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail;68From which the dye of tkhelet is derived. temunei, this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words69In Hebrew. in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). “This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.
“On the fourth day, prince of the children of Reuben, Elitzur son of Shedeur” (Numbers 7:30). “On the fourth day, prince of the children of Reuben…” – once the banner of Judah70See Numbers 2:1–9. finished, the prince of Reuben began presenting his offering, because he was the firstborn, and he presented the offering regarding his tribe of Reuben. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:31). “One gold ladle, ten shekels, full of incense” (Numbers 7:32). “His offering was one silver dish [ke’arat]” (Numbers 7:31), do not read it as ke’arat, but rather, as akeret; this is Reuben, who played the main [ikar] role in the rescue [of Joseph]. It was he who first initiated the rescue. That is what is written: “Reuben heard and rescued him from their hand” (Genesis 37:21). Alternatively, that he uprooted [akar] the thought of his brothers, who wanted to kill him, just as it says: “Now let us go and kill him…” (Genesis 37:20). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). ”Its weight one hundred and thirty,” this is because the first three letters of the first three words that he said to them, their numerical value totals one hundred and thirty. “Let us not smite him mortally [lo nakenu nafesh]” (Genesis 37:21); take lamed from lo, nun from nakenu, and nun from nafesh;that is one hundred and thirty.71Lamed is thirty and nun is fifty, so 30 + 50 + 50 = 130. “One silver basin [mizrak],” (Numbers 7:31), corresponding to the counsel he gave them that they should cast [sheyizreku] him into the pit, just as it says: “Reuben said to them: Do not shed blood; cast him into [this] pit…” (Genesis 37:22). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Of seventy shekels, in the sacred shekel” (Numbers 7:31), corresponding to the secret [sod] that was in his heart to save him [Joseph]. The numerical value of sod is seventy.72Samekh is sixty, vav is 6 and dalet is 4 = 70. “Both of them full of high quality flour…” (Numbers 7:31), as what he said to them: “Let us not smite him mortally” and “cast him,” he intended only to rescue him, as in both matters,73His statement not to kill Joseph, and his proposal to throw Joseph into the pit. rescue is written: Initially, it is written: “Reuben heard and rescued him from their hand” (Genesis 37:21), and ultimately, it is written: “In order to rescue him from their hand” (Genesis 37:22). “One gold ladle [kaf], ten shekels…” (Numbers 7:32), kaf,74Kaf also means palm or hand. corresponding to what he said to his brothers: “Do not lay a hand on him” (Genesis 37:22). “Gold…ten shekels,” because he saved himself by admonishing them, and he saved nine brothers from bloodshed. That is why “gold” is written, as there is one type of gold that resembles blood, and that is parvayim gold. “Full of incense” (Numbers 7:32), although it happened to the tribes that Joseph’s sale befell them, you presume that this act would not have befallen them unless they had been wicked in performing other acts. No, but rather they were full-fledged righteous men, and no sin had ever befallen them other than this one: That is what is written: “They said one to another: But we are guilty [regarding our brother]” (Genesis 42:21). They were engaged in self-reflection as to why their detention in Egypt befell them, but found only this. From their disgrace, the verse relates their praise, that they had only this iniquity alone attributable to them. And because Joseph’s sale was fortuitous for him, as it led him to rule, and it was fortuitous for his brothers and his father’s entire household, as he provided them with food during the famine years, that is why he was sold by them, becausemerit is engendered by means of the meritorious. That is “full of incense.” Another matter, “full of incense,” as, at that time, Reuben was a penitent, donning sackcloth, fasting, and praying before the Holy One blessed be He, that He grant him atonement for the iniquity of the act with Bilha.75See Genesis 35:22. Prayer is likened to incense, just as it says: “Let my prayer stand as incense before You…” (Psalms 141:2). That is, “full of incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:33). “One goat as a sin offering” (Numbers 7:34). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elitzur son of Shedeur” (Numbers 7:35). “One young bull…” (Numbers 7:33), these are the offerings that he sacrificed, corresponding to the penitence in which he was engaged when Joseph was sold. Penitence is likened to all the offerings of a sinner, as it is written: “Offerings to God are a broken spirit” (Psalms 51:19). Just as the sinner brings a burnt offering and a sin offering for his sin, that is why he brought here a burnt offering and a sin offering, corresponding to them. And because the burnt offering is more cherished76By the Holy One blessed be He. than the sin offering, that is why he sacrificed a burnt offering from all the species with the exception of the goat, as we do not find the goat as a burnt offering throughout the Torah. “One goat as a sin offering” (Numbers 7:34), this is to atone for the act with Bilha. “And for the peace offering, two cattle” (Numbers 7:35), because he was [going to be] excluded from being enumerated with his brothers because of the act with Bilha, as it is written: “Reuben went and lay with Bilha, his father's concubine, and Israel heard” (Genesis 35:22), the matter was interrupted,77Genesis 35:22 is written in the Torah with an empty space in the middle of the verse following the phrase "and Israel heard," before the continuation “the sons of Jacob were twelve.” as it placed the end of the portion there, alluding that he was banished. This is why that portion is an open portion, as even though he was banished, the arms of the Holy One blessed be He are open to receive penitents. Because he sought to perform two good deeds, Joseph’s rescue and repentance, he was restored to be part of them, and was included in their tally. That is what is written: “The sons of Jacob were twelve” (Genesis 35:22). Due to these two acts that Reuben performed, Moses found an opportunity to pray on behalf of Reuben so that he would not be excluded from his brothers. That is what is written: “May Reuben live [and not die, and may his people be counted]” (Deuteronomy 33:6). “May Reuben live,” because he gave life to Joseph; “and not die,” due to the act of Bilha, because he repented; “and may his people be counted,” may his descendants be included in the tally of the other tribes in every sense. That is why it is stated: “And for the peace offering, two cattle [bakar]” (Numbers 7:35), corresponding to the two good deeds that he sought out [shebiker], Joseph’s rescue and the repentance, he was restored and was enumerated with his brothers. “Five rams, five goats, five sheep in their first year” (Numbers 7:35), why three species? It is corresponding to the three times Reuben is mentioned in the portion of Joseph’s rescue and corresponding to the three “vayomer” that are written there.78Genesis 37:21, 22, 30. Why were there five of each? They correspond to the five words through which Reuben was drawn near. That is what is written: “The sons of Jacob were twelve.”79There are five words in the Hebrew phrase. “This was the offering of Elitzur…” (Numbers 7:35), when the Holy One blessed be He saw that he presented his offering in this order, He began lauding his offering; “this was the offering…”
“On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai” (Numbers 7:36). “On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai…” –because Reuben was vigilant in rescuing his brother from death and Simeon was zealous regarding the harlotry of his sister in Shekhem, to rescue his sister from the hand of the impure; that is why he was privileged to present his offering after him. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37). “His offering was one silver dish…” – the prince of Simeon came and presented his offering corresponding to the order of the crafting of the Tabernacle. Why did he present his offering corresponding to the crafting of the Tabernacle? They took an example from the act of Simeon, the forebear of the tribe. Just as Simeon was zealous regarding the harlotry, and killed all the residents of Shekhem because they tormented his sister Dina, just as it says: “…the two sons of Jacob, Simeon and Levi, Dina's brothers, each took his sword, and came upon the city confidently, and killed all the males. And Ḥamor, and Shekhem his son, they killed by sword, and they took Dina from the house of Shekhem, and departed” (Genesis 34:25–26), likewise, the Tabernacle would kill the adulterers and the sotot, just as it says: “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle, [the priest shall take and he shall place it into the water]” (Numbers 5:17), and it says: “He shall give her to drink the water, and it will be, if she was defiled, and committed a trespass [against her husband…her belly will distend, and her thigh will fall]” (Numbers 5:27). That is why Shelumiel presented his offering according to the order of the crafting of the Tabernacle, as a commemoration of Simeon’s action. “His offering was one silver dish…” – “Dish,” corresponding to the Tabernacle courtyard that surrounded the Tabernacle like the sea surrounds the world. ”Its weight one hundred and thirty,” just as it says: “The length of the courtyard, one hundred cubits” (Exodus 27:18), and the length of the interior of the Tabernacle was thirty cubits; that is one hundred and thirty, “One silver basin [of seventy shekels] (Numbers 7:37), it corresponded to the courtyard without the Tabernacle, that was seventy cubits. Fifty cubits before the Tabernacle and twenty cubits behind the Tabernacle, that is seventy cubits. Alternatively, the courtyard, its length was one hundred cubits and its width was fifty cubits, just as it says: “The length of the courtyard, one hundred cubits, and its width fifty by fifty…” (Exodus 27:18). Take the fifty that the length is greater than the width, and render them into strips and surround the fifty of the width in a square. Its width equals its length, seventy cubits and a remainder by seventy cubits and a remainder. That is why it said: “Seventy shekels” – because the remainder was less than a cubit, it was not taken into consideration. Another matter, why seventy? It is corresponding to seventy pillars that were in the Tabernacle courtyard; twenty pillars on the south side, twenty pillars on the north side, ten on the west side, six pillars on the east side, and four pillars for the screen on the courtyard gate. That is sixty for the courtyard, [plus] four for the curtain, five for the screen of the Tabernacle entrance, and the pillar of the cloud; that is seventy. “Both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37), corresponding to the courtyard and the Tabernacle, as in the courtyard they would sacrifice a meal offering mixed with oil, and in the Tabernacle there was the showbread, which was of fine flour, and the candelabrum, that one kindles it with oil. There was frankincense on the table that would ascend for a pleasant aroma. “One gold ladle, ten shekels, full of incense” (Numbers 7:38). “One…ladle [kaf],” this is the Torah scroll that was placed next to the Ark. Just as this hand [kaf] has five fingers, so, too, it contains five books. “Gold…ten shekels,” these are the tablets that were in the Ark that contained the Ten Commandments. Another matter, “gold…ten shekels,” corresponding to the ten portions in which the crafting of the Tabernacle is written. These are they: “They shall craft an Ark…” (Exodus 25:10); “you shall craft an Ark cover…” (Exodus 25:17); “you shall craft a table…” (Exodus 25:23); “you shall craft a candelabrum…” (Exodus 25:31); “the Tabernacle you shall craft…” (Exodus 26:1); “you shall craft sheets…” (Exodus 26:7); “you shall craft the boards…” (Exodus 26:15); “you shall craft a curtain…” (Exodus 26:31); “you shall craft an altar…” (Exodus 27:1); “you shall craft the Tabernacle courtyard…” (Exodus 27:9). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:39). “One goat as a sin offering” (Numbers 7:40). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Shelumiel son of Tzurishadai” (Numbers 7:41). “One young bull [par]” (Numbers 7:39),corresponding to the Tabernacle sheets that were crafted of all types of colors,80The midrash expounds par similar to apiryon, palanquin, which was colorful. just as it says: “You shall craft the Tabernacle of ten sheets [of spun linen and sky blue, purple and scarlet wool]” (Exodus 26:1). “One ram” (Numbers 7:39),corresponding to the covering of rams’ hides, dyed red. “One sheep” (Numbers 7:39),corresponding to the taḥash hides. “[One] goat” (Numbers 7:40),corresponding to the tent that consisted of sheets of goat hair. “And for the peace [hashelamim] offering, two cattle” (Numbers 7:41), this is corresponding to Betzalel and Oholiav, who completed [hishlimu] the labor of the Tabernacle. Alternatively, this is corresponding to the screen of the entrance of the Tabernacle and the screen of the entrance of the courtyard, which completed [mashlimim] the closure of the Tent on all its sides, and the closure of the courtyard on all its sides. “Five rams, [five goats, five sheep]” (Numbers 7:41), these three species correspond to the hangings of the courtyard on its three sides, southern, northern, and western, as the length of the southern and the northern hangings was one hundred cubits, corresponding to the length of the courtyard, and the length of the western corresponded to its width of fifty cubits. Why were there five of each? It is corresponding to the courtyard hangings that were five cubits high, as it is stated: “And the height in the width, five cubits, corresponding to the hangings of the courtyard” (Exodus 38:18). And it says: “And the height, five cubits of fine twisted linen” (Exodus 27:18). Three times, that is fifteen, corresponding to the hangings of the fourth direction, as their length was only fifteen and fifteen cubits, as it is stated: “On the east side, they were fifty cubits. Hangings were fifteen cubits on the side…. On the second side: from this side and from that side of the gate of the courtyard, hangings were fifteen cubits” (Exodus 38:13–15).81On the eastern side, the fifty cubits of width of the courtyard consisted of fifteen cubits on each side of the screen at the entrance, which was twenty cubits. “This was the offering of Shelumiel…” (Numbers 7:41), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the crafting of the Tabernacle, He began lauding his offering: “This was the offering of Shelumiel…”
“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls82Namely, on the border of Egypt. when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu]83The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210. there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile.84The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him. Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7),85Another meaning of adi is gem or jewel. baadi, this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering.86See Numbers 15:27. “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2).87This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan. “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”
וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת קָרְבָּנוֹ נַחְשׁוֹן וגו' (במדבר ז, יב), הֲדָא הוּא דִכְתִיב (תהלים נא, כ כא): הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן וגו' אָז תַּחְפֹּץ זִבְחֵי צֶדֶק וגו'. לְפִי שֶׁבַּמִּדְבָּר בַּהֲקָמַת הַמִּשְׁכָּן הִקְרִיבוּ לַחֲנֻכַּת הַמִּזְבֵּחַ קִמְעָה, כְּמָה דְתֵימָא (במדבר ז, יג יז): קָרְבָּנוֹ קַעֲרַת כֶּסֶף וגו' כַּף אַחַת וגו' פַּר אֶחָד וגו' שְׂעִיר עִזִּים וגו' וּלְזֶבַח הַשְּׁלָמִים וגו', הֲרֵי כָּל הַקָּרְבָּן, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁיָּצָא לַדֶּרֶךְ וְהָיוּ מְבִיאִים לְפָנָיו סְעוּדָה לְפִי הַדֶּרֶךְ וּלְפִי הַפּוּנְדָק, אָמַר לָהֶם הַמֶּלֶךְ כָּךְ אַתֶּם מְכַבְּדִים לִי וְכָךְ אַתֶּם נוֹתְנִים לִי, אֵינִי מֶלֶךְ וְאֵינִי שׁוֹלֵט בַּמַּלְכוּת. אָמְרוּ לוֹ: אֲדוֹנֵינוּ, בַּדֶּרֶךְ אֲנַחְנוּ וּלְפִי הַדֶּרֶךְ וּלְפִי הַפּוּנְדָק הִכְנַסְנוּ לְךָ, כְּשֶׁתִּכָּנֵס לַמְּדִינָה וְתִכָּנֵס לַפַּלְטֵרִין שֶׁלְךָ תִּרְאֶה כַּמָּה אָנוּ מְכַבְּדִין אוֹתְךָ. כָּךְ כְּשֶׁהוּקַם הַמִּשְׁכָּן הִקְרִיבוּ לוֹ הַנְּשִׂיאִים דּוֹרוֹן וְקָרְבָּן, קְעָרָה וּמִזְרָק וְכַף, פַּר אֶחָד וגו' וּשְׂעִיר עִזִּים וגו' וּלְזֶבַח וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ הוּא כְּבוֹדִי. אָמְרוּ לוֹ: רִבּוֹן הָעוֹלָמִים בַּמִּדְבָּר אָנוּ נְתוּנִים וּלְפִי הַמִּדְבָּר הִקְרַבְנוּ לְפָנֶיךָ, כְּשֶׁתִּכָּנֵס לַפַּלְטֵרִין שֶׁלְךָ אַתָּה רוֹאֶה כַּמָּה קָרְבָּנוֹת וְכַמָּה פָּרִים נַקְרִיב לְפָנֶיךָ, הֲדָא הוּא דִכְתִיב: הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלָיִם, אָז תַּחְפֹּץ זִבְחֵי צֶדֶק אָז יַעֲלוּ עַל מִזְבַּחֲךָ פָרִים, וְלֹא פַּר אֶחָד. וְכֵן אַתְּ מוֹצֵא בִּשְׁלֹמֹה שֶׁבָּנָה בֵּית הַמִּקְדָּשׁ וּבִקֵּשׁ לְהַקְרִיב לַחֲנֻכַּת בֵּית הַמִּקְדָּשׁ, רְאֵה מַה כְּתִיב שָׁם (מלכים א ח, סג): וַיִּזְבַּח שְׁלֹמֹה אֶת זֶבַח הַשְּׁלָמִים וגו'. וְכֵן בִּימֵי עֶזְרָא (עזרא ו, יז): וְהַקְרִבוּ לַחֲנֻכַּת בֵּית אֱלָהָא דְנָה תּוֹרִין מְאָה דִּכְרִין וגו', הֱוֵי: הֵיטִיבָה בִרְצוֹנְךָ אֶת צִיּוֹן וגו' אָז תַּחְפֹּץ וגו'.
“The one who presented his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah” (Numbers 7:12).
“The one who presented his offering on the first day was Naḥshon…” That is what is written: “Show Your favor to Zion…. Then You will delight in righteous offerings…” (Psalms 51:20–21). Because in the wilderness, with the establishment of the Tabernacle, they presented only a bit for the dedication of the altar, just as it says: “His offering: One silver dish…one ladle…one bull…one goat…and for the peace offering…” (Numbers 7:13–17). That was the entire offering. To what is the matter comparable? It is to a king who set out on the way and they would bring before him a meal suitable for the way and suitable for the inn. The king said to them: ‘Am I not the king? Do I not rule the kingdom?’1Why such a small offering at the consecration of the Tabernacle? They said to him: ‘Our lord, we are on the way, and what we brought before you is suitable for the way and the inn. When you enter the province and enter your palace, you will see the extent to which we will honor you.’ So, when the Tabernacle was established, the princes presented to Him a gift and an offering: A dish, a basin, and a ladle; “one bull…, a goat…, and for the peace offering….” The Holy One blessed be He said to them: ‘Is this in keeping with My honor?’ They said to Him: ‘Master of the universe, we are located in the wilderness, and in accordance with the conditions in the wilderness, we have presented before You. When You enter Your palace, you will see how many offerings and how many bulls we will sacrifice before you.’ That is what is written: “Show Your favor to Zion; build the walls of Jerusalem. Then You will delight in righteous offerings…then will be offered on Your altar young bulls” (Psalms 51:20–21) – and not [only] one bull.
Likewise, you find regarding Solomon, who built the Temple and sought to sacrifice for the dedication of the Temple. See what is written there: “Solomon slaughtered the peace offering [that he slaughtered to the Lord, twenty-two thousand oxen and one hundred and twenty thousand sheep. The king and all the children of Israel dedicated the House of the Lord]” (I Kings 8:63). Likewise, in the days of Ezra: “They presented for the dedication of this House of God one hundred bulls, [two hundred rams, four hundred lambs, and twelve goats as a sin offering for all Israel…]” (Ezra 6:17). That is “Show Your favor to Zion…. Then You will delight….” (Psalms 51:20–21).
