<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.2900.3020" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> <SPAN
class=671453010-22122006>ZOT CHANUKA </SPAN> -<SPAN
class=671453010-22122006> Parshat ha'</SPAN>Nsiim</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> We were all taught from a young
age that the Torah<BR>doesn't 'waste' any words. Nevertheless, the
repetition of<BR>the 'korbanot' of the Nsiim [the Princes (of each tribe)]
in<BR>Parshat Naso certainly leaves the reader with the impression<BR>that [at
times] the Torah can be very 'wordy'.<BR> In the following
shiur, as we study chapter 7, we will<BR>attempt to explain the thematic
significance of that<BR>repetition - to show how the Torah's 'wordiness' is
not<BR>'wasteful' at all.<BR> <BR>INTRODUCTION<BR> Rarely does
anyone pay careful attention to the second half<BR>of Parshat Naso; and for a
very simple reason. In those last<BR>eighty some psukim (see 7:12-83), the
Torah repeats twelve<BR>times the exact same details of the exact same korban
brought<BR>by each "nasi"! Then, 'to top it off', in the final
five<BR>psukim (see 7:84-88) the Torah tallies them for us as well.<BR>
For that reason, you probably never paid attention to the<BR>last pasuk of the
Parsha - but if you did, it most certainly<BR>should have bothered
you!<BR> Let's explain why:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AN ALMOST PERFECT
FINALE<BR> At the conclusion of the Torah's tally of all
of the<BR>offerings brought during those twelve days we find what<BR>appears to
be a 'perfect' summary pasuk:<BR> "zot chanukat ha'mizbeiach... " - 'this
was the dedication<BR> offering for the Altar on the day that it was
consecrated.'<BR> (see 7:88)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Clearly, 7:88 could (and
should) have been the final<BR>pasuk of this entire unit. To verify this,
simply note how<BR>7:88 provides perfect 'closure' for 7:84, as well as for
7:1<BR>(which began the entire unit)!<BR> [It is highly recommended that
you take a look in your<BR> Chumash to see this for yourself!]<BR>
<BR> But to our surprise, after this summary is
complete, the<BR>Torah 'adds on' an additional pasuk that appears to be
totally<BR>unrelated. Let's take a look:<BR> "...And when Moshe would come
into the OHEL MOED to speak to<BR> Him, he would hear God's voice speak to
him from above the<BR> KAPORET above the ARON between the two keruvim, and
then He<BR> would speak to him."<BR> (See 7:89, i.e. the
end of Parshat Naso)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The information in this
pasuk may be important, but it<BR>has absolutely nothing to do with the
'korbanot' that were<BR>just offered. After all, what connection could
there be<BR>between 'how God spoke to Moshe from the Ohel Moed' and
'the<BR>twelve days of korbanot' that were just offered by the
Nsiim?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NOTHING NEW<BR> To
complicate matters, not only does this pasuk appear to<BR>be 'out of place', it
also appears to be totally superfluous -<BR>for it doesn't contain any
information that we didn't already<BR>know beforehand. Let's explain
why.<BR> Concerning how God spoke to Moshe from above
the KAPORET<BR>etc. (see 7:89) - note how this very same detail was
already<BR>recorded in Parshat Terumah - in God's commandment to
Moshe<BR>concerning how to build the Mishkan:<BR> "and in the ARON put the
EYDUT... And I will meet you there<BR> and speak to you from above the
KAPORET between the two<BR> KERUVIM that are on the ARON HA'EYDUT..." (see
Shmot 25:21-<BR> 22)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Later on, in the very
first pasuk of Sefer Vayikra, we<BR>were already informed that God had indeed
spoken to Moshe<BR>Rabeinu from the Ohel Moed (see Vayikra
1:1).<BR> Therefore, all the information provided by
7:89 is<BR>already known, and hence this pasuk seems to be both 'out
of<BR>place' and superfluous.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To uncover the importance
of this 'add on' pasuk, we must<BR>return to our study of what transpired on
this special day in<BR>the Bible - the day when the Mishkan was first dedicated
- as<BR>the events on that day are described not only here in Sefer<BR>Bamidbar,
but also in Shmot and Vayikra!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YOM HA'SHMINI<BR> Recall
that in addition to Parshat Naso, there are two<BR>other units in Chumash that
describe the story of the<BR>Mishkan's dedication:<BR> * Toward
the conclusion of Parshat Pekudei, the Torah<BR>described how the Mishkan was
assembled, followed by how the<BR>shechina dwelled upon it (see Shmot chapter
40);<BR> * In Parshat Shmini, the Torah detailed the
special<BR>korbanot offered by Aharon and the people on that day,
that<BR>enabled God's glory to appear (see Vayikra 9, especially
9:1-<BR>6).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though each of story
describes a different aspect of<BR>what happened on that day, they both focus on
how God's<BR>"shechina" returned to Am Yisrael on that day (see Shmot
40:34-<BR>38 and Vayikra 9:5-6,24).<BR> We will now show
how the final pasuk of Parshat Naso may<BR>also relate to that same event, and
for an important thematic<BR>reason!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO CHET HA'EGEL<BR>
Recall that in the aftermath of chet ha'egel [the sin of<BR>the Golden Calf /see
Shmot 32], God concluded that Bnei<BR>Yisrael would not be able survive if His
divine Presence - the<BR>shechina" - remained in their midst. Therefore,
God informed<BR>Moshe that He would be taking away His "shechina" from
the<BR>camp of Bnei Yisrael (see Shmot 33:1-4). As a consequence
of<BR>this punishment, God instructed Moshe to re-locate his own<BR>tent from
