English translation — נשא ב

A.

In our parshah the Torah tells¹

: "And it was on the day that Moses finished setting up the Tabernacle and anointed it and sanctified it etc. and the princes of Israel brought etc. and they brought their offering before the Lord six covered wagons and twelve oxen, a wagon for two princes and an ox for one, and they brought them before the Tabernacle."

It is entirely incomprehensible: we find that the Jews gave the donation of the Tabernacle with the most generous heart,

until there was "enough ..

and more"²,

How is it that specifically the princes of Israel, regarding the donation of the wagons, were minimizing and each donated a half wagon! "A wagon

(one)

for two princes"?

Furthermore: Regarding the donation of the princes it says in Sifri<sup>3</sup>

and Midrash<sup>4</sup>,

and brought down in Rashi's commentary<sup>5</sup>,

"What<sup>6</sup>

did the princes see ..

in the work of the Mishkan they did not donate at first ..

so said the princes: Let the community donate whatever they donate, and whatever is lacking we will complete. When they saw that the community completed everything, as it is said<sup>2</sup>

and the work was sufficient, they said: Now what is there for us to do?

They brought the shoham stones and the fillings for the ephod and the breastplate.<sup>7</sup>

Therefore they donated here first" – that is, the donation of the princes on the day of Moses' completing to set up the Mishkan was to rectify that which they did not donate properly

(at first),

to bring out the donation of their heart for the Mishkan properly in completeness – and how did they accomplish this – by bringing a half wagon<sup>8</sup>

(each prince)<sup>9</sup>

Further is not understandable:

As understandable from the plain meaning of the verses,

And so it states explicitly in the Midrash¹⁰

the princes brought the "six covered wagons and twelve oxen" for the purpose of "carrying the Mishkan"; and so it was in practice,

as explicit in the verse¹¹

that Moses distributed the wagons "according to their service" – to the sons of Gershon "two wagons" and "four oxen" and to the sons of Merari "four wagons" and "eight oxen".

And this – knowing the very great measure¹²

of the planks and the pillars,

and having an estimate regarding their weight and in addition reaching the hundred sockets,

each of which is a talent of sacred [weight]¹³

its weight¹⁴.

And in particular according to that which the Gemara¹⁵

makes the calculation that "the length of a wagon" is "five cubits" and "the width of a wagon" is "two and a half cubits",

and consequently the planks had to lie one on top of the other – twelve planks on each wagon¹⁶

; and for this a Levite had to go after and pay attention and correct "the order one on top of the other so that the upper one should not fall,

and all the way he walks behind the wagon,

and when he sees them slipping into the air he runs to the protrusion of the planks on the sides,

until he reaches the airspace between them,

and forces himself to stand in half a cubit until he returns the slipped one to its place and to its order"¹⁷

And to this come the pillars and sockets of the Mishkan¹⁸

and sixty pillars of the courtyard¹⁹,

and sixty copper sockets for them²⁰

– and all this one had to place on four wagons!

And superficially, this is the opposite of the conduct of generosity and of expansiveness and wealth in the Mishkan and Temple where "there is no poverty in a place of wealth"²¹

– and if there had been more wagons, one would not have needed to load²²

so many planks one upon the other²³

and one would have avoided the trouble of paying attention the entire way when one transports the planks of the Mishkan on the wagons!

2.

In the plain sense of Scripture, one could ostensibly explain simply

(and therefore Rashi does not dwell on this)

Earlier,

in Parshat Terumah²⁴,

regarding that in the donation of the Mishkan there were "acacia wood",

Rashi explains: And from where did they have [them] in the desert? Rabbi Tanchuma expounded: Our father Jacob foresaw with ruach hakodesh that Israel would build a Mishkan in the desert, and he brought cedars to Egypt and planted them, and commanded his sons to take them with them when they left Egypt.

One knows from this that even though from the spoils of Egypt and the spoils of the sea<sup>25</sup>

the Jews had in the desert an extraordinary wealth of silver and gold etc. and precious stones – but "shittim wood" they had in the desert only by bringing cedars from the Land of Israel to Egypt,

and afterwards planting them there,

they occupied with them two hundred and ten years and afterwards taking them with them to the desert; and from this they had to make the planks and so forth and the vessels of the Mishkan –

And therefore the number of wagons was only according to the necessity.

It is, however, not simple to answer thus, because the wagons were only from the side of the donation of the princes – without any limitation that they be specifically of shittim wood.

