And it came to pass on the day that Moses had made an end of setting up the tabernacle, and had anointed it and sanctified it, and all the furniture of it, and the altar and all the vessels of it, and had anointed them and sanctified them;
verse value 6269
Insights
Verse structure: 16 words, 83 letters. The shortest word is "Moses" (מֹשֶׁ֜ה, 3 letters) and the longest is "and·all·its·furnishings" (וְאֶת־כׇּל־כֵּלָ֔יו, 9 letters). Words sharing gematria 523: and·all·its·furnishings, and·all·its·utensils. 5 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "finishing" (כַּלּ֨וֹת), "to·set·up" (לְהָקִ֣ים), "and·he·anointed" (וַיִּמְשַׁ֨ח). The root משח appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Moses" (root משה, 217x in Numbers); "and·it·was" (root היה, 180x in Numbers); "on·the·day" (root יום, 122x in Numbers). The etnachta (major mid-verse pause) falls on 'and·all·its·utensils', dividing the verse into phrases of 13 and 3 words.
Onkelos
It came to pass on the day that Moses finished erecting the Tabernacle, that he anointed it and consecrated it and all its vessels, and the altar and all its vessels, and he anointed them and consecrated them.
Rashi
ויהי ביום כלות משה AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED [RAISING THE TABERNACLE] — The word כלות is written defective (without ו after the ל) thus indicating: on the day that the Tabernacle was erected Israel was like a bride (כלה) who goes beneath the marriage canopy (Midrash Tanchuma, Nasso 20). (Cf. Rashi on Exodus 31:18.) כלות משה MOSES HAD FINISHED — Bezalel and Ohaliab and all the wise-hearted men made the Tabernacle (cf. Exodus 36:1), but Scripture attributes it to Moses (describes it as his work), because he devoted himself wholeheartedly to it, to see that the shape of each article was exactly as He had shewn him on the mountain — to show the workmen how it should be made; nor did he err in a single shape. — A similar thing do we find in the case of David: because he devoted himself to the building of the Holy Temple, — as it is said, (Psalms 132:1—5) “Lord, remember David, and all his affliction: How he swore unto the Lord … [I will not give sleep to mine eyes … until I find out a place for the Lord …]”, therefore it is called by his name, as it is said, (1 Kings 12:16) “Now see your own house, David" (Midrash Tanchuma, Nasso 13). כלות משה להקים [AND IT CAME TO PASS ON THE DAY] THAT MOSES HAD FINISHED SETTING UP [THE TABERNACLE] — but it is not said, “on the day Moses set up”; this (the phrase כלות … להקים, “had finished setting up”) teaches us that during each of the seven days of installation Moses used to erect and dismantle it (the Tabernacle), but on that day (the eighth) he erected it but did not again dismantle it; for this reason it is said: “on the day that (Moses) finished setting up” — i.e. on that day his several erections of it came to an end. — It was the New Moon (the first day) of Nisan (cf. Rashi on Leviticus 9:1 and Note thereon), on the second the Red Heifer was burnt, on the third they (the Levites) were sprinkled for the first time with the water in which its ashes were mingled (cf. Rashi on 8:7), and on the seventh day, after having been again sprinkled, they shaved their bodies and were ready to enter on their duties (cf. 8:6—7) (Sifrei Bamidbar 44).