וַיְהִי הַמַּקְרִיב וגו', הֲדָא הוּא דִכְתִיב (שיר השירים ד, טז): עוּרִי צָפוֹן וּבוֹאִי תֵימָן וגו', הָיָה רַבִּי יוֹסֵי אוֹמֵר אֵימָתַי הִתְחִילוּ מִלּוּאִים, בְּעֶשְׂרִים וּשְׁלשָׁה בַּאֲדָר, וּבְאֶחָד בְּנִיסָן שָׁלְמוּ יְמֵי הַמִּלּוּאִים, וְכָל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מַעֲמִיד אֶת הַמִּשְׁכָּן, וְכָל בֹּקֶר וָבֹקֶר מַקְרִיב קָרְבְּנוֹתָיו עָלָיו וּפֵרְקוֹ, בַּשְּׁמִינִי הֶעֱמִידוֹ וְלֹא פֵּרְקוֹ, שֶׁנֶּאֱמַר (שמות מ, יז): וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן, וְאוֹתוֹ יוֹם שְׁמִינִי אֶחָד בְּשַׁבָּת הָיָה וְרֹאשׁ חֹדֶשׁ שֶׁל נִיסָן הָיָה, בּוֹ בַיּוֹם עָמַד אַהֲרֹן וּבָנָיו וְרָחֲצוּ יְדֵיהֶם וְרַגְלֵיהֶם מִן הַכִּיּוֹר, עָבְדוּ אֶת עֲבוֹדָתָם וּסְדָרוּם עַל הַסֵּדֶר, בּוֹ בַיּוֹם הִקְרִיבוּ יִשְׂרָאֵל תְּמִידִים, נְדָרִים וּנְדָבוֹת, חַטָּאוֹת וַאֲשָׁמוֹת, בְּכוֹרוֹת וּמַעְשְׂרוֹת, עַל אוֹתוֹ הַיּוֹם הוּא אוֹמֵר: עוּרִי צָפוֹן וּבוֹאִי תֵימָן וגו'. עוּרִי צָפוֹן, זוֹ עוֹלָה שֶׁנִּשְׁחֶטֶת בַּצָּפוֹן. וּבוֹאִי תֵימָן, אֵלּוּ שְׁלָמִים שֶׁנִּשְׁחָטִים בַּדָּרוֹם. (שיר השירים ד, טז): הָפִיחִי גַנִי, זֶה אֹהֶל מוֹעֵד. יִזְלוּ בְשָׂמָיו, זֶה קְטֹרֶת הַסַּמִּים. (שיר השירים ד, טז): יָבֹא דוֹדִי לְגַנּוֹ, זֶה הַשְּׁכִינָה. וְיֹאכַל פְּרִי מְגָדָיו, אֵלּוּ הַקָּרְבָּנוֹת. (שיר השירים ה, א): בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה, זֶה יוֹם שְׁמִינִי. אָרִיתִי מוֹרִי עִם בְּשָׂמִי, זֶה לְבוֹנַת הַקְּטֹרֶת וּלְבוֹנַת הַמִּנְחָה. אָכַלְתִּי יַעֲרִי עִם דִּבְשִׁי, זֶה אֵבְרֵי הָעוֹלָה וְאֵמוּרֵי קָדְשֵׁי קֳדָשִׁים. שָׁתִיתִי יֵינִי עִם חֲלָבִי, אֵלּוּ הַנְּסָּכִים וְאֵמוּרֵי קָדָשִׁים קַלִּים. אִכְלוּ רֵעִים, זֶה משֶׁה וְאַהֲרֹן. שְׁתוּ וְשִׁכְרוּ דוֹדִים, זֶה כְּנֶסֶת יִשְׂרָאֵל. רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, רַבִּי אֶלְעָזָר אָמַר שְׁלָמִים הִקְרִיבוּ בְּנֵי נֹחַ. רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר עוֹלוֹת הִקְרִיבוּ בְּנֵי נֹחַ. מְתִיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא וְהָא כְתִיב (בראשית ד, ד): וְהֶבֶל הֵבִיא גַּם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן, דָּבָר שֶׁחֶלְבּוֹ קָרֵב, מָה עָבֵד לָהּ רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, מִן שַׁמְנֵיהוֹן. מְתִיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַה' פָּרִים, מָה עָבֵד לָהּ רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, שְׁלֵמִים בְּעוֹרָן בְּלֹא הֶפְשֵׁט וּבְלֹא נִתּוּחַ. מְתִיב רַבִּי אֶלְעָזָר לְרַבִּי יוֹסֵי בַּר חֲנִינָא הָא כְתִיב (שמות יח, יב): וַיִּקַּח יִתְרוֹ חֹתֵן משֶׁה עֹלָה וּזְבָחִים, עוֹלָה, זוֹ עוֹלָה, זְבָחִים, אֵלּוּ זִבְחֵי שְׁלָמִים, מָה עָבֵד לָהּ רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, כְּמַאן דְּאָמַר לְאַחַר מַתַּן תּוֹרָה בָּא יִתְרוֹ. רַב אָמַר אִתְפַּלְגוּן רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בַּר חֲנִינָא, חַד אָמַר קֹדֶם מַתַּן תּוֹרָה בָּא יִתְרוֹ, וְאַחֲרִינָא אָמַר לְאַחַר מַתַּן תּוֹרָה בָּא יִתְרוֹ. אָמַר רַבִּי חָמָא אָמַר רַבִּי חֲנִינָא מַאן דְּאָמַר קֹדֶם מַתַּן תּוֹרָה בָּא יִתְרוֹ, כְּמַאן דְּאָמַר שְׁלָמִים הִקְרִיבוּ, וּמַאן דְּאָמַר לְאַחַר מַתַּן תּוֹרָה בָּא יִתְרוֹ כְּמַאן דְּאָמַר עוֹלוֹת הִקְרִיבוּ. הָדָא מְסַיְּעָא לְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, עוּרִי צָפוֹן, זוֹ עוֹלָה שֶׁנִּשְׁחֲטָה בַּצָּפוֹן, מַהוּ עוּרִי, דָּבָר שֶׁהָיָה יָשֵׁן וְנִתְעוֹרֵר. וּבוֹאִי תֵימָן, אֵלּוּ שְׁלָמִים שֶׁהֵם נִשְׁחָטִים בַּדָּרוֹם. מַהוּ וּבוֹאִי, דָּבָר שֶׁהוּא בָּא לְחַדֵּשׁ. רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, אַף הָדֵין קְרָיָה מְסַיַּע לֵיהּ לְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה, שֶׁהִקְרִיבוּ בְּנֵי נֹחַ כִּדְאָתֵי לַשְּׁלָמִים. (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, אֲשֶׁר הִקְרִיבוּ, אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר יַקְרִיבוּ, מִכָּאן וּלְהַבָּא. בַּמֶּה מְקַיֵּם רַבִּי אֶלְעָזָר קְרָיָה דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא עוּרִי צָפוֹן וּבוֹאִי תֵימָן, פָּתַר לֵיהּ בַּגָּלֻיּוֹת, עוּרִי צָפוֹן, לִכְשֶׁיִּתְעוֹרְרוּ הַגָּלֻיּוֹת שֶׁהֵן נְתוּנוֹת בַּצָּפוֹן, יָבֹאוּ וְיַחֲנוּ בַּדָּרוֹם. לִכְשֶׁיִּתְעוֹרֵר גּוֹג שֶׁהוּא נָתוּן בַּצָּפוֹן יָבוֹא וְיִפֹּל בַּדָּרוֹם, (יחזקאל לט, ב): וְשֹׁבַבְתִּיךָ וְשִׁשֵּׁאתִיךָ וְהַעֲלִיתִיךָ מִיַּרְכְּתֵי צָפוֹן, לִכְשֶׁיִּתְעוֹרֵר מֶלֶךְ הַמָּשִׁיחַ שֶׁהוּא נָתוּן בַּצָּפוֹן, יָבוֹא וְיִבְנֶה אֶת בֵּית הַמִּקְדָּשׁ שֶׁהוּא נָתוּן בַּדָּרוֹם, כְּמָא דְאַתְּ אָמַר (ישעיה מא, כה): הַעִירוֹתִי מִצָּפוֹן וַיַּאת וגו'. דָּבָר אַחֵר, עוּרִי צָפוֹן, מְלַמֵּד שֶׁהָרוּחוֹת עֲתִידוֹת לְהַכְנִיס קִנְאָה זוֹ עִם זוֹ, רוּחַ הַדָּרוֹם אוֹמֶרֶת אֲנִי מְבִיאָה גָּלוּת תֵּימָן וְגָלוּת הַגְרָה וְכָל הַדָּרוֹם, וְרוּחַ צָפוֹן אוֹמֶרֶת אֲנִי מְבִיאָה גָּלוּת צָפוֹן, וְהַמָּקוֹם נוֹתֵן שָׁלוֹם בֵּינֵיהֶם וְהֵם נִכְנָסוֹת בְּפֶתַח אֶחָד, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ישעיה מג, ו): אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וגו'. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי בִּנְיָמִין בַּר לֵוִי אָמַר, לְפִי שֶׁבָּעוֹלָם הַזֶּה כְּשֶׁרוּחַ צְפוֹנִית מְנַשֶּׁבֶת אֵין רוּחַ דְּרוֹמִית מְנַשֶּׁבֶת, אֲבָל לֶעָתִיד לָבוֹא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מֵבִיא רוּחַ אָגְרֶסְטֵים לָעוֹלָם וּשְׁתֵּי הָרוּחוֹת מְשַׁמְשׁוֹת בּוֹ, הֲדָא הוּא דִכְתִיב: אֹמַר לַצָּפוֹן תֵּנִי וגו'. דָּבָר אַחֵר, עוּרִי צָפוֹן וגו', לֶעָתִיד לָבוֹא עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סְעוּדָה לַצַּדִּיקִים בַּגַּן עֵדֶן וְאֵין צְרִיכִין לֹא בְּפַלְסָמוֹן וְלֹא רָאשֵׁי בְּשָׂמִים אֶלָּא רוּחַ צָפוֹן וְרוּחַ דָּרוֹם מְכַבְּדוֹת וְזוֹחֲלוֹת כָּל בֻּסְמָנֵי גַּן עֵדֶן וְנוֹתְנִים רֵיחָם, הֲדָא הוּא דִכְתִיב (שיר השירים ד, טז): הָפִיחִי גַנִי, זֶה כִּבּוּד הַגַּן, יִזְלוּ בְשָׂמָיו, זֶה זִלּוּף. יָבֹא דוֹדִי לְגַנּוֹ, אוֹמְרִים יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְכִי יֵשׁ בַּעַל הַבַּיִת שֶׁיַּעֲשֶׂה סְעוּדָה לָאוֹרְחִים וְלֹא יִהְיֶה מֵיסֵב עִמָּהֶם, יֵשׁ חָתָן עוֹשֶׂה סְעוּדָה לַמְּקֹרָאִים וְלֹא יֵשֵׁב עִמָּהֶם, אִם רְצוֹנְךָ יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵינִי עוֹשֶׂה כְּשֵׁם שֶׁאַתֶּם מְבַקְּשִׁים, בְּאוֹתָהּ שָׁעָה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא לְגַן עֵדֶן, הֲדָא הוּא דִכְתִיב (שיר השירים ה, א): בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה וגו', אֲחֹתִי שֶׁנִּתְאֲחוּ לִי בַּגָּלוּת, כַּלָּה שֶׁנִּתְכַּלּוּ בַּגָּלוּת, כְּמָה דְתֵימָא (תהלים מד, כג): כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם וגו', לְפִיכָךְ עָתִיד לִקְרוֹתָם אֲחֹתִי, שֶׁיִּהְיוּ אֲחוּיִים אֶצְלוֹ, כַּלָּה, כְּמָה דְתֵימָא (איכה ב, טו): כְּלִילַת יֹפִי, וְאוֹמֵר (ישעיה סא, טו): וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ, וְאוֹמֵר (ישעיה מט, יח): וּתְקַשְׁרִים כַּכַּלָּה. (שיר השירים ה, א): אָרִיתִי מוֹרִי עִם בְּשָׂמִי, שֶׁנִּתְמָרְרוּ בַּגָּלוּת וְהָיוּ מְבַשְֹּׂמִים עַצְמָם בְּקִדּוּשׁ שֵׁם שָׁמַיִם, לְכָךְ עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַנְגָם בְּגַן עֵדֶן וּלְקַטֵּר לִפְנֵיהֶם מִכָּל הַבְּשָׂמִים. (שיר השירים ה, א): אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי, לְפִי שֶׁהֶעֱרוּ יִשְׂרָאֵל נַפְשָׁם לְמִיתָה בַּגָּלוּת, כְּמָה דְתֵימָא (ישעיה נג, יב): תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ, וְהָיוּ עוֹסְקִים בַּתּוֹרָה הַמְתוּקָה מִדְּבָשׁ, לְפִיכָךְ עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁקוֹתָם יַיִן הַמְשֻׁמָּר בַּעֲנָבָיו מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, וּלְהַרְחִיצָם בְּנַחֲלֵי חָלָב. דָּבָר אַחֵר, עַל שֵׁם (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס וְהַגְּבָעוֹת תֵּלַכְנָה חָלָב וגו'. (שיר השירים ה, א): אִכְלוּ רֵעִים, אֵלּוּ יִשְׂרָאֵל שֶׁעָשׂוּ רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּגָּלוּת וְלֹא רָצוּ לְהִתְעָרֵב בָּאֻמּוֹת, אֶלָּא שָׁמְרוּ בְּרִיתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. דָּבָר אַחֵר, אִכְלוּ רֵעִים, אֵלּוּ בַּעֲלֵי מִצְווֹת. שְׁתוּ וְשִׁכְרוּ דוֹדִים, אֵלוּ חַכְמֵי תוֹרָה. וְרַבִּי יוֹסֵי בַּר חָמָא דָּרִישׁ לֵיהּ לְהַאי קְרָיָה כֻּלּוֹ עוּרִי צָפוֹן, בַּמִּשְׁכָּן. עוּרִי צָפוֹן וּבוֹאִי תֵימָן, אֵלּוּ עוֹלוֹת וּשְׁלָמִים, שֶׁהָעוֹלוֹת נִשְׁחָטוֹת בַּצָּפוֹן, וְהַשְּׁלָמִים בַּדָּרוֹם. הָפִיחִי גַנִּי, זֶה הַמִּשְׁכָּן, מַהוּ גַנִּי, גְּנוּנִי. מָה הַכִּילָה הַזֹּאת מְצֻיֶּרֶת בְּמִינֵי צִבְעוֹנִים, כָּךְ הָיָה הַמִּשְׁכָּן מְצֻיָּר בְּמִינֵי צִבְעוֹנִין, (שמות כו, לא לו): תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר. יִזְלוּ בְשָׂמָיו, זֶה הַקְּטֹרֶת. יָבֹא דוֹדִי לְגַנּוֹ, אָמַר רַבִּי חוֹנְיָא לִמְדָתְךָ הַתּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁלֹא יְהֵא הֶחָתָן נִכְנַס לַחֻפָּה עַד שֶׁהַכַּלָּה נוֹתֶנֶת לוֹ רְשׁוּת, הֲדָא הוּא דִכְתִיב יָבֹא דוֹדִי לְגַנּוֹ, וְאַחַר כָּךְ בָּאתִי לְגַנִּי. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וּטְרָדָהּ וְהוֹצִיאָהּ מִתּוֹךְ פַּלְטֵרִין שֶׁלּוֹ, לְאַחַר זְמָן בִּקֵּשׁ לְהַחֲזִירָהּ, אָמְרָה יְחַדֵּשׁ לִי דָבָר וְאַחַר כָּךְ הוּא מַחֲזִירֵנִי. כָּךְ לְשֶׁעָבַר הָיָה אָדָם שָׁרוּי בְּגַן עֵדֶן בְּמַחֲנֵה הַשְּׁכִינָה, כָּעַס עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא וְגֵרְשׁוֹ מִמְּחִצָּתוֹ, כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲזִיר יִשְׂרָאֵל לִמְחִצָּתוֹ, וְאָמַר לָהֶם שֶׁיַּעֲשׂוּ לוֹ מִשְׁכָּן וְיִשְׁכֹּן בְּתוֹכָם, כְּמָה דְתֵימָא (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וגו', אָמְרוּ יִשְׂרָאֵל יְחַדֵּשׁ לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר אֶחָד שֶׁהוּא חָפֵץ לְהַחֲזִירֵנוּ אֶצְלוֹ, מַה הוּא הַחִדּוּשׁ, לְשֶׁעָבַר הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבֵּל קָרְבָּנוֹת מִלְּמַעְלָן (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ, וְעַכְשָׁו יִהְיֶה מְקַבֵּל קָרְבָּנוֹת מִלְּמַטָּן, הֲדָא הוּא דִכְתִיב: יָבֹא דוֹדִי לְגַנּוֹ, זוֹ הַשְּׁכִינָה. וְיֹאכַל פְּרִי מְגָדָיו, אֵלּוּ הַקָּרְבָּנוֹת. בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁאָמַר לִבְנֵי הַמְדִינָה שֶׁיִּבְנוּ פַּלְטָר, וּבָנוּ אוֹתוֹ, וְהָיוּ בְּנֵי הַמְדִינָה עוֹמְדִים עַל פֶּתַח פַּלְטָר וּמְצַעֲקִים וְאוֹמְרִים, יִכָּנֵס הַמֶּלֶךְ לַפַּלְטָר, מֶה עָשָׂה נִכְנַס בַּפִּשְׁפֵּשׁ וְשָׁלַח לָהֶם הַכָּרוֹז אַל תִּצְעֲקוּ שֶׁכְּבָר בָּאתִי לַפַּלְטָר. כָּךְ כְּשֶׁעָמַד הַמִּשְׁכָּן הָיוּ יִשְׂרָאֵל אוֹמְרִים, יָבֹא דוֹדִי לְגַנּוֹ, לְפִי שֶׁמְלֶאכֶת הַמִּשְׁכָּן נִגְמְרָה בְּעֶשְׂרִים וַחֲמִשָּׁה בְּכִסְלֵו, וְעָמַד הַמִּשְׁכָּן מְקֻפָּל עַד רֹאשׁ חֹדֶשׁ נִיסָן, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים הֲרֵי עָשִׂינוּ הַמִּשְׁכָּן מָתַי תָּבוֹא הַשְּׁכִינָה וְתִשְׁרֶה בְּתוֹךְ מַעֲשֵׂה יָדֵינוּ. כְּשֶׁהִגִּיעַ רֹאשׁ חֹדֶשׁ נִיסָן וְצִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָקִים אֶת הַמִּשְׁכָּן, שָׁלַח לָהֶם עַל יְדֵי משֶׁה מָה אַתֶּם יְרֵאִים, כְּבָר בָּאתִי לְגַנִּי אֲחוֹתִי כַלָּה. אָמַר רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי, בָּאתִי לַגַּן, אֵין כְּתִיב כָּאן, אֶלָּא בָּאתִי לְגַנִּי, לִגְנוּנִי, לַמָּקוֹם שֶׁהוּא עִקָּרִי מִתְּחִלָּה, וְכִי עִקַּר שְׁכִינָה אֵינָהּ בַּתַּחְתּוֹנִים הָיְתָה, הֲדָא הוּא דִכְתִיב (בראשית ג, ח): וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם, אָמַר רַבִּי חָמָא בַּר כַּהֲנָא, מְהַלֵּךְ, אֵין כְּתִיב כָּאן, אֶלָּא מִתְהַלֵּךְ בַּגָּן, מְקַפֵּץ וְעוֹלֶה. מַהוּ (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ, אָמַר רַבִּי אַיְּבוּ בְּאוֹתָהּ שָׁעָה גָּרְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה, כֵּיוָן שֶׁחָטָא אָדָם נִסְתַּלְּקָה הַשְּׁכִינָה לָרָקִיעַ הָרִאשׁוֹן, חָטָא קַיִן נִסְתַּלְּקָה לָרָקִיעַ הַשֵּׁנִי, חָטְאוּ דּוֹר אֱנוֹשׁ נִסְתַּלְּקָה לָרָקִיעַ הַשְּׁלִישִׁי, חָטְאוּ דּוֹר הַמַּבּוּל נִסְתַּלְּקָה לָרָקִיעַ הָרְבִיעִי, חָטְאוּ דּוֹר הַפְלָגָה נִסְתַּלְּקָה לָרָקִיעַ הַחֲמִישִׁי, חָטְאוּ הַסְּדוֹמִיִּים נִסְתַּלְּקָה לָרָקִיעַ הַשִּׁשִּׁי, חָטְאוּ הַמִּצְרִיִּים נִסְתַּלְּקָה לָרָקִיעַ הַשְּׁבִיעִי. וּכְנֶגְדָן עָמְדוּ שִׁבְעָה צַדִּיקִים וְהוֹרִידוּ אֶת הַשְּׁכִינָה מִן הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, וְאֵלּוּ הֵן: אַבְרָהָם הוֹרִידָהּ מִן הַשְּׁבִיעִי לַשִּׁשִּׁי, יִצְחָק הוֹרִידָהּ מִן הַשִּׁשִּׁי לַחֲמִישִׁי, יַעֲקֹב הוֹרִידָהּ מִן הַחֲמִישִׁי לָרְבִיעִי, לֵוִי הוֹרִידָהּ מִן הָרְבִיעִי לַשְּׁלִישִׁי, קְהָת הוֹרִידָהּ מִן הַשְּׁלִישִׁי לַשֵּׁנִי, עַמְרָם הוֹרִידָהּ מִן הַשֵּׁנִי לָרִאשׁוֹן, משֶׁה הוֹרִידָהּ מִן הָעֶלְיוֹנִים לַתַּחְתּוֹנִים. אָמַר רַבִּי יִצְחָק כְּתִיב (תהלים לז, כט): צַדִּיקִים יִרְשׁוּ אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶיהָ, הָרְשָׁעִים בַּמֶּה יִשְׁכְּנוּ, בָּאֲוִיר אֶלָּא, הָרְשָׁעִים סִלְּקוּ הַשְּׁכִינָה מִן הָאָרֶץ, אֲבָל הַצַּדִּיקִים הִשְׁכִּינוּ הַשְּׁכִינָה בָּאָרֶץ, אֵימָתַי שָׁרְתָה הַשְּׁכִינָה בָּאָרֶץ, בַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (שמות מ, לד): וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן. (שיר השירים ה, א): אָרִיתִי מוֹרִי עִם בְּשָׂמִי, זוֹ הַלְּבוֹנָה וְהַקְּטֹרֶת. אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי, אֵלּוּ אֵבְרֵי עוֹלָה וְאֵמוּרֵי קָדְשֵׁי הַקֳּדָשִׁים. שָׁתִיתִי יֵינִי עִם חֲלָבִי, אֵלּוּ הַמְנָחוֹת וְהַנְּסָכִים. אִכְלוּ רֵעִים, זֶה משֶׁה וְאַהֲרֹן. שְׁתוּ וְשִׁכְרוּ דוֹדִים, זֶה נָדָב וַאֲבִיהוּא שֶׁנִּשְׁתַּכְּרוּ בְּצָרָתָן. דָּבָר אַחֵר, אִכְלוּ רֵעִים, אֵלּוּ הַנְּשִׂיאִים, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹסָנְיָה לָמָּה קָרָא לַנְּשִׂיאִים רֵעִים, שֶׁמִּכֵּיוָן שֶׁהָיָה אֶחָד מֵהֶם מַקְרִיב קָרְבָּן וְקָרְבָּנוֹ מִתְקַבֵּל, הָיָה עוֹשֶׂה יוֹם טוֹב לְאוֹהֲבָיו לְרֵעָיו וְלִקְרוֹבָיו. שְׁתוּ וְשִׁכְרוּ דּוֹדִים, אֵלּוּ הַנְּשִׂיאִים. לָמָּה קָרֵי לְהוּ דּוֹדִים, שֶׁהָיוּ דּוֹדִים אֵלּוּ לָאֵלּוּ. לָמָּה אָמַר לָהֶם אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים, אָמַר רַבִּי בֶּרֶכְיָה לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְהִזְמִין אוֹרְחִים כֵּיוָן שֶׁאָכְלוּ וְשָׁתוּ אָמַר לָהֶם תְּנוּ אֶת הַמָּנָה הַזֹּאת לְבַעַל הַבַּיִת, אַף הָכָא בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה, וְאַף אַתֶּם אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים. אָמַר רַבִּי בֶּרֶכְיָה מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְהִזְמִין אוֹרְחִים וְנָח הַשֶּׁרֶץ לְתוֹךְ הַתַּמְחוּי וּפָשַׁט הַמֶּלֶךְ אֶת יָדוֹ וּפָשְׁטוּ הַכֹּל אֶת יְדֵיהֶם, שֶׁאִלּוּ מָשַׁךְ הַמֶּלֶךְ אֶת יָדוֹ מָשְׁכוּ הַכֹּל אֶת יְדֵיהֶם. אָמַר רַבִּי יַנַּאי מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה סְעוּדָה וְהִזְמִין אוֹרְחִים וְהָיְתָה עֵינוֹ יָפָה בָּאוֹרְחִים וְהָיָה מְחַזֵּר עֲלֵיהֶם וְאוֹמֵר לָהֶם יֶעֱרַב לָכֶם יִבְסַם לָכֶם. דָּבָר אַחֵר אָרִיתִי מוֹרִי וגו', אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹסָנְיָה שְׁלשָׁה דְבָרִים כָּתוּב כָּאן: אָרִיתִי מוֹרִי עִם בְּשָׂמִי, אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי, שָׁתִיתִי יֵינִי עִם חֲלָבִי, כְּנֶגֶד שְׁלשָׁה דְבָרִים שֶׁעָשׂוּ הַנְּשִׂיאִים שֶׁלֹא כְּהֹגֶן וְקִבְּלָם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵלּוּ הֵן: בְּכָל מָקוֹם אֵין הַיָּחִיד מִתְנַדֵּב בַּקְּטֹרֶת, וְהַנְּשִׂיאִים הֵבִיאוּ, (במדבר ז, יד): כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת. בְּכָל מָקוֹם אֵין הַיָּחִיד מֵבִיא חַטָּאת אֶלָּא אַחַר יְדִיעַת חֶטְאוֹ, וְאֵלּוּ הֵבִיאוּ שָׂעִיר שֶׁלֹא בְּחֵטְא. בְּכָל מָקוֹם אֵין קָרְבַּן יָחִיד דּוֹחֶה אֶת הַשַּׁבָּת, וְכָאן קָרְבַּן יָחִיד דּוֹחֶה אֶת הַשַּׁבָּת. הָא לָמַדְנוּ כַּמָּה קָרְבַּן נְשִׂיאִים חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes.2Animal tithes. Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings.
“I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel.
Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. 3This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them.4Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock.
Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5).5Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering.
Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings.
This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated.
Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future.
How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25).6It subsequently says: “The first to Zion, behold, here it is, and to Jerusalem I will provide a herald” (Isaiah 41:27).
Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…”
Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu]7This is based on the word aḥ, meaning fireplace. on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18).
“I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk.8This is based on the continuation of the verse: “I drank my wine with my milk” (Song of Songs 5:1) Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis]9This is a term that is also applied to wine. and the hills will flow with milk” (Joel 4:18).
“Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages.
Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.”
Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings.
“I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket10A small door. and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’
Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8).
Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds.
Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34).
“I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru]11Literally, became intoxicated. by their trouble.
Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’12Give it to the one responsible for providing the king’s food on that day. Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.”
Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish.13This is a reference to three things which were performed inappropriately, which are mentioned later (Matnot Kehuna). The king extended his hand and all of them extended their hands.14They extended their hands to take a portion from the plate. Had the king withdrawn his hand, all of them would have withdrawn their hands.
Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’
Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.
וַיְהִי הַמַּקְרִיב וגו', הֲדָא הוּא דִכְתִיב (משלי כט, כג): גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד, אָמַר רַבִּי תַּנְחוּמָא בַר אַבָּא גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ, זֶה אָדָם הָרִאשׁוֹן, כֵּיצַד בְּשָׁעָה שֶׁעָבַר אָדָם עַל צִוּוּיוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָכַל מִן הָאִילָן, בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשֶׂה תְּשׁוּבָה וּפָתַח לוֹ פֶּתַח, וְלֹא בִּקֵּשׁ אָדָם, הֲדָא הוּא דִכְתִיב (בראשית ג, כב): וַיֹּאמֶר אֱלֹהִים הֵן הָאָדָם וגו'. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מַהוּ וְעַתָּה, אֶלָּא שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ עַכְשָׁו עֲשֵׂה תְּשׁוּבָה וַאֲנִי מְקַבְּלָךְ, וְאָמַר אָדָם אִי אֶפְשִׁי. הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר וְעַתָּה, וְאָמַר אָדָם פֶּן, אִי אֶפְשִׁי. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כֵּיוָן שֶׁיָּצָא אָדָם מִן הַדִּין הִתְחִיל מְחָרֵף וּמְגַדֵּף, נֶאֱמַר כָּאן כְּרֻבִים, (בראשית ג, כד): וַיַּשְׁכֵּן מִקֶּדֶם לְגַן עֵדֶן אֶת הַכְּרֻבִים, וְנֶאֱמַר בְּסַנְחֵרִיב כְּרֻבִים, (ישעיה לז, טז): ה' צְבָאוֹת יוֹשֵׁב הַכְּרֻבִים, מַה לְּהַלָּן חֵרוּפִים וְגִדוּפִים, אַף כְּרֻבִים שֶׁנֶּאֱמַר כָּאן חֵרוּפִים וְגִדוּפִים, הֱוֵי גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ, לְפִי שֶׁנִּתְגָּאָה עַל הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעֲשׂוֹת תְּשׁוּבָה הִשְׁפִּיל אוֹתוֹ וְגֵרְשׁוֹ מִגַּן עֵדֶן. וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד, זֶה אַבְרָהָם שֶׁהִשְׁפִּיל רוּחוֹ וְאָמַר (בראשית יח, כז): וְאָנֹכִי עָפָר וָאֵפֶר, לְכָךְ קָרָא אוֹתוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (יהושע יד, טו): הָאָדָם הַגָּדוֹל בַּעֲנָקִים, שֵׁם זֶה גָּדוֹל מִן אָדָם הָרִאשׁוֹן. דָּבָר אַחֵר גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ, זֶה פַּרְעֹה שֶׁנִּתְגָּאָה עַל משֶׁה וְאָמַר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ וגו', וְהִשְׁפִּילוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ, וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד, זֶה משֶׁה (שמות ח, ה): לְמָתַי אַעְתִּיר לְךָ וגו', וְאוֹמֵר (שמות ט, כט): כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי וגו'. דָּבָר אַחֵר גַּאֲוַת אָדָם, זֶה עֲמָלֵק, שֶׁנִּתְגָּאָה עַל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחֵרוּפָיו וְגִדוּפָיו, שֶׁהָיָה מַשְׁלִיחַ זְמוֹרָה אֶל אַפּוֹ וְהָיָה נוֹטֵל זַכְרוּתָן שֶׁל יִשְׂרָאֵל וְזוֹרֵק כְּלַפֵּי מַעְלָה וּמְחָרֵף וּמְגַדֵּף וְאוֹמֵר בְּזוֹ חָפַצְתָּ, הֲדָא הוּא דִכְתִיב (דברים כה, יח): וַיְזַנֵּב בְּךָ, שֶׁהִכָּם מַכַּת זָנָב. וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד, זֶה יְהוֹשֻׁעַ, שֶׁהֲרָגוֹ, שֶׁנֶּאֱמַר (שמות יז, יג): וַיַּחֲלשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ וגו'. דָּבָר אַחֵר גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ, זֶה תָּבוֹר וְכַרְמֶל שֶׁבָּאוּ מִסּוֹף הָעוֹלָם, מִתְגָּאִים לוֹמַר שֶׁאָנוּ גְּבוֹהִים וְעָלֵינוּ הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן אֶת הַתּוֹרָה. וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד, זֶה סִינַי שֶׁהִשְׁפִּיל אֶת עַצְמוֹ לוֹמַר שֶׁאֲנִי נָמוּךְ, וְעַל יְדֵי כָךְ תָּמַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבוֹדוֹ עָלָיו וְנִתְּנָה עָלָיו הַתּוֹרָה וְזָכָה לְכָל הַכָּבוֹד הַזֶּה, כְּמָה דְתֵימָא (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי. דָּבָר אַחֵר גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ, זֶה יוֹסֵף שֶׁהִנְהִיג שְׂרָרָה, שֶׁהָיוּ אוֹמְרִים לוֹ אֶחָיו לְפָנָיו עַבְדְּךָ אָבִינוּ, וְהָיָה שׁוֹתֵק, לְפִיכָךְ נִקְרָא עֲצָמוֹת בְּחַיָּיו, שֶׁנֶּאֱמַר (בראשית נ, כה): וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה. וּשְׁפַל רוּחַ יִתְמֹךְ כָּבוֹד, זֶה יְהוּדָה שֶׁהִשְׁפִּיל עַצְמוֹ לִפְנֵי יוֹסֵף בִּשְׁבִיל בִּנְיָמִין (בראשית מד, יח) (בראשית מד, לב) (בראשית מד, לג): יְדַבֶּר נָא עַבְדְּךָ דָּבָר, כִּי עַבְדְּךָ עָרַב אֶת הַנַּעַר, וְעַתָּה יֵשֶׁב נָא עַבְדְּךָ וגו'. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בַּר רַבִּי בְּשֵׁם רַבִּי לֵוִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יְהוּדָה אַתָּה הִשְׁפַּלְתָּ עַצְמְךָ מִפְּנֵי אָחִיךָ הַקָּטָן הֵימֶךָ, חַיֶּיךָ כְּשֶׁיּוּקַם הַמִּשְׁכָּן וְיָבוֹאוּ הַשְּׁבָטִים לְהַקְרִיב, אֵין אֶחָד מֵהֶם מַקְרִיב רִאשׁוֹן לְפָנֶיךָ, אֶלָּא חוֹלְקִים לְךָ כָּבוֹד וְאַתָּה הוּא שֶׁתַּקְרִיב רִאשׁוֹן, הֲדָא הוּא דִכְתִיב (במדבר ז, יב): וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן וגו' לְמַטֵּה יְהוּדָה וגו'.
“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming,15By Sennacherib (see Isaiah 37:17). so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15)16See the Alshikh on the verse.; this characterization means greater than Adam the first man.
Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29).17In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question.
Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose,18This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God. and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav].19This is a euphemism for their male organs. “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13).
Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth,20Tavor and Carmel are mountains. See Bereshit Rabba 99:1. haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20).
Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”
הַמַּקְרִיב וגו', הֲדָא הוּא דִכְתִיב (תהלים עו, ב): נוֹדָע בִּיהוּדָה אֱלֹהִים וגו', זֶה שֶׁאָמַר הַכָּתוּב (איוב טו, יח): אֲשֶׁר חֲכָמִים יַגִּידוּ וגו', זֶה יְהוּדָה שֶׁהוֹדָה וְאָמַר (בראשית לח, כו): צָדְקָה מִמֶּנִּי, וְלֹא כִחֵד מִיַּעֲקֹב, וּלְפִי שֶׁהִצִּיל תָּמָר וּשְׁנֵי בָנֶיהָ מִן הַשְֹּׂרֵפָה, דִּכְתִיב (בראשית לח, כד): וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָֹּׂרֵף, לְכָךְ הֻצְּלוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשַׁן הָאֵשׁ, דִּכְתִיב (דניאל ג, כח כט): עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וגו', וּמִנִּי שִׂים טְעֵם דִּי כָל עַם אֻמָּה וְלִשָּׁן וגו', וּלְכָךְ אָמַר נוֹדָע בִּיהוּדָה אֱלֹהִים וגו'. דָּבָר אַחֵר נוֹדָע בִּיהוּדָה אֱלֹהִים, כְּשֶׁיָּרַד דָּנִיֵּאל לְגוֹב אֲרָיוֹת וְהֻצָּל, דִּכְתִיב (דניאל ו, כו כח): בֵּאדַיִן דָּרְיָוֶשׁ מַלְכָּא כְּתַב לְכָל עַמְמַיָא וגו' מִן קֳדָמַי שִׂים טְעֵם דִּי בְּכָל שָׁלְטָן מַלְכוּתִי לֶהֱוֹן זָיְעִין וגו' מְשֵׁיזִב וּמַצִּל וְעָבֵד אָתִין וְתִמְהִין וגו'. הֱוֵי: נוֹדָע בִּיהוּדָה אֱלֹהִים, מִפְּנֵי מָה הֻצַּל דָּנִיֵּאל מִן הָאֲרָיוֹת, לְפִי שֶׁהִתְפַּלֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא אַרְיֵה, דִּכְתִיב (הושע יא, י): אַחֲרֵי ה' יֵלְכוּ כְּאַרְיֵה יִשְׁאָג, וְדָנִיֵּאל מִשֵּׁבֶט יְהוּדָה שֶׁנִּקְרָא אַרְיֵה, שֶׁנֶּאֱמַר (בראשית מט, ג): גּוּר אַרְיֵה יְהוּדָה, וּכְתִיב (דניאל א, ו): וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָנִיֵּאל וגו', יָבוֹא אַרְיֵה וְיַצִּיל אַרְיֵה מִפִּי אַרְיֵה. דָּבָר אַחֵר, מִפְּנֵי שֶׁנִּדְמָה לַאֲרָיוֹת, שֶׁהוּא אַרְיֵה, לְכָךְ לֹא הִזִּיקוּהוּ. מִפְּנֵי מָה לֹא הֻשְׁלַךְ לַכִּבְשָׁן, מִפְּנֵי שֶׁהָיָה אֱלוֹהוֹ שֶׁל נְבוּכַדְנֶצַּר, דִּכְתִיב (דניאל ב, מו): וּלְדָנִיֵּאל סְגִד וּמִנְחָה וְנִיחֹחִין אֲמַר לְנַסָּכָה לֵהּ. דָּבָר אַחֵר, מִפְּנֵי שֶׁהָיָה נִשְׂרָף, דִּכְתִיב (דברים ז, כה): פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ, לְכָךְ זִמֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלִבּוֹ שֶׁל דָּרְיָוֶשׁ שֶׁלֹא יַטִּילֶנּוּ לְכִבְשַׁן הָאֵשׁ לְהוֹדִיעַ גְּבוּרָתוֹ. דָּבָר אַחֵר נוֹדָע בִּיהוּדָה אֱלֹהִים, הֲדָא הוּא דִכְתִיב (הושע ה, ט): אֶפְרַיִם לְשַׁמָּה תִהְיֶה וגו', אֶפְרַיִם לְשַׁמָּה תִהְיֶה, כְּמַשְׁמָעוֹ, (הושע ה, ט): בְּיוֹם תּוֹכֵחָה, כְּמָה דְתֵימָא (ישעיה לז, ג): יוֹם צָרָה וְתוֹכֵחָה וּנְאָצָה. (הושע ה, ג): בְּשִׁבְטֵי יִשְׂרָאֵל, בְּשִׁבְתִּי בְּתוֹכָם, בְּשָׁכְנִי בְּתוֹכָם. (הושע ה, ג): הוֹדַעְתִּי נֶאֱמָנָה, כְּמָה דְתֵימָא (תהלים יט, ח): עֵדוּת ה' נֶאֱמָנָה, בְּשָׁעָה שֶׁגָּלוּ הַשְּׁבָטִים וְלֹא גָּלוּ יְהוּדָה וּבִנְיָמִין, הִתְחִילוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים נָשָׂא לָהֶם פָּנִים בִּשְׁבִיל שֶׁהָיוּ בְּנֵי אַכְסַנְיָא שֶׁלּוֹ וְלֹא הִגְלָם, וּכְשֶׁגָּלוּ הוֹדִיעַ הָאֱלֹהִים אוֹתוֹ עָוֹן בָּעוֹלָם, (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְבוּל עֲלֵיהֶם אֶשְׁפּוֹךְ כַּמַּיִם עֶבְרָתִי, הֱוֵי: נוֹדָע בִּיהוּדָה אֱלֹהִים, דָּבָר אַחֵר נוֹדָע בִּיהוּדָה, כְּמָה דְתֵימָא (תהלים כז, ג): אִם תַּחֲנֶה עָלַי מַחֲנֶה לֹא יִירָא לִבִּי וגו', מַהוּ אִם תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ, בְּאֵיזֶה זֹאת, בַּמֶּה שֶׁאָמַר משֶׁה (דברים לג, ז): וְזֹאת לִיהוּדָה וַיֹּאמַר וגו'. (תהלים עו, ב): בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, כט): נָכוֹנוּ לַלֵּצִים שְׁפָטִים וגו', נָכוֹנוּ לְעוֹבְרֵי עֲבֵרוֹת דִּינִין, מָשָׁל לְאֶחָד שֶׁהָיָה רוֹכֵב עַל הַבְּהֵמָה אִם אֵינָהּ סוֹחֶרֶת אֵינוֹ מַלְקָהּ, וְאִם סוֹחֶרֶת מַלְקָהּ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: נָכוֹנוּ לַלֵּצִים שְׁפָטִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא בָּרָאתִי אֶת הָאָדָם הִתְקַנְתִּי לוֹ חֲמִשָּׁה מַגְלְבִין, שְׂאֵת, סַפַּחַת, בַּהֶרֶת, שְׁחִין, מִכְוָה. וְאִית דְּאָמְרֵי: צָרַעַת, וָנָתֶק. כְּנֶגֶד חֲמִשָּׁה תּוֹרוֹת, שֶׁנֶּאֱמַר (ויקרא יד, נד נו): זֹאת הַתּוֹרָה לְכָל נֶגַע הַצָּרַעַת וְלַנָּתֶק וגו' וְלַשֵֹּׂאת וְלַסַּפַּחַת וְלַבֶּהָרֶת. לְעֶבֶד רַע שֶׁהָיָה נִמְכַּר, וְהָלַךְ אֶחָד לִקְנוֹתוֹ, יָדַע בּוֹ שֶׁהוּא רַע לָקַח עִמּוֹ כְּבָלִים וּמַגְלְבִים שֶׁאִם יִסְרַח יְהֵא רוֹדֶה אוֹתוֹ בָּהֶן, כְּשֶׁסָּרַח הֵבִיא כְּבָלִים וּכְבָלוֹ וְהִכָּהוּ בַּמַּגְלְבִין, אָמַר לוֹ הָעֶבֶד אֲדוֹנִי, יוֹדֵעַ הָיִיתָ תְּחִלָּה שֶׁאֲנִי עֶבֶד רַע לָמָּה קָנִיתָ אוֹתִי, אָמַר לוֹ לְפִי שֶׁהָיִיתִי יוֹדֵעַ שֶׁאַתָּה רַע מַעֲלָלִים, לְכָךְ הִתְקַנְתִּי כְּמוֹ כֵן לְאָסְרְךָ וּלְהַלְקוֹתֶךָ, שֶׁאִם תִּסְרַח תִּלְקֶה בָּהֶם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא בָּרָאתִי אָדָם אֲנִי יְדַעְתִּיו (בראשית ח, כא): כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו, אוֹי לָהּ לָעִסָּה שֶׁהַנַּחְתּוֹם מֵעִיד עָלֶיהָ שֶׁהִיא רָעָה, וּלְכָךְ נֶאֱמַר: נָכוֹנוּ לַלֵּצִים שְׁפָטִים. מַהוּ (משלי יט, כט): מַהֲלֻמוֹת, שָׁלשׁ תֵּבוֹת, אָמַר רַבִּי בֶּרֶכְיָה, מַה לּוֹ מוֹת. אָמַר רַבִּי אָבִין מָשָׁל לְמַטְרוֹנָה שֶׁנִּכְנְסָה לַפָּלָטִין וַחֲמַת שׁוֹטַיָּא וּבוּרְדוּלַיָּא וְהִיא מִדְחֲלָא, אֲמָרוּ לָהּ בְּנֵי פָּלָטִין דִּידָהּ לָא תִדַּחֲלִי, אֵלּוּ לַעֲבָדִים וְלִשְׁפָּחוֹת הֵם, אֲבָל אַתְּ לֶאֱכֹל וְלִשְׁתּוֹת וּלְהִתְכַּבֵּד. כָּךְ כְּנֶסֶת יִשְׂרָאֵל כְּשֶׁשָּׁמְעוּ פָּרָשַׁת אָלוֹת וּנְגָעִים הִתְחִילוּ מִתְיָרְאִין, אָמַר לָהֶם משֶׁה אֵלּוּ לְעוֹבְדֵי כּוֹכָבִים, אֲבָל אַתֶּם לֶאֱכֹל וְלִשְׁתּוֹת וְלַעֲסֹק בַּתּוֹרָה. (משלי לא, יד): הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ, הֱוֵי: בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ. דָּבָר אַחֵר בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ, הֲדָא הוּא דִכְתִיב (מלאכי א, יא): כִּי מִמִּזְרַח שֶׁמֶשׁ וְעַד מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם גו', וְכִי בְּכָל מָקוֹם מַקְרִיבִים קְטֹרֶת וּמִנְחָה לְשֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא בְּכָל מָקוֹם שֶׁיִּשְׂרָאֵל עוֹמְדִים וּמִתְפַּלְּלִים תְּפִלַּת מִנְחָה, עָלֶיהָ נֶאֱמַר מִנְחָה כְּמַשְׁמָעוֹ, וְאוֹמֵר (מלכים א יח, לו): וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא. מֻגָּשׁ, זוֹ תְּפִלַּת שַׁחֲרִית, כְּמָה דְתֵימָא (בראשית יח, כג): וַיִּגַּשׁ אַבְרָהָם וגו' בִּתְפִלָּה. מֻקְטָר, זוֹ תְּפִלַּת עַרְבִית, כְּמָה דְתֵימָא (תהלים קמא, ב): תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ וגו', הֱוֵי: גָּדוֹל שְׁמִי בַּגּוֹיִם, בְּכָל מָקוֹם שֶׁיִּשְׂרָאֵל עוֹמְדִים שָׁם, לְכָךְ נֶאֱמַר: גָּדוֹל שְׁמִי בַּגּוֹיִם. דָּבָר אַחֵר נוֹדָע בִּיהוּדָה אֱלֹהִים, בִּזְּמַן שֶׁיִּנְקֹם מֵאוֹיְבֵיהֶם, כְּמָה דְתֵימָא (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה מֵחֲמַס בְּנֵי יְהוּדָה וגו', (יואל ד, כא): וְנִקֵּיתִי דָּמָם לֹא נִקֵּיתִי וגו', הֱוֵי: נוֹדָע בִּיהוּדָה אֱלֹהִים, כְּמָה דְתֵימָא (תהלים ט, יז): נוֹדַע ה' מִשְׁפָּט עָשָׂה בְּפֹעַל כַּפָּיו וגו'. נוֹדָע בִּיהוּדָה אֱלֹהִים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי, כְּשֶׁעָמְדוּ יִשְׂרָאֵל עַל הַיָּם הָיוּ הַשְּׁבָטִים מִדַּיְּנִים אֵלֶּה עִם אֵלֶּה, זֶה אוֹמֵר אֲנִי יוֹרֵד תְּחִלָּה וְזֶה אוֹמֵר אֲנִי יוֹרֵד תְּחִלָּה, קָפַץ נַחְשׁוֹן לְתוֹךְ גַּלֵּי הַיָּם וְיָרַד, וְעָלָיו אָמַר דָּוִד (תהלים סט, ב): הוֹשִׁיעֵנִי אֱלֹהִים כִּי בָאוּ מַיִם עַד נָפֶשׁ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: יְדִידִי שׁוֹקֵעַ בַּיָּם וְאַתָּה מִתְפַּלֵּל, (שמות יד, טו): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ, הֱוֵי: נוֹדָע בִּיהוּדָה אֱלֹהִים, וּלְפִיכָךְ הִגְדִּיל הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ שֶׁל נַחְשׁוֹן בְּיִשְׂרָאֵל שֶׁזָּכָה לְהַקְרִיב רִאשׁוֹן, שֶׁנֶּאֱמַר: וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן וגו', הֱוֵי: בְּיִשְׂרָאֵל גָּדוֹל שְׁמוֹ.
“Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem.21This is a reference to Shem’s court. Tamar’s father, Shem son of Noah, was no longer alive, but his court continued to function. Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29). That is why it says: “God is known in Judah…”
Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth. He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him.
Why was he not cast into the fiery furnace? It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might.
Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst. “I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10). That is, “God is known in Judah.”
Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”? It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7).
“His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal. If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall. This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad. He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’ He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.”
What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot].22Meaning, ma - what are these severe punishments? lo mot - the letters that spell mot (mem, vav, tav) can also be read mavet, meaning death. Thus, the response to the question, ma, is lo mavet - the death is for them, not for you. Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’ So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14). That is, “His name is great in Israel.”
Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He? It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36).23He prayed at the time of the afternoon offering. “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer.24Genesis 19:27 states that Abraham went in the morning to the place where he had stood before God. From that verse we learn (Brachot 26b) that Abraham founded the morning service. Since the verse refers to the place in which he had stood before God, it is presumably referring to Genesis 18:23, where he is described as approaching God to plead for Sodom. The presumption is that this took place at the time of the regular prayer, namely, in the morning. “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2). That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.”
“God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19). “I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17).
“God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’ Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15). That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.”
וַיְהִי אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן כָּל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, מְשַׁמֵּשׁ צָרָה וְשִׂמְחָה, אִם צָרָה אֵין צָרָה כַּיּוֹצֵא בָהּ, וְאִם שִׂמְחָה אֵין שִׂמְחָה כַּיּוֹצֵא בָהּ, אֲתָא רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְעָבְדָהּ פַּלְגָא, בְּכָל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי, צָרָה. וְהָיָה, שִׂמְחָה. אֲתִיבוּן לֵיהּ הָכְתִיב (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁלֹא זָכָה הָעוֹלָם לְהִשְׁתַּמֵּשׁ בְּאוֹתָהּ אוֹרָה, דְּאָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אוֹתָהּ אוֹרָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיּוֹם הָרִאשׁוֹן הָיָה אָדָם צוֹפֶה וּמַבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא דּוֹר אֱנוֹשׁ וְדוֹר הַמַּבּוּל וְדוֹר הַפְלָגָה, עָמַד וּגְנָזָהּ וְהִתְקִינָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם. אֲתִיבוּן לֵיהּ (בראשית א, ה): וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בַּיּוֹם הָרִאשׁוֹן עָתִיד לְהִבָּלוֹת, שֶׁנֶּאֱמַר (ישעיה נא, ו): כִּי שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְישְׁבֶיהָ כְּמוֹ כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת. אֲתִיבוּן לֵיהּ כָּל וַיְהִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, אָמַר לָהֶם אַף הֵם אֵינָם שִׂמְחָה, שֶׁכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִים עֲשִׂיָּה, כְּגוֹן הַחַרְדָּל צָרִיךְ לְמַתֵּק, וְהַתּוּרְמְסִין צְרִיכִין לִשְׁלֹק, וְחִטִּים צְרִיכִין לִטָּחֵן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית לט, ב): וַיְהִי ה' אֶת יוֹסֵף וַיְהִי אִישׁ מַצְלִיחַ וַיְהִי בְּבֵית אֲדֹנָיו הַמִּצְרִי, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁמִּתְגָרָת בּוֹ הַדֹּב. (במדבר ז, א): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁנִּגְנַז בְּבִנְיַן הַבָּיִת. וְהָכְתִיב (ויקרא ט, א): וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא משֶׁה, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה שֶׁבּוֹ בַּיּוֹם מֵתוּ נָדָב וַאֲבִיהוּא. וְהָכְתִיב (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ וַיְהִי שָׁמְעוֹ בְּכָל הָאָרֶץ, אַף הִיא אֵינָהּ שִׂמְחָה, שֶׁבּוֹ בַּיּוֹם קָרַע שִׂמְלוֹתָיו, שֶׁנֶּאֱמַר (יהושע ז, ו): וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן ה' עַד הָעָרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל. וְהָכְתִיב (שמואל ב ז, א): וַיְהִי כִּי יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה שֶׁבּוֹ בַּיּוֹם בָּא אֵלָיו נָתָן הַנָּבִיא וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברי הימים ב ו, ט): רַק אַתָּה לֹא תִבְנֶה הַבָּיִת. וְהָכְתִיב וַיְהִי הַמַּקְרִיב, אָמַר לָהֶם אַף הִיא אֵינָהּ שִׂמְחָה מִפְּנֵי שֶׁהָיָה צָפוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֵם הוֹלְכִים עִם קֹרַח בְּמַחֲלָקְתּוֹ. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָה, מָשָׁל לְבֶן פּוֹלוֹטָמָנִין שֶׁגָּנַב בַּמֶּרְחָץ וְהָיָה הַבַּלָּנִי מִתְיָרֵא לוֹמַר לוֹ שְׁמוֹ, אַף עַל פִּי כֵן פִּרְסְמוֹ, בָּחוּר אֶחָד לָבוּשׁ לְבָנִים, כָּךְ אַף עַל פִּי שֶׁלֹא פֵּרַשׁ שְׁמוֹתָן שֶׁל נְשִׂיאִים שֶׁחָלְקוּ עִם קֹרַח וְהָלְכוּ עִמּוֹ, פִּרְסְמָן בְּרֶמֶז (במדבר טז, ב): נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, כְּמָה דְתֵימָא (במדבר א, טז): אֵלֶּה קְרִיאֵי הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם וגו', אַנְשֵׁי שֵׁם, שֶׁזָּכַר שְׁמוֹתָן בַּדְּגָלִים, כְּמָה דְתֵימָא (במדבר א, ה): וְאֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יַעַמְדוּ אִתְּכֶם וגו'. אָמְרֵי לֵיהּ אַמְרִינָן דִּידָן אֱמֹר אַתְּ דִּידָךְ, אָמַר לָהֶם כָּל מָקוֹם שֶׁנֶּאֱמַר וְהָיָה, שִׂמְחָה, (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס. (זכריה יד, ח): וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים מִיְרוּשָׁלָיִם. (ישעיה יא, יא): וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה' וגו', (ישעיה ז, כא): וְהָיָה בַּיּוֹם הַהוּא יְחַיֶּה אִישׁ עֶגְלַת בָּקָר, (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע וגו', (ישעיה ד, ג): וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן. וְהָכְתִיב (ירמיה לח, כח): וְהָיָה כַּאֲשֶׁר נִלְכְּדָה יְרוּשָׁלָיִם, אָמַר לָהֶם אַף הִיא אֵינָהּ צָרָה אֶלָּא שִׂמְחָה, שֶׁבּוֹ בַּיּוֹם נוֹלַד מְנַחֵם, וּבוֹ בַּיּוֹם נָטְלוּ יִשְׂרָאֵל אַפּוֹכֵי עַל עֲווֹנוֹתֵיהֶם, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אַפּוֹכֵי שְׁלֵמָה נָטְלוּ יִשְׂרָאֵל עַל עֲווֹנוֹתֵיהֶם בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (איכה ד, כב): תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ.
“Was [vayhi].” Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: Every place that vayhi is stated, it is trouble or joy; if it is trouble, it is unparalleled trouble, if it is joy, it is unparalleled joy. Rabbi Shmuel bat Naḥman came and made a distinction: Every place thay vayhi is stated it is trouble, [every place that] vehaya [is stated, it is] joy. They raised an objection to him: But is it not written: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3). He said to them: ‘That, too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda ben Rabbi Simon said: That light that the Holy One blessed be He created on the first day, a person could look and see from one end of the world to the other end. When the Holy One blessed be He saw the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, He stood and sequestered it, and designated it for the righteous in the future, as it is stated: “But the path of the righteous is like a radiant light, growing brighter until noon”’ (Proverbs 4:18).
They raised an objection to him: “It was [vayhi] evening; it was [vayhi] morning, one day” (Genesis 1:5). He said to them: ‘That, too, is not joy, as everything created on the first day is destined to erode, as it is stated: “For the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will remain unbroken”’ (Isaiah 51:6).
They raised an objection to him: All the instances of vayhi during the six days of Creation. He said to them: ‘They, too, are not joy, as everything that was created during the six days of Creation requires action, e.g., mustard requires sweetening, lupines require boiling, and wheat requires grinding.’
They raised an objection to him: “The Lord was [vayhi] with Joseph, and he was [vayhi] a successful man and he was [vayhi] in the house of his master, the Egyptian” (Genesis 39:2). He said to them: ‘That, too, is not joy, as the bear25This is a metaphor for Potiphar’s wife. solicited him.’
“It was [vayhi] on the day that Moses concluded [to erect the Tabernacle]” (Numbers 7:1). He said to them: ‘That, too, is not joy, as it was sequestered when the Temple was built.’ “It was [vayhi] on the eighth day” (Leviticus 9:1). He said to them: ‘That, too, is not joy, as on that very day, Nadav and Avihu were killed.’ But is it not written: “The Lord was [vayhi] with Joshua; his renown was throughout the land”? (Joshua 6:27). ‘That, too, is not joy, as on that very day, he rent his garments, as it is stated: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel”’ (Joshua 7:6).
But is it not written: “It was [vayhi] when the king was settled in his house”? (II Samuel 7:1). He said to them: ‘That, too, is not joy, as on that very day, Natan the prophet came to him, and the Holy One blessed be He said to him: “However, you will not build the House”’ (II Chronicles 6:9).
But is it not written: “The one who presented his offering…was [vayhi]”? (Numbers 7:12). He said to them: ‘That, too, is not joy, as it was seen before the Holy One blessed be He that they26The heads of the twelve tribes, who brought the offerings when the Tabernacle was erected. would go with Koraḥ and his assembly in his dispute.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi ben Perata: This is analogous to the son of a high ranking official who stole in the bathhouse. The bathhouse attendant feared identifying him by name. Nevertheless, he publicized him as a certain lad garbed in white. So, even though it [the Torah] did not explicitly mention the names of the princes who participated with Koraḥ and went along with him, it publicizes them by means of allusion: “Princes of the assembly, the distinguished of the convocation, people of renown” (Numbers 16:2), just as it says: “These are the distinguished of the assembly, the princes of the tribes of their fathers; they are the heads of the thousands of Israel” (Numbers 1:16). “People of renown [shem],” as their names [shemotan] were mentioned in the census of the banners, just as it says: These are the names of the men who will stand with you…” (Numbers 1:5).
They said to him: ‘We have said ours; you say yours.’27We cited proof that vayhi could also connote joy. You rejected those proofs. Now, prove your claim that vehaya connotes joy. He said to them: ‘Everywhere that vehaya is stated, it is joy. “It will be on that day, that the mountains will drip nectar…” (Joel 4:18). “It will be on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be on that day that the Lord will continue, [setting His hand a second time to acquire the remnant of His people]” (Isaiah 11:11). “It will be on that day, each man will maintain a young cow [and two sheep]” (Isaiah 7:21). “It will be on that day, that a great shofar will be sounded…” (Isaiah 27:13). “It will be that [it will be said of] the remaining in Zion…[Holy, for everyone written for life in Jerusalem]”’ (Isaiah 4:3).
[They said to him:] ‘But is it not written: “It was when Jerusalem was captured”? (Jeremiah 38:28). He said to them: ‘that, too, is not trouble, but joy, as on that day Menaḥem28A name for the messianic king. was born and Israel paid off their debt for their iniquities, as Rabbi Shmuel bar Naḥman said: Israel paid off their debt for their iniquities on the day that the Temple was destroyed, as it is stated: “Your iniquity is completed, daughter of Zion; He will not continue to exile you”’ (Lamentations 4:22).
בַּיּוֹם הָרִאשׁוֹן, אָמַר רַבִּי שְׁמוּאֵל בַּר אַבָּא, מַהוּ בַּיּוֹם הָרִאשׁוֹן, מִן הַיּוֹם הָרִאשׁוֹן שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם נִתְאַוָּה לָדוּר עִם בְּרִיּוֹתָיו בַּתַּחְתּוֹנִים, רְאֵה הֵיאַךְ כְּתִיב בִּבְרִיַּת יוֹם רִאשׁוֹן (בראשית א, ה): וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד, יוֹם רִאשׁוֹן אֵינוֹ אוֹמֵר, אֶלָּא יוֹם אֶחָד, וּכְשֵׁם שֶׁאָמַר יוֹם אֶחָד יֹאמַר יוֹם שְׁנָיִם יוֹם שְׁלשָׁה, אֶלָּא לָמָּה אָמַר יוֹם אֶחָד, שֶׁעַד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה יְחִידִי בְּעוֹלָמוֹ נִתְאַוָּה לָדוּר עִם בְּרִיּוֹתָיו בַּתַּחְתּוֹנִים, לֹא עָשָׂה כֵן אֶלָּא כֵּיוָן שֶׁהוּקַם הַמִּשְׁכָּן וְהִשְּׁרָה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁכִינָתוֹ וּבָאוּ הַנְּשִׂיאִים לְהַקְרִיב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִכָּתֵב שֶׁבְּיוֹם זֶה נִבְרָא הָעוֹלָם. דָּבָר אַחֵר בַּיּוֹם הָרִאשׁוֹן, בַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן אֵינוֹ אוֹמֵר כָּאן, אֶלָּא בַּיּוֹם הָרִאשׁוֹן, מַהוּ הָרִאשׁוֹן, לִבְרִיאַת עוֹלָם, מְלַמֵּד שֶׁאֶחָד בְּשַׁבָּת הָיָה, נִמְצֵאתָ אוֹמֵר עֶשֶׂר עֲטָרוֹת נָטַל אוֹתוֹ הַיּוֹם, רִאשׁוֹן לִבְרִיאַת עוֹלָם, רִאשׁוֹן לַכְּהֻנָּה, רִאשׁוֹן לַנְּשִׂיאוּת, רִאשׁוֹן לַשְּׁכִינָה, דִּכְתִיב (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם. רִאשׁוֹן לַעֲבוֹדָה, רִאשׁוֹן לְבִרְכַּת כֹּהֲנִים, רִאשׁוֹן לְרָאשֵׁי חֳדָשִׁים, רִאשׁוֹן לְאִסּוּר בָּמָה, רִאשׁוֹן לַאֲכִילַת קֳדָשִׁים, רִאשׁוֹן לִירִידַת הָאֵשׁ, דִּכְתִיב (ויקרא ט, כד): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל עַל הַמִּזְבֵּחַ וגו':
“On the first day” – Rabbi Shmuel bar Abba said: What is “the first day”? Since the first day that the Holy One blessed be He created the world, He desired to dwell with His creations in the lower worlds. See what is written regarding the creation of the first day: “It was evening; it was morning, one day” (Genesis 1:5). “The first day” is not written, but rather “one day.” Just as the verse says “one day,” the verse could have said “two days,” “three days”? Rather, why did the verse say “one day”?29The first day is described as "one day", not the first day, whereas the other days are called the second day, the third day etc. It is that, since the Holy One blessed be He was alone in the world, He desired to dwell with His creations in the lower worlds. He did not do so.30Thus, day one of creation was not the first day that God dwelled in the world. To indicate this, the word first was not used until the Tabernacle was erected. It was only when the Tabernacle was erected, and the Holy One blessed be He rested His Divine Presence in it, and the princes came to present, that the Holy One blessed be He said: ‘Let it be written that on this day the world was created.’
