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Parashat Naso (5726-1966)
Chapter 7
The Princes
- General question:
Rabbi Joseph Ibn Caspi " Sefer HaYessod" (p. 160):
…And I will say that verbosity mostly found in our Torah regarding
a matter is primarily intended for the masses and not for singular individuals.
Therefore this story which succeeds the building of the Sanctuary, all
of this is a branch from that tree. Just as matters regarding
the building of the Sanctuary are discussed at length, beginning with
the first instruction (to build it) and thereafter in its preparation
and subsequently in its construction, another matter stems from it as
well, this matter - the contribution of the nation and its leaders
in dedicating this great Temple. Therefore, the story details this glorious
contribution and we, as a whole, will feel this glory through the
repetition of the story numerous times, as well as in the numeric
summation at the story's end, as it is stated (verse 84): This was the
dedication of the altar…by the princes of Israel: twelve dishes
of silver, twelve basins of silver… …"
There is no doubt that our -, we the entire people of Israel, with all
of our passages in our time, with the new generation that is entering
the country, or with the generation of David and Solomon, or the other
generations that succeed them, and we today, in our entirety, masses
and individuals - by our understanding of these things, have greater
and more numerous benefits than others…
- What is the known question (with which the
Rishonim and the Acharonim had difficulty) that Ibn Caspi attempts to
answer herein?
- Explain the words appearing in bold print.
- According to Ibn Caspi, what lesson can be learned, throughout the
generations, from our chapter?
- Compare his answer to the reply of the Ramban, Book of Numbers, Chapter
7, verses 2-5:
…"And the correct explanation concerning the reason of what
is written is in stating that G-d honors those who fear Him, as He said:
"for they that honor me I will honor." (Samuel I 2:30). And
here, on the same day, all of the princes brought the offering upon
which they had decided together. It was impossible for there not to
be one (prince) before another and He honored those bearing the banners
with the earlier days (on which to bring their offering). However, He
wanted to recall them by their name and particularly their offering
and to recall the day (designated) for each one, and not so that the
first should be recalled and honored (stating) "this is the sacrifice
of Nachshon, son of Aminadav" and thereafter this is how the princes
made their offering, each one on his designated day, as this would diminish
the honor of the others. Subsequently it reverted and included them,
in order to show that they were equal before G-d. Thus it is stated
in "Sifri" (Naso 170): The narrator of the writing (states)
that just as everyone was equal in one counsel, so were they all equal
in privilege."
What is the difference between the Ramban's answer
and Ibn Caspi's reply?
- Numbers, chapter 7, verse 2: And the princes of Israel, heads
of the house of their fathers who were the princes of the tribes and
were over them that were numbered, offered (their sacrifice):
Numbers, chapter 7, verse 3: and they brought them before the L-rd…and
they brought them before the Sanctuary:
Numbers, chapter 7, verse 10: And the princes (presented their) offering
for dedicating of the altar on the day that it was anointed, and the
princes offered their offering before the altar:
Rabbi Moshe Chafetz, Melakhet Mahashevet: The text opens with
"and on the day that Moshe completed:…..I must say that the
princes of Israel who we mentioned above (Numbers 1:4) (were) modest,
humble and did not seek greatness and awe, nor did it occur to them
to be called anything other than the heads of their fathers house. For
this reason they were privileged to be the heads of the thousands of
Israelites, "For, though G-d is exalted, He notes the lowly"
(Psalms 138:6) and G-d will extol a person who humbles himself. Even
during the time they ensued* their way and did not contribute to the
preparation of the Sanctuary but rather at the end, the text
mocks them "the princes of Israel, heads of the house of their
fathers, offered" (7:2). It is his intention that they offered
themselves saying that they have no merit only to be the heads of their
fathers' house and not princes. This was the reason for extracting them
and extolling them all the days of old (according to Isaiah 63:9).
The text publicizes their greatness stating that they, in all their
humility, they the princes of the tribes, they (were the ones) who stood
above the numbered and at whom every Israelite pointed a finger (acknowledging)
that they are ministers and officers. Although in their eyes they were
lowly before G-d, one who escapes office by flight, the office will
follow him. And while still clinging to their innocence, "and they
brought their offering before the L-rd" (7:3), meaning they personally,
without the aid of a messenger, they brought the wagons and the oxen
to offer them before the L-rd. Therefore, the text does not state -
they brought their offering - but rather - they brought - meaning even
by others, however they, themselves, led the oxen to the Sanctuary.
Neither did they dare to approach G-d's Sanctuary and out of respect
they feared approaching it and allowed the Priests, the sons of Aharon,
to make their offering before G-d. Therefore, the text is repeated (7:3)
"and they brought them before the Sanctuary". It is with great
humility that they did not want to approach the Sanctuary so that no
sin be found against them and they die, nor did they chooser that the
owner of each ox stand near his own animal and be praised for the meal
offering that he had brought with him.
