“Take a census” [4:22]. King Solomon said. “Justice done is a joy to the righteous, to evildoers, ruination” [Proverbs, 21:15]. The verse teaches us that it is woeful to the evildoer to do justice and right. However, for the righteous it is a great joy to do justice and fulfill commandments, and that no robbery and theft should occur in his city. However, the evildoer fears justice, that he should not be punished for his evil. King Solomon lets me know that the person is obligated to rejoice and be joyful at fulfilling every commandment. He should rejoice wholeheartedly when he fulfills a commandment. The Holy One gives him a reward for the joy that he has in connection to the commandment, just like He was at the event Himself, as the verse says, “worship the Lord in gladness” [Psalms, 100:2]. Worship God with joy and therefore, those who sang in the Temple had to have a good voice. In the wilderness, they also had to sing with good voices and beautiful instruments in the Tabernacle, at the sacrifices, expecting that the joy should be on the people who were present at the sacrifices. Therefore, the verse says about the sacrifices, “subject to duties of service” [4:47]. Our sages write. What kind of work is the work that serves others in their work? The explanation is that the Levites had to serve to bring joy that they should do the other work with joy. That is, offering the sacrifices with joy.1Bahya, Naso, Introduction.
Hizkuni also writes. The children of Kehat were counted first because they carried the holy vessels and the Ark, the table, the candelabrum, and the altar. Afterwards, they counted the children of Gershon. Even though they did not carry, but they guarded wagons with oxen and led the oxen. Yet, they were counted after Kehat because Gershon was the oldest. Thus, it was just to count them after Kehat.2Hizkuni, Numbers, 4:22.
Zeror ha-Mor writes. Since Gershon was the firstborn of the children of Levi, it is written there, “take a census of the head of the Gershonites also” [4:22]. That is to say, Gershon is also a leader like Kehat. However, concerning the children of Merari, it is written, “count the Merarites” [4:29]. It is not written, head. That is to say, esteemed and important. Though the children of Merari were important and valuable, the children of Merari were not as important as the children of Gershon. Therefore, the word head is not written. The children of Kehat became important because they always went barefoot near the Ark, since wherever the Ark was, this was holy ground. Wherever is holy ground, one is supposed to go barefoot. The children of Kehat also walked differently, always having their face toward the Ark and their back to the path.3Zeror ha-Mor, Numbers, 4:22.
Therefore it is written, “Moses, Aaron, and the chieftains of the community recorded the Kohathites” [4:34]. Because the Kehatites were important and honored the Torah, therefore Moses, Aaron counted them and the chieftains also helped to count the Kehatites. However, Gershon was only counted by Moses and Aaron.
The chieftains, the leaders of the tribes did not help count because they were not as important as Kehat.4Zeror ha-Mor, Numbers, 4:41.
“You shall list by name” [4:32]. Ramban writes. They counted each Levite and what he should carry, how many boards, thresholds, or pillars. Not that one should have told the children of Merari to carry ordinary things or that one should take boards or thresholds according to their desire. There would have been many arguments. Each one would have hid himself and thought, let my colleague take first. The work of the children of Merari was difficult, only heavy boards, pillars, and thresholds. Perhaps each one will want to make it easy and not carry heavy things. Therefore, they wrote down for each one, how much he should carry, so that there should not be any conflict, since God had commanded this. They followed this, and the same thing regarding the children of Kehat and Gershon. Each one’s name was inscribed and what he should carry and how much.5Ramban, Numbers, 4:32.
“Each one was given responsibility for his service and porterage” [4:49]. Ramban writes that the verse shows us that each Levite did not need to help the other Levite with any other work.6Ramban, Numbers, 4:49.
“Remove from camp anyone with an eruption or a discharge and anyone defiled” [5:2]. Rashi writes. The one with an eruption was sent out of the camp of the Israelites. There were three camps. First, innermost, inside the curtain of the Tabernacle was where the Shekhinah rested. This was the first camp. The second camp was where the Levites rested, around the Tabernacle. This was called the camp of the Levites. The third camp was where the resting place of the Levites ended. Here began the resting place of the Israelites on the four sides around the Levites and was called the camp of the Israelites. The one with a discharge had to go out of all three camps, to the field alone so that he should not make the people impure. The one with a discharge, means someone from whom blood flows. He must leave the camp of the Levites and the camp of the Shekhinah. He was allowed to remain in the camp of the Israelites. One who touched a corpse had to leave the camp of the Shekhinah, but was allowed to remain in the camp of the Levites and the camp of the Israelites.7Rashi, Numbers, 5:2.