Another matter, “on the first day” – it does not say “on the day the Tabernacle was erected” here, but rather, “on the first day.” What is “the first”? It is the first in terms of the creation of the world. It teaches that it was Sunday. Consequently, that day took ten crowns: First in terms of creation of the world; first for priesthood; first for princedom; first for the Divine Presence; as it is stated: “they shall craft a sanctuary for Me and I will dwell in their midst” (Exodus 25:8); first for service; first for the Priestly Benediction; first for the New Moons; first for the prohibition of improvised altars; first for partaking of consecrated food; first for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24).
נַחְשׁוֹן בֶּן עַמִּינָדָב לְמַטֵּה יְהוּדָה (במדבר ז, יב), לָמָּה נִקְרָא שְׁמוֹ נַחְשׁוֹן, עַל שֵׁם שֶׁיָּרַד תְּחִלָּה לַנַּחְשׁוֹל שֶׁבַּיָּם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מִי שֶׁקִּדֵּשׁ אֶת שְׁמִי בַּיָּם הוּא יַקְרִיב תְּחִלָּה, וְזֶה הָיָה נַחְשׁוֹן, וְכֵן עָשָׂה, הֲדָא הוּא דִכְתִיב (במדבר ז, יב): נַחְשׁוֹן בֶּן עַמִּינָדָב וגו', יִחֲסוֹ הַכָּתוּב עַל שֵׁם שִׁבְטוֹ, שֶׁבַח לוֹ, שֶׁבַח לְאָבִיו, שֶׁבַח לְשִׁבְטוֹ, אוֹ שֶׁגָּבָה מִשִּׁבְטוֹ וְהֵבִיא, תַּלְמוּד לוֹמַר (במדבר ז, יז): זֶה קָרְבַּן נַחְשׁוֹן בֶּן עַמִּינָדָב, מִשֶּׁלּוֹ הֵבִיא וְלֹא שֶׁגָּבָה מִשִּׁבְטוֹ וְהֵבִיא, אֶלָּא מַה תַּלְמוּד לוֹמַר נַחְשׁוֹן בֶּן עַמִּינָדָב, יִחֲסוֹ הַכָּתוּב עַל שֵׁם שִׁבְטוֹ:
“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so. That is what is written: “Naḥshon son of Aminadav…”
The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring. Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.
וְקָרְבָּנוֹ קַעֲרַת כֶּסֶף וגו' (במדבר ז, יג), הֲדָא הוּא דִכְתִיב (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, מְדַבֵּר בְּיִשְׂרָאֵל, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי לְקַבֵּל אֶת הַתּוֹרָה וְלֹא הָיוּ בָּהֶם לֹא סוּמִים וְלֹא חֵרְשִׁים וְלֹא שׁוֹטִים וְלֹא אִלְמִים וְלֹא פִּסְחִים וְלֹא חִגְרִים, וְעַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר: כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, עַד שֶׁחָטְאוּ בָּעֵגֶל וְנַעֲשׂוּ בָּהֶם זָבִים וּמְצֹרָעִים, כְּמָה דְתֵימָא (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ וגו', וּכְתִיב (ויקרא יג, מה): וְהַצָּרוּעַ אֲשֶׁר בּוֹ הַנֶּגַע בְּגָדָיו יִהְיוּ פְרֻמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ, וְעַל אוֹתָהּ שָׁעָה הוּא אוֹמֵר (במדבר ה, ב): וִישַׁלְּחוּ מִן הַמַּחֲנֶה כָּל צָרוּעַ וְכָל זָב, אֲבָל לִפְנֵי הַר סִינַי כֻּלָּם שְׁלֵמִים הָיוּ, הֱוֵי: כֻּלָּךְ יָפָה רַעְיָתִי וגו'. דָּבָר אַחֵר כֻּלָּךְ יָפָה רַעְיָתִי, מְדַבֵּר בַּשְּׁבָטִים, וְאִם תֹּאמַר כֵּיצַד הָיוּ כֻּלָּם יָפִים, שֶׁהֲרֵי יַעֲקֹב אֲבִיהֶם בֵּרַךְ לַשְּׁבָטִים וּמְקַנְתֵּר לִרְאוּבֵן וְשִׁמְעוֹן וְלֵוִי, וְהֵיאַךְ אַתָּה אוֹמֵר: כֻּלָּךְ יָפָה רַעְיָתִי, אָמַר רַבִּי אֶלְעָזָר אַף עַל פִּי שֶׁבֵּרַךְ אֶת הַשְּׁבָטִים הָאַחֲרוֹנִים וְקִנְתֵּר לָרִאשׁוֹנִים, אֶלָּא חָזַר וּבֵרְכָם, שֶׁנֶּאֱמַר (בראשית מט, כח): כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וגו', עָשָׂה אוֹתָם יוֹנְקִים זֶה מִזֶּה. מַהוּ (בראשית מט, כח): וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ וגו', מִשֶּׁבֵּרְכָן חָזַר וּבֵרְכָן, אֶלָּא מְלַמֵּד כְּשֶׁבֵּרַךְ יַעֲקֹב אָבִינוּ אֶת בָּנָיו וְהָיָה מוֹשְׁלָן בְּחַיּוֹת, מָשַׁל יְהוּדָה בְּאַרְיֵה (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה. מָשַׁל דָּן בְּנָחָשׁ, (בראשית מט, יז): יְהִי דָן נָחָשׁ וגו'. נַפְתָּלִי בְּאַיָּלָה (בראשית מט, כא): נַפְתָּלִי אַיָּלָה שְׁלֻחָה וגו'. בִּנְיָמִן בִּזְאֵב, (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף, אַף עַל פִּי כֵן חָזַר וְקָרָא כֻּלָּם אֲרָיוֹת, כֻּלָּם נְחָשִׁים, כֻּלָּם אַיָּלוֹת, כֻּלָּם זְאֵבִים. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁהֲרֵי דָּן שֶׁקְּרָאוֹ נָחָשׁ חָזַר וּקְרָאוֹ אַרְיֵה, (דברים לג, כב): דָּן גּוּר אַרְיֵה וגו', הָא לָמַדְתָּ שֶׁחָזַר וְכָלַל רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי בְּבִרְכַּת אֲחֵיהֶם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כֻּלָּךְ יָפָה רַעְיָתִי וגו', וּלְכָךְ חָזַר הַכָּתוּב וּמָנָה לִרְאוּבֵן וְשִׁמְעוֹן וְלֵוִי לְעַצְמָם בְּסֵפֶר וְאֵלֶּה שְׁמוֹת, וְלֹא מָנָה הַשְּׁבָטִים אֲחֵרִים. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר לְכָךְ מָנָה רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי לְעַצְמָם, שֶׁכָּל הַשְּׁבָטִים לֹא שָׁמְרוּ יִחוּסֵיהֶם בְּמִצְרַיִם וּרְאוּבֵן וְשִׁמְעוֹן וְלֵוִי שָׁמְרוּ יִחוּסֵיהֶם, לְכָךְ הוּא מוֹנֶה שָׁם יִחוּסָם. רַבִּי נְחֶמְיָה אוֹמֵר כָּל הַשְּׁבָטִים הָיוּ עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים בְּמִצְרַיִם וְשֵׁבֶט רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי לֹא עָבְדוּ עֲבוֹדַת כּוֹכָבִים, וְלָכֵן זָכוּ לִמָּנוֹת לְעַצְמָם. וְרַבָּנָן אָמְרִין כָּל הַשְּׁבָטִים לֹא הִנְהִיגוּ שְׂרָרָה בְּמִצְרַיִם רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי הִנְהִיגוּ שְׂרָרָה בְּמִצְרַיִם, מֵת רְאוּבֵן נָתְנוּ שְׂרָרָה לְשִׁמְעוֹן, מֵת שִׁמְעוֹן נָתְנוּ שְׂרָרָה לְלֵוִי, מֵת לֵוִי בִּקְשׁוּ לָתֵת שְׂרָרָה לִיהוּדָה וְיָצָאת בַּת קוֹל וְאָמְרָה לָהֶם הַנִּיחוּ אוֹתָהּ עַד שֶׁיַּגִּיעַ זְמַנָּהּ, אֵימָתַי הִגִּיעַ זְמַנָּהּ, לְאַחַר מִיתָתוֹ שֶׁל יְהוֹשֻׁעַ (שופטים א, א ב): וַיְהִי אַחֲרֵי מוֹת יְהוֹשֻׁעַ וַיִּשְׁאֲלוּ וגו' וַיֹּאמֶר ה' יְהוּדָה יַעֲלֶה וגו'. רַבִּי לֵוִי וְרַבִּי חָנִין, חַד מִנְּהוֹן אֲמַר לְכָךְ חָזַר וְיִחֵס אֵלּוּ שְׁלשָׁה הַשְּׁבָטִים מִפְּנֵי שֶׁקִּנְתְּרָן אֲבִיהֶם. וְאַחֲרִינָא אֲמַר מִפְּנֵי שֶׁיִּחֲסָן אֵצֶל משֶׁה וְאַהֲרֹן. וְלֵית אֲנַן יָדְעִין מַאן אֲמַר דָּא וּמַאן אֲמַר דָּא, מִמַּה דְּאָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי חָנִין בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר יִצְחָק (משלי טו, לא): אֹזֶן שֹׁמַעַת תּוֹכַחַת חַיִּים בְּקֶרֶב חֲכָמִים תָּלִין, הֱוֵי הוּא רַבִּי חָנִין דְּאָמַר מִפְּנֵי שֶׁקִּנְתְּרָן. וּלְפִי שֶׁקִּבְּלוּ תּוֹכַחַת אֲבִיהֶם זָכוּ לְהִתְיַחֵס בְּצַד משֶׁה וְאַהֲרֹן, לְכָךְ נֶאֱמַר: כֻּלָּךְ יָפָה רַעְיָתִי וגו'. דָּבָר אַחֵר כֻּלָּךְ יָפָה רַעְיָתִי וגו', לְפִי שֶׁיִּרְמְיָה אוֹמֵר (ירמיה ו, ל): כֶּסֶף נִמְאָס קָרְאוּ לָהֶם, וִיחֶזְקֵאל קוֹרֵא אוֹתָם סִיגִים (יחזקאל כב, יח): בֶּן אָדָם הָיוּ לִי בֵית יִשְׂרָאֵל לְסִיג וגו', בָּא זְכַרְיָה וְאָמַר (זכריה ד, ב): רָאִיתִי וְהִנֵּה מְנוֹרַת וגו', שֶׁל זָהָב הִיא כֻּלָּהּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כֻּלָּךְ יָפָה רַעְיָתִי וגו'. דָּבָר אַחֵר כֻּלָּךְ יָפָה וגו', מְדַבֵּר בִּנְשִׂיאֵי הַשְּׁבָטִים בְּעֵת שֶׁהִקְרִיבוּ לַחֲנֻכַּת הַמִּזְבֵּחַ, לֹא הִקְרִיבוּ כֻּלָּם בְּיוֹם אֶחָד אֶלָּא כָּל אֶחָד וְאֶחָד יוֹמוֹ, כְּמָה דְתֵימָא (במדבר ז, יא): נָשִׂיא אֶחָד לַיּוֹם, יָכוֹל מִי שֶׁהִקְרִיב רִאשׁוֹן הוּא הָיָה חָבִיב יוֹתֵר, וִיהוּדָה שֶׁהִקְרִיב תְּחִלָּה הוּא יִהְיֶה חָבִיב מִכֻּלָּם, לְכָךְ אָמַר רַבִּי חֶלְבוֹ, בְּכָל הַשְּׁבָטִים כְּתִיב: קָרְבָּנוֹ, קָרְבָּנוֹ, וּבִנְשִׂיא יְהוּדָה כְּתִיב: וְקָרְבָּנוֹ, אֶתְמְהָא, הוּא הִקְרִיב רִאשׁוֹן וְאָמַר: וְקָרְבָּנוֹ, לֹא הָיָה צָרִיךְ לוֹמַר כֵּן, אֶלָּא הָרִאשׁוֹן קָרְבָּנוֹ, וְהָאַחֲרוֹנִים וְקָרְבָּנוֹ, לָמָּה כֵן, אָמַר רַבִּי בְּרֶכְיָה הַכֹּהֵן בַּר רַבִּי, בִּשְׁבִיל יְהוּדָה שֶׁהִקְרִיב רִאשׁוֹן, שֶׁאִם בָּא לְהִתְגָּאוֹת עַל אֶחָיו וְלוֹמַר אֲנִי מְכֻבָּד מִכֶּם שֶׁאֲנִי הִקְרַבְתִּי תְּחִלָּה, הֵם מְשִׁיבִים אוֹתוֹ וְאוֹמְרִים לוֹ אַתָּה הוּא שֶׁהִקְרַבְתָּ אַחֲרוֹן, שֶׁכָּךְ כְּתִיב וְקָרְבָּנוֹ, עָשָׂה אוֹתְךָ טְפֵלָה לַאֲחֶיךָ, הֱוֵי: כֻּלָּךְ יָפָה וגו':
“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13).
“And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…”
Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.”
This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus31Exodus 6:14–25. and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2).
Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron.32It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi. We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.”
Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…”
Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”
דָּבָר אַחֵר, לָמָּה בָּרִאשׁוֹן וְקָרְבָּנוֹ, אָמַר רַבִּי יוּדָן, הֶעֱלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ כֻּלָּם הִקְרִיבוּ בְּיוֹם רִאשׁוֹן וּבְיוֹם אַחֲרוֹן, שֶׁאֵין זֶה גָּדוֹל מִזֶּה. כְּתִיב (במדבר ז, פד): זֹאת חֲנֻכַּת הַמִּזְבֵּחַ וגו', וַהֲלוֹא קְעָרָה אַחַת הָיְתָה וּמִזְרָק אֶחָד וְכַף אַחַת הָיְתָה בְּיוֹם הִמָּשַׁח אֹתוֹ, מַה תַּלְמוּד לוֹמַר (במדבר ז, פד): קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה וגו', אֶלָּא הֶעֱלָה עֲלֵיהֶם כְּאִלּוּ כֻּלָּם הִקְרִיבוּ בְּיוֹם רִאשׁוֹן וּכְאִלּוּ כֻּלָּם הִקְרִיבוּ בְּיוֹם אַחֲרוֹן:
Another matter, why “the first,” “and his offering”? Rabbi Yudan said: The Holy One blessed be He attributed [the merit] to them as though all of them presented their offerings on the first day and on the last day, as one was not greater than the other. It is written: “This was the dedication of the altar [on the day that it was annointed…]” (Numbers 7:84). Was it not one dish, one basin, and one ladle on the day of its anointing? Why does the verse state: “Twelve silver dishes…”? (Numbers 7:84). It is, rather, that He attributed [the merit] to them as though all of them presented their offerings on the first day and as though all of them presented their offerings on the last day.
דָּבָר אַחֵר, וְקָרְבָּנוֹ, אָמַר רַבִּי פִּינְחָס בֶּן יָאִיר לָמָּה בְּכָל קָרְבְּנוֹת הַנְּשִׂיאִים כְּתִיב: קָרְבָּנוֹ, עַתֻּדִים, חָסֵר, וּבְנַחְשׁוֹן כְּתִיב: וְקָרְבָּנוֹ, עַתּוּדִים, מְלֵאִים. וְקָרְבָּנוֹ, לָמָּה וי"ו יְתֵרָה, כְּנֶגֶד שִׁשָּׁה דְּבָרִים שֶׁנִּתְחַדְּשׁוּ בְּאוֹתוֹ הַיּוֹם בָּעוֹלָם, רִאשׁוֹן לַשְּׁכִינָה שֶׁשָּׁרְתָה בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם. רִאשׁוֹן לַנְּשִׂיאִים, רִאשׁוֹן לְבִרְכַּת כֹּהֲנִים, שֶׁנֶּאֱמַר (ויקרא ט, כב): וַיִּשָֹּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם. רִאשׁוֹן לִמְחִצַּת מַחֲנֵה שְׁכִינָה. רִאשׁוֹן לְאִסּוּר הַבָּמָה, דִּכְתִיב (דברים יב, יג): הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ וגו'. רִאשׁוֹן לִירִידַת הָאֵשׁ, דִּכְתִיב (ויקרא ט, כד): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל עַל הַמִּזְבֵּחַ וגו', וּלְכָךְ יָבוֹא בֶּן נַחְשׁוֹן בְּשֵׁשׁ מִדּוֹת שְׁלֵמִים וְיִבְנֶה יְסוֹד בֵּית הַמִּקְדָּשׁ, כְּמָה דְתֵימָא (שמואל א טז, יח): וַיַּעַן אֶחָד מֵהַנְּעָרִים וגו' יוֹדֵעַ נַגֵּן יוֹדֵעַ לִשְׁאוֹל, גִּבּוֹר חַיִל, יוֹדֵעַ לְהָשִׁיב, אִישׁ מִלְחָמָה, יוֹדֵעַ לִשָֹּׂא וְלִתֵּן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, וּנְבוֹן דָּבָר, שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר, וְאִישׁ תֹּאַר, שֶׁמַּרְאֶה פָּנִים בַּהֲלָכָה, וַה' עִמּוֹ, שֶׁהֲלָכָה כְּמוֹתוֹ בְּכָל מָקוֹם, וּלְכָךְ עַתּוּדִים מְלֵאִים, שֶׁדָּוִד שֶׁעָמַד מִמֶּנּוּ נִתְבָּרֵךְ בְּשֵׁשׁ בְּרָכוֹת, וְאֵין עַתּוּדִים אֶלָּא לְשׁוֹן עֲמִידָה, כְּמָה דְתֵימָא (איוב טו, כח): אֲשֶׁר הִתְעַתְּדוּ לְגַלִּים. וְאוֹמֵר (משלי כד, כז): וְעַתְּדָהּ בַּשָֹּׂדֶה לָךְ:
Another matter, “and his offering” – Rabbi Pinḥas ben Yair said: Why, regarding the offerings of all the princes, is it written: “His offering [korbano],” [and] “goats [atudim],”33Atudim is spelled ayin, tav, [vav], dalet, and yod. The vav can be omitted. [both] without a vav, and regarding Naḥshon, “and his offering [vekorbano],” [and] “goats [atudim],” each with a vav. Vekorbano, why is there an extra vav? It is corresponding to six matters that were introduced into the world on that day. First for the Divine Presence that rested in Israel, as it is stated: “They shall craft me a Tabernacle and I will dwell in their midst” (Exodus 25:8). First for the princes, first for the Priestly Benediction, as it is stated: “Aaron raised his hands toward the people, and blessed them” (Leviticus 9:22). First for the partition of the camp of the Divine Presence,34There is a partition, namely the sheets around the courtyard of the Tabernacle, which delineate the camp of the Divine Presence. No one who is impure may enter it. first for the prohibition of an improvised altar, as it is written: “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13). First for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24).
Therefore, let a descendant of Naḥshon with six perfect attributes come and build the foundation of the Temple, just as it says: “One of the lads answered [and said: Behold, I have seen a son of Yishai the Bethlehemite, one who knows to play” (I Samuel 16:18),35The verse refers to David. His lineage appears in Ruth 4:18–22. Naḥshon was his great-great-great-grandfather. he knows how to ask, “a mighty warrior” (I Samuel 16:18), he knows how to answer, “a man of war” (I Samuel 16:18), he knows how to give and take in the battle of Torah, “one who is discerning of matters” (I Samuel 16:18); he understands one matter from another matter, “and a man of form” (I Samuel 16:18), he displays understanding in halakha, “and the Lord is with him” (I Samuel 16:18); the halakha is in accordance with his opinion in every instance. That is why atudim is with a vav, as David, who descended from him, was blessed with six blessings. Atudim is nothing other than an expression of standing ready, just as it says: “Which are ready to become heaps” (Job 15:28), and it says: “And ready them for you in the field” (Proverbs 24:27).
דָּבָר אַחֵר, לָמָּה עַתּוּדִים מָלֵא וְהוּא יַתִּיר וא"ו, כְּנֶגֶד שִׁשָּׁה בָּנִים שֶׁהָיוּ מִנַּחְשׁוֹן בַּעֲלֵי שֵׁשׁ בְּרָכוֹת, וְאֵלּוּ הֵן: דָּוִד, מָשִׁיחַ, דָּנִיֵּאל, חֲנַנְיָה, מִישָׁאֵל, וַעֲזַרְיָה. דָּוִד, דִּכְתִיב (שמואל א טז, יח): יֹדֵעַ נַגֵּן וגו'. מָשִׁיחַ דִּכְתִיב (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה' רוּחַ חָכְמָה וּבִינָה, הֲרֵי תְּרֵין, רוּחַ עֵצָה וּגְבוּרָה, הֲרֵי אַרְבַּע, רוּחַ דַּעַת וְיִרְאַת ה', הֲרֵי שֵׁשׁ. דָּנִיֵּאל מִישָׁאֵל וַעֲזַרְיָה מִנַּיִן, דִּכְתִיב (דניאל א, ו): וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה וגו', (דניאל א, ד): יְלָדִים אֲשֶׁר אֵין בָּהֶם כָּל מְאוּם וגו' וּמַשְׂכִּלִים בְּכָל חָכְמָה וגו':
Another matter, why is atudim full with an extra vav? It corresponds to six descendants who emerge from Naḥshon, recipients of six blessings. These are they: David; the messianic king; Daniel; Ḥananya; Mishael; Azarya. David, as it is written: “One who knows to play…” (I Samuel 16:18). The messianic king, as it is written: “The spirit of the Lord will rest upon him, a spirit of wisdom and understanding,” (Isaiah 11:2); these are two; “a spirit of counsel and valor” (Isaiah 11:2); that is four; “a spirit of knowledge and fear of the Lord” (Isaiah 11:2); that is six. Daniel, Ḥananya, Mishael, and Azarya, as it is written: “Among them from the children of Judah were Daniel, Ḥananya, [Mishael, and Azarya]” (Daniel 1:6). “Youths in whom there was no blemish, [and handsome] and skillful in all wisdom, [knowledgeable and perceptive and had the strength to stand in the king's palace…]” (Daniel 1:4).
דָּבָר אַחֵר, וְקָרְבָּנוֹ, לָמָּה וי"ו יְתֵרָה, רַבִּי בֵּיבַי בְּשֵׁם רַבִּי רְאוּבֵן שִׁתָּא, כְּנֶגֶד שִׁשָּׁה דְּבָרִים שֶׁנִּטְלוּ מֵאָדָם הָרִאשׁוֹן וַעֲתִידִים לַחֲזֹר עַל יְדֵי בֶּן נַחְשׁוֹן הוּא מָשִׁיחַ, אֵלּוּ הֵן שִׁשָּׁה דְּבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן: זִיווֹ, וְחַיָּיו, וְקוֹמָתוֹ, וּפֵרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יט): כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. קוֹמָתוֹ, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וגו', שֶׁעָשָׂה קוֹמָתוֹ מֵאָה אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן, (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ וגו'. מְאוֹרוֹת (ישעיה כד, כג): וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה וגו'. מִנַּיִן שֶׁגְּנָזָם, דִּכְתִיב (איוב לח, טו): וְיִמָנַע מֵרְשָׁעִים אוֹרָם וגו'. וּמִנַּיִן שֶׁעֲתִידִים לַחֲזֹר לִימוֹת הַמָּשִׁיחַ, זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ, חַיָּיו (ישעיה סה, כב): כִּי כִימֵי הָעֵץ יְמֵי עַמִּי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין עֵץ אֶלָּא תּוֹרָה, דִּכְתִיב (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת, תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה, וְאֵין יְרֵאִים מִכָּל בְּרִיָה. רַבִּי שִׁמְעוֹן אוֹמֵר מָאתַיִם אַמָּה, קוֹמְמִיּוּת קוֹמָה שֶׁל מֵיוֹת. רַבִּי יְהוּדָה אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר שְׁלשׁ מֵאוֹת אַמָּה, שֶׁנֶּאֱמַר קוֹמְמִיּוּת, ק' מֵאָה, מֵיוֹת מָאתָיִם. רַבִּי אַבָּהוּ אוֹמֵר תְּשַׁע מֵאוֹת אַמָּה. רַב הוּנָא בְּשֵׁם רַבִּי דוֹסָא טַעֲמֵיהּ דְּרַבִּי אַבָּהוּ, דִּכְתִיב: כִימֵי הָעֵץ יְמֵי עַמִּי, וְסַדָּן שֶׁל שִׁקְמָה עוֹשֶׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד הַזֶּה יוֹצֵא מִמְּעֵי אִמּוֹ אַמָּה גְדוּמָא, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה לְכָל שָׁנָה, אַתְּ מוֹצֵא תְּשַׁע מֵאוֹת אַמּוֹת. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, דִּכְתִיב (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן וגו'. מְאוֹרוֹת מִנַּיִן (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה:
Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights. His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits.36See Bereshit Rabba 8:6. The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15).
From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22). Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot]. Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.” The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit.37He grows one-eighth of a cubit each month, so at birth he is one and one-eighth cubits. Go out and calculate one and one-half cubits for each year,38The year has twelve months. The person grows twelve-eighths of a cubit in one year, which equals one and one-half cubits. you find nine hundred cubits. The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).
וְקָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת. תָּנֵי מַגִּיד שֶׁלֹא נַעֲשׂוּ מִתְּחִלָּה אֶלָּא עַל שֵׁם קָרְבָּנוֹ (במדבר ז, יג): מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, אֵין לִי אֶלָּא מִזְרָק שֶׁנִּתְפָּרֵשׁ בּוֹ בְּשֶׁקֶל הַקֹּדֶשׁ, קְעָרָה מִנַּיִן, תַּלְמוּד לוֹמַר: שְׁנֵיהֶם מְלֵאִים סֹלֶת, מַה זֶּה בְּשֶׁקֶל הַקֹּדֶשׁ, אַף זֶה בְּשֶׁקֶל הַקֹּדֶשׁ. רַבִּי חֲנַנְיָה בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ אוֹמֵר אֵין צָרִיךְ, שֶׁהֲרֵי כְּבָר נֶאֱמַר (במדבר ז, פה): כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ, מַה תַּלְמוּד לוֹמַר שְׁנֵיהֶם מְלֵאִים, שֶׁהָיוּ שָׁוִים בַּמִּדָּה. וּמָה הֶפְרֵשׁ בֵּין קְעָרָה לְמִזְרָק, קְעָרָה גִּלְדָהּ עָבֶה, מִזְרָק גִּלְדוֹ דַּק. (במדבר ז, יג): סֹלֶת בְּלוּלָה בַשֶּׁמֶן, זוֹ מִן הַנְּדָבָה. (במדבר ז, יד): כַּף אַחַת עֲשָׂרָה זָהָב וגו', אָמַר רַבִּי חָנִין שֶׁעוֹשֶׂה כָּל מַה שֶׁבַּכַּף, אֶחָת, שֶׁכְּלֵי הַקֹּדֶשׁ מְצָרֵף מַה שֶּׁבְּתוֹכוֹ לִטָּמֵא, שֶׁאִם נָגַע טְבוּל יוֹם בְּמִקְצַת מַה שֶּׁבְּתוֹכוֹ, פָּסַל אֶת כֻּלּוֹ. עֲשָׂרָה זָהָב, הִיא שֶׁל זָהָב, מִשְׁקָלָהּ שֶׁל כֶּסֶף. אַתָּה אוֹמֵר כֵּן, הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ שֶׁל כֶּסֶף, אוֹ הִיא שֶׁל כֶּסֶף וּמִשְׁקָלָהּ שֶׁל זָהָב, תַּלְמוּד לוֹמַר (במדבר ז, פו): כָּל זְהַב הַכַּפּוֹת עֶשְׂרִים וּמֵאָה, הָא אֵין עָלֶיךָ לוֹמַר כַּלָּשׁוֹן הָאַחֲרוֹן אֶלָּא כַּלָּשׁוֹן הָרִאשׁוֹן, הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ שֶׁל כֶּסֶף. מְלֵאָה קְטֹרֶת, זוֹ קְטֹרֶת נְדָבָה. (במדבר ז, טו): פַּר אֶחָד בֶּן בָּקָר, שֶׁלֹא הָיָה בְּעֶדְרוֹ כָּמוֹהוּ. (במדבר ז, טו): אַיִל אֶחָד, שֶׁלֹא הָיָה בְּעֶדְרוֹ כָּמוֹהוּ. (במדבר ז, טו): בֶּן שְׁנָתוֹ, שָׁנָה שֶׁל עַצְמוֹ וְלֹא שָׁנָה לְמִנְיַן עוֹלָם. (במדבר ז, טו): לְעֹלָה, מַגִּיד שֶׁכֻּלָּם כְּשֵׁרוֹת לְעוֹלָה. אוֹ (במדבר ז, טו): כֶּבֶשׂ, שֶׁנִּתְפָּרֵשׁ בּוֹ כָּשֵׁר לְעוֹלָה, וּשְׁאָר כֻּלָּם לֹא הֻכְשְׁרוּ לְעוֹלָה, תַּלְמוּד לוֹמַר פַּר אֶחָד, אַיִל אֶחָד, כֶּבֶשׂ אֶחָד, מַגִּיד שֶׁכֻּלָּם כְּשֵׁרוֹת לְעוֹלָה. (במדבר ז, טז): שְׂעִיר עִזִים אֶחָד לְחַטָּאת, לְכַפֵּר עַל קֶבֶר הַתְּהוֹם. (במדבר ז, יז): וּלְזֶבַח הַשְּׁלָמִים, מַגִּיד שֶׁכֻּלָּם כְּשֵׁרוֹת לְזֶבַח הַשְּׁלָמִים, אוֹ (במדבר ז, יז): בָּקָר, שֶׁנִּתְפָּרֵשׁ בּוֹ כָּשֵׁר לְזֶבַח הַשְּׁלָמִים, וְכֻלָּם לֹא הֻכְשְׁרוּ לְזֶבַח הַשְּׁלָמִים, תַּלְמוּד לוֹמַר: וּלְזֶבַח הַשְּׁלָמִים וגו', מַגִּיד שֶׁכֻּלָּם כְּשֵׁרוֹת לְזֶבַח הַשְּׁלָמִים. (במדבר ז, יז): זֶה קָרְבַּן נַחְשׁוֹן בֶּן עַמִּינָדָב, מִשֶּׁלּוֹ הֵבִיא וְלֹא שֶׁגָּבָה מִשִּׁבְטוֹ וְהֵבִיא. זֶה קָרְבַּן, זֶה הֵבִיא קְטֹרֶת נְדָבָה וְאֵין הַיָּחִיד מֵבִיא קְטֹרֶת נְדָבָה, זֶה מֵבִיא חַטָּאת שֶׁלֹא חָטָא, וְאֵין הַיָּחִיד מֵבִיא חַטָּאת שֶׁלֹא חָטָא. זֶה קָרְבָּן דּוֹחֶה אֶת הַשַּׁבָּת, וְאֵין קָרְבַּן יָחִיד דּוֹחֶה אֶת הַשַּׁבָּת:
“And his offering: One silver dish” (Numbers 7:13), it is taught: This tells that they were crafted from the outset only for the sake of his offering.
“One silver basin of seventy shekels, in the sacred shekel” (Numbers 7:13), I have derived regarding only the basin, as it specified in its regard “in the sacred shekel.” The dish, from where is it derived? The verse states: “Both of them full of high quality flour” (Numbers 7:13). Just as this one is in the sacred shekel, so, too, that one, in the sacred shekel. Rabbi Ḥananya son of the brother of Rabbi Yehoshua says: It is not necessary, as it is already stated: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). Why does the verse state: “Both of them full”? It is because they were equal in measure. What is the difference between a dish and a basin? The dish, its wall was thick; the basin, its wall was thin.
“High quality flour mixed with oil,” this was of the gift offering.39It was not from the flour and oil belonging to the Tabernacle.
“One gold ladle, ten shekels, full of incense” (Numbers 7:14).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:15).
“One goat as a sin offering” (Numbers 7:16).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Naḥshon son of Aminadav” (Numbers 7:17).
“One gold ladle, ten shekels…” (Numbers 7:14), Rabbi Ḥanin said: It renders everything in the ladle as one, as a sacred vessel connects everything that is inside it to become impure.40If there are distinct pieces in the vessel, and one of them comes in contact with impurity, they all become impure, because they are considered one single piece while in the vessel. If one who immersed that day41His purification will not be complete until the evening, and his status is that of second degree impurity. touches some of what is in it, he disqualifies it all.
“Gold…ten shekels” – it is of gold, its weight is of silver. Do you say thus, it is of gold, its weight is of silver; or, it is of silver and its weight is of gold? The verse states: “All the gold of the ladles, one hundred and twenty” (Numbers 7:86); consequently, you should not say according to the former formulation, but rather according to the latter formulation: It is of gold and its weight is of silver.
“Full of incense,” this is incense of a gift offering.
“One young bull” (Numbers 7:15), that there was not another in its herd that equaled it.42The midrash expounds the word one, eḥad, to mean special, meyuḥad. “One ram,” that there was not another in its herd that equaled it. “In its first year,” this is its own first year, but not the year according to the tally of the world.43The year ends on the anniversary of the sheep’s birth, not at the end of the calendar year.
“As a burnt offering” (Numbers 7:15), it states that they were all fit for a burnt offering.44Namely, maybe only the sheep were brought as a burnt offering. Or [should we interpret] “sheep,” in whose regard it was specified, was fit for a burnt offering, but the rest of them were not fit for a burnt offering? The verse states: “One bull…one ram…one sheep,” telling that all of them are fit for a burnt offering.
“One goat as a sin offering” (Numbers 7:16), it is to atone for a grave in the depths.45A grave in the depths is one which nobody is currently aware of. Since somebody who walked over the grave would become impure, but would have no knowledge of his impurity, he might unwittingly enter the Tabernacle or partake of consecrated meat while impure. Since he is unaware of his impurity, he will not bring the sacrifice required of a person who unintentionally did one of these acts.
“And for the peace offering” (Numbers 7:17), [does] it state that they were all fit for a peace offering, or “cattle,” in whose regard it was specified, must be fit for a peace offering, but the rest of them need not be fit for a peace offering? The verse states: “And for the peace offering, [two cattle, five rams, five goats, five sheep in their first year],” stating that all of them must be fit for a peace offering.
“This was the offering of Naḥshon son of Aminadav” (Numbers 7:17), he brought it from what was his, and did not collect from his tribe and bring.
“This was the offering,” this one brought incense as a gift offering, but an individual does not bring incense as a gift offering. This one brings a sin offering without having sinned, but an individual does not bring a sin offering without having sinned. This one, his offering overrides Shabbat, but, [normally] an individual’s offering does not override Shabbat.
דָּבָר אַחֵר, וְקָרְבָּנוֹ וגו', מָה רָאוּ הַנְּשִׂיאִים לְהַקְרִיב קָרְבָּנוֹת בָּעִנְיָן הַזֶּה, רַבָּנָן אָמְרִין אַף עַל פִּי שֶׁקָּרְבָּן שָׁוֶה הִקְרִיבוּ כֻּלָּם, עַל דְּבָרִים גְּדוֹלִים הִקְרִיבוּ, וְכָל אֶחָד וְאֶחָד הִקְרִיבוֹ לְפִי דַּעְתּוֹ, הִתְחִיל נַחְשׁוֹן וְהִקְרִיב עַל סֵדֶר הַמְלוּכָה כְּמָה שֶׁהִמְלִיכוֹ אָבִיו עַל אֶחָיו, כְּמָה דְּתֵימָא (בראשית מט, ח ט): יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ וגו', גּוּר אַרְיֵה יְהוּדָה וגו', וְכֵן הוּא אוֹמֵר (דברי הימים א ה, ב): כִּי יְהוּדָה גָבַר בְּאֶחָיו וּלְנָגִיד מִמֶּנּוּ וגו', וְהָיָה מָסֹרֶת בְּיַד שֵׁבֶט יְהוּדָה חַכְמֵיהֶם וּגְדוֹלֵיהֶם מִן יַעֲקֹב אָבִינוּ, כָּל מַה שֶּׁעָתִיד לֶאֱרַע לְכָל שֵׁבֶט עַד יְמוֹת הַמָּשִׁיחַ, וְכֵן הָיָה בְּיַד כָּל שֵׁבֶט וְשֵׁבֶט מָסֹרֶת כָּל מַה שֶׁיֶּאֱרַע לוֹ עַד יְמוֹת הַמָּשִׁיחַ מִן יַעֲקֹב אֲבִיהֶם. וְקָרְבָּנוֹ וגו', הַקְּעָרָה וְהַמִּזְרָק הִקְרִיב כְּנֶגֶד מַלְכֵי בֵּית דָּוִד שֶׁעֲתִידִים לַעֲמֹד מִמֶּנּוּ שֶׁמָּלְכוּ בַּכִּפָּה בַּיָּם וּבַיַּבָּשָׁה, כְּגוֹן שְׁלֹמֹה וּמֶלֶךְ הַמָּשִׁיחַ. שְׁלֹמֹה מִנַּיִן, דִּכְתִיב (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד עַזָּה, רַב וּשְׁמוּאֵל חַד אָמַר תִּפְסַח בְּסוֹף הָעוֹלָם וְעַזָּה בְּסוֹף הָעוֹלָם. וְחַד אָמַר גַּבֵּי הֲדָדֵי הֲווֹ קָיְמֵי, וּכְשֵׁם שֶׁמָּלַךְ עַל תִּפְסָח וְעַל עַזָּה, כָּךְ מָלַךְ עָל הָעוֹלָם כֻּלּוֹ, וְאוֹמֵר (מלכים א י, כד כה): וְכָל הָאָרֶץ מְבַקְּשִׁים אֶת פְּנֵי שְׁלֹמֹה לִשְׁמֹעַ אֶת חָכְמָתוֹ וגו' וְהֵמָּה מְבִיאִים אִישׁ מִנְחָתוֹ וגו'. וּמִנַּיִן שֶׁהָיָה שׁוֹלֵט בַּיָּם, דִּכְתִיב (מלכים א ה, יא): וְגַם אֳנִי חִירָם אֲשֶׁר נָשָׂא זָהָב מֵאוֹפִיר וגו', (מלכים א ה, כב): כִּי אֳנִי תַרְשִׁישׁ לַמֶּלֶךְ בַּיָּם עִם אֳנִי חִירָם אַחַת לְשָׁלשׁ שָׁנִים וגו', וְאוֹמֵר (תהלים פט, כו): וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְהָרוֹת יְמִינוֹ. מֶלֶךְ הַמָּשִׁיחַ מִנַּיִן, דִּכְתִיב (תהלים עב, ח): וְיֵרְדְּ מִיָּם עַד יָם וּמִנָּהָר עַד אַפְסֵי אָרֶץ. בָּאָרֶץ מִנַּיִן, דִּכְתִיב (תהלים עב, יא): וְיִשְׁתַּחֲווּ לוֹ כָל מְלָכִים כָּל גּוֹיִם יַעַבְדוּהוּ. וְאוֹמֵר (דניאל ז, יג יד): וְאָרוּ עִם עֲנָנֵי שְׁמַיָא וגו' וְלֵהּ יְהִב שָׁלְטָן וגו'. (דניאל ב, לה): וְאַבְנָא דִי מְחָת לְצַלְמָא הֲוַת לְטוּר רַב וּמְלָאת כָּל אַרְעָא. וּלְכָךְ הִקְרִיב קְעָרָה כְּנֶגֶד הַיָּם שֶׁהוּא מַקִּיף אֶת הָעוֹלָם כֻּלּוֹ וְדוֹמֶה לִקְעָרָה, לָמָּה הָיָה (במדבר ז, יג): שְׁלשִׁים וּמֵאָה מִשְׁקָלָה, לְפִי שֶׁכְּשֶׁהִקְוָה הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יְצִירַת הָעוֹלָם כָּל הַמַּיִם לְמָקוֹם אֶחָד קְרָאָן יַמִּים, שֶׁנֶּאֱמַר (בראשית א, י): וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, וְיַמִּים בְּגִימַטְרִיָּא הוּא מֵאָה, יו"ד יו"ד עֶשְׂרִים, מ"ם מ"ם שְׁמוֹנִים, הֲרֵי מֵאָה. בָּא שְׁלֹמֹה וְהוֹסִיף יַם אֶחָד לִמְלֶאכֶת הַמִּקְדָשׁ לִטְבֹּל בּוֹ הַכֹּהֲנִים, כְּמָה דְתֵימָא (מלכים א ז, כג): וַיַּעַשׂ אֶת הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְֹּׂפָתוֹ עַד שְׂפָתוֹ וגו'. וּכְנֶגֶד אוֹתָן שְׁלשִׁים אַמָּה שֶׁהָיָה קַו הַיָּם שֶׁעָשָׂה שְׁלֹמֹה סָבִיב, הוֹסִיף עַל מִשְׁקַל הַקְּעָרָה שְׁלשִׁים שְׁקָלִים, כְּנֶגֶד הַיָּם שֶׁל שְׁלֹמֹה, הֲרֵי מֵאָה וּשְׁלשִׁים שֶׁקֶל מִשְׁקַל הַקְּעָרָה, כְּנֶגֶד הַיַּמִּים וְיַם שֶׁל שְׁלֹמֹה. (במדבר ז, יג): מִזְרָק אֶחָד כֶּסֶף, כְּנֶגֶד הָעוֹלָם שֶׁהוּא עָשׂוּי כְּכַדּוּר הַנִּזְרָק מִיָּד לְיָד, לָמָּה מִשְׁקָלוֹ (במדבר ז, יג): שִׁבְעִים שֶׁקֶל, שֶׁשָּׁלְטוּ שְׁנֵיהֶם עַל שִׁבְעִים אֻמּוֹת שֶׁהֵם מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. וּמִנַּיִן שֶׁהַיָּם עָשׂוּי דּוּגְמַת קְעָרָה וְהָעוֹלָם עָשׂוּי כְּכַדּוּר, כְּהַהִיא דִּתְנֵינַן, וַחֲכָמִים אוֹמְרִים אֵינוֹ אָסוּר אֶלָּא כָּל שֶׁיֵּשׁ בְּיָדוֹ מַקֵּל אוֹ צִפּוֹר אוֹ כַּדּוּר קְעָרָה וְסַיִף וַעֲטָרָה וְטַבַּעַת. מַקֵּל, שֶׁהוּא רוֹדֶה בּוֹ אֶת הָעוֹלָם. צִפּוֹר, (ישעיה י, יד): וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים. כַּדּוּר שֶׁהָעוֹלָם עָשׂוּי כְּכַדּוּר. אָמַר רַבִּי יוֹנָה אֲלֶכְּסַנְדְּרוּס מַקֶּדָנוֹס כַּד בָּעֵי מֵיסַק לְעֵיל הֲוֵי סָלֵיק וְסָלֵיק עַד שֶׁרָאָה אֶת הָעוֹלָם כְּכַדּוּר וְאֶת הַיָּם כִּקְעָרָה, בְּגִין כֵּן צָיְרִין לֵיהּ כַּדּוּרָא בִּידֵיהּ וִיצוּרִינֵיהּ קְעָרָה בִּידֵיהּ, אֵינוֹ שַׁלִּיט בַּיָּם, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא שַׁלִּיט בַּיָּם וְשַׁלִּיט בַּיַּבָּשָׁה, מַצִּיל בַּיָּם וּמַצִּיל בַּיַּבָּשָׁה, וּלְכָךְ הֵבִיאוּ קְעָרָה כְּנֶגֶד הַיָּם וּמִזְרָק כְּנֶגֶד הַיַּבָּשָׁה. (במדבר ז, יג): שְׁנֵיהֶם מְלֵאִים, שֶׁלִּשְׁלֹמֹה הֵבִיאוּ הָאֻמּוֹת מְנָחוֹת, וְכֵן עֲתִידִים לְהָבִיא לְמֶלֶךְ הַמָּשִׁיחַ, כְּמָה דְתֵימָא (תהלים עכ, י): מַלְכֵי שְׁבָא וּסְבָא אֶשְׁכָּר יַקְרִיבוּ, וְאֵין מְלֵאִים אֶלָּא לְשׁוֹן דּוֹרוֹן, כְּמָה דְתֵימָא (שמואל א יח, כז): וַיְמַלְּאוּם לַמֶּלֶךְ. (במדבר ז, יג): סֹלֶת, כְּמָה דְּתֵימָא (איכה ד, ב): הַמְסֻלָּאִים בַּפָּז. (במדבר ז, יג): בְּלוּלָה בַּשֶּׁמֶן, כְּמָה דְתֵימָא (קהלת ז, א): טוֹב שֵׁם מִשֶּׁמֶן טוֹב, וְאוֹמֵר (שיר השירים א, ג): שֶׁמֶן תּוּרַק שְׁמֶךָ, שֶׁהָיָה שָׁמָם הַטּוֹב יוֹצֵא בְּכָל הָעוֹלָם. לָמָּה הָיוּ שֶׁל כָּסֶף, כְּמָא דְּתֵימָא (משלי י, כ): כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק. (במדבר ז, יד): כַּף אַחַת עֲשָׂרָה זָהָב, כְּנֶגֶד עֲשָׂרָה דוֹרוֹת מִן פֶּרֶץ וְעַד דָּוִד, שֶׁנֶּאֱמַר (רות ד, יח כב): וְאֵלֶּה תּוֹלְדוֹת וגו' וְחֶצְרוֹן הוֹלִיד וגו' וְעַמִּינָדָב הוֹלִיד אֶת נַחְשׁוֹן וגו' וְעֹבֵד הוֹלִיד וגו', וְיִשַּׁי הוֹלִיד אֶת דָּוִד וגו'. כַּף אַחַת, שֶׁהָיוּ יַד אַחַת, כֻּלָּם צַדִּיקִים גְּמוּרִים, הֱוֵי (במדבר ז, יד): מְלֵאָה קְטֹרֶת, שֶׁמַּעֲשֵׂיהֶם הָיוּ נְעִימִים כְּרֵיחַ הַקְּטֹרֶת. (במדבר ז, טו): פַּר אֶחָד בֶּן בָּקָר, כְּנֶגֶד אַבְרָהָם שֶׁהָיָה עִקַּר הַיִּחוּס, שֶׁעָלָיו נֶאֱמַר (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם. (במדבר ז, טו): אַיִל אֶחָד כְּנֶגֶד יִצְחָק, שֶׁנֶּאֱמַר בּוֹ (בראשית כב, יג): וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ. (במדבר ז, טו): כֶּבֶשׂ אֶחָד, כְּנֶגֶד יַעֲקֹב, שֶׁנֶּאֱמַר בּוֹ (בראשית ל, מ): וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב. (במדבר ז, טז): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד יְהוּדָה, שֶׁהוּא הֵבִיא לְאָבִיו כְּתֹנֶת הַפַּסִּים שֶׁל יוֹסֵף שֶׁהִטְבִּילוּהוּ בְּדַם הַשָֹּׂעִיר, שֶׁנֶּאֱמַר (בראשית לז, לא): וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וגו', וִיהוּדָה הֱבִיאָהּ לְאָבִיו וְאָמַר (בראשית לז, לב): הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ וגו', לְכָךְ נִמְדַד לוֹ בְּאוֹתָהּ מִדָּה שֶׁאָמְרָה לוֹ תָּמָר (בראשית לח, כה): הַכֶּר נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים. וּלְכָךְ נֶאֱמַר בָּזֶה הַחַטָּאת, שֶׁהֱבִיאוּהוּ כַּפָּרָה עָלָיו עַל שֶׁצִּעֵר אֶת אָבִיו. (במדבר ז, יז): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, אֵלּוּ דָּוִד וּשְׁלֹמֹה, שֶׁהֵם הִתְחִילוּ בַּמַּלְכוּת, שֶׁאֵין בָּקָר אֶלָּא לְשׁוֹן מַלְכוּת, כְּמָא דְּתֵימָא (דברים לב, יד): חֶמְאַת בָּקָר וַחֲלֵב צֹאן וגו', וּמְתַרְגְּמִינַן יְהַב לְהוֹן בִּזַּת מַלְכֵיהוֹן. שְׁלָמִים, שֶׁהָיוּ צַדִּיקִים גְּמוּרִים, וְהָיוּ יִשְׂרָאֵל בִּימֵיהֶם מֻשְׁלָמִין, וּבִימֵי שְׁלֹמֹה הָיָה הַמַּלְכוּת שְׁלֵמָה, שֶׁנֶּאֱמַר (דברי הימים א כט, כג): וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה'. וּשְׁנֵיהֶם בָּנוּ בֵּית הַמִּקְדָּשׁ, דָּוִד עָשָׂה הַיְסוֹד וּשְׁלֹמֹה בְּנָאוֹ. (במדבר ז, יז): אֵילִם חֲמִשָּׁה עַתּוּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, הֲרֵי חֲמִשָּׁה עָשָׂר כְּנֶגֶד חֲמִשָּׁה עָשָׂר מְלָכִים שֶׁהָיוּ מִן רְחַבְעָם וְעַד צִדְקִיָּהוּ מֶלֶךְ בֶּן מֶלֶךְ, מֵהֶם הָיוּ צַדִּיקִים גְּמוּרִים, מֵהֶם בֵּינוֹנִים, מֵהֶם רְשָׁעִים גְּמוּרִים. (במדבר ז, יז): זֶה קָרְבַּן נַחְשׁוֹן בֶּן עַמִּינָדָב, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל סֵדֶר הָאָבוֹת וְשַׁלְשֶׁלֶת הַמְלוּכָה, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן נַחְשׁוֹן בֶּן עַמִּינָדָב.
Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father.
“Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26).
The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish.
Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon.
“One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them46Solomon and the Messianic king. ruled over seventy nations, which exist from one end of the world to the other end.
From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden.47A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way. A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land.
“Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot]48The word menahot can also refer to meal offerings, which typically consist of high quality flour. to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world.
Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20).
“One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense.
“One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father.
“And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings.49Targum Onkelos on the verse. Shelamim, because they were full-fledged righteous men,50Shelamim is expounded as though it is written shelemim, complete. and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it.
“Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men.
“This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”
בַּיּוֹם הַשֵּׁנִי הִקְרִיב נְתַנְאֵל וגו' (במדבר ז, יח), לָמָּה נֶאֱמַר בּוֹ הִקְרִיב, לְפִי שֶׁבָּא רְאוּבֵן וְעִרְעֵר, אָמַר דַּיִּי שֶׁקְּדָמַנִי יְהוּדָה לַמַּסָּעוֹת אַקְרִיב אֲנִי לַתּוֹלָדוֹת, נָזַף בּוֹ משֶׁה וְאָמַר לוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר לִי הַקְרֵב לַמַּסָּעוֹת. דָּבָר אַחֵר, הִקְרִיב, הִקְרִיבוֹ משֶׁה בְּעַל כָּרְחוֹ שֶׁל רְאוּבֵן. דָּבָר אַחֵר, הִקְרִיב, כְּאִלּוּ הִקְרִיב תְּחִלָּה, לָמָּה כֵן, לְפִי שֶׁזָּכָה בַּעֲצַת נְשִׂיאִים הֶעֱלָה עָלָיו הַכָּתוּב כְּאִלּוּ הוּא הִקְרִיב תְּחִלָּה. אַבָּא חָנָן אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר לְפִי שֶׁזָּכָה בָּעֵצָה זָכָה שֶׁנִּתַּן בִּינָה בְּשִׁבְטוֹ, שֶׁנֶּאֱמַר (דברי הימים א יב, לג): וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים, וְנֶאֱמַר (שופטים ה, טו): וְשָׂרַי בְּיִשָֹּׂשכָר עִם דְּבֹרָה וגו'. וְכֵן הַכָּתוּב מְסַפֵּר בְּשִׁבְחוֹ בְּבָתֵּי דִינִין בְּמִצְרַיִם, שֶׁנֶּאֱמַר (במדבר כו, כד): לְיָשׁוּב מִשְׁפַּחַת הַיָּשֻׁבִי, וְאֵין יָשׁוּב אֶלָּא בָּתֵּי דִינִין, שֶׁנֶּאֱמַר (יחזקאל לג, לא): וְיָבוֹאוּ אֵלֶיךָ כִּמְבוֹא עָם וְיֵשְׁבוּ לְפָנֶיךָ וגו', (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם ישֵׁב אֹהָלִים, וְאוֹמֵר (דברים לג, יח): וְיִשָֹּׂשכָר בְּאֹהָלֶיךָ. (במדבר ז, יט): הִקְרִיב אֶת קָרְבָּנוֹ וגו', אָמַר רַבִּי פִּינְחָס בֶּן יָאִיר לָמָּה הוֹסִיף הִקְרִב, וְחָסֵר יו"ד, אֶלָּא כְּנֶגֶד פָּרָה אֲדֻמָּה שֶׁעָשׂוּ בְּאוֹתוֹ הַיּוֹם, לְכָךְ הוֹסִיף הִקְרִב חָסֵר יו"ד, וְהֶעֱמִיד הַתֵּבָה עַל אַרְבַּע אוֹתִיּוֹת כְּנֶגֶד אַרְבָּעָה דְבָרִים שֶׁהָיְתָה פָּרָה צְרִיכָה: אֲדֻמָּה, תְּמִימָה, בְּלֹא מוּם, בְּלֹא נְשִׂיאוּת עֹל, כְּמָה דְתֵימָא (במדבר יט, ב): וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה וגו'. (במדבר ז, יט): קַעֲרַת כֶּסֶף אַחַת, בָּא נְשִׂיא יִשָֹּׂשׂכָר וְהִקְרִיב עַל שֵׁם הַתּוֹרָה, לְפִי שֶׁהֵם אָהֲבוּ אֶת הַתּוֹרָה יוֹתֵר מִכָּל הַשְּׁבָטִים, שֶׁנֶּאֱמַר: וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים וגו', מַהוּ לַעִתִּים, רַבִּי תַּנְחוּמָא אָמַר לַקָּרָסִין, רַבִּי יוֹסֵי אוֹמֵר לָעִבּוּרִים. (דברי הימים א יב, לג): לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל, בְּאֵיזֶה יוֹם יַעֲשׂוּ מוֹעֲדִים. (דברי הימים א יב, לג): רָאשֵׁיהֶם מָאתַיִם, אֵלּוּ מָאתַיִם רָאשֵׁי סַנְהֶדְּרָאוֹת שֶׁהָיוּ שֵׁבֶט יִשָֹּׂשכָר מַעֲמִיד, (דברי הימים א יב, לג): וְכָל אֲחֵיהֶם עַל פִּיהֶם, שֶׁהָיוּ מַסְכִּימִים הֲלָכָה עַל פִיהֶם, וְאוֹמֵר (בראשית מט, טו): וַיֵּט שִׁכְמוֹ לִסְבֹּל, שֶׁהָיוּ סוֹבְלִים עֹל תּוֹרָה. (בראשית מט, טו): וַיְהִי לְמַס עֹבֵד, שֶׁכָּל מִי שֶׁהָיָה טוֹעֶה בַּהֲלָכָה הָיוּ שׁוֹאֲלִים אוֹתָהּ לְשֵׁבֶט יִשָֹּׂשכָר וְהֵם מְבָאֲרִים אוֹתָהּ לָהֶם. קַעֲרַת כֶּסֶף, כְּנֶגֶד הַתּוֹרָה שֶׁהִיא קְרוּאָה לֶחֶם, שֶׁנֶּאֱמַר (משלי ט, ה): לְכוּ לַחְמוּ בְלַחְמִי, וְנֶאֱמַר בְּלֶחֶם הַפָּנִים (שמות כה, כט): וְעָשִׂיתָ קְעָרֹתָיו וְכַפֹּתָיו, וּתְנֵינַן קְעָרֹתָיו אֵלּוּ דְפוּסִים, שֶׁהָיוּ עוֹשִׂים לֶחֶם הַפָּנִים בִּדְפוּסִים. (במדבר ז, יט): שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, צֵא וַחֲשֹׁב עֶשְׂרִים וְאַרְבָּעָה סְפָרִים שֶׁל תּוֹרָה שֶׁבִּכְתָב וּשְׁמוֹנִים מִן מִשְׁנָה שֶׁמַּתְחֶלֶת בְּמ"ם מֵאֵימָתַי קוֹרִין אֶת שְׁמַע וכו' וּמְסַיֶּמֶת בְּמ"ם (תהלים כט, יא): ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם, מ"ם אַרְבָּעִים וּמ"ם אַרְבָּעִים, הֲרֵי שְׁמוֹנִים, הֲרֵי מֵאָה וְאַרְבָּעָה שֶׁעוֹלִים מִנְיָנָם שֶׁל תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה. דָּבָר אַחֵר שֶׁרָאשֵׁי שִׁשָּׁה סִדְרֵי מִשְׁנָה חֶשְׁבּוֹן רָאשֵׁי אוֹתִיּוֹת הֵן עוֹלִים שְׁמוֹנִים, צֵא וַחֲשֹׁב מ' מִן מֵאֵימָתַי שֶׁל סֵדֶר זְרָעִים, י' מִן יְצִיאוֹת הַשַּׁבָּת שֶׁל סֵדֶר מוֹעֵד, ח' מִן חֲמֵשׁ עֶשְׂרֵה נָשִׁים מִן סֵדֶר נָשִׁים, א' מִן אַרְבָּעָה אֲבוֹת נְזִיקִין מִן סֵדֶר יְשׁוּעוֹת, כ' מִן כָּל הַזְּבָחִים מִן סֵדֶר קָדָשִׁים, א' מִן אֲבוֹת הַטֻּמְאָה מִן סֵדֶר טַהֲרוֹת, הֲרֵי שְׁמוֹנִים. מִכָּאן שֶׁעוֹלִים תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה לְמִנְיַן מֵאָה וְאַרְבָּעָה, וְנִתְּנָה לְעֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת שֶׁהָיוּ מֵאָדָם וְעַד משֶׁה שֶׁנִּתְּנָהּ תּוֹרָה עַל יָדוֹ, הֲרֵי מֵאָה וּשְׁלשִׁים, לְכָךְ הָיָה מִשְׁקַל הַקְּעָרָה מֵאָה וּשְׁלשִׁים.