Ramban
AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE. “Scripture does not say ‘on the day that Moses set up’ [but it states ‘on the day that Moses had finished setting up’]. This teaches us that on each of the seven days of initiation [of the priests] Moses erected and dismantled the Tabernacle, and on that day [the eighth day] he erected it but did not dismantle it. Therefore it says, on the day that Moses had finished setting up the Tabernacle, since it was on that day that he finished all his erections. This happened on the first of Nisan; on the second day the Red Heifer was burnt, on the third day they sprinkled [upon the Levites] the first sprinkling [of the water of purification in which the ashes of the Red Heifer were mingled], and on the seventh day [of Nisan, after having been sprinkled again] the Levites were shaven [and were ready to be initiated into their service].” This is Rashi’s language on the basis of the words of our Rabbis of blessed memory. But it is not a complete proof [that Moses set up the Tabernacle and dismantled it again on each of the seven days of initiation], for the expression on the day that he had finished is not connected only with the word l’hakim (setting up), but [its meaning is rather as follows]: “on the day that Moses had finished setting up the Tabernacle and anointing and sanctifying it, and [doing likewise to] the altar and all the vessels thereof — the princes offered their offerings, when all this was done.” Nonetheless [however we explain the verse], it was [indeed] on the eighth day [of the initiation of the priests].This section was written here because on the first day of the initiation He called unto Moses out of the Tent of Meeting and G-d spoke to him all the sections [of the Torah] from the beginning of the Book of Leviticus until the section of Vayehi Bayom Ha’shemini, which all deal with the laws of the offerings. From that eighth day on Moses was told all the sections beginning with These are the beasts which ye may eat, which contain the laws of forbidden and permitted foods, since they are all related to the subject of the offerings, and these topics continued in their correct order up to this place [before us], as I have explained. Thus when He had completed the commandments which Moses was ordered to say to Israel, all of them being laws of the Divine Service and the offerings, the charge of the Tent of Meeting and its Service, He reverted here afterwards to tell of the freewill offerings of the princes, which took place from the eighth day until the nineteenth day of Nisan, or until the twelfth day of the month in accordance with the words of our Rabbis. VAYIMSHACHEIM’ (AND HE HAD ANOINTED THEM), ‘VAYEKADEISH’ (AND SANCTIFIED) THEM. Rabbi Abraham ibn Ezra explains that “Moses anointed them with the oil of anointment, and sanctified them by [sprinkling upon them] the blood of the sin-offering, as it is said there, and he purified the altar, and poured ou...
Ibn Ezra
The meaning of "It was on the day that Moses finished" [v. 1]: this occurred after the priestly blessing, for so it was — on the day that Aaron lifted his hands toward the people and blessed them, the dedication of the altar began. The verse "It was on the day Moses finished erecting the Tabernacle" stands as a witness against those who hold that [during the seven days of the inauguration] he would dismantle it and re-erect it, then dismantle and re-erect it again throughout all seven days of the investiture in order to train [the priests], since the meaning of "and He sanctified them" was [accomplished] through the sprinkling of blood during the seven days of the investiture. "And the altar and all its vessels" [v. 1b]: this is connected with "on the day Moses finished erecting the Tabernacle," meaning that he set up the altar in its place. "And all its vessels, and he anointed them" — with the anointing oil. "And He sanctified them" — with blood. Scripture mentions the altar on account of the dedication.
Sforno
ואת המזבח ואת כל כליו, and to erect the altar and all its appurtenances, each in its proper place. וימשחם ויקדש אותם, after each component had been positioned in the place assigned to it.
Or HaChaim
ביום כלות משה, on the day Moses completed, etc. Rabbi Levi in Midrash Hagadol on our verse claims that the word כלות is written without the letter ו. In our editions of the Torah it is spelled with the letter ו. How is it possible that scribes could take liberties with the spelling of the Torah? Such a situation would lead to apostasy and a denigration of the respect in which the scholars are held! You should know that the text of our sacred Torah, including every vowel has been carefully counted. Every letter or even crown is sacred enabling us to derive meanings from it. Let me give you a small example of how important an even minute departure from the accepted spelling would be. There are letters which are noticed only by the way they are pronounced, letters which do not even appear in the written text. An example of such a letter is the letter ו before the final ע in the word יהושע. When pronounced properly, we hear that there is a vowel shuruk which does not appear in the written text. On the other hand, such a vowel does appear in the written text in the same word between the letter ה and ש although it cannot be heard when we read the word aloud. This little example ought to alert the intelligent student to the fact that there can never be a question of altering the spelling in the written Torah such as adding a letter ו in the word כלות in our verse, even if only to ensure that the word would be pronounced correctly. If the Torah decided to write a letter ו in a place where we would not have expected it it serves to alert us to hidden meanings in the text. It may have been the intention of the Torah to include three letters of the holy name of G'd in the name of the righteous יהושע. If the Torah had written the letter ו before the letter ע and had omitted the letter ו after the letter ה, we would not have noticed that the Torah had intended to include the first three letters of the tetragram in the name of Joshua. When our sages speak about the word כלות being written without the letter ו, they mean that the letter ו which does appear in the text is to be viewed there as if it were only "on loan." The intelligent student will appreciate that this was the mystical dimension of Moses on whom was fulfilled the verse in Jeremiah 31,21 that נקבה תסובב גבר, that "the female will enclose the male." Moses' exclusive preoccupation with putting together the Tabernacle is alluded to in the word כלות a reference to the "groom-bride" relationship between him and the Tabernacle. When the Midrash says that the word כלות is spelled כלת, the author merely wishes to draw our attention to this relationship of bride and groom. The physical presence of the letter ו in the written text is an allusion to Moses, the גבר, i.e. the male. Inserting the ו into the word כלת is a clear indication of the male-female relationship between the two. No human being has the right to make up such an explanation out of his own mind. Such interpretations are traditional and r...