Therefore, the Almighty, He who fashions their hearts all together,
Who comprehends all their deeds (Psalms 33:15) rewarded them and commanded
that Moshe himself take their offering from them (7:4-5) and not the
Priests, and that he should pay them all of this respect, measure for
measure….
Woe to the authority that buries its owners, since power causes
wickedness and ill will. Like Hillel at Bnei Batira (Tractate Baba Metzia
85 Column A), they too regressed and became arrogant when they saw themselves
great and worthy and subsequently began to talk in a haughty manner.
They committed two evils: upon bringing their offerings to the dedication
of the altar they did not wait, as they had done previously, to present
their offerings after everyone else (had offered theirs). Rather the
offering was made immediately "and (the princes) offered…on
the day that it (the altar) was anointed" (7:10). They did not
keep their intention and, from the outset, they did not want to delay
until even one day after the anointing had been performed, but rather
immediately they, first and foremost, brought their offering on the
day of its anointing. This time they did not personally bring their
offering but made them through servants who broke out (i.e. came
running) from among their masters. Therefore it is not written "and
they brought
Furthermore, when they sent their offering, they chose to boast about
them and to praise their eminence and they so wanted to be called "the
princes", as it is written: "And the princes offered for the
dedicating of the altar…and the princes offered their offering
before the altar" (7:10), that they raised their voice and announced
in public that this is the offering of the princes, which they did not
do in the beginning, wherein it states "and they brought them before
the Sanctuary" (7:3) The text does not state the princes since
there, in the first text, they preferred humility and here they arrogantly
chose to boast to the people and to seek praise throughout the city.
In doing so they digressed as a result of their capriciousness. They
were foolish to offer their offerings close to the altar and no longer
before the Sanctuary.
G-d, too, acted towards them with hostility and now commanded Moshe
to accept the offering of one prince per day as a manner of reproach;so
that they and their offering would intentionally be sent to the back
and would be offered afterwards, one prince per day. It was shameful
for the princes to have to move to the back with their offering In addition,
G-d did not command Moshe to take their offering from them but rather
that they bring them in order to punish them for wanting to be praised
for their meal offering.
- x
Explain the linguistic clue found by the commentator to show that in
the beginning they humbled themselves and G-d extolled them and in the
end they extolled themselves? After all, both verse 3 and verse 10 refer
to them as "princes"!
- x
What other peculiarity in style is there (in addition to your answer
to question 1) in verse 2 on which he bases his statements praising
the princes at the outset?
- What are the peculiarities in style found
in verses 3 and 5 on which he bases his statement regarding their privilege
and that G-d compensated them measure for measure?
- xx
In the two places marked in bold, he used a borrowed phrase and a recollection
of the ancient language that is not the same as the original meaning.
Explain the original meaning and what instruction is given to these
expressions in this regard.
- In his opinion, what is the punishment G-d
gave "
- Compare his opinions with that of the Midrash
that was brought down briefly in Rashi, Book of Numbers, chapter 7,
verse 3: and they brought them before the Sanctuary, since Moshe did
not receive it from their hands until G-d told him to do so. Rabbi Natan
asks what made the princes contribute here, but not in the beginning
of the work on the Sanctuary. The princes said the people will contribute
what they contribute and what is lacking we will complete. Since they
saw that the people had completed everything, as it is stated (Exodus
36:7) "For the articles they had was sufficient", they said
now what is there is for us to do. Bring the Shoham (onyx) stones and
the precious stones for the efod and the breastplate and this is when
they began contributing. See the study guide.
What is the difference between Rashi's understanding (according to the
Midrash) and the understanding of the Ba'al Malekhet Mahashevet?
- Numbers, chapter 7, verse 89: And when Moshe had come into
the Tent of Meeting to speak with Him, then he heard the voice speaking
to him…
Samuel David LuzzatoThe text opens with "speak with Him".
(The phrase) "speak with Him" is not found regarding man with
G-d, neither is "speak to Him" …excepting here and at
the end of "Ki Tissah" (Exodus 34:34) "But when Moshe
went in before the L-rd to speak with Him (ìãá",
as in Psalms (104:27) "They all look to You with hope, to provide
their food in its proper time".. That it will be provided.
- x
According to his opinion, what is the similarity between our verse and
- Apparently, Jeremiah's statement (12:1) "yet
I will speak (àãáø àåúê)
these points of justice with Thee" contradicts the linguistic rule
brought by Samuel David Luzzato above. However, according to Samuel
David Luzzato, the verse does not contradict his opinion. Explain how
this is so!
- Compare Ibn-Ezra to our verse: The
text opens with "And when Moshe had come: perhaps the beginning
of this passage (VaYikra 1:1) which is " And the L-rd called to
Moshe…." occurred after the dedication was complete. Does
R. Ibn-Ezra's statement support Samuel David Luzzato'
The questions marked x are difficult, those marked xx are particularly difficult. Every person should answer according to his/her ability.
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