“On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18).
“He presented his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:19).
Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’51Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first. Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will.
Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts,52Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt. as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27),53“Tents” is expounded as a reference to the study halls of Shem and Ever. and it says: “And Issachar in your tents” (Deuteronomy 33:18).54This teaches that the tribe of Issachar studied a lot of Torah.
“He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv,55In the sacrifices of the other tribes, the word hikriv is not used. and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).
מִזְרָק אֶחָד כֶּסֶף (במדבר ז, יט), כְּנֶגֶד הַתּוֹרָה הַמְשׁוּלָה בְּיַיִן, שֶׁנֶּאֱמַר (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. וּלְפִי שֶׁדֶּרֶךְ הַיַּיִן לִשְׁתּוֹת בְּמִזְרָק, כְּמָה דְתֵימָא (עמוס ו, ו): הַשֹּׁתִים בְּמִזְרְקֵי יַיִן, לְכָךְ הֵבִיא מִזְרָק, (במדבר ז, יט): שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, לָמָּה, כְּשֵׁם שֶׁיַּיִן חֶשְׁבּוֹנוֹ שִׁבְעִים, כָּךְ יֵשׁ שִׁבְעִים פָּנִים בַּתּוֹרָה. לָמָּה נֶאֱמַר בַּקְּעָרָה אַחַת, כְּנֶגֶד הַתּוֹרָה הַצְּרִיכָה לִהְיוֹת אַחַת, כְּמָה דְּתֵימָא (במדבר טו, טז): תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם. לָמָּה נֶאֱמַר בַּמִּזְרָק, אֶחָד, שֶׁדִּבְרֵי תוֹרָה שֶׁבִּכְתָב וְדִבְרֵי תוֹרָה שֶׁבְּעַל פֶּה כֻּלָּם נִתְּנוּ מֵרוֹעֶה אֶחָד, כֻּלָּם אֵל אֶחָד אֲמָרָן לְמשֶׁה מִסִּינַי. לָמָּה הָיוּ שֶׁל כֶּסֶף, כְּנֶגֶד הַתּוֹרָה שֶׁנֶּאֱמַר בָּהּ (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת כֶּסֶף צָרוּף בַּעֲלִיל וגו'. (במדבר ז, יט): שְׁנֵיהֶם מְלֵאִים סֹלֶת, הַמִּקְרָא וְהַמִּשְׁנָה מְלֵאִים הֵם, שֶׁאֵין אֶחָד סוֹתֵר עַל חֲבֵרוֹ. סֹלֶת, כְּמָה דְּתֵימָא (תהלים יט, יא): וְנֹפֶת צוּפִים, כַּסֹּלֶת שֶׁצָּפָה עַל גַּבֵּי נָפָה. (במדבר ז, יט): בְּלוּלָה בַשֶּׁמֶן, זוֹ הַתּוֹרָה שֶׁצְּרִיכָה לִבְלֹל בְּמַעֲשִׂים טוֹבִים, כְּהַהִיא דִּתְנֵינַן יָפֶה תַּלְּמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ שֶׁיְגִיעַת שְׁנֵיהֶם מַשְׁכַּחַת עָוֹן. הֱוֵי (במדבר ז, יט): לְמִנְחָה, שֶׁאוֹתָהּ שָׁעָה הוּא נוֹשֵׂא נַחַת רוּחַ לְיוֹצְרוֹ, בִּזְמַן שֶׁאָדָם עוֹסֵק בְּתַלְמוּד תּוֹרָה וְהוּא בַּעַל מַעֲשִׂים טוֹבִים וְשׁוֹמֵר עַצְמוֹ מִן הַחֵטְא. כַּף אַחַת (במדבר ז, כ), כְּנֶגֶד הַלּוּחוֹת שֶׁנִּכְתְּבוּ מִיַּד הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְתֵימָא (שמות לב, טז): וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים וגו'. (במדבר ז, כ): עֲשָׂרָה זָהָב, אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁהָיוּ כְּתוּבִים בַּלּוּחוֹת, כְּמָה דְתֵימָא (דברים י, ד): וַיִּכְתֹּב עַל הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן וגו'. זָהָב, כְּמָה דְּתֵימָא (שיר השירים ה, ה): יָדָיו גְּלִילֵי זָהָב, וְאוֹמֵר (תהלים יט, יא): הַנֶּחְמָדִים מִזָּהָב וגו'. (במדבר ז, כ): מְלֵאָה קְטֹרֶת, שֶׁתרי"ג מִצְווֹת בְּלוּלוֹת בָּהֶן, וְכֵן אַתְּ מוֹצֵא תרי"ג אוֹתִיּוֹת יֵשׁ מִן (שמות כ, ב): אָנֹכִי, עַד (שמות כ, יד): אֲשֶׁר לְרֵעֶךָ, כְּנֶגֶד תרי"ג מִצְווֹת וְשֶׁבַע יְתֵרוֹת כְּנֶגֶד שִׁבְעַת יְמֵי בְרֵאשִׁית, לְלַמֶּדְךָ שֶׁכָּל הָעוֹלָם לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, הֱוֵי: מְלֵאָה קְטֹרֶת, שֶׁכֵּן ק' מִתְחֲלֶפֶת בְּד', א"ת ב"ש ג"ר ד"ק, וְעוֹלֶה חֶשְׁבּוֹן הַתֵּבָה אַחַר כֵּן לְמִנְיַן תרי"ג. דָּבָר אַחֵר, מְלֵאָה קְטֹרֶת, שֶׁבֵּין כָּל דִּבּוּר וְדִבּוּר שֶׁהָיוּ כְּתוּבִים בַּלּוּחוֹת פָּרָשִׁיּוֹתֶיהָ וְדִקְדּוּקֶיהָ שֶׁל תּוֹרָה הָיוּ כְּתוּבִים. וְאַתְיָא כְּהַהִיא דְּאָמַר חֲנַנְיָה בֶּן אֲחִי רַבִּי יְהוֹשֻׁעַ, יָדָיו גְּלִילֵי זָהָב, אֵלּוּ שְׁנֵי לוּחוֹת הַבְּרִית שֶׁכָּתוּב עֲלֵיהֶן (שמות לא, יח) (דברים ט, י): כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים, גְּלִילֵי זָהָב, מָה הַגַּלִּים הַלָּלוּ בֵּין גַּל גָּדוֹל לְגַל גָּדוֹל גַּלִּים קְטַנִּים, כָּךְ בֵּין כָּל דִּבּוּר וְדִבּוּר פָּרָשִׁיּוֹתֶיהָ שֶׁל תּוֹרָה הָיוּ כְּתוּבִים וְדִקְדּוּקֶיהָ. (במדבר ז, כא): פַּר אֶחָד בֶּן בָּקָר, כְּנֶגֶד כֹּהֲנִים. (במדבר ז, כא): אַיִל אֶחָד, כְּנֶגֶד לְוִיִּם. (במדבר ז, כא): כֶּבֶשׂ אֶחָד, כְּנֶגֶד יִשְׂרָאֵל, שֶׁכֻּלָּם קִבְּלוּ אֶת הַתּוֹרָה בְּסִינַי. (במדבר ז, כב): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד הַגֵּרִים שֶׁעֲתִידִים לְהִתְגַּיֵּר, וְשֶׁהָיוּ שָׁם, שֶׁכֻּלָּם רְאוּיִם, שֶׁנֶּאֱמַר (ויקרא יח, ה): אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם, כֹּהֲנִים לְוִיִם וְיִשְׂרְאֵלִים לֹא נֶאֱמַר אֶלָּא הָאָדָם, מְלַמֵּד שֶׁאֲפִלּוּ עוֹבֵד כּוֹכָבִים הַמִּתְגַיֵּר וְעוֹסֵק בַּתּוֹרָה הֲרֵי הוּא כְכֹהֵן גָּדוֹל. (במדבר ז, כג): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד שְׁתֵּי תּוֹרוֹת, הַמִּקְרָא וְהַמִּשְׁנָה, שֶׁכָּל מִי שֶׁמְּבַקֵּר וְזוֹבֵחַ יִצְרוֹ לַעֲשׂוֹת כְּכָל הַכָּתוּב בָּהֶן, הוּא עוֹשֶׂה שְׁנֵי שְׁלוֹמוֹת, שָׁלוֹם לְמַעְלָה וְשָׁלוֹם לְמַטָּה, שֶׁנֶּאֱמַר (ישעיה כז, ה): אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִי. (במדבר ז, כג): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, כְּנֶגֶד שְׁלשָׁה פְּסוּקִים שֶׁל תּוֹרָה שֶׁבָּהֶם שִׁשָּׁה סִדְּרֵי מִשְׁנָה, וְהֵן מִן שְׁתַּיִם פִּסְקָה, וְכָל פִּסְקָה וּפִסְקָה מִן חָמֵשׁ תֵּבוֹת, וְאֵלּוּ הֵם (תהלים יט, ח י): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ, עֵדוּת ה' נֶאֱמָנָה מַחְכִּימַת פֶּתִי, פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, מִצְוַת ה' בָּרָה מְאִירַת עֵינָיִם, יִרְאַת ה' טְהוֹרָה עוֹמֶדֶת לָעַד, מִשְׁפְּטֵי ה' אֱמֶת צָדְקוּ יַחְדָּיו. לְכָךְ הִקְרִיבוּ לִשְׁלָמִים שְׁלשָׁה מִינֵי קָרְבָּנוֹת אֵלּוּ, כְּנֶגֶד הַשְּׁלשָׁה פְּסוּקִים שֶׁבָּהֶם שִׁשָּׁה סִדְרֵי מִשְׁנָה, אַתְיָא כְּהַהִיא דְּאָמַר רַבִּי תַּנְחוּמָא (תהלים יט, י): תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ, שֶׁזֶּה סֵדֶר נָשִׁים, שֶׁמַּזְהִיר עַל הָאָדָם לִפְרשׁ מִן הָעֶרְוָה כְּדֵי לְהַצִּילוֹ מִן הַמִּיתָה, כְּמָה דְתֵימָא (משלי ה, ה): רַגְלֶיהָ יֹרְדוֹת מָוֶת וגו', וְאוֹמֵר (משלי ב, יט): כָּל בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא יַשִֹּׂיגוּ אָרְחוֹת חַיִּים, וְאוֹמֵר (משלי ב, טז): לְהַצִּילְךָ מֵאִשָּׁה זָרָה וגו'. עֵדוּת ה' נֶאֱמָנָה מַחְכִּימַת פֶּתִי, זֶה סֵדֶר זְרָעִים, שֶׁאָדָם מַאֲמִין בְּחַיָּיו שֶׁל עוֹלָם וְזוֹרֵעַ. פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, זֶה סֵדֶר מוֹעֵד, שֶׁיֵּשׁ בּוֹ כָּל הַמּוֹעֲדוֹת, שֶׁכָּתוּב בָּהֶן (דברים טז, יד): וְשָׂמַחְתָּ בְּחַגֶּךָ. מִצְוַת ה' בָּרָה מְאִירַת עֵינָיִם, זֶה סֵדֶר קָדָשִׁים, שֶׁהוּא מֵאִיר עֵינַיִם בֵּין חֻלִּין לְקָדָשִׁים. יִרְאַת ה' טְהוֹרָה עוֹמֶדֶת לָעַד, זֶה סֵדֶר טַהֲרוֹת, שֶׁהוּא מַפְרִישׁ בֵּין טֻמְאָה לְטָהֳרָה. מִשְׁפְּטֵי ה' אֱמֶת צָדְקוּ יַחְדָּו, זֶה סֵדֶר נְזִיקִין שֶׁיֵּשׁ בּוֹ רֹב הַדִּינִים, וּלְכָךְ הִקְרִיבוּ מִכָּל מִין וּמִין חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד חָמֵשׁ תֵּבוֹת הַכְּתוּבוֹת עַל כָּל סֵדֶר וָסֵדֶר. וְלָמָּה נִכְתְּבוּ חָמֵשׁ תֵּבוֹת עַל כָּל סֵדֶר וְסֵדֶר, כְּנֶגֶד הַתּוֹרָה שֶׁהִיא חֲמִשָּׁה סְפָרִים, לְלַמֶּדְךָ שֶׁהֵם גּוּפֵי תּוֹרָה, לָמָּה שֵׁם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּתוּב בְּכָל סֵדֶר וְסֵדֶר, שֶׁהוּא מֵעִיד עֲלֵיהֶן שֶׁמִּפִּיו אֲמָרָן לְמשֶׁה כְּשֵׁם שֶׁאָמַר חֲמִשָּׁה סִפְרֵי תּוֹרָה. (במדבר ז, כג): זֶה קָרְבַּן נְתַנְאֵל וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל סִדְרֵי הַתּוֹרָה הִתְחִיל מְשַׁבֵּחַ אֶת קָרְבָּנוֹ, זֶה קָרְבַּן נְתַנְאֵל בֶּן צוּעָר.
“One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them.
“Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds.
“Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty;56Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law. that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;57Also known as Nezikin. kaf of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty.58Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80. From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty.
“One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy,59Yod – 10 + yod – 10 + nun – 50 = 70. thus there are seventy aspects to the Torah.
Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7).
“Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten.60 Mishna Avot 2:2. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin.
“One gold ladle, ten shekels, full of incense” (Numbers 7:20).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21).
“One goat as a sin offering” (Numbers 7:22).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23).
“One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand61The word kaf can also mean hand. of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14),62The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment. corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak63The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on. substitution cipher,64The letter kof is replaced by the letter dalet. the numerical value of the word after doing so is six hundred and thirteen.65Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613.
Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details.
“One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest.
“And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5).
“Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah.
“This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”
בַּיּוֹם הַשְׁלִישִׁי נָשִׂיא לִבְנֵי זְבוּלוּן אֱלִיאָב בֶּן חֵלֹן (במדבר ז, כד), לָמָּה בְּכָל הַנְּשִׂיאִים מַזְכִּיר שִׁבְטָם וְאַחַר כָּךְ מַזְכִּיר שְׁמוֹתָם, וּבִיהוּדָה וְיִשָֹּׂשכָר מַזְכִּיר שֵׁם נְשִׂיאֵיהֶם תְּחִלָּה, וְאַחַר כָּךְ מַזְכִּיר שְׁמוֹתָן, לְפִי שֶׁנַּחְשׁוֹן הָיָה מֶלֶךְ וּנְתַנְאֵל הָיָה מַלְכָּהּ שֶׁל תּוֹרָה, וּכְמָה דְתֵימָא (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ, וּבְכָל מָקוֹם הַמֶּלֶךְ מַקְדִּים לְעַמּוֹ, שֶׁנֶּאֱמַר (מיכה ב, יג): וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וגו', (מלכים א ח, נט): לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ, וְאַחַר כָּךְ (מלכים א ח, נט): וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ. לָמָּה בְּכָל הַנְּשִׂיאִים כְּתִיב שָׁם נָשִׂיא, וְנַחְשׁוֹן אֵינוֹ קָרוּא נָשִׂיא, לְפִי שֶׁהִקְרִיב תְּחִלָּה, שֶׁאִם בָּא לְהִתְגָּאוֹת עַל הַנְּשִׂיאִים הָאֲחֵרִים לוֹמַר שֶׁאֲנִי מֶלֶךְ עֲלֵיהֶם, שֶׁאֲנִי הִקְרַבְתִּי תְּחִלָּה, הֵם יֹאמְרוּ לוֹ אֵין אַתָּה אֶלָּא הֶדְיוֹט, שֶׁכֻּלָּם קְרוּאִים נָשִׂיא, נָשִׂיא, וְאַתָּה לֹא נִקְרֵאתָ נָשִׂיא, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי טז, ה): תּוֹעֲבַת ה' כָּל גְּבַהּ לֵב וגו', וְאוֹמֵר (תהלים קלח, ו): כִּי רָם ה' וְשָׁפָל יִרְאֶה וְגָבוֹהַּ מִמֶּרְחָק יְיֵדָע. לָמָּה זָכָה זְבוּלוּן לְהַקְרִיב שְׁלִישִׁי, לְפִי שֶׁחִבֵּב אֶת הַתּוֹרָה וְהִרְחִיב יָדָיו לְפַזֵּר מָמוֹנוֹ לְיִשָֹּׂשׂכָר, כְּדֵי שֶׁלֹא יִצְטָרֵךְ שֵׁבֶט יִשָֹּׂשׂכָר לְפַרְנָסָה וְלֹא יִתְבַּטֵּל מִלַּעֲסֹק בַּתּוֹרָה, לְפִיכָךְ זָכָה זְבוּלוּן לִהְיוֹת שֻׁתָּף לַתּוֹרָה, וְהָיָה חֲבֵרוֹ שֶׁל יִשָֹּׂשׂכָר, וּלְכָךְ הִקְרִיב אַחֲרָיו וְאַחַר יְהוּדָה לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְּדֹלִים יַנְחֶנּוּ, קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת (במדבר ז, כה), בָּא נְשִׂיא זְבוּלוּן וְהִקְרִיב קָרְבָּנוֹ עַל הַשֻּׁתָּפוּת שֶׁהָיָה לוֹ עִם יִשָֹּׂשכָר אָחִיו, לְפִי שֶׁהָיוּ זְבוּלוּן וְיִשָֹּׂשכָר שֻׁתָּפִים, יִשָֹּׂשכָר הָיָה עוֹסֵק בַּתּוֹרָה וּזְבוּלוּן הָיָה עוֹסֵק בִּפְרַקְמַטְיָא, וְהָיָה טוֹרֵחַ זְבוּלוּן וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָֹּׂשׂכָר, וְעַל זֶה הָיָה קָרְבָּנוֹ, קַעֲרַת כֶּסֶף, כְּנֶגֶד הַיָּם שֶׁהוּא עָשׂוּי כִּקְעָרָה שֶׁהָיָה חֵלֶק זְבוּלוּן, שֶׁנֶּאֱמַר (בראשית מט, יג): זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן. (במדבר ז, כה): מִזְרָק אֶחָד כֶּסֶף, כְּנֶגֶד הָאָרֶץ שֶׁהִיא עֲשׂוּיָה כְּכַדּוּר שֶׁהָיְתָה חֵלֶק יִשָֹּׂשׂכָר, שֶׁנֶּאֱמַר (בראשית מט, טו): וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת הָאָרֶץ כִּי נָעֵמָה. (במדבר ז, כה): שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל, הֲרֵי מָאתַיִם, כְּנֶגֶד מָאתַיִם רָאשֵׁי סַנְהֶדְרָאוֹת שֶׁהָיוּ בְּשֵׁבֶט יִשָֹּׂשׂכָר, שֶׁנֶּאֱמַר (דברי הימים א יב, לב): רָאשֵׁיהֶם מָאתַיִם, וּלְכָךְ תָּלָה חֶשְׁבּוֹן הַגָּדוֹל בִּזְבוּלוּן, לְפִי שֶׁגָּדוֹל מְעַשֶֹּׂה יוֹתֵר מִן הָעוֹשֶׂה, שֶׁלּוּלֵי זְבוּלוּן לֹא הָיָה יִשָֹּׂשכָר יָכוֹל לַעֲסֹק בַּתּוֹרָה, שֶׁהוּא הָיָה מַאֲכִילוֹ וְנוֹתֵן לְתוֹךְ פִּיו. דָּבָר אַחֵר, קְעָרָה, כְּנֶגֶד לֶחֶם שֶׁהָיָה מַאֲכִילוֹ. מִזְרָק, כְּנֶגֶד הַיַּיִן שֶׁהָיָה מַשְׁקֵהוּ, וְלָמָּה הָיָה שֶׁל כֶּסֶף שֶׁגַּם כֶּסֶף הָיָה נוֹתֵן לוֹ לַעֲשׂוֹת כָּל צָרְכּוֹ, כְּמָה דְתֵימָא (קהלת י, יט): לִשְׂחוֹק עֹשִׂים לֶחֶם וְיַיִן יְשַׂמַּח חַיִּים וְהַכֶּסֶף יַעֲנֶה אֶת הַכֹּל. (במדבר ז, כה): שְׁנֵיהֶם מְלֵאִים סֹלֶת וגו', זְבוּלוּן וְיִשָֹּׂשׂכָר שְׁנֵיהֶם הָיוּ נוֹטְלִין שְׂכַר תּוֹרָה בְּיַחַד וּשְׁנֵיהֶם הָיוּ מִתְפַּרְנְסִים בְּיַחַד. (במדבר ז, כו): כַּף אַחַת, זוֹ בִּרְכָתוֹ שֶׁל זְבוּלוּן שֶׁבֵּרְכוֹ אָבִיו: זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן. וְאֵין כַּף אֶלָּא חָף, כְּמָה דְּתֵימָא (תהלים צח, ה): נְהָרוֹת יִמְחֲאוּ כָף. (במדבר ז, כה): עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת, כְּנֶגֶד עֶשֶׂר תֵּבוֹת שֶׁיֵּשׁ בְּבִרְכַּת זְבוּלוּן, הֲדָא הוּא דִכְתִיב: זְבוּלֻן לְחוֹף יַמִּים וגו'. (במדבר ז, כט): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד הַבְּרָכָה שֶׁבֵּרְכָן משֶׁה (דברים, לג, יט): כִּי שֶׁפַע יַמִּים יִינָקוּ וּשְׂפֻנֵי טְמוּנֵי חוֹל, פַּר אֶחָד בֶּן בָּקָר וגו' (במדבר ז, כז), הִזְכִּיר שָׁם מִכָּל הַמִּינִים עוֹלָה, לְבַד שָׂעִיר שֶׁהָיָה לְחַטָּאת, שֶׁלֹא מָצִינוּ שָׂעִיר לְעוֹלָה, כְּנֶגֶד בִּרְכַּת משֶׁה, שֶׁבֵּרְכָן שְׁנֵיהֶם לְעִנְיַן הַקָּרְבָּן, שֶׁנֶּאֱמַר (דברים לג, יט): עַמִּים הַר יִקְרָאוּ שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק, וְהָעוֹלָה הִיא זִבְחֵי צֶדֶק, שֶׁאֵינָהּ בָּאָה עַל חֵטְא. דָּבָר אַחֵר, שֶׁזְּבוּלוּן וְיִשָֹּׂשׂכָר שְׁנֵיהֶם הָיוּ מַקְרִיבִים בְּיַחַד, וְזִבְחֵי צֶדֶק הָיוּ הַקָּרְבָּנוֹת, שֶׁכְּשֵׁם שֶׁהָיָה לִזְבוּלוּן חֵלֶק בִּשְׂכַר תּוֹרָתוֹ, כָּךְ הָיָה לְיִשָֹּׂשכָר חֵלֶק בְּמָמוֹנוֹ שֶׁל זְבוּלוּן. (במדבר ז, כט): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד מַה שֶּׁבֵּרְכָן משֶׁה: כִּי שֶׁפַע יַמִּים יִינָקוּ, שְׁנֵי יַמִּים. (במדבר ז, כט): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, הִקְרִיב שְׁלשָׁה מִינִין כְּנֶגֶד שְׁלשָׁה דְּבָרִים שֶׁבֵּרְכָן משֶׁה: וּשְׂפֻנֵי טְמוּנֵי חוֹל, שְׂפֻנֵי זֶה חִלָּזוֹן, טְמוּנֵי זוֹ טָרִית, חוֹל זוֹ זְכוּכִית לְבָנָה. לָמָּה הָיָה חֲמִשָּׁה מִכָּל מִין וּמִין, נֶגֶד חָמֵשׁ תֵּיבוֹת שֶׁהֵם בַּפָּסוּק שֶׁבֵּרַךְ משֶׁה שֻׁתְּפוּתָם, שֶׁנֶּאֱמַר (דברים לג, יח): שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָֹּׂשׂכָר בְּאֹהָלֶיךָ. (במדבר ז, כט): זֶה קָרְבַּן אֱלִיאָב וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב אֱלִיאָב עַל שֻׁתְּפוּת הַתּוֹרָה, הִתְחִיל מְשַׁבֵּחַ קָרְבָּנוֹ, זֶה קָרְבַּן אֱלִיאָב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, זֶה שֵׁבֶט יִשָֹּׂשכָר, וְתֹמְכֶיהָ מְאֻשָּׁר, זֶה שֵׁבֶט זְבוּלוּן:
“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24).
“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59).
Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6).
Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16).
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25).
“His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15).
“Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth.
Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19).
“Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together.
“One gold ladle, ten shekels, full of incense” (Numbers 7:26).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27).
“One goat as a sin offering” (Numbers 7:28).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29).