Chizkuni
ויהי ביום כלות משה להקים את המשכן, “it was on the day that Moses had completed erecting the Tabernacle;” the Torah here refers to chapter 4,1-16. The Torah there had discussed the tasks allocated to the sons of Kehat which needed to be performed by carrying the furnishings on their shoulders. Now it turns to discussing the tasks of the sons of Gershon and Merari, which could not be performed by carrying on their shoulders, and which needed to be transported on the wagons donated by the princes. The subject of consecrating the altar follows that of the priests, to teach that on the day that Aaron raised his hands in blessing the Jewish nation, this was followed immediately by the consecration of the altar. (Ibn Ezra) וימשח אותו, “and he had anointed it;” having done so it became holy, i.e. ויקדש אותו. Our sages in the Talmud Sh’vuot, folio 15 state that all the vessels which Moses anointed became holy through the act of having been anointed. They were ready for immediate use. In subsequent generations new vessels were sanctified by their first use in the Sanctuary.
Rabbeinu Bahya
ויהי ביום כלות משה להקים את המשכן, “It was on the day Moses completed erecting the Tabernacle, etc.” This chapter was written after the priests had bestowed their blessing on the people, i.e. in chronological order. On the day Aaron raised his hands over the people in blessing them the inauguration of the Altar commenced. This verse is proof of the opinion expressed in Sifri Nasso 43 that during the seven preceding days Moses erected and dismantled the Tabernacle each day. וימשחם, “he anointed them,” i.e. with oil. ויקדש אותם, “he sanctified them.” This was by means of sprinkling blood on the Tabernacle’s furnishings including the Altar (compare Ibn Ezra). A Midrashic approach: the words: “It was on the day Moses completed the erecting of the Tabernacle” are reminiscent of Proverbs 27,18: “He who tends the fig tree will eat its fruit; he who waits on his master will be honoured.” G’d does not withhold the appropriate reward for any creature. If man has toiled and devoted his best efforts to something worthy he will be rewarded. The Midrash illustrates this with the example of David, his son Solomon, and the Temple. It is well known that the scheme to build the Temple originated with David. Not only did he amass most of the funds and materials for the project but he had drawn up detailed blue prints. This is why we find that psalm 30,1 credits the Temple to David rather than to his son Solomon who had spent seven years building it. At the inauguration the hymn commences with the words מזמור שיר חנוכת הבית לדוד, “a psalm for David. A song for the dedication of the House.” You will observe a similar phenomenon with the Tabernacle. Seeing that Moses had devoted so much effort to see the Tabernacle built, had assembled it, erected it, etc., we find here that though Betzalel was the chief architect and executive carrying out the construction, that the Torah speaks about the day “Moses completed the Tabernacle.” This is the way the Torah expresses its recognition of the contribution by people whose efforts is likened to those who plant a fig tree. Another Midrashic insight: the words: “it was on the day Moses completed the Tabernacle,” are reminiscent of another part of Psalms 51,2--21 “May it please You to make Zion prosper; rebuild the walls of Jerusalem. Then You will want sacrifices offered in righteousness, burnt and whole offerings; the bulls will be offered on Your altar.” Seeing that in this world, at the inauguration of the Tabernacle the sacrifices were quantitatively minuscule, as described in verse 12, G’d could have reacted to such measly offerings with some degree of indignation. The Jewish people, forestalling such a complaint explained that seeing they were not in Jerusalem, did not yet have a home of their own, were traveling through the desert, they only presented a token of their esteem for their king G’d. They hinted in this psalm that as soon as their king would lead them to their permanent home they would reciprocate by presenting the King with sacrifices more in keeping with his stature. In fact when you will study the report of the inauguration of Solomon’s Temple and compare it with the inauguration of the Tabernacle you will be amazed at the quantitative difference. The courtyard of the Temple had to be enlarged (the