Ramban, Hizkuni, and Zeror ha-Mor write. How is the portion about impurity related to the portion about Israel being counted, each one in his place? The explanation is, because Israel was counted on the place where they should rest around the Tabernacle, and how the Tabernacle should be carried, therefore, it immediately talks about the portion on impurity, that Israel should keep themselves pure and should not make the Tabernacle impure. They should also be warned not to steal, as is written in the following portion. They should also be warned not to engage in illicit sex, as is mentioned afterwards in the portion about the Sotah. This means a woman who engages in illicit sex.8Ramban, Numbers, 5:2, Hizkuni, Numbers, 5:2–3; Zeror ha-Mor, Numbers, 5:2.
“Breaking faith” [5:6]. The portion teaches us that one should not steal and not to swear falsely and not to lie to his friend about something. He must return what he had stolen. He must add a fifth to what he had stolen. If he stole five gulden, he had to give the principal, five gulden and must add a gulden as a penalty. He must also bring a sacrifice. If he stole something from his friend and he died, he should return the theft to the priests.
Baal ha-Turim writes. The Torah wrote, “any wrong toward a fellow man” [5:6], and wrote near it that the impure should be sent out of the camp of Israel. It teaches us that all the impurity came from Adam, because he had eaten from the apple. The snake incited the woman and spoke ill of Adam. Therefore, the snakes were afflicted with leprosy and blood flows from the woman, and Adam had to die. In this way, the Torah wrote in order, first when someone is leprous and he is sent out of the camp. This was related to the affliction of the snake and that was leprosy. The second portion talks about when blood flows from a man or a woman, this relates to the affliction of Eve, who was afflicted with menstrual blood. The third portion which talks about when someone touches a corpse. This relates to Adam who was afflicted that he had to die. Death began with him and then came into the world.9Baal ha-Turim, Numbers, 5:6.
“Each shall retain his sacred donations” [5:10]. Rashi writes. A person who does not want to give the correct tithe, then the tithe will be his. That is to say, if a field used to grow one hundred measures, then he would be obligated to give ten measures. However, because he did not give the proper tithe, his field would not grow any more than ten measures, as much as he should have given as a tithe.10Rashi, Numbers, 5:10.
“Each priest shall keep what is given to him” [5:10]. However, whoever gives charity and tithes, he will have much good from God.11Ramban, Numbers, 5:10.
“If any man’s wife has gone astray” [5:12]. Rashi writes. When a person does not give proper tithes and charity to the priest, then the Holy One sends to that person that his wife has illicit sex. He must come to the priest with his wife. Therefore, these two portions are next to each other. The Torah writes two times, a man, a man. This teaches us that the woman who engages in illicit sex acts against the Holy One, who is called man, and acts against her husband, who is also called man. “His wife has gone astray” [5:12]. Our sages say that a woman or a man who engages in illicit sex, a foolish spirit must first come into them. Therefore, they engage in illicit sex. Concerning this, the verse says, “has gone astray.” This means that the woman becomes foolish and allows herself to be persuaded.12Rashi, Numbers, 5:12.
“A man has had carnal relations with her” [5:13]. When a woman sleeps with a strange man, that woman will die from drinking the water of the Temple. However, her sister does not die from the water. So writes Rashi. That is to say, there was a story of two sisters who looked alike. One of them had illicit sex. They were supposed to give her the water to drink in the Temple. She said to her sister, go in my place, as the water will not harm you. The sister went to the Temple. The people thought that this was the woman that her husband suspected of having illicit sex. They made her drink the water and the water did not harm her at all. When she came home, her sister came and embraced and kissed her that she had saved her from death. The taste of the water went from one sister into the mouth of the other sister. The sister who had the illicit sex swelled up because of the taste of the water. “Unbeknown to her husband” [5:13]. When the man sees that she had illicit sexual relations and remains silent, then she is not given the water to drink. “There is no witness against her” [5:13]. When there is no witness that she had illicit sex, she is given the water to drink. However, when there is one witness, then she is not given the water to drink. When there is one witness that she had illicit sex of her own will, she does not drink the water. However, she is forbidden to her husband. However, when there are two witnesses that she had illicit sex, then she is put to death by strangulation. She was not given water to drink. It happens that her husband forbade her to hide herself with that man. Two witnesses saw that she hid herself with a strange man. However, they did not see that he slept with her. She is given the water to drink. “And she was not forced” [5:13]. If she freely hid with a strange man, then she is given the water to drink. However, when she was forcibly taken, then she is not given any water to drink, because she was not responsible for it.13Rashi, Numbers, 5:13.
“Barley flour” [5:15]. She must bring a sacrifice of barley flour, but not wheat, since she behaved like an animal, which mates with whichever animal it is. Therefore, she should bring a sacrifice of barley, which is what animals eat. One should not pour oil on the flour, as they used to pour on other meal offerings, because she did her deed in the dark with a strange man. Therefore, one should not pour oil, which was used to illumine. It should be dark for the woman. They should also not put any frankincense on the sacrifice, because Sarah, Rebecca, Rachel and Leah were compared to frankincense. The woman had separated herself from Sarah, Rebecca, Rachel and Leah, with her evil deeds.14Rashi, Numbers, 5:15.