“One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8).66This sound will be created by the river striking the shore; kaf equals khaf = shore. “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words67In Hebrew. in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19).
“One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money.
“And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail;68From which the dye of tkhelet is derived. temunei, this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words69In Hebrew. in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18).
“This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.
בַּיּוֹם הָרְבִיעִי נָשִׂיא לִבְנֵי רְאוּבֵן וגו' (במדבר ז, ל), כֵּיוָן שֶׁגָּמַר דֶּגֶל יְהוּדָה הִתְחִיל נְשִׂיא רְאוּבֵן לְהַקְרִיב שֶׁהָיָה בְּכוֹר, וְהִקְרִיב קָרְבָּנוֹ עַל שִׁבְטוֹ שֶׁל רְאוּבֵן, (במדבר ז, לא): קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת, אַל תִּקְרֵי קַעֲרַת אֶלָּא עֲקֶרֶת, זֶה רְאוּבֵן שֶׁהוּא הָיָה עִקַּר הַצָּלָה, שֶׁהוּא פָּתַח בַּהֲצָלָה תְּחִלָּה, הֲדָא הוּא דִּכְתִיב (בראשית לז, כא): וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם. דָּבָר אַחֵר, שֶׁעָקַר מַחֲשֶׁבֶת אֶחָיו שֶׁהָיוּ חֲפֵצִים לְהָרְגוֹ, כְּמָה דְתֵימָא (בראשית לז, כ): וְעַתָּה לְכוּ וְנַהַרְגֵּהוּ וגו'. כֶּסֶף, עַל שֵׁם (משלי י, כ): כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק, (במדבר ז, לא): שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, זֶה דִּבּוּר שֶׁאָמַר לָהֶם תְּחִלָּה שָׁלשׁ אוֹתִיּוֹת שֶׁבְּרָאשֵׁי שָׁלשׁ תֵּבוֹת הַלָּלוּ, חֶשְׁבּוֹנָם עוֹלֶה מֵאָה וּשְׁלשִׁים. קַח ל' מִלֹא, וְנ' מִנַּכֶּנּוּ, וְנ' מִנָּפֶשׁ, הֲרֵי מֵאָה וּשְׁלשִׁים. (במדבר ז, לא): מִזְרָק אֶחָד כֶּסֶף, כְּנֶגֶד הָעֵצָה שֶׁנָּתַן לָהֶם שֶׁיִּזְרְקוּ אוֹתוֹ אֶל הַבּוֹר, כְּמָה דְתֵימָא (בראשית לז, כב): וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן אַל תִּשְׁפְּכוּ דָּם הַשְׁלִיכוּ אֹתוֹ אֶל הַבּוֹר וגו'. כֶּסֶף, כְּמָה דְּתֵימָא: כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק. (במדבר ז, לא): שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ, כְּנֶגֶד הַסּוֹד שֶׁהָיָה בְּלִבּוֹ לְהַצִּילוֹ, וְסוֹד חֶשְׁבּוֹנוֹ שִׁבְעִים. (במדבר ז, לא): שְׁנֵיהֶם מְלֵאִים סֹלֶת וגו', שֶׁמַּה שֶּׁאָמַר לָהֶם (בראשית לז, כא): לֹא נַכֶּנּוּ נָפֶשׁ, וּמַה שֶּׁאָמַר לָהֶם (בראשית לז, כב): הַשְּׁלִיכוּ אֹתוֹ, לֹא נִתְכַּוֵּן אֶלָּא לְהַצִּילוֹ, שֶׁבִּשְׁנֵי הַדְּבָרִים כְּתוּבָה שָׁם הַצָּלָה, בַּתְּחִלָּה כְּתִיב: וַיִּשְׁמַע רְאוּבֵן וַיַּצִּילֵהוּ מִיָּדָם, וּלְבַסּוֹף כְּתִיב (בראשית לז, כב): לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם. (במדבר ז, לב): כַּף אַחַת עֲשָׂרָה זָהָב וגו', כַּף, כְּנֶגֶד מַה שֶּׁאָמַר לְאֶחָיו (בראשית לז, כב): וְיָד אַל תִּשְׁלְחוּ בוֹ. עֲשָׂרָה זָהָב, שֶׁהִצִּיל עַצְמוֹ שֶׁמִּיחָה בָהֶם וְהִצִּיל תִּשְׁעָה אֶחָיו מִשְּׁפִיכוּת דָּמִים, וּלְכָךְ כְּתִיב זָהָב, שֶׁיֵּשׁ מִין אֶחָד בַּזָּהָב הַדּוֹמֶה לְדָם, וְזֶהוּ זְהַב פַּרְוָיִם. מְלֵאָה קְטֹרֶת, אַף עַל פִּי שֶׁאֵרַע לַשְּׁבָטִים שֶׁבָּא לִידֵיהֶם מְכִירַת יוֹסֵף, אַתְּ סָבוּר שֶׁלֹא הָיָה בָּא לְיָדָם אוֹתוֹ הַמַּעֲשֶׂה אֶלָּא אִם כֵּן הָיוּ רְשָׁעִים בְּמַעֲשֵׂה אֲחֵרִים, לָאו, אֶלָּא צַדִּיקִים גְּמוּרִים הָיוּ וְלֹא בָּא לְיָדָם חֵטְא מֵעוֹלָם, אֶלָּא הוּא, הֲדָא הוּא דִכְתִיב (בראשית מב, כא): וַיֹּאמְרוּ אִישׁ אֶל אָחִיו אֲבָל אֲשֵׁמִים אֲנַחְנוּ וגו', שֶׁהָיוּ מְפַשְׁפְּשִׁים בְּעַצְמָם לָמָּה אֵרַע לָהֶם תְּפִיסַת מִצְרַיִם וְלֹא מָצְאוּ אֶלָּא זֶה בִּלְבָד, וּמִתּוֹךְ גְּנוּתָם סִפֵּר הַכָּתוּב שִׁבְחָם שֶׁלֹא הָיָה בְּיָדָם עָוֹן אֶלָּא זֶה בִּלְבָד, וּלְפִי שֶׁמְּכִירַת יוֹסֵף זְכוּת הָיָה לוֹ שֶׁהִיא גָּרְמָה לוֹ לִמְלֹךְ, וּזְכוּת הָיְתָה לְאֶחָיו וּלְכָל בֵּית אָבִיו שֶׁכִּלְכְּלָם בַּלֶּחֶם בִּשְׁנֵי רְעָבוֹן, לְכָךְ נִמְכַּר עַל יָדָם, שֶׁמְּגַלְגְּלִין זְכוּת עַל יְדֵי זַכַּאי, הֱוֵי מְלֵאָה קְטֹרֶת. דָּבָר אַחֵר, מְלֵאָה קְטֹרֶת, שֶׁבְּאוֹתוֹ זְמַן הָיָה רְאוּבֵן בַּעַל תְּשׁוּבָה וְלוֹבֵשׁ שַׂק וּמִתְעַנֶּה וּמִתְפַּלֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּמְחֹל לוֹ עַל עֲוֹן מַעֲשֵׂה בִּלְהָה, וְהַתְּפִלָּה מְשׁוּלָה לִקְטֹרֶת, כְּמָה דְּתֵימָא (תהלים קמא, ב): תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ וגו', הֱוֵי מְלֵאָה קְטֹרֶת. פַּר אֶחָד בֶּן בָּקָר (במדבר ז, לג), אֵלּוּ הַזְּבָחִים הִקְרִיב כְּנֶגֶד הַתְּשׁוּבָה שֶׁהָיָה עוֹסֵק בָּהּ בְּעֵת שֶׁנִּמְכַּר יוֹסֵף, וְהַתְּשׁוּבָה מְשׁוּלָה כְּנֶגֶד כָּל זִבְחֵי חוֹטֵא, שֶׁכֵּן כְּתִיב (תהלים נא, יט): זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה, וּכְשֵׁם שֶׁחוֹטֵא מֵבִיא עַל חֶטְאוֹ עוֹלָה וְחַטָּאת, לְכָךְ הֵבִיא בְּכָאן כְּנֶגְדּוֹ עוֹלָה וְחַטָּאת, וּלְפִי שֶׁהָעוֹלָה חֲבִיבָה מִן הַחַטָּאת, לְכָךְ הִקְרִיב מִכָּל הַמִּינִין עוֹלָה, חוּץ מִן הַשָֹּׂעִיר שֶׁלֹא מָצִינוּ שָׂעִיר לְעוֹלָה בְּכָל הַתּוֹרָה. (במדבר ז, לד): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, לְכַפֵּר עַל מַעֲשֵׂה בִּלְהָה. (תהלים נא, לה): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, לְפִי שֶׁהָיָה חָסֵר מִלְּהִמָּנוֹת עִם אֶחָיו מִשּׁוּם מַעֲשֵׂה בִּלְהָה, שֶׁכֵּן כְּתִיב (בראשית לה, כב): וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל, וְהִפְסִיק הָעִנְיָן, שֶׁהִנִּיחַ שָׁם פָּרָשָׁה, לוֹמַר שֶׁנִּתְרַחֵק, וּלְכָךְ אוֹתָהּ פָּרָשָׁה פְּתוּחָה אַף עַל פִּי שֶׁנִּתְרַחֵק, יָדָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּתוּחוֹת לְקַבֵּל שָׁבִים, וּבִשְׁבִיל שֶׁבִּקֵּשׁ שְׁנֵי מַעֲשִׂים טוֹבִים, הַצָּלַת יוֹסֵף וְהַתְּשׁוּבָה, נַעֲשָׂה שָׁלֵם עִמָּהֶם, שֶׁנִּכְנַס בְּמִנְיָנָם, הֲדָא הוּא דִכְתִיב אַחֲרָיו (בראשית לה, כג): וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר. עַל אֵלּוּ שְׁנֵי הַמַּעֲשִׂים שֶׁעָשָׂה רְאוּבֵן מָצָא משֶׁה פֶּתַח לְהִתְפַּלֵּל עַל רְאוּבֵן שֶׁלֹא יְהֵא חָסֵר מֵאֶחָיו, הֲדָא הוּא דִכְתִיב (דברים לג, ו): יְחִי רְאוּבֵן וגו', יְחִי רְאוּבֵן, בַּמֶּה שֶׁהֶחֱיָה יוֹסֵף, וְאַל יָמֹת, בְּמַעֲשֵׂה בִּלְהָה, בַּמֶּה שֶׁעָשָׂה תְּשׁוּבָה, וִיהִי מְתָיו מִסְפָּר, שֶׁיִּהְיוּ בָּנָיו בְּמִנְיָן שְׁאָר הַשְּׁבָטִים לְכָל דָּבָר, וּלְכָךְ נֶאֱמַר: וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד שְׁנֵי מַעֲשִׂים טוֹבִים שֶׁבִּקֵּר, הַצָּלַת יוֹסֵף וְהַתְּשׁוּבָה, נַעֲשָׂה שָׁלֵם וְנִמְנָה עִם אֶחָיו. (במדבר ז, לד): אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה, לָמָּה שְׁלשָׁה מִינִין, כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁמַּזְכִּיר רְאוּבֵן בְּפָרָשַׁת הַצָּלַת יוֹסֵף, וּכְנֶגֶד שְׁלשָׁה וַיֹּאמֶר הַכְּתוּבִין שָׁם. לָמָּה הָיוּ חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד חָמֵשׁ תֵּבוֹת שֶׁבָּהֶן נִתְקָרֵב רְאוּבֵן, הֲדָא הוּא דִּכְתִיב: וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר. (במדבר ז, לד): זֶה קָרְבַּן אֱלִיצוּר וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל הַסֵּדֶר הַזֶּה הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ זֶה קָרְבַּן וגו':
“On the fourth day, prince of the children of Reuben, Elitzur son of Shedeur” (Numbers 7:30).
“On the fourth day, prince of the children of Reuben…” – once the banner of Judah70See Numbers 2:1–9. finished, the prince of Reuben began presenting his offering, because he was the firstborn, and he presented the offering regarding his tribe of Reuben.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:31).
“One gold ladle, ten shekels, full of incense” (Numbers 7:32).
“His offering was one silver dish [ke’arat]” (Numbers 7:31), do not read it as ke’arat, but rather, as akeret; this is Reuben, who played the main [ikar] role in the rescue [of Joseph]. It was he who first initiated the rescue. That is what is written: “Reuben heard and rescued him from their hand” (Genesis 37:21). Alternatively, that he uprooted [akar] the thought of his brothers, who wanted to kill him, just as it says: “Now let us go and kill him…” (Genesis 37:20). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). ”Its weight one hundred and thirty,” this is because the first three letters of the first three words that he said to them, their numerical value totals one hundred and thirty. “Let us not smite him mortally [lo nakenu nafesh]” (Genesis 37:21); take lamed from lo, nun from nakenu, and nun from nafesh; that is one hundred and thirty.71Lamed is thirty and nun is fifty, so 30 + 50 + 50 = 130.
“One silver basin [mizrak],” (Numbers 7:31), corresponding to the counsel he gave them that they should cast [sheyizreku] him into the pit, just as it says: “Reuben said to them: Do not shed blood; cast him into [this] pit…” (Genesis 37:22). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Of seventy shekels, in the sacred shekel” (Numbers 7:31), corresponding to the secret [sod] that was in his heart to save him [Joseph]. The numerical value of sod is seventy.72Samekh is sixty, vav is 6 and dalet is 4 = 70. “Both of them full of high quality flour…” (Numbers 7:31), as what he said to them: “Let us not smite him mortally” and “cast him,” he intended only to rescue him, as in both matters,73His statement not to kill Joseph, and his proposal to throw Joseph into the pit. rescue is written: Initially, it is written: “Reuben heard and rescued him from their hand” (Genesis 37:21), and ultimately, it is written: “In order to rescue him from their hand” (Genesis 37:22). “One gold ladle [kaf], ten shekels…” (Numbers 7:32), kaf,74Kaf also means palm or hand. corresponding to what he said to his brothers: “Do not lay a hand on him” (Genesis 37:22). “Gold…ten shekels,” because he saved himself by admonishing them, and he saved nine brothers from bloodshed. That is why “gold” is written, as there is one type of gold that resembles blood, and that is parvayim gold. “Full of incense” (Numbers 7:32), although it happened to the tribes that Joseph’s sale befell them, you presume that this act would not have befallen them unless they had been wicked in performing other acts. No, but rather they were full-fledged righteous men, and no sin had ever befallen them other than this one: That is what is written: “They said one to another: But we are guilty [regarding our brother]” (Genesis 42:21). They were engaged in self-reflection as to why their detention in Egypt befell them, but found only this. From their disgrace, the verse relates their praise, that they had only this iniquity alone attributable to them. And because Joseph’s sale was fortuitous for him, as it led him to rule, and it was fortuitous for his brothers and his father’s entire household, as he provided them with food during the famine years, that is why he was sold by them, because merit is engendered by means of the meritorious. That is “full of incense.”
Another matter, “full of incense,” as, at that time, Reuben was a penitent, donning sackcloth, fasting, and praying before the Holy One blessed be He, that He grant him atonement for the iniquity of the act with Bilha.75See Genesis 35:22. Prayer is likened to incense, just as it says: “Let my prayer stand as incense before You…” (Psalms 141:2). That is, “full of incense.”
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:33).
“One goat as a sin offering” (Numbers 7:34).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elitzur son of Shedeur” (Numbers 7:35).
“One young bull…” (Numbers 7:33), these are the offerings that he sacrificed, corresponding to the penitence in which he was engaged when Joseph was sold. Penitence is likened to all the offerings of a sinner, as it is written: “Offerings to God are a broken spirit” (Psalms 51:19). Just as the sinner brings a burnt offering and a sin offering for his sin, that is why he brought here a burnt offering and a sin offering, corresponding to them. And because the burnt offering is more cherished76By the Holy One blessed be He. than the sin offering, that is why he sacrificed a burnt offering from all the species with the exception of the goat, as we do not find the goat as a burnt offering throughout the Torah.
“One goat as a sin offering” (Numbers 7:34), this is to atone for the act with Bilha. “And for the peace offering, two cattle” (Numbers 7:35), because he was [going to be] excluded from being enumerated with his brothers because of the act with Bilha, as it is written: “Reuben went and lay with Bilha, his father's concubine, and Israel heard” (Genesis 35:22), the matter was interrupted,77Genesis 35:22 is written in the Torah with an empty space in the middle of the verse following the phrase "and Israel heard," before the continuation “the sons of Jacob were twelve.” as it placed the end of the portion there, alluding that he was banished. This is why that portion is an open portion, as even though he was banished, the arms of the Holy One blessed be He are open to receive penitents. Because he sought to perform two good deeds, Joseph’s rescue and repentance, he was restored to be part of them, and was included in their tally. That is what is written: “The sons of Jacob were twelve” (Genesis 35:22). Due to these two acts that Reuben performed, Moses found an opportunity to pray on behalf of Reuben so that he would not be excluded from his brothers. That is what is written: “May Reuben live [and not die, and may his people be counted]” (Deuteronomy 33:6). “May Reuben live,” because he gave life to Joseph; “and not die,” due to the act of Bilha, because he repented; “and may his people be counted,” may his descendants be included in the tally of the other tribes in every sense. That is why it is stated: “And for the peace offering, two cattle [bakar]” (Numbers 7:35), corresponding to the two good deeds that he sought out [shebiker], Joseph’s rescue and the repentance, he was restored and was enumerated with his brothers.
“Five rams, five goats, five sheep in their first year” (Numbers 7:35), why three species? It is corresponding to the three times Reuben is mentioned in the portion of Joseph’s rescue and corresponding to the three “vayomer” that are written there.78Genesis 37:21, 22, 30. Why were there five of each? They correspond to the five words through which Reuben was drawn near. That is what is written: “The sons of Jacob were twelve.”79There are five words in the Hebrew phrase.
“This was the offering of Elitzur…” (Numbers 7:35), when the Holy One blessed be He saw that he presented his offering in this order, He began lauding his offering; “this was the offering…”
בַּיּוֹם הַחֲמִישִׁי נָשִׂיא לִבְנֵי שִׁמְעוֹן שְׁלֻמִיאֵל בֶּן צוּרִישַׁדָּי וגו' (במדבר ז, לו), לְפִי שֶׁרְאוּבֵן נִזְדָּרֵז לְהַצִּיל אָחִיו מִן הַמִּיתָה, וְשִׁמְעוֹן קִנֵּא עַל זְנוּת אֲחוֹתוֹ בִּשְׁכֶם לְהַצִּיל אֲחוֹתוֹ מִיַּד טְמֵאִים, לְכָךְ זָכָה לְהַקְרִיב אַחֲרָיו. (במדבר ז, לז): קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו', בָּא נְשִׂיא שִׁמְעוֹן וְהִקְרִיב עַל סֵדֶר מַעֲשֶׂה הַמִּשְׁכָּן, וְלָמָּה הִקְרִיב קָרְבָּנוֹ כְּנֶגֶד מַעֲשֵׂה הַמִּשְׁכָּן, דּוּגְמַת מַעֲשֶׂה שִׁמְעוֹן אֲבִי הַשֵּׁבֶט, לְפִי שֶׁשִּׁמְעוֹן קִנֵּא עַל הַזְּנוּת וְהָרַג כָּל אַנְשֵׁי שְׁכֶם עַל שֶׁעִנּוּ דִּינָה אֲחוֹתוֹ, כְּמָה דְתֵימָא (בראשית לד, כה כו): וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ וַיָּבֹאוּ עַל הָעִיר בֶּטַח וַיַּהַרְגוּ כָּל זָכָר וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ הָרְגוּ לְפִי חָרֶב וַיִּקְחוּ אֶת דִּינָה מִבֵּית שְׁכֶם וַיֵּצֵאוּ. וְכֵן הַמִּשְׁכָּן הָיָה הוֹרֵג בַּנּוֹאֲפִים וּבַסּוֹטוֹת, כְּמָה דְּתֵימָא (במדבר ה, יז): וְלָקַח הַכֹּהֵן מַיִם קְדשִׁים בִּכְלִי חָרֶשׂ וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן וגו', וְאוֹמֵר (במדבר ה, כז): וְהִשְׁקָה אֶת הַמַּיִם וְהָיְתָה אִם נִטְמְאָה וַתִּמְעֹל מַעַל וגו', וּלְכָךְ הִקְרִיב שְׁלֻמִיאֵל קָרְבָּנוֹ עַל סֵדֶר מַעֲשֶׂה הַמִּשְׁכָּן, זִכָּרוֹן לְמַעֲשֵׂה שִׁמְעוֹן. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו', קַעֲרַת, כְּנֶגֶד חֲצַר הַמִּשְׁכָּן שֶׁהָיָה מַקִּיף אֶת הַמִּשְׁכָּן כְּשֵׁם שֶׁהַיָּם מַקִּיף אֶת הָעוֹלָם. (במדבר ה ז, לז): שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ, כְּמָה דְּתֵימָא (שמות כז, יח): אֹרֶךְ הֶחָצֵר מֵאָה בָאַמָּה, וְהַמִּשְׁכָּן שֶׁהָיָה בְּתוֹכוֹ שְׁלשִׁים אַמָּה אָרְכּוֹ, הֲרֵי מֵאָה וּשְׁלשִׁים. (במדבר ז, לז): מִזְרָק אֶחָד כֶּסֶף, כְּנֶגֶד הֶחָצֵר בְּלֹא הַמִּשְׁכָּן שֶׁהָיְתָה שִׁבְעִים אַמָּה. חֲמִשִּׁים אַמָּה לִפְנֵי הַמִּשְׁכָּן וְעֶשְׂרִים אַמָּה אֲחוֹרֵי הַמִּשְׁכָּן, הֲרֵי שִׁבְעִים אַמָּה. דָּבָר אַחֵר, הֶחָצֵר הָיָה אָרְכּוֹ מֵאָה אַמָּה וְרָחְבּוֹ חֲמִשִּׁים אַמָּה, כְּמָה דְתֵימָא: אֹרֶךְ הֶחָצֵר מֵאָה בָאַמָּה וְרֹחַב חֲמִשִּׁים בַּחֲמִשִּׁים וגו', טֹל חֲמִשִּׁים שֶׁהָיָה הָאֹרֶךְ יָתֵר עַל הָרוֹחַב וַעֲשֵׂה מִמֶּנּוּ רְצוּעוֹת וְסַבֵּב עַל הַחֲמִשִּׁים שֶׁל רוֹחַב בְּרִבּוּעַ, יִהְיֶה אָרְכּוֹ כְּרָחְבּוֹ שִׁבְעִים אַמָּה וְשִׁירַיִם עַל שִׁבְעִים אַמָּה וְשִׁירַיִם, וְעַל זֶה אָמַר (במדבר ז, לז): שִׁבְעִים שֶׁקֶל וגו', וְהַשִּׁירַיִם לְפִי שֶׁלֹא הָיָה אַמָּה לֹא חָשִׁיב לֵיהּ. דָּבָר אַחֵר, לָמָּה שִׁבְעִים, כְּנֶגֶד שִׁבְעִים עַמּוּדִים שֶׁהָיוּ בַּחֲצַר הַמִּשְׁכָּן, עֶשְׂרִים עַמּוּדִים לִפְאַת נֶגֶב, וְעֶשְׂרִים עַמּוּדִים לִפְאַת צָפוֹן, וַעֲשָׂרָה לִפְאַת יָם, וְשִׁשָּׁה עַמּוּדִים לִפְאַת קֵדְמָה, וְאַרְבָּעָה עַמּוּדִים לְמָסָךְ שַׁעַר הֶחָצֵר, הֲרֵי שִׁשִּׁים לֶחָצֵר וְאַרְבָּעָה לַפָּרֹכֶת וַחֲמִשָּׁה לְמָסַךְ פֶּתַח הַמִּשְׁכָּן, וְעַמּוּד הֶעָנָן הֲרֵי שִׁבְעִים. (במדבר ז, לז): שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה, כְּנֶגֶד הֶחָצֵר וְהַמִּשְׁכָּן, שֶׁבַּחָצֵר הָיוּ מַקְרִיבִין עַל מִזְבַּח הָעוֹלָה מִנְחָה בְּלוּלָה בַּשֶּׁמֶן, וּבַמִּשְׁכָּן הָיָה שָׁם לֶחֶם הַפָּנִים שֶׁהָיָה שֶׁל סֹלֶת, וְהָיָה שָׁם מְנוֹרָה שֶׁמַּדְלִיקִין אוֹתָהּ בַּשֶּׁמֶן, וְהָיָה לְבוֹנָה עַל הַשֻּׁלְחָן שֶׁעוֹלָה לְרֵיחַ נִיחוֹחַ. (במדבר ז, לח): כַּף אַחַת, זֶה הוּא סֵפֶר הַתּוֹרָה שֶׁהָיָה מֻנָּח אֵצֶל הָאָרוֹן, מַה הַכַּף הַזּוֹ יֵשׁ בָּהּ חָמֵשׁ אֶצְבָּעוֹת, כָּךְ הָיוּ בּוֹ חֲמִשָּׁה סְפָרִים. (במדבר ז, לח): עֲשָׂרָה זָהָב, אֵלּוּ הַלּוּחוֹת שֶׁהָיוּ בָּאָרוֹן שֶׁהָיָה בָּהֶם עֲשֶׂרֶת הַדִּבְּרוֹת. דָּבָר אַחֵר, עֲשָׂרָה זָהָב, כְּנֶגֶד עֶשֶׂר פָּרָשִׁיּוֹת שֶׁכָּתוּב בָּהֶן עֲשִׂיָּה הַנֶּאֱמֶרֶת בַּמִּשְׁכָּן, וְאֵלּוּ הֵן (שמות כה, י): וְעָשׂוּ אֲרוֹן וגו', (שמות כה, יז): וְעָשִׂיתָ כַפֹּרֶת וגו', (שמות כה, כג): וְעָשִׂיתָ שֻׁלְחָן וגו', (שמות כה, לא): וְעָשִׂיתָ מְנֹרַת וגו', (שמות כו, א): וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה וגו', (שמות כו, ז): וְעָשִׂיתָ יְרִיעֹת וגו', (שמות כו, טו): וְעָשִׂיתָ אֶת הַקְּרָשִׁים וגו', (שמות כו, לא): וְעָשִׂיתָ פָרֹכֶת וגו', (שמות כז, א): וְעָשִׂיתָ אֶת הַמִּזְבֵּחַ וגו', (שמות כז, ט): וְעָשִׂיתָ אֵת חֲצַר הַמִּשְׁכָּן וגו'. (במדבר ז, לט): פַּר אֶחָד בֶּן בָּקָר, כְּנֶגֶד יְרִיעוֹת הַמִּשְׁכָּן שֶׁהָיוּ שֶׁל מִינֵי צִבְעוֹנִין, כְּמָה דְתֵימָא (שמות כו, א): וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת וגו'. אַיִל אֶחָד (במדבר ז, לט), כְּנֶגֶד הַמִּכְסֶה שֶׁל עוֹרוֹת אֵילִם מְאָדָּמִים. (במדבר ז, לט): כֶּבֶשׂ אֶחָד, כְּנֶגֶד עוֹרוֹת תְּחָשִׁים. (במדבר ז, מ): שְׂעִיר עִזִּים, כְּנֶגֶד הָאֹהֶל שֶׁהָיָה יְרִיעוֹת עִזִּים. (במדבר ז, מא): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד בְּצַלְאֵל וְאָהֳלִיאָב שֶׁהֵם הִשְׁלִימוּ מְלֶאכֶת הַמִּשְׁכָּן. דָּבָר אַחֵר, כְּנֶגֶד מָסַךְ פֶּתַח הַמִּשְׁכָּן, וּמָסַךְ פֶּתַח הֶחָצֵר, שֶׁהֵם הָיוּ מַשְׁלִימִים לִסְגִירַת הָאֹהֶל מִצְּדָדָיו וּסְגִירַת הֶחָצֵר מִכָּל צְדָדֶיהָ. (במדבר ז, מא): אֵלִים חֲמִשָּׁה וגו', שְׁלשָׁה מִינִים אֵלּוּ כְּנֶגֶד קַלְעֵי הֶחָצֵר מִן שְׁלשֶׁת רוּחוֹתֶיהָ, תֵּימָנָה וְצָפוֹנָה וְיָמָּה, שֶׁהָיוּ תֵּימָן וְצָפוֹן אָרְכָּן שֶׁל קְלָעִים מֵאָה אַמָּה כְּנֶגֶד אֹרֶךְ הֶחָצֵר, וְיָם אָרְכָּהּ כְּנֶגֶד רָחְבָּהּ חֲמִשִּׁים אַמָּה. וְלָמָּה הָיוּ שֶׁל חֲמִשָּׁה חֲמִשָּׁה, כְּנֶגֶד קַלְעֵי הֶחָצֵר שֶׁהָיוּ גְּבוֹהוֹת חָמֵשׁ אַמּוֹת, שֶׁנֶּאֱמַר (שמות לח, יח): וְקוֹמָה בְרֹחַב חָמֵשׁ אַמּוֹת לְעֻמַּת קַלְעֵי הֶחָצֵר, וְאוֹמֵר (שמות כז, יח): וְקוֹמָה חָמֵשׁ אַמּוֹת שֵׁשׁ מָשְׁזָר, שָׁלשׁ פְּעָמִים הֲרֵי חֲמִשָּׁה עָשָׂר כְּנֶגֶד קַלְעֵי הָרוּחַ הָרְבִיעִית שֶׁלֹא הָיְתָה אָרְכָּן אֶלָּא שֶׁל חֲמֵשׁ עֶשְׂרֵה חֲמֵשׁ עֶשְׂרֵה אַמָּה, שֶׁנֶּאֱמַר (שמות לח, יג טו): וְלִפְאַת קֵדְמָה מִזְרָחָה חֲמִשִּׁים אַמָּה. וַחֲמֵשׁ עֶשְׂרֵה אַמָּה קְלָעִים לַכָּתֵף, וְלַכָּתֵף הַשֵּׁנִית מִזֶּה וּמִזֶּה לְשַׁעַר הֶחָצֵר קְלָעִים חֲמֵשׁ עֶשְׂרֵה אַמָּה. (במדבר ז, מא): זֶה קָרְבַּן שְׁלֻמִיאֵל וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל סֵדֶר הַמִּשְׁכָּן, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן שְׁלֻמִיאֵל וגו':
“On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai” (Numbers 7:36).