sanctified area) in order to accommodate all the animals being slaughtered on that occasion. Kings I 8,63 tells of 22,000 oxen, 120,0000 sheep. being sacrificed at that time. Even during the days of Ezra, at the inauguration of the second Temple, when the economic and numerical condition of the Jewish people was a far cry from the glorious days of Solomon, we read that 100 bulls, 200 rams, 400 lambs, and 12 goats were offered on that occasion (Ezra 6,17). Another interpretation: The choice of the word כלות in the verse ויהי ביום כלות משה להקים את המשכן causes Rabbi Yochanan to understand the meaning of the word in the same sense as in Genesis 18,21 where it referred to total extinction of the people of Sodom. As long as the Tabernacle had not been erected the various destructive forces commonly known as demons had free reign on earth. When Moses had ascended Mount Sinai he recited Psalms 91,1 יושב בסתר עליון בצל שדי יתלונן, extolling “the Jewish people who had been allowed to reside in the shelter of the Most High and abide in the protection of Shaddai.” Tanchuma Nasso 23 understands these words slightly differently i.e. the word צל, shadow, has a numerical value of 120. This is the combined number of days (3 times 40) which Moses spent in that “hideout” near G’d on the mountain. In verse two of that hymn Moses says to G’d: “my refuge and stronghold, my G’d in whom I trust.” G’d responded: “seeing you placed your trust in Me, I will indeed stand by you.” This is why the following verses dealing with miraculous rescues refer particularly to David whom G’d rescued from certain death at the hands of King Shaul (compare Samuel I 23,26). On the words ותחת כנפיו תחסה צנה וסוחרה אמתו, “and under His wings you will find refuge; His fidelity is an encircling shield (verse 4),” Rabbi Shimon ben Lakish comments in that same Midrash that G’d promises to act in the fashion described for all who are true students of Torah. The next verse in the psalm, speaking of there being no need to fear the terror by night or the arrow that flies by day, is a reference to destructive forces on earth known by Moses in the psalm, i.e. the ones who fly around by day. The term קטב מרירי mentioned in verse six is a destructive agent whose sighting the victim is not likely to survive at all. It kills man and beast alike without direct contact. To help identify this creature, our author describes its head as similar to the head of a calf, it sprouts one horn on the middle of its forehead; the time of year when it is rampant is between the 17th of Tammuz and the ninth of Av, i.e. the period when the city of Jerusalem and at the end the Temple were captured and destroyed. When the psalmist (Moses) continues in verse 10 with: “no harm will befall you, no disease will touch your tent,” this is a reference to the Tent of Meeting, the Tabernacle. As long as the Tabernacle had not become functional these various destructive forces were commonplace; from the day described in our verse they ceased to exist. According to this Midrash it appears that what Moses said about על שחל ופתן תדרוך, תרמוס כפיר ותנין, “you will tread on cubs and vipers; you will trample lions and asps,” (verse 13) refers to 4 distinct groups of demons which are the outgrowths of four specific human beings. I have already referred to this in my commentary on Genesis 4,22 that the sister of Tubal-Kayin was Naamah. This hymn would be recited throughout the ages in Jerusalem. It is mentioned in Tractate Shevuot folios 14 and 15 where we are told that it was not permitted to expand the boundaries (walls) or the holy precincts except with the consent of the king, prophet of the generation, and the High Priest. In addition the Sanhedrin of 71 members had to give its consent and the Urim Vetumim had to be consulted by the High Priest. Two thanksgiving offerings had to be offered to make the changes effective and the Levites had to play their instruments when these offerings were presented and to recite a hymn [psalm 30 and the hymn in which David gives thanks for having escaped the pursuit of his sons Avshalom. Apparently these hymns were obligatory. Ed.] This is also the meaning of Exodus 25,8: “they shall make for Me a Sanctuary. When the Torah adds the apparently redundant words וכן תעשו, “and so you shall do,” at the end of this verse, the meaning is that whereas at the time the instructions were issued