The priest should take water from the basin. This basin was made from the mirrors that the women gave to the Tabernacle. The woman had separated herself from these good women. Therefore, she is given the water from the basin of those women.15Rashi, Numbers, 5:17.
Bahya writes. Why did the Torah say that one should put earth in the water that is given to the woman to drink? If the woman would be just, a righteous person like Abraham would come from her. It is written about him, “I who am but dust and ashes” [Genesis, 18:27]. I am earth and ashes. However, if the woman was not just, them she must die from the drinking and her body becomes ashes and earth. Rabbi Meir said: the Holy One repays, measure for measure. Rabbi Hiyya said: from the time that the Sanhedrin was abrogated and they could not legally put a person to death, the Holy One himself punishes the person who is guilty of the death penalty. However, people do not understand this. When someone committed a sin and he is guilty to be stoned, the Holy One causes that he falls down from the roof or a wild animal tears him apart. If one is guilty to be burned, the Holy One causes that he should fall into a fire and is burned, or a snake bites him with poison, which burns like fire. When someone is guilty to be beheaded with a sword, the Holy One causes that he falls into the hands of robbers and they behead him, or he is arrested by the government and is killed, or he is guilty to be hanged. The Holy One causes that a liquid or a swelling in his throat occurs in his throat and he chokes. So too it is with the faithless wife. Everything was done, measure for measure. She used to drink out of beautiful vessels. Therefore, she is given water to drink out of an earthen vessel. She used to give him good wine to drink. Therefore, she is given bitter water. She stood at her door to see how her lover is coming. Therefore, the priest places her near a door in the Temple so that all the people should see her. She adorned herself beautifully and covered her hair so that her lover should like her. Therefore, the priest should uncover her hair and everyone should see her unadorned hair. She braided her hair. Therefore, the priest disheveled her hair and tore her clothes until her heart is bared and publicly exposed before the people. She beautified her face for her lover. Therefore, her face is green and yellow from drinking the water. She colored her eyes. Now her eyes bulged out from the water. She made good food for her lover. Therefore, her sacrifice was barley that animals used to eat.16Bahya, Numbers, 5:17.
“He made her stand” [5:18]. Rashi writes here. The priest led the woman from one corner to the other corner, expecting that he would make her tired and crazy, so that she should reflect and recognize that the name of the Holy One should not be erased because of her. The hair of her head was uncovered to shame her. From here we learn that women should cover the hair of their head, so that no hairs should be seen. She is given the meal offering into her hand, expecting that they want to make her crazy, so that she should remember and recognize. The priest put the water in her hand that she should drink. The priest makes her swear that she did not sleep with a strange man, because she had a husband. Not only that, she should swear about the man who was suspect, even about all the men in the world, that she did not sleep with any of them. She should swear on that. If she did sleep with a strange man, then God should curse her with the water, and all the people should curse her and say in their curse, it should happen to you what happened to the woman. “Your thigh to sag” [5:21]. Your thighs should fall off and your belly should swell. Since she began to commit her sin with her thighs and her belly, therefore, the thighs and the belly must suffer. Then the whole body must collapse, a piece at a time, because of the water. The thighs and belly of the man with whom she had illicit sex would also collapse, a piece at a time, when the woman would drink the water.17Rashi, Numbers, 5:18–22.
“Elevate the meal offering” [5:25]. The priest lifted up the meal offering with the hand of the woman. That is to say, the woman had the meal offering in her hand. The priest put his hand under the hand of the woman, and they lifted it up together.18Rashi, Numbers, 5:25.
Imre Noam asks a question here. How appropriate is it that the priest should place his hands and touch the hands of a woman? Perhaps he might have an evil thought about the woman. The explanation is that the priest could have been an old man, and the evil inclination had left him. Even for a young priest, the evil inclination might not come for a short time.19Imre Noam, Numbers, 5:25.
Rashi writes. “The woman shall say, amen, amen” [5:22]. The woman should say amen about the curses. If it is true that I have had illicit sex with this man that I am suspected of, and even with the man that I am not suspected of, since I have not slept with any strange man in my life.20Rashi, Numbers, 5:22.
When the woman sees that they have erased the name of the Holy One in the water, and she does not want to drink, then she is made to drink it by force. She must drink it even if she admits that she had engaged in illicit sex.21Rashi, Numbers, 5:27.