inside the camp to OUTSIDE the camp:<BR> "And Moshe took the tent, and set
it up OUTSIDE the camp,<BR> FAR AWAY from the camp, and called it the OHEL
MOED, then<BR> anyone who would seek God would need to go to the
tent<BR> OUTSIDE the camp (see Shmot 33:7).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From this perspective, the
very placement of Moshe's tent<BR>OUTSIDE the camp, and the fact that God would
now only speak<BR>to him at this location served as a constant reminder of
Bnei<BR>Yisrael's 'down-graded' status.<BR> [Note as well that Moshe's
tent outside the camp is now<BR> named the OHEL MOED - the tent of meeting
(between God and<BR> Moshe) - a name that will later be used to describe
the<BR> Mishkan itself!]<BR> <BR> With this
background, we can better appreciate the<BR>thematic importance of the wording
of God's opening<BR>commandment for Bnei Yisrael to build the Mishkan (in
Sefer<BR>Shmot):<BR> "And you shall build for Me a MIKDASH, so that I can
dwell<BR> in THEIR MIDST..." (see Shmot 25:8)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Building the Mishkan would
enable the shechina to return<BR>to the camp of Bnei
Yisrael.<BR> [In regard to whether this commandment was given
before<BR> [Ramban] or after [Rashi] chet ha'egel - see TSC
shiur on<BR> Parshat Terumah. This thematic connection
between the<BR> Mishkan and the story of chet ha'egel
certainly supports<BR> Rashi's (and Chazal's)
approach.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall as well that even
though God had answered Moshe<BR>Rabeinu's plea to forgive their sin (see Shmot
33:12-19) by<BR>invoking His thirteen attributes of Mercy (see 34:1-7) -
the<BR>"shechina" did not immediately return. Rather, in order to
re-<BR>establish their special covenantal relationship with God, Bnei<BR>Yisrael
are instructed to first build the Mishkan (see 35:1-6).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, during that entire interim time
period, i.e. the<BR>six months between Moshe's descent from Har Sinai on
Yom<BR>Kippur and the Mishkan's dedication on Rosh Chodesh Nisan,
any<BR>conversation between God and Moshe took place in the OHEL MOED<BR>located
OUTSIDE the camp.<BR> [See Ibn Ezra, Ramban, and
Chizkuni on 33:7!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Until the Mishkan would be assembled, the
existence of<BR>Moshe's special OHEL MOED outside the camp served as
constant<BR>reminder to Bnei Yisrael that were still not worthy for God
to<BR>dwell in their midst.<BR> Thus, the location of
the Mishkan at the center of the<BR>camp, and God speaking to Moshe from its
innermost sanctuary<BR>(see Shmot 25:21-22) would certainly serve as a sign to
Bnei<BR>Yisrael that God had forgiven their sin, and that they have<BR>returned
to their pre-"chet ha'egel" status.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE BIG DAY!<BR> With this
background, it becomes clear why the highlight<BR>of the day of the Mishkan's
dedication would be the return of<BR>God's "shechina" to the camp, a sign not
only of their divine<BR>pardon, but also an indication that they could now
continue<BR>their journey to Eretz Canaan.<BR>
Therefore, the FIRST time that God will speak to Moshe<BR>from the Mishkan (in
contrast to his OHEL MOED outside the<BR>camp) will certainly be a major event
in the eyes of the<BR>nation - for it will indicate that their construction of
the<BR>Mishkan has achieved its primary goal!<BR> From
this perspective, the final pasuk of Parshat Naso<BR>becomes the most important
pasuk of the entire Parsha! It is<BR>no longer a misplaced 'add on';
rather it should be understand<BR>as the highlight of the entire chapter - for
it describes how<BR>God spoke to Moshe from the KAPORET in the OHEL MOED
(see<BR>7:89) - the key event that everyone was waiting for!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how this
interpretation completes our parallel to<BR>the other two descriptions of the
dedication ceremony of the<BR>Mishkan in Shmot and Vayikra:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * In Sefer Shmot, the Torah
described the return of the<BR> shechina (i.e the KAVOD
and ANAN /see 40:34) at the conclusion<BR> of MOSHE
RABEINU's assembly of the Mishkan.<BR>
There, the Torah focuses on the leadership of Moshe<BR>
Rabeinu, and how God answered his prayer (see
34:8--9!)<BR>
["b'zchut" Moshe]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * In Sefer Vayikra, the Torah
describes how the "shechina"<BR> word return by the
offering of special korbanot <BR> (see 9:5-6 &
9:24).<BR> There, the Torah focuses on the
function of Aharon, and<BR> the kohanim, who serve as
the liaison between God and<BR> His
people.<BR>
["b'zchut" Aharon]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * Now, In Sefer Bamidbar, the
Torah describes how the<BR> shechina returned due
to the leadership of the
Nsiim.<BR>
["b'zchut" ha'Nsiim]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> But why were these
korbanot offered by the Nsiim so<BR>instrumental towards the return of God's
shechina?<BR> To answer this question, we must return to
our analysis<BR>of Sefer Bamidbar.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A SHOW OF UNITY<BR> Recall
how the first ten chapters of Sefer Bamidbar<BR>describe Bnei Yisrael's
preparation for their journey from Har<BR>Sinai to Eretz Canaan. During
this journey it was the job of<BR>the Leviim to transport the Mishkan, while the
twelve tribes<BR>both encamped and traveled with the Mishkan at their
'center'<BR>(see Bamidbar 10:11-24).<BR> On the day of
the Mishkan's dedication, the leaders of<BR>the twelve tribes - i.e. the Nsiim -
took a joint initiative<BR>to donate six transport wagons - that would help the
Leviim<BR>carry the Mishkan during their journey (see 7:1-9).
