## Da'at Zekenim on Numbers Chapter 7

###### Da'at Zekenim on Numbers 7:12:1
[Da'at Zekenim on Numbers 7:12:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:12:1)

**ויהי המקריב ביום הראשון.**משמע אעפ"י שאינו ראוי להקריב ראשון שאינו גדול שבשבטים שהרי ראובן ושמעון גדולים ממנו אלא שהוא תחלה לכל דבר כדפרי' לעיל א"נ לפי שהיה נשיאו גיסו של אהרן כהן גדול:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי המקריב ביום הראשון, “and the prince who was the first one to present these offerings, etc.” The Torah underlines the fact that Nachshon was the first of the twelve princes to present this offering, although merely reading the list would have made this clear, as it wanted us to know that although he did not possess the seniority to be the first, he was accorded that honour. Seeing that in the future the tribe of Yehudah would provide the first Royal dynasty with the appointment of King David, this development, as predicted by Yaakov on his deathbed, is hinted at here. Alternately, he was accorded this honour seeing that he was the brother-in-law of Aaron the High Priest.


###### Da'at Zekenim on Numbers 7:12:2
[Da'at Zekenim on Numbers 7:12:2](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:12:2)

**ביום הראשון.**בניסן היה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ביום הראשון, “on the first day, which was the first day of the month of Nissan.”


###### Da'at Zekenim on Numbers 7:13:1
[Da'at Zekenim on Numbers 7:13:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:13:1)

**וקרבנו.**וא"ו יתירה שלא יגיס דעתו על שזכה להקריב ראשון לכך כתיב וקרבנו דמשמע שיש אחר שקדמו דוא"ו מוסיף על ענין ראשון ולכך נמי לא הוזכר בו נשיא כמו באחרים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וקרבנו, “and his offering;” the prefix letter ו in this verse is superfluous. [i.e. available for exegesis. Ed.] The Rabbis understand it, i.e. “and his,” as a warning to Nachshon not to allow this honour to go to his head and to boast about it. [The fact that he is the only one of the princes presenting these offerings not to be given his title, is evidence of his modesty. Ed.]


###### Da'at Zekenim on Numbers 7:13:2
[Da'at Zekenim on Numbers 7:13:2](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:13:2)

**קערת כסף אחת וגו'.**כנגד יוכבד שהיתה בת ק"ל שנה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'קערת כסף אחת וגו, “one silver dish;” the weight of this dish, i.e. one hundred and thirty shekels, is an allusion to Yocheved, Moses’ mother’s age at the time she gave birth to him.


###### Da'at Zekenim on Numbers 7:13:3
[Da'at Zekenim on Numbers 7:13:3](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:13:3)

**מזרק אחד כסף.**כנגד משה שהיה שקול כשבעים זקנים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מזרק אחד כסף, “one silver basin, etc.,” the basin’s weight, i.e. seventy shekels, is an allusion to the seventy elders who assisted Moses in his arduous task of leading his people.


###### Da'at Zekenim on Numbers 7:13:4
[Da'at Zekenim on Numbers 7:13:4](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:13:4)

**שניהם מלאים.**יכול אהרן אינו כמוהו ת"ל שניהם מלאים שניהם שוים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שניהם מלאים סלת בלולה בשמן, “both of which, i.e. the dish and the basin, filled with incense mixed with oil;” in order that we should not think that Aaron was inferior to Moses, the Torah adds the word: מלאים, “filled,” i.e. one was equal to the other.


###### Da'at Zekenim on Numbers 7:14:1
[Da'at Zekenim on Numbers 7:14:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:14:1)

**כף אחת עשרה זהב.**כנגד עשרת הדברות שקבל משה שמלאות ריח טוב כקטרת. ויש להוכיח מכאן מה שאחז"ל כוס של ברכת המזון שוה מ' זהובים וה"פ דקרא אחת מכ"ף דהיינו מאה ברכות שחייב אדם לברך בכל יום כמנין כ"ף. עשרה זהב שוה עשרה זהובים וא"כ כוס של ברכה שיש בו ארבע ברכות שוה ארבעים זהובים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כף אחת עשרה זהב מלאה קטורת, “one golden pan ten shekels in weight.” The number “ten,” is an allusion to the Ten Commandments. Moses had received these Ten Commandments [inscribed on the Tablets, Ed.], which are symbolised here by the pleasant fragrance of the incense. It is possible to prove from this wording that when the sages said that the cup of wine that accompanies the reciting of the grace after the meal is worth 40 gold pieces. (Compare Talmud, tractate Chulin, folio 87) Our verse therefore is to be understood as follows: the letter כ in the expression כף אחת, numerical value 20, represents 20 of the 100 benedictions we are to pronounce each day. The letter ף in the word כף, numerical value 80, total 100. It follows that the cup of blessing, כוס של ברכה, recited over the meal which consists of four separate blessings, is worth 40 shekels of gold.