“She shall be unharmed and able to retain seed” [5:28]. When the woman was justified and had not engaged in illicit sex and had to drink the water in the Temple, the Holy One gives her that if she had not been able to have children, now she would be able to have children with her husband, because of the disgrace she had endured. If she had children with great pain, she would now have children easily. If she only had daughters previously, she would now have only sons with her husband. When she previously had dark and swarthy children, she would now have light haired and beautiful children, and she would have children who would be righteous.22Rashi, Numbers, 5:28.
“The man shall be clear of guilt” [5:31]. Rashi and Imre Noam write. The husband should not say: I am guilty that she was given the bitter water to drink and she died. Therefore, the Torah says that the husband is free of any punishment. The verse also teaches us that when the woman drank the water and did not become impure, then she is as she was before for her husband.23Rashi, Numbers, 5:31.
Imre Noam writes. It is written three times in the Torah “clear” [nikah]. This means, clear of sin, since there are three times where one’s sins are forgiven. There are three whose sins are forgiven. The first is when a person comes to greatness. Here, the Holy One forgives his sins. Someone who was sick and became well again, the Holy One forgives his sins. The Holy One also forgives a groom at his wedding his sins.24Imre Noam, Numbers, 5:31.
Ramban and Bahya write. “The man shall be clear of guilt” [5:31], means, when the man never engaged in illicit sex and he also did not sleep with his wife from the time that she was suspected of secluding herself. Also, when somebody slept with his fiancיe, when she was still his fiancיe before the wedding, she is not given the water to drink. Even when his children engaged in illicit sex and he did not forbid it, his wife is not given the water to drink in the Temple. Similarly, when a priest marries a divorcee. That woman is not given the water to drink, because she has married through the sin. A divorcee is forbidden to marry a priest.25Ramban, Numbers, 5:20; Bahya, Numbers, 5:31.
“If a man or woman explicitly utters a nazirite vow, to set himself apart” [6:2]. Rashi and Bahya write. The Torah wrote the portion about when someone wants to become a nazirite; he should separate himself from drinking wine and other pleasures. The Torah wrote this near the portion of the unfaithful wife. This teaches us that the person should separate himself from wine. He should take an example from what happened to the unfaithful wife and that she was punished.26Rashi, Numbers, 6:2; Bahya, Numbers, 6:2.
“No razor shall touch his head” [6:5]. The one who wants to separate himself from drinking wine and wants to be a nazirite to God. That is to say, by not drinking, he will be able to serve God properly, with a clear mind. That nazirite should not cut the hair of his head, because he is a nazirite. Bahya and Ibn Shuaib write this. Therefore, he should let the hair of his head grow. When the hair of his head is long, it makes him worried and sad, and he is not happy. Thus, he will fear the Holy One and will worship God properly.27Bahya, Numbers, 6:3; Ibn, Shuaib, Derashot, II: 333.
Toldot Yizhak and Ibn Shuaib write. The portion about the unfaithful wife was written near the portion of the nazirite. This teaches us that the unfaithful wife, when she engaged in illicit sex, transgressed the Ten Statements that Moses Our Teacher brought down on Mount Sinai. The nazirite very properly kept the Ten Statements, and did even more. Rav Huna said in the name of Rabbi Abba. The woman who had illicit sex transgressed ten commandments. The first is “I the Lord am your God” [Exodus, 20:2]. When someone engages in illicit sex and sleeps with his friend’s wife and denies it, this is like he had denied the Holy One. The second is “you shall have no other gods” [Exodus, 20:3]. When a woman engages in illicit sex with a strange man, it is like when she takes another god. The third is “you shall not swear falsely” [Exodus, 20:7]. You should not swear falsely. The man and woman engage in illicit sex and swear that they had done no evil. The fourth is “remember the Sabbath day” [Exodus, 20:8]. They sometimes engage in illicit sex and she has a husband who is a priest and she has a son. People think that it’s the proper son that she had with the priest. The son performs the service in the Temple on the Sabbath, and he offers sacrifices. The priest may do this, but the son came from an Israelite with whom his mother had illicit sex. Thus, he should not do the service in the Temple. Thus, the woman causes that the son desecrates the Sabbath. The fifth is “honor your father” [Exodus, 20:12]. The woman causes that her son kills his own father. The son thinks that her legal husband is his father and he might sometimes kill his real father, who is the adulterer who slept with her. The sixth is “you shall not murder” [Exodus, 20:13]. Sometimes the husband kills the adulterer. The seventh is “you shall not commit adultery” [Exodus, 20:13]. One should not commit adultery and the woman committed adultery. The eighth is “you shall not steal” [Exodus, 20:13]. One should not steal. The adulterer was like a thief. He stole his friend’s wife. The ninth is “you shall not bear false witness” [Exodus, 20:13]. One should not testify falsely. The wife gives false testimony. She says to her husband that she became pregnant from him. The tenth is “you shall not covet” [Exodus, 20:14]. One should not lust after your friend’s things. The adulterer lusted after his friend’s wife.28Toldot Yizhak, Numbers, 6:2; Ibn, Shuaib, Derashot, II: 335–337.