Together<BR>with the presentation of these six wagons, each and every<BR>"nasi"
also offered a special korban - in honor of the<BR>dedication of the Mishkan
(see 7:10).<BR> Instead of each leader trying to outdo
the other [ever<BR>hear of such a thing?], to our surprise - each NASI
offered<BR>the exact same korban, and they all presented their korbanot<BR>to
Moshe Rabeinu together on that very first day.<BR> For some reason, God
instructed Moshe not to accept them all<BR>on the same day; rather Moshe was
commanded to set aside a<BR>special day for each NASI (see 7:11!).
Furthermore, the Torah<BR>dedicates the next eighty psukim to detail the precise
korban<BR>offered by each leader on each consecutive day!<BR> One could
suggest that this show of 'unity' was so<BR>important, that the Torah found it
worthwhile to detail each<BR>and every korban, even though they were all
identical!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO DAY ONE!<BR> It
would have been significant enough had the Torah only<BR>repeated each korban;
but to 'top it off', the Torah continues<BR>in 7:84-88 by providing us with a
tally of all the offerings<BR>brought over those twelve days (like we don't know
how to<BR>multiply!).<BR> But note carefully how that summary unit
begins:<BR> "This was the dedication of the MIZBAYACH, on THE DAY
that<BR> it was anointed, by the NSIIM of Israel...
(7:84)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The Torah has returned to 'Day One' of the
dedication<BR>ceremony, reminding us that all of these korbanot were
first<BR>presented jointly by all the Nsiim - on the very first day<BR>(i.e.
when the Mishkan was first dedicated):<BR> This could
provide us with a reason for this summary.<BR>The Torah does not need to teach
us multiplication; rather it<BR>is emphasizing once again how all of these
korbanot were<BR>presented to Moshe Rabeinu by ALL of the NSIIM on the
very<BR>first day - in a show of national unity!<BR> As these psukim
describe what transpired on the first day of<BR>the Mishkan's dedication - the
Torah concludes (in 7:89) by<BR>telling us how this joint offering enabled the
most<BR>significant event on that day to take place. From now on,
God<BR>would speak to Moshe from the Ohel Moed within the camp of<BR>Bnei
Yisrael! It may have been this show of unity that<BR>inspired God to allow
His "shechina" to return to dwell in<BR>their midst.<BR> The nation, via
its leaders, had shown their worthiness to<BR>return to their status as God's
special nation - chosen to<BR>represent Him before the eyes of all
mankind.<BR> United in purpose, Bnei Yisrael were now
ready to leave<BR>Har Sinai with God in their midst, to take the challenge
of<BR>establishing God's model nation in the Promised Land.<BR> [See also
Rashi on Shmot 19:2 "va'yichan" everyone as one<BR> person with one
heart...", describing how Bnei Yisrael first<BR> encamped at Har
Sinai.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It may be that it was
because of this collective effort,<BR>where everyone acted together towards a
common goal, while<BR>keeping their own identity; that God found it important
to<BR>give each Nasi his own special day. By acting with unity,<BR>each
Nasi was now able to shine as an individual. It may have<BR>been that
understanding of the important balance between the<BR>nation and the individual
- that made room for God to 'join<BR>along' with His nation, as they prepared
for their next stage<BR>of Redemption!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> That show of unity was
only short lived in Sefer<BR>Bamidbar, as the nation returned to divisiveness as
soon as<BR>they left Har Sinai (see chapters 11 thru 25 in
Sefer<BR>Bamidbar). Nonetheless, that short moment of unity can
remain<BR>as inspiration for future generations, especially to their<BR>leaders,
and especially at times of historic potential.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem<BR></FONT></DIV></BODY></HTML>