“On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai…” –because Reuben was vigilant in rescuing his brother from death and Simeon was zealous regarding the harlotry of his sister in Shekhem, to rescue his sister from the hand of the impure; that is why he was privileged to present his offering after him.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37).
“His offering was one silver dish…” – the prince of Simeon came and presented his offering corresponding to the order of the crafting of the Tabernacle. Why did he present his offering corresponding to the crafting of the Tabernacle? They took an example from the act of Simeon, the forebear of the tribe. Just as Simeon was zealous regarding the harlotry, and killed all the residents of Shekhem because they tormented his sister Dina, just as it says: “…the two sons of Jacob, Simeon and Levi, Dina's brothers, each took his sword, and came upon the city confidently, and killed all the males. And Ḥamor, and Shekhem his son, they killed by sword, and they took Dina from the house of Shekhem, and departed” (Genesis 34:25–26), likewise, the Tabernacle would kill the adulterers and the sotot, just as it says: “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle, [the priest shall take and he shall place it into the water]” (Numbers 5:17), and it says: “He shall give her to drink the water, and it will be, if she was defiled, and committed a trespass [against her husband…her belly will distend, and her thigh will fall]” (Numbers 5:27). That is why Shelumiel presented his offering according to the order of the crafting of the Tabernacle, as a commemoration of Simeon’s action.
“His offering was one silver dish…” – “Dish,” corresponding to the Tabernacle courtyard that surrounded the Tabernacle like the sea surrounds the world. ”Its weight one hundred and thirty,” just as it says: “The length of the courtyard, one hundred cubits” (Exodus 27:18), and the length of the interior of the Tabernacle was thirty cubits; that is one hundred and thirty,
“One silver basin [of seventy shekels] (Numbers 7:37), it corresponded to the courtyard without the Tabernacle, that was seventy cubits. Fifty cubits before the Tabernacle and twenty cubits behind the Tabernacle, that is seventy cubits. Alternatively, the courtyard, its length was one hundred cubits and its width was fifty cubits, just as it says: “The length of the courtyard, one hundred cubits, and its width fifty by fifty…” (Exodus 27:18). Take the fifty that the length is greater than the width, and render them into strips and surround the fifty of the width in a square. Its width equals its length, seventy cubits and a remainder by seventy cubits and a remainder. That is why it said: “Seventy shekels” – because the remainder was less than a cubit, it was not taken into consideration.
Another matter, why seventy? It is corresponding to seventy pillars that were in the Tabernacle courtyard; twenty pillars on the south side, twenty pillars on the north side, ten on the west side, six pillars on the east side, and four pillars for the screen on the courtyard gate. That is sixty for the courtyard, [plus] four for the curtain, five for the screen of the Tabernacle entrance, and the pillar of the cloud; that is seventy.
“Both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37), corresponding to the courtyard and the Tabernacle, as in the courtyard they would sacrifice a meal offering mixed with oil, and in the Tabernacle there was the showbread, which was of fine flour, and the candelabrum, that one kindles it with oil. There was frankincense on the table that would ascend for a pleasant aroma.
“One gold ladle, ten shekels, full of incense” (Numbers 7:38).
“One…ladle [kaf],” this is the Torah scroll that was placed next to the Ark. Just as this hand [kaf] has five fingers, so, too, it contains five books. “Gold…ten shekels,” these are the tablets that were in the Ark that contained the Ten Commandments.
Another matter, “gold…ten shekels,” corresponding to the ten portions in which the crafting of the Tabernacle is written. These are they: “They shall craft an Ark…” (Exodus 25:10); “you shall craft an Ark cover…” (Exodus 25:17); “you shall craft a table…” (Exodus 25:23); “you shall craft a candelabrum…” (Exodus 25:31); “the Tabernacle you shall craft…” (Exodus 26:1); “you shall craft sheets…” (Exodus 26:7); “you shall craft the boards…” (Exodus 26:15); “you shall craft a curtain…” (Exodus 26:31); “you shall craft an altar…” (Exodus 27:1); “you shall craft the Tabernacle courtyard…” (Exodus 27:9).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:39).
“One goat as a sin offering” (Numbers 7:40).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Shelumiel son of Tzurishadai” (Numbers 7:41).
“One young bull [par]” (Numbers 7:39), corresponding to the Tabernacle sheets that were crafted of all types of colors,80The midrash expounds par similar to apiryon, palanquin, which was colorful. just as it says: “You shall craft the Tabernacle of ten sheets [of spun linen and sky blue, purple and scarlet wool]” (Exodus 26:1). “One ram” (Numbers 7:39), corresponding to the covering of rams’ hides, dyed red. “One sheep” (Numbers 7:39), corresponding to the taḥash hides. “[One] goat” (Numbers 7:40), corresponding to the tent that consisted of sheets of goat hair. “And for the peace [hashelamim] offering, two cattle” (Numbers 7:41), this is corresponding to Betzalel and Oholiav, who completed [hishlimu] the labor of the Tabernacle. Alternatively, this is corresponding to the screen of the entrance of the Tabernacle and the screen of the entrance of the courtyard, which completed [mashlimim] the closure of the Tent on all its sides, and the closure of the courtyard on all its sides.
“Five rams, [five goats, five sheep]” (Numbers 7:41), these three species correspond to the hangings of the courtyard on its three sides, southern, northern, and western, as the length of the southern and the northern hangings was one hundred cubits, corresponding to the length of the courtyard, and the length of the western corresponded to its width of fifty cubits. Why were there five of each? It is corresponding to the courtyard hangings that were five cubits high, as it is stated: “And the height in the width, five cubits, corresponding to the hangings of the courtyard” (Exodus 38:18). And it says: “And the height, five cubits of fine twisted linen” (Exodus 27:18). Three times, that is fifteen, corresponding to the hangings of the fourth direction, as their length was only fifteen and fifteen cubits, as it is stated: “On the east side, they were fifty cubits. Hangings were fifteen cubits on the side…. On the second side: from this side and from that side of the gate of the courtyard, hangings were fifteen cubits” (Exodus 38:13–15).81On the eastern side, the fifty cubits of width of the courtyard consisted of fifteen cubits on each side of the screen at the entrance, which was twenty cubits.
“This was the offering of Shelumiel…” (Numbers 7:41), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the crafting of the Tabernacle, He began lauding his offering: “This was the offering of Shelumiel…”
בַּיּוֹם הַשִּׁשִּׁי נָשִׂיא לִבְנֵי גָד אֶלְיָסָף בֶּן דְּעוּאֵל (במדבר ז, מב), לְפִי שֶׁשִּׁמְעוֹן לָקַח חַרְבּוֹ וְהָלַךְ וְעָשָׂה מִלְחָמָה עִם אַנְשֵׁי שְׁכֶם בִּשְׁבִיל אֲחוֹתוֹ, וּבְנֵי גָד עָבְרוּ אֶת הַיַּרְדֵּן לַעֲזֹר לַאֲחֵיהֶם לִירַשׁ אֶת הָאָרֶץ, כְּמָה דְתֵימָא (דברים לג, כא): צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל, לְכָךְ זָכָה וְהִקְרִיב אַחַר שִׁמְעוֹן. (במדבר ז, מג): קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת וגו', אָמַר רַבִּי בֶּרֶכְיָה כְּנֶגֶד יְצִיאַת מִצְרַיִם הִקְרִיב נְשִׂיא גָד, וְלָמָּה כֵן, לְפִי שֶׁבֵּרְכוֹ אָבִיו בִּגְדוּדִים, שֶׁנֶּאֱמַר (בראשית מט, יט): גָּד גְּדוּד יְגוּדֶנּוּ וְהוּא יָגֻד עָקֵב, וְדָבָר זֶה אָמַר יַעֲקֹב עַל מַה שֶּׁהָיָה עָתִיד לַעֲבֹר חָלוּץ לַמִּלְחָמָה אֶת הַיַּרְדֵּן, כְּמָה דְּתֵימָא (במדבר לב, כז): וַעֲבָדֶיךָ יַעַבְרוּ כָּל חֲלוּץ צָבָא לִפְנֵי ה' לַמִּלְחָמָה וגו', וּבִיצִיאַת מִצְרַיִם כְּתִיב צָבָא, כְּמָה דְּתֵימָא (שמות יב, מא): יָצְאוּ כָּל צִבְאוֹת ה' וגו', וְנֶאֱמַר בָּהֶם (שמות יג, יח): וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל וגו', הוּא חֲמֻשִׁים הוּא חֲלוּצִים, וּלְיוֹצְאֵי מִצְרַיִם נֶחְלְקָה הָאָרֶץ, כְּמָה דְתֵימָא (שמות ו, ח): וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי ה'. וּבְנֵי גָד סִיְּעוּ לָהֶם עַד שֶׁנִּכְבְּשָׁה הָאָרֶץ וְנֶחְלְקָה לְכֻלָּם, לְפִיכָךְ הִקְרִיב נָשִׂיא שֶׁלָּהֶם עַל יְצִיאַת מִצְרָיִם. אָמַר רַבִּי בֶּרֶכְיָה, הִתְחִיל לְהַקְרִיב קָרְבָּנוֹ כְּנֶגֶד מַה שֶּׁאֵרַע לָהֶם מִיּוֹם שֶׁיָּרְדוּ יַעֲקֹב וּבָנָיו לְמִצְרַיִם עַד שֶׁיָּצְאוּ, הֲדָא הוּא דִּכְתִיב: קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת, כְּנֶגֶד יוֹכֶבֶד אֵם משֶׁה, שֶׁנֶּאֱמַר בָּהּ (שמות ב, א): וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת בַּת לֵוִי, מְלַמֵּד שֶׁגֵּרְשָׁהּ עַמְרָם וְחָזַר וּלְקָחָהּ, וּלְכָךְ הִקְרִיב קְעָרָה שֶׁלֹא תִּקְרֵי קַעֲרַת, אֶלָּא קְרַעַת, לְפִי שֶׁנִּקְרַעַת מִמֶּנּוּ, אֲתוֹיֵי דְּדֵין הוּא אֲתוֹיֵי דְּדֵין. כֶּסֶף אַחַת, שֶׁנִּתְאַוָּה עַמְרָם לְהַחֲזִירָהּ לְאִשָּׁה עַל יְדֵי מִרְיָם אֲחוֹת אַהֲרֹן, וּלְכָךְ כְּתִיב כֶּסֶף, עַל שֵׁם הַתַּאֲוָה, כְּמָה דְתֵימָא (תהלים פד, ג): נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי וגו', וְאוֹמֵר (בראשית לא, ל): כִּי נִכְסֹף נִכְסַפְתָּה לְבֵית אָבִיךָ וגו'. אַחַת, אַל תִּקְרֵי אַחַת אֶלָּא אֲחוֹת, שֶׁבְּעֵת שֶׁהָיְתָה אֲחוֹת אַהֲרֹן נִתְנַבָּאת וְאָמְרָה לְאָבִיהָ שֶׁיַּחֲזִיר אִשְׁתּוֹ שֶׁעָתִיד לְהוֹלִיד מִמֶּנָּהּ בֵּן שֶׁיִּגְאֹל אֶת יִשְׂרָאֵל, עַל זֶה נֶאֱמַר (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן וגו', וְכִי אֲחוֹת אַהֲרֹן וְלֹא אֲחוֹת משֶׁה, אֶלָּא שֶׁהָיְתָה נְבוּאָתָהּ בְּעֵת שֶׁהָיְתָה אֲחוֹת אַהֲרֹן וְלֹא אֲחוֹת משֶׁה, שֶׁעֲדַיִן לֹא נוֹלַד משֶׁה, וּלְפִיכָךְ בְּעֵת שֶׁהֻשְּׁלַךְ משֶׁה לַיְאוֹר הָלְכָה וְרָאֲתָה מַה יֶּאֱרַע לְמשֶׁה וּמַה יִּהְיֶה בְּסוֹף נְבוּאָתָהּ, כְּמָה דְתֵימָא (שמות ב, ד): וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק וגו'. הֱוֵי כֶּסֶף אַחַת. (במדבר ז, מג): שְׁלשִׁים וּמֵאָה מִשְׁקָלָה, לְפִי שֶׁהָיְתָה בַּת מֵאָה וּשְׁלשִׁים שָׁנָה בְּעֵת שֶׁנּוֹלַד משֶׁה, הָא כֵיצַד, לְפִי שֶׁיּוֹכֶבֶד נוֹלְדָה בֵּין הַחוֹמוֹת בְּעֵת שֶׁיָּרְדוּ יִשְׂרָאֵל לְמִצְרַיִם, וּלְפִיכָךְ נִכְנְסָה בְּחֶשְׁבּוֹן הַיּוֹרְדִים לְמִצְרַיִם, שֶׁנֶּאֱמַר (בראשית מו, טו): כָּל נֶפֶשׁ בָּנָיו וּבְנוֹתָיו שְׁלשִׁים וְשָׁלשׁ. בִּכְלָלָן אַתְּ מוֹצֵא שְׁלשִׁים וְשָׁלשׁ וּבִפְרָטָן אֵין אַתְּ מוֹצֵא כִּי אִם שְׁלשִׁים וּשְׁתַּיִם, לָמָּה, שֶׁיּוֹכֶבֶד נוֹלְדָה בֵּין הַחוֹמוֹת וְהָיְתָה מִן הַבָּאִים לְמִצְרַיִם, אֵין אָנוּ יוֹדְעִים שֶׁבְּמִצְרַיִם נוֹלְדָה, אַחַר שֶׁלֹא הֻזְכַּר שְׁמָהּ עִם שְׁמוֹת הַבָּאִים, אֶלָּא לוֹמַר לָךְ שֶׁבְּמִצְרַיִם נוֹלְדָה בֵּין הַחוֹמוֹת בְּעֵת שֶׁנִּכְנְסוּ לְמִצְרַיִם, אֲבָל לֹא הוֹרְתָה בְּמִצְרַיִם. צֵא וַחֲשֹׁב מִיּוֹם שֶׁיָּרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם עַד יוֹם שֶׁנּוֹלַד משֶׁה הֵן מֵאָה וּשְׁלשִׁים שָׁנָה, לְפִי שֶׁ'רד"ו' שָׁנִים עָשׂוּ יִשְׂרָאֵל בְּמִצְרַיִם, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית מב, ג): רְד"וּ שָׁמָּה, צֵא מֵהֶן שְׁמֹנִים שָׁנָה שֶׁהָיוּ לְמשֶׁה בְּעֵת שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, נִשְׁתַּיְרוּ מֵאָה וּשְׁלשִׁים, הָא לָמַדְנוּ שֶׁיּוֹכֶבֶד בַּת מֵאָה וּשְׁלשִׁים שָׁנָה הָיְתָה בְּעֵת שֶׁנּוֹלַד משֶׁה. (במדבר ז, מג): מִזְרָק אֶחָד כֶּסֶף זֶה משֶׁה, שֶׁנִּזְרַק לַיְאוֹר. דָּבָר אַחֵר, שֶׁנִּזְרַק מִן מִצְרַיִם, שֶׁנֶּאֱמַר (שמות ב, טו): וַיִּבְרַח משֶׁה וגו'. שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ (במדבר ז, מג), אֵלּוּ שִׁבְעִים זְקֵנִים שֶׁמִּנָּה משֶׁה כֻּלָּם נְבִיאִים, מֵאוֹתָן שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר ג, יח): וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל אֶל מֶלֶךְ וגו', וְכֵן הוּא אוֹמֵר (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל וגו'. (במדבר ז, מג): שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶׁמֶן לְמִנְחָה, שֶׁהוּא וְהֵם כֻּלָּם נִתְמַלְּאוּ רוּחַ הַקֹּדֶשׁ, וְהֵם נִתְמַלְּאוּ רוּחַ הַקֹּדֶשׁ מֵרוּחוֹ שֶׁל משֶׁה, וּמשֶׁה לֹא חָסַר כְּלוּם, כְּאָדָם שֶׁמַּדְלִיק נֵר מִנֵּר, הַנֵּר דּוֹלֵק וַחֲבֵרוֹ אֵינוֹ חָסֵר, כְּאָדָם שֶׁמֵּרִיחַ בָּאֶתְרוֹג הוּא נֶהֱנָה וְהָאֶתְרוֹג אֵינוֹ חָסֵר כְּלוּם. לְמִנְחָה, כְּמָה דְּתֵימָא (במדבר יא, כה): וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וגו'. דָּבָר אַחֵר, שְׁנֵיהֶם מְלֵאִים, כְּנֶגֶד אֶלְדָד וּמֵידָד, כְּמָה דְּתֵימָא (במדבר יא, כו): וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָד וגו'. לְמִנְחָה, כְּמָה דְּתֵימָא (במדבר יא, כו): וַתָּנַח עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וגו', (במדבר ז, מד): כַּף אַחַת, שֶׁמִּתַּחַת יַד משֶׁה לָקוּ הַמִּצְרִיִּים עֶשֶׂר מַכּוֹת, הֱוֵי (במדבר ז, מד): עֲשָׂרָה זָהָב, לָמָּה הָיוּ מִקְצַת הַכֵּלִים שֶׁל כֶּסֶף וּמִקְצָתָן שֶׁל זָהָב, לוֹמַר לָךְ הָאַחֲרוֹנִים שֶׁהָיוּ שֶׁל זָהָב כְּנֶגֶד בִּיזַת הַיָּם, שֶׁכְּשֵׁם שֶׁהַזָּהָב נֶחְמָד וְיָקָר מִן הַכֶּסֶף, כָּךְ הָיְתָה בִּיזַת הַיָּם גְּדוֹלָה מִשֶּׁל מִצְרַיִם, וְעַל אֵלּוּ וְאֵלּוּ נֶאֱמַר (שיר השירים א, יא): תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ, זוֹ בִּזַּת הַיָּם, (שיר השירים א, יא): עִם נְקֻדּוֹת הַכָּסֶף, זוֹ בִּזַּת מִצְרַיִם, וְכֵן הוּא אוֹמֵר (יחזקאל טז, ז): וַתָּבֹאִי בַּעֲדִי עֲדָיִים, בַּעֲדִי, זוֹ בִּזַּת מִצְרַיִם, עֲדָיִים, זוֹ בִּזַּת הַיָּם, הֱוֵי (במדבר ז, מד): מְלֵאָה קְטֹרֶת, שֶׁכָּל יִשְׂרָאֵל נִתְמַלְּאוּ מֵהֶם כֶּסֶף וְזָהָב וְכָל מִינֵי בְּשָׂמִים, וְכֵן הוּא אוֹמֵר (שיר השירים ד, יג יד): שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים וגו' נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן, הֱוֵי: מְלֵאָה קְטֹרֶת. דָּבָר אַחֵר, מֵאָה וּשְׁלשִׁים שֶׁל קְעָרָה, וְשִׁבְעִים שֶׁל מִזְרָק, וַעֲשָׂרָה שֶׁל כַּף, הֲרֵי מֵאָה וָעֶשֶׂר, כְּנֶגֶד רְד"וּ שָׁנִים שֶׁעָשׂוּ יִשְׂרָאֵל בְּמִצְרַיִם מִיּוֹם שֶׁיָּרַד יַעֲקֹב לְמִצְרַיִם עַד שֶׁיָּצְאוּ מִשָּׁם. (במדבר ז, מה): פַּר אֶחָד בֶּן וגו', הִזְכִּיר שְׁלשָׁה מִינִים לְעוֹלָה, כְּנֶגֶד שְׁלשָׁה פַּרְנָסִים טוֹבִים שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, משֶׁה אַהֲרֹן וּמִרְיָם, שֶׁנֶּאֱמַר (מיכה ו, ד): וָאֶשְׁלַח לְפָנֶיךָ אֶת משֶׁה אַהֲרֹן וּמִרְיָם. נָתַן לָהֶם מָן בִּזְכוּת משֶׁה, וְעַנְנֵי כָּבוֹד בִּזְכוּת אַהֲרֹן, וּבְאֵר בִּזְכוּת מִרְיָם. דָּבָר אַחֵר, לָמָּה נֶאֱמַר שְׁלשָׁה מִינֵי עוֹלָה, כְּנֶגֶד שָׁלשׁ מִדּוֹת טוֹבוֹת שֶׁהָיוּ בְּיָדָן שֶׁל יִשְׂרָאֵל בְּמִצְרַיִם וּבִזְכוּתָן נִגְאֲלוּ, שֶׁלֹא שִׁנּוּ אֶת שְׁמָם, וְלֹא שִׁנּוּ אֶת לְשׁוֹנָם, וְשֶׁגָּדְרוּ עַצְמָם מִן הָעֶרְוָה. (במדבר ז, מו): שְׂעִיר עִזִּים אֶחָד לְחַטָּאת, כְּנֶגֶד הַפֶּסַח, שֶׁצִּוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת מִן הָעִזִּים עַל פְּרִישׁוּת עֲבוֹדַת כּוֹכָבִים, לְפִי שֶׁעוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם, וְלֹא הָיְתָה מִדַּת הַדִּין נוֹתֶנֶת לְגָאֲלָם עַד שֶׁפֵּרְשׁוּ מִמֶּנָּה. וְעַל פְּרִישׁוּת עֲבוֹדַת כּוֹכָבִים שֶׁעָשׂוּ וְנִגְאֲלוּ עָלֶיהָ, כְּמָה דְתֵימָא (שמות יב, יג): וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם, לְפִיכָךְ הִקְרִיבוּ כְּנֶגְדָהּ שָׂעִיר לְחַטָּאת, לְפִי שֶׁבַּעֲוֹן עֲבוֹדַת כּוֹכָבִים הָיוּ מַקְרִיבִין שָׂעִיר לְחַטָּאת. (במדבר ז, מז): וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם, כְּנֶגֶד יַעֲקֹב וְיוֹסֵף שֶׁבִּזְכוּתָם נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם, שֶׁנֶּאֱמַר (תהלים עז, טז): גָּאַלְתָּ בִּזְרֹעַ עַמֶּךָ בְּנֵי יַעֲקֹב וְיוֹסֵף סֶלָּה. דָּבָר אַחֵר, כְּנֶגֶד משֶׁה וְאַהֲרֹן, שֶׁהֵם עָשׂוּ אֶת כָּל הַמּוֹפְתִים וְעַל יְדֵיהֶן יָצְאוּ, שֶׁנֶּאֱמַר (שמות יא, ו): וּמשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כָּל הַמֹּפְתִים הָאֵלֶּה וגו'. (במדבר ז, מז): אֵילִם חֲמִשָּׁה וגו', לָמָּה שְׁלשָׁה מִינִים, כְּנֶגֶד שְׁלשָׁה אָבוֹת, שֶׁזָּכַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הַבְּרִית שֶׁכָּרַת לָהֶם וּגְאָלָם, שֶׁנֶּאֱמַר (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב. לָמָּה חֲמִשָּׁה חֲמִשָּׁה, לְפִי שֶׁחֶשְׁבּוֹנָם עוֹלֶה חֲמִשָּׁה עָשָׂר כְּנֶגֶד הָאָבוֹת וְהַשְּׁבָטִים שֶׁהֵם חֲמִשָּׁה עָשָׂר, שֶׁכְּשֵׁם שֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָבוֹת כָּךְ נִשְׁבַּע לַשְּׁבָטִים, שֶׁנֶּאֱמַר (חבקוק ג, ט): שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה. דָּבָר אַחֵר, לָמָּה חֲמִשָּׁה עָשָׂר, לְפִי שֶׁנִּגְאֲלוּ בַּחֲמִשָּׁה עָשָׂר בְּנִיסָן, שֶׁנֶּאֱמַר (במדבר לג, ג): מִמָּחֳרַת הַפֶּסַח וגו', וְאוֹמֵר (הושע ג, ב): וָאֶכְּרֶהָ לִי בַּחֲמִשָּׁה עָשָׂר כָּסֶף. (במדבר ז, מז): זֶה קָרְבַּן אֶלְיָסָף וגו', כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִקְרִיב עַל סֵדֶר גְּאֻלַּת מִצְרַיִם, הִתְחִיל מְקַלֵּס אֶת קָרְבָּנוֹ, זֶה קָרְבַּן אֶלְיָסָף בֶּן דְּעוּאֵל.
“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42).
“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon.
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43).
“His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt.
Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30).
“One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.”
“Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls82Namely, on the border of Egypt. when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu]83The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210. there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born.
“One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile.84The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him. Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25).
Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26).
“One gold ladle, ten shekels, full of incense” (Numbers 7:44).
“One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7),85Another meaning of adi is gem or jewel. baadi, this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.”
Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there.
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45).
“One goat as a sin offering” (Numbers 7:46).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47).
“One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam.
Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering.86See Numbers 15:27.
“And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10).
“Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2).87This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.
“This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”