“Throughout his term as nazirite he is consecrated” [6:8]. The nazirite must remain holy. He should not touch any corpse, even if his father, mother, brother or sister died, he should not touch them. 29Rashi, Numbers, 6:8.
“Make expiation on his behalf for the guilt that he incurred through the corpse” [6:11]. Rashi writes here. They should make expiation for the nazirite that he was not warned to guard himself not to become impure. Rabbi Eliezer said: because he separated himself not to drink wine and tormented his body, therefore he brings a sacrifice.30Rashi, Numbers, 6:11.
Toldot Yizhak asks a question. Why is the nazirite guilty that he unexpectedly came into a house and did not know that a person died in the house unexpectedly? Why is the nazirite guilty and why should he bring a sacrifice? The explanation is that the person who becomes a nazirite and becomes very pious, comes unexpectedly into the house of another householder, the nazirite might mention the sins of the householder. The angels tell the Holy One how great and pious the nazirite is and the householder is an evildoer in comparison. Thus, God kills him because of the nazirite. Therefore, he must bring a sacrifice.31Toldot Yizhak, Numbers, 6:11.
Ramban, Bahya, and Ibn Shuaib write. The nazirite brings a sacrifice because he began to be pious and became a nazirite. This lasts thirty-one days and then he is again as he was. He drinks wine and again becomes impure to the dead. He has to bring a sacrifice for this, that he did not remain a nazirite and pious forever, like the prophet Samuel who remained a nazirite forever, and also other nazirites. The verse had compared the nazirite to a prophet and how is it appropriate that after thirty days he should separate from this? For this reason, he brings a sacrifice.32Ramban, Number, 6:11; Bahya, Numbers, 6:13; Ibn, Shuaib, Derashot, II: 333.
Baal ha-Turim writes. “He shall not go in where there is a dead person” [6:6], because he is a nazirite and the Shekhinah rests on him. Therefore, he should not become impure to any dead person. They should not say that he does magic with the dead, since the Shekhinah rests on him. There are many who can learn things from the dead, just like he was prophesying.33Baal ha-Turim, Numbers, 6:6.
“Such is the obligation of the nazirite” [6:21]. When the thirty days end for the nazirite, he brings a sacrifice. He must cut the hair of his head, and burns it under the pot where they boiled the peace offering.34Hizkuni, Numbers, 6:18.
“The Lord bless you and protect you” [6:24]. The Holy One gave into the hands of the priests that they should bless Israel. This is how they blessed Israel. They said: God should bless you with much goods and money. “Protect you.” He should protect you. When a king gives someone something and robbers come and take it away, what kind of pleasure does he have from this present? However, the Holy One protects the person to whom He gives something.35Rashi, Numbers, 6:24.
“The Lord deal kindly and graciously with you” [6:25]. God should show Israel a happy clear face, and God should give Israel grace so that whoever looks at Israel should find grace in Israel.36Rashi, Numbers, 6:24.
“The Lord bestow His favor upon you and grant you peace” [6:26]. God should remove His wrath from Israel and should give Israel peace.37Rashi, Numbers, 6:26.
Another explanation. There are three words in the first verse, relating to the three men who are called to the Torah on Sabbath evenings, Monday and Thursday. The second verse has five words relating to the five that are called to the Torah on the festivals. The third verse has seven words relating to the seven who are called to the Torah on Sabbath morning.38Toldot Yizhak, Numbers, 6:24–26.
“Grant you peace” [6:26]. With this, the Torah makes peace between the tribe of Levi and the other Israelites. As many from the tribe of Levi are called to the Torah every week as one calls up Israelites. On the Sabbath morning two from the tribe of Levi are called up, a priest and a Levite. On Sabbath evening, again a priest and a Levite. On Monday and Thursday, a priest and a Levite each day. That is, eight from the tribe of Levi every week. Similarly, eight Israelites are called up to the Torah On Sabbath morning, five Israelites. On Sabbath evening, one Israelite. On Monday and Thursday morning, also one Israelite each day. There are all together eight, just like the tribe of Levi. There is no conflict between the tribes. The Torah wrote the blessing near the nazirite who separated himself from wine and other pleasures. This teaches us that the blessings come to the person who separates himself from pleasures. So writes the Toldot Yizhak.39Toldot Yizhak, Numbers, 6:24–26.
“Moses finished setting up the Tabernacle” [7:1]. He completed setting up the Tabernacle. Rashi asks a question. Why does the verse not say on which day the Tabernacle was set up? The explanation is that Moses erected the Tabernacle for seven whole days, and every day of the seven days he took down the Tabernacle, but it happened on the first day of Nisan that the seven days ended and he erected the Tabernacle and allowed it to stand and did not take it down.40Rashi, Numbers, 7:1.