And it is astonishing altogether to say that in Egypt they could not find strong woods²⁶

to make several²⁷

wagons²⁸.

And to note from the statement of our sages of blessed memory²⁹

that certain things were purchased from the merchants of the nations of the world.

3.

In the books³⁰

(And in a similar manner, in the Midrash³¹)

One learns from the verse "Take from them" – "They came and stood before the Tent of Meeting, and Moses did not accept from them until it was said to him from the Holy Mouth³²

Take from them, their mind consented to the supernal mind."

From this it is understandable,

that the donation of the wagons

(and consequently – their number)

was according to the mind of G-d.

And in a similar manner to the offerings that the princes brought

(following this)

for the dedication of the altar,

were indeed several details of them a temporary ruling,

as enumerated in our Sages, may their memory be blessed,³³

and also in Rashi's commentary³⁴

(For example – an individual's incense and on the outer altar,

which one does not find elsewhere),

and it is understood that a temporary ruling was according to the consent of Moses,

the mind of G-d³⁵.

And Moses did not accept from them until it was said to him from the Mouth of the Omnipresent,

it is understandable simply that when the Almighty said to Moses "let them bring their offering for the dedication of the altar"³⁶

the bringing was according to the command of G-d.

And in a similar manner regarding the donation of the wagons].

It is however not logical to say that the number of wagons is a statute and a decree of the verse,

without any reason – and on the contrary – contrary to logic,

And especially since,

as above!

as above,

the number was according to their opinion and only afterwards was revealed the higher opinion.

And to note that the offerings that they brought for the dedication of the altar,

which "we do not find elsewhere"<sup>37</sup>

such a type of offerings and such a manner of offering,

is even though that this was a temporary directive – there are reasons and allusions for this type and number of offerings of the princes as Chazal<sup>38</sup>

explain at length;

In a similar manner in our case,

comes the donation of the wagons,

one must say that that which the donation of the wagons and the cattle were in a minority and in a limited manner

(which is seemingly the opposite of the rule in matters of the Temple that "there is no poverty in a place of wealth",

as above end of section 1)

– there is for this a reason and explanation that thus it must be in the donation<sup>39</sup>.

And as it is clear in the Gemara⁴⁰,

that here it is relevant and emphasized that the wagons should be exactly and precisely not longer and not wider than the place that is required for the placement of the planks,

and there should not be any extra space

(without the need of the planks)⁴¹

: on that which "the length of a wagon five cubits",

the Gemara asks "why do I need [it]? With four and a half it is sufficient"

(and the Gemara answers "so that the planks should not be pressed")

: and in this manner regarding the width of the wagon "two cubits and a half" the Gemara asks "why do I need [it]? With a cubit and a half it is sufficient"

(and it answers "so that the planks should not be pressed").

4.

And one can say the explanation in this by prefacing one of the differences between the language of the Sifri and the language of the Midrash in this statement of our sages, may their memory be for a blessing, above section 1: In Sifri it stands "And what did the princes see to volunteer at the beginning here and in the work of the Mishkan they did not volunteer at the beginning"

(and in this manner is the language in Rashi's commentary)

; in Midrash the language is "Why were the princes eager to come and offer at the beginning and in the work of the Mishkan they were lazy and did not bring except ..

at the end".

And we must explain one of the variations in language,

that according to the Sifri, the six wagons and twelve oxen are not in the category of a sacrifice,

but not so according to the Midrash, they are to offer — in the category of a sacrifice

(as the very language of the verse "and they brought their offering"),

and as it states in the continuation of the words of the Midrash "When the Tabernacle was completed, they hastened and brought a sacrifice with alacrity, this is that which is written: and the princes of Israel brought offerings etc."⁴².

Also regarding the opinion of the Midrash,

one finds in a later place in the Midrash⁴³

"And Moses was afraid ..

lest one of the wagons be broken or one of the oxen die and the offering of the princes be found invalid. The Holy One, blessed be He, said to him: And they were ..

He gave them an existence that they should endure forever"

(and he continues in the Midrash and brings various opinions where they offered them — "In Nov they offered them",

"In Gibeon they offered them",

"In the Eternal House they offered them" — or "in Gilgal"⁴⁴).

