| 84This was the dedication-offering of the Altar presented by the princes of Israel on the day the Altar was anointed: 12 silver bowls, 12 silver basins, and 12 gold spoons. |
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פדזֹ֣את | חֲנֻכַּ֣ת הַמִּזְבֵּ֗חַ בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ מֵאֵ֖ת נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל קַֽעֲרֹ֨ת כֶּ֜סֶף שְׁתֵּ֣ים עֶשְׂרֵ֗ה מִזְרְקֵי־כֶ֨סֶף֙ שְׁנֵ֣ים עָשָׂ֔ר כַּפּ֥וֹת זָהָ֖ב שְׁתֵּ֥ים עֶשְׂרֵֽה: |
| בְּיוֹם הִמָּשַׁח אֹתוֹ - On the day it was anointed - i.e., on the same day that it was anointed Nachshon brought his offering. How, then, do I fulfill that which it says in the later verse: אַחֲרֵי הִמָּשַׁח “after it was anointed”? By saying that it was anointed first, and then he brought his offering. Or perhaps “after it was anointed” means the offering took place some time later, and בְּיוֹם הִמָּשַׁח merely comes to teach that it was anointed by day – i.e., it means “on a day it was anointed”? This cannot be, since it says: בְּיוֹם מָשְׁחוֹ אֹתָם “on the day He anointed them,” from there we already derive the fact that it was anointed by day. Why, then, does Scripture state: “on the day it was anointed”? To teach us that on the day it was anointed, the offering was brought. |
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בְּיוֹם הִמָּשַׁח אֹתוֹ.
בּוֹ בַיּוֹם שֶׁנִּמְשַׁח הִקְרִיב, וּמָה אֲנִי מְקַיֵּם "אַחֲרֵי הִמָּשַׁח" (פסוק פ"ח)? שֶׁנִּמְשַׁח תְּחִלָּה וְאֲחַר כַּךְ הִקְרִיב, אוֹ אַחֲרֵי הִמָּשַׁח — לְאַחַר זְמַן וְלֹא בָא לְלַמֵּד בְּיוֹם הִמָּשַׁח אֶלָּא לוֹמַר שֶׁנִּמְשַׁח בַּיּוֹם? כְּשֶׁהוּא אוֹמֵר (ויקרא ז') "בְּיוֹם מָשְׁחוֹ אֹתָם", לָמַדְנוּ שֶׁנִּמְשַׁח בַּיּוֹם, וּמַה תַּלְמוּד לוֹמָר "בְּיוֹם הִמָּשַׁח אֹתוֹ" ? בַּיּוֹם שֶׁנִּמְשַׁח הִקְרִיב (ספרי):
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| קַֽעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה - 12 silver bowls. These are the very same items that were contributed each day, and nothing happened to disqualify them from then until now. |
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קַֽעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה.
הֵם הֵם שֶׁהִתְנַדְּבוּ, וְלֹא אֵרַע בָּהֶם פְּסוּל (שם):
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| 85The weight of each silver bowl was 130 shekels, and that of each basin was 70 shekels; all the silver of the vessels weighed in total exactly 2,400 shekels according to the value of the sacred shekel. |
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פהשְׁלשִׁ֣ים וּמֵאָ֗ה הַקְּעָרָ֤ה הָֽאַחַת֙ כֶּ֔סֶף וְשִׁבְעִ֖ים הַמִּזְרָ֣ק הָֽאֶחָ֑ד כֹּ֚ל כֶּ֣סֶף הַכֵּלִ֔ים אַלְפַּ֥יִם וְאַרְבַּע־מֵא֖וֹת בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ: |
| שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת וגו' - The weight of each [silver] bowl was 130… Why does Scripture need to state this here? The answer is: Since it had previously only said: “weighing 130 shekels,” without specifying which type of shekel, when repeating the weight here it makes a general statement regarding all the vessels: “the silver of the vessels weighed in total…of the sacred shekel.” |
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שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת וגו'.
מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר "שְׁלֹשִׁים וּמֵאָה" וְלֹא פֵּרֵשׁ בְּאֵיזוֹ שֶׁקֶל, לְכָךְ חָזַר וּשְׁנָאָהּ כָּאן, וְכָלַל בְּכֻלָּן — כל כסף הכלים, בשקל הקדש:
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| כֹּל כֶּסֶף הַכֵּלִים וגו' - The silver of the vessels weighed in total… This teaches you that the utensils of the Holy Temple had a precise weight; whether they were weighed individually or they were weighed together, the weight was neither more nor less than it should have been. |
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כֹּל כֶּסֶף הַכֵּלִים וגו'.
לִמֶּדְךָ שֶׁהָיוּ כְלֵי הַמִּקְדָּשׁ מְכֻוָּנִים בְּמִשְׁקָלָן — שׁוֹקְלָן אֶחָד אֶחָד, וְשׁוֹקְלָן כֻּלָּן כְּאֶחָד — לֹא רִבָּה וְלֹא מִעֵט (שם):
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| 86The 12 gold spoons were filled with incense. Each spoon weighed 10 shekels according to the value of the sacred shekel; all the gold spoons thus totaled 120 shekels. |
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פוכַּפּ֨וֹת זָהָ֤ב שְׁתֵּֽים־עֶשְׂרֵה֙ מְלֵאֹ֣ת קְטֹ֔רֶת עֲשָׂרָ֧ה עֲשָׂרָ֛ה הַכַּ֖ף בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ כָּל־זְהַ֥ב הַכַּפּ֖וֹת עֶשְׂרִ֥ים וּמֵאָֽה: |
| כַּפּוֹת זָהָב שְׁתֵּֽים־עֶשְׂרֵה - 12 gold spoons. Why is this said again? The answer is: Since it stated regarding the individual offerings: כַּף אַחַת עֲשָׂרָה זָהָב (lit., “one spoon of 10 gold”), does this mean: the spoon was made of gold and weighed 10 silver shekels, or that the spoon was of silver and weighed 10 gold shekels – for gold shekels do not have the same weight as those of silver? In order to answer this question, Scripture states: כַּפּוֹת זָהָב “gold spoons” – they were made of gold. |
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כַּפּוֹת זָהָב שְׁתֵּֽים־עֶשְׂרֵה.
לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר כַּף אַחַת עֲשָׂרָה זָהָב, הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ עֲשָׂרָה שְׁקָלִים שֶׁל כֶּסֶף, אוֹ אֵינוֹ אֶלָּא כַּף אַחַת שֶׁל כֶּסֶף וּמִשְׁקָלָהּ עֲשָׂרָה שִׁקְלֵי זָהָב — וְשִׁקְלֵי זָהָב אֵין מִשְׁקָלָם שָׁוֶה לְשֶׁל כֶּסֶף — תַּלְמוּד לוֹמָר "כַּפּוֹת זָהָב" — שֶׁל זָהָב הָיוּ (שם):
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| 87The total of the cattle for the ascent-offerings was 12 bulls, 12 rams, and 12 lambs in their first year with their grain-offerings. There were 12 young he-goats for sin-offerings. |
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פזכָּל־הַבָּקָ֨ר לָֽעֹלָ֜ה שְׁנֵ֧ים עָשָׂ֣ר פָּרִ֗ים אֵילִ֤ם שְׁנֵֽים־עָשָׂר֙ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנֵ֥ים עָשָׂ֖ר וּמִנְחָתָ֑ם וּשְׂעִירֵ֥י עִזִּ֛ים שְׁנֵ֥ים עָשָׂ֖ר לְחַטָּֽאת: |
| 88The total of cattle for the peace-promoting feast-offerings was 24 bulls, 60 rams, 60 he-goats, and 60 lambs in their first year. This was the dedication-offering for the Altar, which was offered up after the Altar was anointed. |
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פחוְכֹ֞ל בְּקַ֣ר | זֶ֣בַח הַשְּׁלָמִ֗ים עֶשְׂרִ֣ים וְאַרְבָּעָה֘ פָּרִים֒ אֵילִ֤ם שִׁשִּׁים֙ עַתֻּדִ֣ים שִׁשִּׁ֔ים כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה שִׁשִּׁ֑ים זֹ֚את חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ אַֽחֲרֵ֖י הִמָּשַׁ֥ח אֹתֽוֹ: |
| 89When Moses would come into the Tent of Meeting so God could speak with him, he would hear the voice speaking to itself, issuing from between the two cherubim above the covering that was over the Ark of the Testimony, and He would speak to him. |