Bahya writes. “The one who presented … one silver bowl … one ladle” [7:12–14]. Each chieftain brought a silver bowl and a ladle, a kid and two oxen, no more. It is a parable. A king is traveling on the road. The nobles honor him with few honors. The king says: I am a king over you and you do not honor me the way a king used to be honored. The nobles responded to the king. We are now on the road. When we will come home to the proper land, then we will honor you accordingly. So too, Israel were in the wilderness, and in no land, so they brought little as sacrifices. However, when they will come into the land, they will bring much, as the verse says, “May it please You to make Zion prosper … then bulls will be offered on Your altar” [Psalms, 51:20–21]. When Zion will be built, then we will bring many oxen as sacrifices, as we find concerning King Solomon when he finished building the Temple. He brought twenty-two thousand oxen as sacrifices at one time, and also one hundred and twenty thousand sheep.41Bahya, Numbers, 7:1.
“The chieftains of the tribes drew near” [7:2]. The chieftains brought sacrifices. They were the watchmen that Pharaoh had set over Israel to supervise that Israel should work properly. When Israel did not work quickly, Pharaoh had these watchmen beaten. They were from the tribes of Israel.42Rashi, Numbers, 7:2.
Rabbi Isserl writes. The verse says, “chieftains of Israel” [7:2]. Why does it have to say, “chieftains of the tribes” [7:2]? Rashi gives the explanation. “Chieftains of the tribes” [7:2] teaches us that they were worthy to become chieftains over Israel because they were beaten for the sake of their brothers in Egypt. Therefore, the Holy One made them chieftains over Israel and therefore it says, “the tribes.” This means stick. That is to say, they were chieftains because they were beaten with sticks in Egypt. From here we learn that when someone is placed over Israel, as a communal leader or member of the communal council, and he allows himself to be beaten at times for the sake of Israel, then he is worthy to be a chieftain over Israel, and the Holy One honors him greatly.43Be’ure Maharai, Numbers, 7:2.
“Six draught carts” [7:3]. The chieftains brought six loaded wagons and twelve oxen, two oxen for each wagon. Moses did not want to take them until the Holy One told him to take them. Rabbi Nathan said: why did the chieftains bring sacrifices first and when the Tabernacle was built they brought things last to the Tabernacle. The explanation is that the chieftains said about the Tabernacle. Let all of Israel bring silver, gold, and silk, and we will donate whatever will be missing. However, Israel brought extra gold, silver and silk and there was nothing missing. Thus, the chieftains could not bring anything to the Tabernacle. They could only bring precious stones for the breastplate and the ephod. Therefore, the chieftains feared here if they delayed, and they brought sacrifices first. One should not save when doing good and each one should be first.44Rashi, Numbers, 7:3.
Moses gave two wagons with four oxen to the children of Gershon the Levites. Bahya and Hizkuni write here. The children of Gershon carried the curtains and coverings that were pure silk and very light. Therefore, two wagons were enough. Moses gave four wagons and eight oxen to the children of Merari, since the children of Merari carried heavy things, the boards, rings, posts and thresholds. However, the children of Kehat were not given wagons because they carried the Table and the Ark, only holy things. Therefore, they had to carry them on their shoulders and not on wagons.45Bahya, Numbers, 7:3; Hizkuni, Numbers, 7:5–8.
Bahya writes. They brought six wagons relating to the six heavens. He did not want to count where the Holy One rests. Moses said before the Holy One: Lord of the Universe, if one of the oxen will die or a wheel will break, will the sacrifices of the chieftains be nullified? Therefore, the Holy One said: “accept from them” [7:5]. That is to say, take the oxen from them and they will live forever. The word “vehayu” means that they will live eternally. Some rabbis say that the oxen lived until King Solomon built the Temple and King Solomon offered them as sacrifices. Rabbi Meir said: they live forever and even in the present day. From here we can learn that if the oxen live forever, it is because they were joined to serve in the Tabernacle. How much more so, Israel who join themselves to the study of Torah and worship of the Holy One, they will certainly live forever.46Bahya, Numbers, 7:3.
“The Lord said to Moses: one chieftain” [7:11]. Moses did not want to accept the sacrifices until the Holy One said to Moses. Each chieftain should bring their sacrifice and in the order in which they traveled. The one who went first should bring his sacrifice first.47Rashi, Numbers, 7:11.
“Nahshon son of Amminadab of the tribe of Judah” [7:12]. On the first day, Nahshon the chieftain brought a sacrifice and he brought the sacrifice from his own money and not from the money of the tribe of Judah.48Rashi, Numbers, 7:12.