###### Da'at Zekenim on Numbers 7:17:1
[Da'at Zekenim on Numbers 7:17:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:17:1)

**ולזבח השלמים.**כנגד כל התורה שנאמר וכל נתיבותיה שלום:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולזבח השלמים, “and as the peace offerings, etc.” this part of the offering symbolised the entire Torah, as it has been described as “peace” by Solomon in Proverbs 3,17: וכל נתיבותיה שלום, “and all her paths are peace.”


###### Da'at Zekenim on Numbers 7:17:2
[Da'at Zekenim on Numbers 7:17:2](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:17:2)

**בקר שנים.**שכתובה בשני לוחות:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בקר שנים, “two oxen;” a hint at the Torah, whose principles have been spelled out on the two Tablets.


###### Da'at Zekenim on Numbers 7:17:3
[Da'at Zekenim on Numbers 7:17:3](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:17:3)

**אילם חמשה עתודים חמשה.**כנגד ה' דברות על לוח זה וה' על לוח זה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אילים חמשה, עתודים חמשה, “five rams and five he-goats.” An allusion to the five commandments engraved on each of the two Tablets.


###### Da'at Zekenim on Numbers 7:17:4
[Da'at Zekenim on Numbers 7:17:4](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:17:4)

**כבשים חמשה** כנגד ה' חומשי תורה וכל שאר עתודים כתיב חסר ווא"ו וזה מלא לפי שנתחדשו באותו יום ששה דברים ראשון לכהונה ראשון לנשיאים ראשון לקרבנות ראשון לחדשים ראשון ליציאת מצרים ראשון לאיסור הבמות זה מצאתי. ולא נהירא לי שהרי במס' שבת פרק רבי עקיבא מסיק אותו היום נטל עשר עטרות וכו' אלמא נתחדשו יותר מששה דברים לכך נ"ל דוא"ו דוקרבנו אצטריך ליה ללמוד שלא יתגאה. וא"ו דהכא רמז לו' צדיקים שיצאו מנחשון כדפי' לעיל. ומאי טעמא לא הקריבו אלא דבר מועט פר אחד איל אחד משל למלך שיצא לדרך והיו מביאין לפניו סעודה לפי הדרך ולפי הפונדק אמר להם המלך כך אתם מכבדים אותי אמרו לו אדוננו המלך בדרך אנו נותנין לפי הדרך ולפי הפונדק אבל כשתכנס נכנס עמך לפלטרין שלך אז תראה כמה אנו מכבדין אותך כך כשהוקם המשכן הקריבו הנשיאים קמעא אמר הקב"ה זהו כבודי בדבר מועט אמרו לפניו רבון העולמים במדבר אנו עומדין ולפי המדבר אנו מקריבין לפניך אבל כשיבנה בית המקדש במהרה בימינו ותכנס לתוך פלטרין שלך אז תראה כמה קרבנות וכמה פרים נקריב לפניך וזש"ה הטיבה ברצונך את ציון וגו' אז תחפוץ זבחי צדק עולה וכליל אז יעלו על מזבחך פרים ולא פר אחד וכן אתה מוצא בשלמה כשחנך את הבית מה כתיב שם ויזבח שלמה את זבח השלמים בקר עשרים ושנים אלף וצאן מאה ועשרים אלף ויחנכו את בית ה'. וכן בימי עזרא כתיב והקריבו בית אלהא דנא תורין מאה דכרין מאתן אמרין ארבע מאה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כבשים בני שנה חמשה,”five yearling sheep, during the first year of their lives.” This is an allusion to the Five Books of Moses. Whenever the word עתודים appears it is not spelled with letter ו as it is spelled here. Our sages said that this is to remind us that on this particular day when Nachshon offered his consecration offering there were six things that had never occurred previously in human history. 1) It was the first day that the priests began to function as such. 2). Nachshon was the first of tribal princes to function in that capacity. 3) He was the first of the Israelite people to present his offering next to the Tabernacle. 4) It was the first day of the first month in the Jewish calendar. 5) It was the first anniversary of the Exodus from Egypt. 6) It was the first day when it became forbidden to offer sacrifices to the Lord anywhere but in the Tabernacle. Private altars became taboo, even if the sacrifice offered was addressed to Hashem. Our author adds that this is what he had found (not quoting the source) He adds that he does not quite agree, quoting Rabbi Akiva in the Talmud, tractate Shabbat folio 10, having said that this day had been crowned with 10 crowns. It would follow that more than 6 items in human history occurred on that day for the first time.- In light of the above, it appears to me that the word וקרבנו, “and his offering,” is intended as a warning to Nachshon not to be proud of having been the first of the princes to be allowed to offer this sacrifice. The letter ו at the beginning of that word is a hint at the six outstandingly righteous descendants of Nachshon in the future, which I have explained earlier and which are found in Bamidbar Rabbah, on Numbers 13,7-9. As to the reason why he and all the other princes offered relatively inexpensive offering animal offerings, [apart from the expensive gifts which were not destined for the altar, obviously, Ed.] this may best be understood by a parable. When a king set out on a journey, his servants provided him with the minimum food and other necessities in order to make his journey pleasant. To the king’s question: “is this how you think you can accord me the honour due me,?” His servants replied: “this is what we provide at the time when you set out on the journey. Once you will have arrived at your destination, we will, of course, honour you far more appropriate to your achievements. When the Tabernacle was erected, the princes offered relatively inexpensive gifts. They explained that as long as the people were still in the desert they were not able to honour the Lord in the manner fitting for Him. As soon as the permanent Temple would be built, they would demonstrate that they would honour Him in style, as can be seen from the inauguration ceremonies when Solomon’s Temple was built, as described in Kings I, chapter eight at length. This is also what the Psalmist referred to in Psalms 51,20; “the You will want sacrifices offered in righteousness burnt and whole offerings; then bulls will be offered on Your altar. Similar consecration rites also were performed in the days of Ezra, when the second Temple was inaugurated. (Ezra, 6,17). (Compare Bamidbar Rabbah 13,1)