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פטוּבְבֹ֨א משֶׁ֜ה אֶל־אֹ֣הֶל מוֹעֵד֘ לְדַבֵּ֣ר אִתּוֹ֒ וַיִּשְׁמַ֨ע אֶת־הַקּ֜וֹל מִדַּבֵּ֣ר אֵלָ֗יו מֵעַ֤ל הַכַּפֹּ֨רֶת֙ אֲשֶׁר֙ עַל־אֲרֹ֣ן הָֽעֵדֻ֔ת מִבֵּ֖ין שְׁנֵ֣י הַכְּרֻבִ֑ים וַיְדַבֵּ֖ר אֵלָֽיו: |
| וּבְבֹא משֶׁה - When Moses would come. Here is an illustration of the principle: When two verses seem to contradict each other, a third one can come and reconcile them. One verse says: “God spoke to Moses from the Tent of Meeting,” 50 i.e., outside the Curtain. Another verse says: “I will speak to you from above the Cover,” 51 i.e. in the Holy of Holies. This verse comes and reconciles them: Moses would enter the Tent of Meeting and there he heard the voice coming from above the Cover. |
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וּבְבֹא משֶׁה.
שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, שְׁלִישִׁי בָא וְהִכְרִיעַ בֵּינֵיהֶם, כָּתוּב אֶחָד אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א') — וְהוּא חוּץ לַפָּרֹכֶת — וְכָתוּב אֶחָד אוֹמֵר "וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת" (שמות כ"ה), בָּא זֶה וְהִכְרִיעַ בֵּינֵיהֶם: מֹשֶׁה בָא אֶל אֹהֶל מוֹעֵד, וְשָׁם שׁוֹמֵעַ אֶת הַקּוֹל הַבָּא מֵעַל הַכַּפֹּרֶת — :
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| מִבֵּין שְׁנֵי הַכְּרוּבִים - between the two cherubim. i.e., the voice emanates from heaven to the area between the two cherubim and from there emanates to the Tent of Meeting. |
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מִבֵּין שְׁנֵי הַכְּרוּבִים.
הַקּוֹל יוֹצֵא מִן הַשָּׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים, וּמִשָּׁם יָצָא לְאֹהֶל מוֹעֵד (ספרי):
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| מִדַּבֵּר - is equivalent to מִתְדַּבֵּר “speaking with itself.” It is respectful to the One Above to speak in this manner, implying that He would speak with Himself and Moses seemed to be merely overhearing and was not addressed directly. |
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מִדַּבֵּר.
כְּמוֹ מִתְדַּבֵּר, כְּבוֹדוֹ שֶׁל מַעְלָה לוֹמַר כֵּן, מְדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וּמֹשֶׁה שׁוֹמֵעַ מֵאֵלָיו:
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| וַיְדַבֵּר אֵלָיו - And He would speak to him. this extra phrase implies: to Moses specifically, and is added to exclude Aaron from those communications where Scripture might be understood as implying otherwise. |
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וַיְדַבֵּר אֵלָיו.
לְמַעֵט אֶת אַהֲרֹן מִן הַדִּבְּרוֹת (עי' ספרי):
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| וַיִּשְׁמַע אֶת־הַקּוֹל - He would hear the voice. Perhaps only Moses heard the voice because it was low? This cannot be, for Scripture states: אֶת הַקּוֹל “the voice” – the same voice that spoke with him at Sinai and was heard by the entire nation. But it was still necessary for Moses to enter the Tent of Meeting to hear it, as once it reached the entrance, it stopped and did not go outside the Tent. End of Parashat Naso |
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וַיִּשְׁמַע אֶת־הַקּוֹל.
יָכוֹל קוֹל נָמוּךְ, תַּלְמוּד לוֹמָר "אֶת הַקּוֹל", הוּא הַקּוֹל שֶׁנִּדְבַּר עִמּוֹ בְּסִינַי, וּכְשֶׁמַּגִּיעַ לַפֶּתַח הָיָה נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל:
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