Bahya, Zeror ha-Mor, and Hizkuni write. Concerning Nahshon, it is written, “and his sacrifice” [7:12] with the vav [and] in the Torah, even though Nahshon was the first chieftain who brought a sacrifice. It should have said, “his sacrifice,” without the vav. All the other chieftains are written without a vav. The explanation is that Nahshon did not want to make himself important because he brought his sacrifice first. Therefore, it is written, “and his sacrifice” with the vav, just like he was not the first one. The vav also shows that just like someone else had brought his sacrifice and Nahshon was after him. Therefore, chieftain is also not written about Nahshon. Chieftain is written with regard to all the other chieftains. Concerning Nahshon it is only written, “the one who presented his offering on the first day was Nahshon son of Amminadab of the tribe of Judah” [7:12]. This teaches us that Nahshon was very humble and lowly. He did not consider himself a chieftain.49Bahya, Numbers, 7:12; Zeror ha-Mor, Numbers, 7:12–13, and Hizkuni Numbers, 7:12–13.
Baal ha-Turim writes. There is an extra vav in Nahshon, because six important descendants came from Nahshon. Each was blessed with six blessings. The descendants were, David, the Messiah, Daniel, Hananiah, Mishael, and Azariah.50Baal ha-Turim, Numbers, 7:13.
Zeror ha-Mor writes. Six things were removed from Adam, when Eve committed the sin. The world was broken in six ways, until Nahshon brought a sacrifice. These six things returned to the world and therefore, an extra vav was written near Nahshon. The vav has the numerical value of six.51Zeror ha-Mor, Numbers, 7:13.
“On the second day, Nethanel son of Zuar, chieftain of Issachar made his offering” [7:18]. Rashi writes here. It is written here concerning Issachar, the word, brought near [hikriv], a superfluous word not found regarding the other chieftains. The explanation is that Reuben saw that Judah brought a sacrifice first, before he brought one. Reuben said: is it not enough that Judah brought it before me, and I am the firstborn. I will not allow anyone to bring an offering before me. Moses said to Reuben. Let Issachar bring it after Judah. The Holy One ordered this so. Therefore, it is written, brought near. This means, let Issachar bring his sacrifice first. Therefore, it is written, brought near, brought near twice, for Issachar was worthy in two ways to bring his offering first. First is because he studied Torah. Therefore, it was just that he should bring the offering first. The second is because the chieftain of Issachar gave the advice that the chieftains should bring offerings and which offerings they should bring.52Rashi, Numbers, 7:19.
Ibn Shuaib writes. The portion teaches us that there is no better attribute among all attributes than to make oneself lowly, as we find concerning Abraham, who said, “I who am but dust and ashes” [Genesis, 18:27]. Moses and Aaron said, “for who are we” [Exodus, 16:7]. What are we? Concerning Moses it is also written, “Moses was a very humble man” [Numbers, 12:3]. He held himself very lowly. King Saul hid himself when they wanted to make him a king. He did not want to accept kingship over Israel. He was very righteous and modest. The Israelites had issued a ban on any daughter marrying anyone from the tribe of Benjamin, because the Benjaminites caused many to die in the concubine in Gibeah incident. Therefore, the Israelites issued a ban that nobody in Israel should marry Benjaminites. Afterwards, the Israelites reconsidered and allowed a dance to be held every year where the children of Benjamin could run off with Israelite maidens and marry them, and the Israelites allowed this to happen. This is how the Benjaminites married Israelites. King Saul was from the tribe of Benjamin and was very bashful. He was ashamed to run after a maiden until an important maiden came and asked him to dance. That is to say, she wanted him as a husband. King Saul allowed it to happen and he married that maiden. Therefore, she had a son with King Saul who was called Jonathan. He was a good friend of David. Saul wanted to kill David and Jonathan spoke strongly on behalf of David against his father, Saul. Saul became angry with Jonathan and called him, “son of a perverse, rebellious woman” [I Samuel, 20:30]. That is to say, you are insolent. You take after your mother, who was insolent with me and took me to dance. We also find that the sages said: hearing something that shames someone and hearing what embarrasses him and he remains silent, their reward is great. The Holy One gives them great honor, as we find. A pious person heard what bad things someone said about him. The pious person sent a present to that person and said to him. You have given me from your merits and therefore I am sending you a present. He said: the wise person is judged in the next world, all of his merits are brought and he says, I do not have so many meritorious acts in my lifetime. They respond: you were silent when others spoke ill of you. Therefore, one should try to be humble with his wealth and other things, as we find in the portion that the chieftains did not rely on their own merits, but on the merits of their ancestors.53Ibn, Shuaib, Derashot, II: 328–332.