###### Da'at Zekenim on Numbers 7:18:1
[Da'at Zekenim on Numbers 7:18:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:18:1)

**ביום השני הקריב וגו' נשיא יששכר.**לפי ששבטו של יששכר היו חכמים בתורה שנא' ומבני יששכר יודעי בינה לעתים לכך זכו להקריב בשני ועל פי הדבור היה ולכך כתיב הקריב רחוק היה ונתקרב ורש"י פי' בענין אחר וגם פירש למה הקרב חסר יו"ד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ביום השני הקריב ...נשיא ישכר, “on the second day the prince of Issachar offered his inaugural offering; [an identical one as were those of all the twelve princes. Ed.] The reason that this tribe was accorded the honour of being the second, although according to seniority he was far younger, was that the members of this tribe excelled in Torah knowledge as has been testified to in Chronicles I 12,32: ומבני יששכר יודעי בינה לעתים, “and from among the members of the tribe Issachar, who knew how to interpret the signs of the times.” [Whereas the other tribes all sent delegations of between 20000 and 10000 for the official coronation of King David, Issachar sent only two hundred, who made up in quality for what they lacked in quantity. Ed.] This is also the reason why the word הקרב which is always spelled with the letter י after the letter ר is spelled defectively here. Rashi offers a different reason for this


###### Da'at Zekenim on Numbers 7:48:1
[Da'at Zekenim on Numbers 7:48:1](https://torahapp.org/share/book/Da%27at%20Zekenim%20on%20Numbers/r/7:48:1)