That is: in the midrash itself one can learn in two ways: according to the beginning of the midrash the first "to come and bring an offering",

is the "offering"

(primarily)

in the bringing of the person⁴⁵,

and according to the second passage in the midrash "and the offering of the princes was found invalid" is also the object that they brought⁴⁶,

the wagons and the twelve oxen⁴⁷,

became an offering⁴⁸.

And according to all opinions there should have been no more than "six wagons" – even though it is a reduction,

contrary to wealth,

of the wagons and the oxen.

5.

The explanation in this:

After the aforementioned midrash explains "They said, 'What do we have to bring?' They went and brought wagons to carry the Mishkan upon them," it continues "And who gave them this advice? The tribe of Yissachar⁴⁹

that they said to them: 'The Mishkan that you made is floating in the air; rather, donate wagons so that you will carry it upon them.'"

And one could say the intention is that it is not only an external matter of the Mishkan – how will one transport it from place to place – but the Mishkan becomes a thing which is carried on wagons.

Without the wagons the Mishkan is a thing which is "floating in the air,"

The wagons and the twelve oxen are not

(only)

a mere means to carry the Mishkan from place to place,

but it effects a change and completion in the Mishkan,

in the object itself of the Mishkan.

Because the Mishkan was built as a "tent

(of meeting)

" – not a permanent structure,

but to go from place to place

(together with the Jews),

so as long as there are no wagons and oxen "that they should carry upon them the Mishkan" the making of the Mishkan is not completed – "the Mishkan that you made is floating in the air"

a kind of the effect of the sacrifices on the altar which inaugurate it to offer on it the daily offerings in their order etc.: with the inauguration of the altar the completion of the making of the altar was achieved⁵¹

– the wagons and the oxen to carry the Mishkan – are in relation to the Mishkan – a kind of sacrifices of the inauguration of the altar to the altar,

with the wagons and the oxen the completion of the making of the Mishkan is achieved]⁵².

6.

According to the above it is understandable,

that just as in the Mishkan

(and the Holy Temple)

itself,

even though there was a conduct of wealth and expansiveness,

nevertheless there was not a single detail and detail of detail which was not utilized for a specific action and matter in the Mishkan

that the part and detail that is superfluous and is not used in the Mishkan

(called Mikdash)

is a kind of bringing profane into the courtyard,

a profane thing in the Mishkan⁵³],

In this manner it is regarding the wagons and cattle which are a part of the Mishkan⁵⁴,

that this had to be in a precise measure to the utmost,

(not less,

but also)

not more.

That there should not be any one part and detail that is not used for their purpose,

carrying the Mishkan: both in the measure in quantity,

six wagons with their precise measures as above – not more wagons and not larger wagons; both in the twelve cattle that lead the wagons,

Although this is a very heavy burden,

one must have that the powers of each of the twelve oxen that led the wagons be utilized to their fullest,

And if in this there would be a greater measure or more wagons etc., not only does the addition not become a part of the

(making of the)

Mishkan,

but then it is not the measure of the wagons

Until then, the additional verse teaches us: all⁵⁵

the silver of the vessels etc. taught you that the Temple vessels were designated by their weight, weighing them one by one and weighing them all together, neither more nor less, etc.,

And to note from this law⁵⁶

that service vessels are sanctified only when full⁵⁷.

7.

And one should add in this,

And particularly then the explanation of the above is according to the Midrash that also the wagons and the twelve oxen have in themselves a category of offering,

and therefore there may not be by them any detail and part that is not utilized for their purpose,

they carry the Mishkan and as above.

But according to the Sifri and in this way according to Rashi's commentary who explain that they brought the wagons and cattle to carry the Mishkan and they do not emphasize thereby that they have a category of a sacrifice –

One must explain the precision and the limitation in the number of the wagons and the cattle:

The carrying of the Mishkan was one of the tasks of the Levites⁵⁸,

as it says at the beginning of the portion⁵⁹

"This is the service of the families of the Gershonites, to serve and to carry",

and similarly regarding the sons of Merari – "And this is the duty of their burden for all their service in the Tent of Meeting: the boards of the Mishkan, etc."⁶⁰.

It is understood that when the Almighty commanded "Take from them and they shall be

(the wagons and the oxen)

to perform the service of the Tent of Meeting, and give them to the Levites, each man according to his service",

the intention thereby was not to take away from the Levites the task of carrying in the holy place,

which is the holiness of the Levites,

not to take away the obligation of the Levites,

rather the task of carrying was and remained incumbent upon the Levites when placing the parts of the Mishkan onto the wagons and when removing them from them,

and also while they were lying on the wagons, Levites accompanied them etc.,

– as follows – and the wagons were only to "lighten his burden"⁶¹.