Rashi writes. Nahshon remembered Adam with his sacrifice, since Nahshon brought a “silver bowl” [7:19], a silver bowl, and [the words] silver bowl has the numerical value of nine hundred and thirty, relating to the number of years that Adam lived, which was nine hundred and thirty. The bowl weighed one hundred and thirty weights. Adam was one hundred and thirty when he began to have children. “A silver basin” [7:19], a silver basin, and a “silver basin” has the numerical value of five hundred and twenty. This relates to Noah, who was five hundred years old when he had children and twenty years was the decree of the Flood, before his children were born. The basin weighed seventy weights and this related to the seventy nations who were descended from Noah’s children. “A ladle” [7:20], for the Torah that was given by the Holy One, with the Ten Statements. “One bull” [7:21]. An ox for Abraham, who fed the angels an ox. “A ram” [7:21]. A ram for Isaac; a ram was slaughtered as a sacrifice instead of Isaac, when his father wanted to bring a sacrifice at the Akedah. “One sheep” [7:21]. A sheep for Jacob who separated the sheep at Laban’s when he was guarding Laban’s sheep. “One goat” [7:22]. A goat that should be expiation for the children of Jacob who sold Joseph and who slaughtered a goat and dipped his shirt in its blood.54Rashi, Numbers, 7:19–22.
Bahya and Ramban ask a question. Why does the Torah have to write at such length about each chieftain separately? The offerings that each chieftain brought, a bowl and a ladle and the sacrifices were also the same for each one. The Torah should have written briefly about what offerings the first chieftain brought and regarding the other chieftains, the Torah should have written that they also brought the same things as the first one. The explanation is that the Torah writes about the offerings of each chieftain separately, to give them honor. If the Torah had written about the first one, that is Nahshon, and described his offerings at length and explicitly and had written about the others that they brought the same as the first one, then they would not have received any honor. Also, each chieftain had a different reason for bringing his offering, therefore the Torah writes about each chieftain separately.55Bahya, Numbers, 7:84; Ramban, Numbers, 7:13.
“On the seventh day, it was the chieftain of the Ephraimites” [7:48]. Some sages say that the children of Joseph brought their sacrifice on the seventh day, which was the Sabbath. Even though one should not bring the sacrifice of an individual on the Sabbath, but what concerned all of Israel, that sacrifice was brought on the Sabbath. The explanation is that the Holy One said to Joseph, because you kept My commandment, “do not commit adultery,” not to engage in illicit sex in Egypt, before the Torah was given, therefore your children should also bring their offering on the Sabbath, even if they were individuals.56Bahya, Numbers, 7:48.
Zeror ha-Mor writes. Because Joseph kept the Sabbath in Egypt, therefore, the Holy One said, you may bring your sacrifice on the Sabbath. Furthermore, the Zeror ha-Mor writes. Why did the Torah not mention the name of Joseph by the chieftains of Ephraim and Menashe, as we find by the counting. When they counted the Israelites, the name of Joseph was mentioned by Ephraim and Menashe. How much more so would it have been just to mention the name of Joseph at the offerings? The explanation is, our sages say that Joseph died more quickly than his brothers. “Your servant, our father” [Genesis, 43:28]. This means, the brothers said to Joseph before he identified himself, your servant our father said thusly, and this was a sin that he should have allowed to be said about his father, Jacob, about how he was a servant to Joseph. Because of this, the verse did not want to mention him by name at the sacrifices. Nonetheless, Joseph had enough honor that his two sons brought sacrifices.57Zeror ha-Mor, Numbers, 7:54.
“Total silver of vessels” [7:85]. Rashi asks a question here. Why does the Torah have to write again separately what the vessels weighed all together? The explanation is that it wants to show that even though each chieftain separately weighed and watched his bow, basin and ladle. When they weighed the bowls, basins, and ladles again together, they all weighed the same and not even a little weight was missing, but was equal. This was a novelty. When one first weighs many pounds, each pound separately, and afterwards when one weighs the same weight together, it weighs less. However, with the vessels of the chieftains, there was no loss when they were all weighed together.58Rashi, Numbers, 7:85.
“He would hear the voice” [7:89]. Bahya writes. The verse teaches us that the voice came from heaven, between the two birds that were in the Tabernacle. From the birds the voice came into the Tabernacle and whoever was outside did not hear it. Bahya writes. “He spoke to him” [7:89], teaches us that Moses answered God and was not frightened like the other prophets, who were frightened. Even when an angel spoke to a prophet, his soul left him out of fright. How much more so, when the Shekhinah itself spoke with a prophet, his soul left him. However, Moses Our Teacher responded to the Shekhinah immediately and was not frightened. Therefore, it is written, “between the cherubim, thus He spoke to him” [7:89]. That is to say, the voice came from the cherubim and Moses answered immediately to that voice also.60Bahya, Numbers, 7:89.