**ביום השביעי נשיא לבני אפרים.**ושבת היה שהרי ביום הראשון ראשון היה למעשה בראשית ולפי שיוסף היה שומר שבת קודם שניתנה התורה שנא' וטבוח טבח והכן ואין הכנה אלא לשבת שנא' והיה ביום הששי והכינו את אשר יביאו אמר לו הקב"ה שבזכות זה יכין בנך קרבנו ביום השבת שאין קרבן יחיד דוחה את השבת וזש"ה לי גלעד ולי מנשה ואפרים מעוז ראשי יהודה מחוקקי ואמר ריש לקיש אם יאמר לך אדם למה בנה אליהו במה בהר הכרמל בשעת איסור הבמות לי גלעד כלומר על פי הדבור היה. ואם יאמר לך אדם שבעה דברים עשה גדעון פר הנעבד ופר המוקצה ובנה מזבח וכרת עצים מן האשרה והקריב קרבן בלילה וע"י עצמו בלא כהן והיה בין הכומרים כל מה שעשה על פי הגבורה עשה שנא' ויהי בליל' ההוא ויאמר לו קח את פר השור אשר לאביך ועלית עולה בעצי האשרה אשר תכרות ובנית מזבח לה' אלהיך על ראש המעון הזה והיינו דכתיב לי מנשה שגדעון משבט מנשה הוא ואפרים מעוז ראשי אם יאמר לך אדם יהושע חלל את השבת ביריחו על פי הגבורה עשה דכתיב וסבותם את העיר וכו' כה תעשו ששת ימים וגו' וכתיב וביום השביעי תסובו את העיר שבע פעמים וא"א שבעה ימים בלא שבת ולפי שכבשה ביום שבת קדש אמר תהא כלה קדש לה'. וכן עתה התיר לשבט אפרים לחלל את השבת בשביל קרבן יחיד. יהודה מחוקקי אם יאמר לך אדם דוד עבר על לא תעשה אמר הקב"ה דוד הבא משבט יהודה למד הבעלי תשובה כסופר מחוקק המלמד תינוקות שנאמר אלמדה פושעים דרכיך וחטאים אליך ישובו וכן מסיק בריש ע"ז לא היה דוד ראוי לאותו מעשה דבת שבע אלא כדי ליתן פתחון פה לבעלי תשובה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ביום השביעי נשיא לבני אפרים, “on the seventh day (it was the turn) the prince of the tribe Ephrayim.” This day was the Sabbath, as the first day of these inaugural offerings was presented on the first day of the week, to symbolise the day on which G–d began to create the universe we live in. Seeing that the original Joseph had been observing the Sabbath, long before it had become designated a day of rest for the Jewish people, a descendant of his was honoured by presenting his offering on that day. The sages deduce the fact that Joseph observed the Sabbath from Genesis 43,16 in which the word, והכן, “he had prepared it,” appears an allusion to the fact that the animals he served his brothers had been slaughtered and prepared on the day before. The Torah, in Exodus 16,5, had instructed the Jewish people to prepare for the first Sabbath after the manna fell from heaven and to prepare their food from it before the onset of the Sabbath, seeing that they had received a double portion on that day. Normally, no offerings of individuals are allowed to be offered on the Sabbath. Seeing that the founding father of the tribe of Ephrayim had honoured the Sabbath when this had not been required, the Sabbath honoured him by allowing him to offer his sacrifice on that day. This is also recalled in Psalms 60,9: לי גלעד ולי מנשה ואפרים מעוד ראשי יהודה מחוקקי, “Gilead and Menashe would be Mine; Ephrayim My chief stronghold, Yehudah My scepter.” Rabbi Shimon ben Lakish said that if someone would question the right of Elijah the prophet to have built a private altar on Mount Carmel in his confrontation with the priests of the Baal during a period when this was absolutely forbidden, the psalmist answered that לי גלעד, “He did it at My command.” Rabbi Shimon be Lakish added: if someone were to tell you that Gideon performed seven acts all of which were violations of the Torah’s commandments, including building a private altar, sacrificing on it though he was not a priest, using wood from an idolatrous tree for firewood, etc; (compare Judges chapters 6-25-26) this is what the psalmist had in mind when he said: לי מנשה, Menashe is Mine, i.e. Gideon from the tribe of Menashe did all this at G–d’s instruction. If someone were to tell you that Joshua desecrated the Sabbath when he marched around Jericho for seven days in a row, one of which must have been the Sabbath, (Joshua 6, 3-4) all of this was done at the express command of Hashem It is therefore not so strange to read that G–d permitted the “desecration” of the Sabbath on this occasion by allowing the prince of the tribe of Ephrayim to present his inaugural offering on the Sabbath. This incident is referred to by the psalmist quoted earlier as: “Yehudah My scepter” יהודה מחוקקי. If someone were to tell you that David violated a negative commandment, G–d said that what David did was similar to what a scribe does when he inscribes (as an illustration what is forbidden to write on the Sabbath) The psalmist refers to this in Psalms 51,15, with the words: אלמדה פשעים דרכיך וחטאים אליך ישובו, “by my actions I teach the transgressors Your ways, and the sinners will return to You.” Midrash Tanchuma section 28, on our portion goes as far as quoting The Talmud in tractate Avodah zarah folio 4 where we find Rabbi Yochanan saying, quoting Rabbi Shimon bar Yochai having said: “if David became guilty of a gross misconduct in the episode with Bat Sheva, this had been allowed to happen only in order to teach the common people that it is possible to do penitence, both as an individual sinner, i.e. David, or, as in the case of the people sinning at the golden calf, for a community, to do penitence, without the world having come to an end for either that individual or that community.