That is: even then, the wagons and the oxen were not the bearers of the Mishkan,

rather the Levites carry the Mishkan through the wagons.

And therefore "their opinion concurred with the higher opinion" and they gave in general only six wagons,

and for the heavy burden of the sons of Merari there were only four wagons,

The work of carrying must be in a manner that a Levite should follow the entire way "behind the wagon" and pay attention⁶²

– "And when he sees them slipping into the air, he runs, etc.'"

(as above, section 1)

– because the Levites are the carriers of the Mishkan

(only to ease their burden it is by means of the wagons).

8.

The lesson from this in the service of man: Chazal⁶³

say that "everything that the Holy One, blessed be He, created in His world, He did not create a single thing for naught,"

which principle is always and everywhere – in every part and detail of creation.

At the making of the Mishkan,

when then it became "I have come to My garden, My sister, My bride"⁶⁴

– that after all these sins which caused the withdrawal of the Shechinah,

the Shechinah descended below to the earth,

in the Mishkan,

And they shall make Me a sanctuary and I will dwell in their midst⁶⁵

– then,

at the completion of the work of the Mishkan,

it came out in revelation that no detail is for naught, heaven forbid,

but rather every single detail is utilized completely for its purpose,

for which the Almighty created it.

And therefore,

although the conduct in the Sanctuary is in a manner of wealth,

this is however not in a manner of idleness, heaven forbid,

rather it is evident how every detail fulfills its role and purpose of its creation; and therefore,

since that for carrying the Mishkan twelve oxen and six wagons are sufficient

(of a certain length and width),

there is no place that one should add upon it.

And the "surplus" that exists — he must

(and must)

utilize it in another matter in the Mishkan⁶⁶.

And from this is the instruction to every Jew in the making of his personal Mishkan,

as the saying of our Rabbis, may their memory be blessed,⁶⁷

on "And they shall make Me a Sanctuary and I will dwell in their midst" — "It does not say 'in its midst' but rather 'in their midst' — within each and every one of Israel,"

how much he must be careful that every power and all its details that the Almighty has given him should not be idle, heaven forbid,

rather to utilize it to the fullest measure for the purpose and role for which the Almighty created him — "I was created to serve my Maker"⁶⁸.

And this speaks about every faculty among the faculties of his soul,

to know,

that when he learns Torah and does not exert himself properly⁶⁹,

he does not utilize properly that faculty which the Almighty gave him⁷⁰

and in this manner regarding every detail in his talents,

that it should be utilized "for the sake of Heaven" and for the sake of "His glory" –

On fulfillment of the commandments and – fulfillment of the commandments with beautification,

and so too particularly in the matter of spreading Judaism abroad.

And in this manner also in time,

that even when he has already "filled",

filled 23 hours with 59 minutes of the 24-hour period,

he must endeavor that also the single remaining minute should not go to waste, heaven forbid.

9.

And this is the lesson that one learns from the Mishkan,

that when there is a superfluous thing that does not fulfill its function completely,

it then lacks in the entirety of the making of the Mishkan and consequently also, G-d forbid, in the "and I will dwell in their midst":

When a Jew lacks in utilizing even the smallest detail of his portion in the world and it goes to waste, G-d forbid,

there is, so to speak, a disruption in the creation of the Most High,

Who "did not create

(in His world)

a single thing in vain."

And when each one utilizes all his powers on the "I was created to serve my Creator" – then is aroused the "And I will dwell in their midst" in a revealed way in himself and through this in the entire world,

Because through that which every detail in creation carries out the function for which the Most High created that detail,

is revealed in the creation and in every part of it,

that this is a creation of the Holy One, blessed be He, in revelation,

And the third Holy Temple is built,

And inside it comes down the Mishkan that Moshe made, which is eternal forever⁷¹,

The tent and all its vessels etc.

In the third Holy Temple that will be built speedily in our days by our righteous Moshiach – there does not pass a single moment of idleness,

Heaven forbid,

Only as in the days of your going out from the land of Egypt,

the Place did not delay them even the blink of an eye⁷²,

Immediately, literally.

(From sichos of Shabbos Parshas Nasso 5733,

Motzaei Shabbos Parshas Nasso 5738,

12 Sivan 5742)