they applied to the construction of the Tabernacle, i.e. ועשו לי, the words וכן תעשו mean that the same rules are to be in effect when it would be time to construct the permanent Temple. The song mentioned in the Mishnah in Shevuot is the one dealing with the damage inflicted by demons (Psalms 91). They would recite this in Jerusalem to ward off these negative and destructive forces just as Moses had recited it at the time he had supervised construction of the Tabernacle. Tanchuma Nasso 25 has Rabbi Shimon query why we need to resort to the Book of Psalms to learn all this when we could learn it simply from our verses (the priestly blessings) where surely the words of that blessing address such dangers when the priests ask G’d to “bless and protect the recipients.” Surely, he reasons the word וישמרך means: “to protect you against all dangers!” Clearly, this blessing had to be effective on the day the Tabernacle was being erected! Rabbi Yehudah son of Rabbi Simon commented that on the day the Tabernacle was erected Moses entered and heard a beautiful voice. He decided to go closer to hear what G’d had to say. G’d then said to him: “Moses, welcome; I will speak to them and tell them that I harbor no resentment against them at all and that I am at peace with them, etc.” G’d quoted Psalms 85,11 to this effect. Up until the day of the Tabernacle being erected there had still been a tug of war between G’d and the people dating back to the golden calf episode. Concerning this interpretation, also Rabbi Shimon ben Lakish said there was no need to search the Book of Psalms for such insights as the priestly blessing in our passage already concluded with the promise of peace for the Jewish people, and that blessing had been bestowed on the people on that day. להקים את המשכן, “to erect the Tabernacle.” Although the erection of the Tabernacle is credited by the Torah to Moses, the fact is that it erected itself, as we know from Exodus 40,17 הוקם המשכן, “the Tabernacle had been erected.” The Torah had not attributed this to any human being or combination of human beings. A Midrashic comment based on Tanchuma Nasso 14: the words “to erect the Tabernacle,” are reminiscent of Numbers 24,5 "how goodly are you tents o Yaakov, your sanctuaries, o Israel.” If Bileam mentioned אהליך “your tents,” why did he also have to mention משכנותיך, “your sanctuaries?” The answer given is that the "tents” Bileam referred to were the various locations commencing in the desert where the temporary structure, the Tabernacle would be located. The word משכנותיך, is to be read slightly differently, i.e. משכונותיך, from the word משכון, “pledge, collateral.” The presence of the Tabernacle (containing the Shechinah) in the midst of the Jewish people was to be their pledge that they would be loyal to G’d. Remember that history bears out that this is exactly what happened. When the Jewish people sinned we experienced retribution as described already in Psalms 78,21 and 60. The forsaking of the Tabernacle in Shiloh in that latter verse was a direct consequence of the people’s failure to live up to their part of the bargain. Another meaning of the words: “to erect the Tabernacle.” According to Rabbi Simon, at the time G’d gave instructions to the Jewish people to erect the Tabernacle, He instructed the angels in the celestial spheres to do something commensurate so that a celestial Sanctuary was established at the same time as the Tabernacle on earth. The celestial Sanctuary is the Tabernacle of the נער whose name is Mattatron. In that Sanctuary the souls of the righteous are being offered in order for them to atone for their errant brethren, the sinners of the Jewish people during the period the latter are in exile. This is why the Torah wrote את המשכן the word את alluding to the other Sanctuary which had been erected simultaneously. This is also the reason for the words מכון לשבתך פעלת ה',”the foundation of Your dwelling-place Hashem” (Exodus 15,17). Thus far the Midrash.
Tur HaArokh
ויהי ביום כלות משה, “It was on the day that Moses completed, etc.” Nachmanides writes that the meaning of the word כלות, completing, as opposed to הקים erecting, is to tell us that on the first day when the Tabernacle was put up to become functional, i.e. on the seventh day of the מילואים, the consecration rites, Moses did not dismantle the Tabernacle as he had done on the previous days. Whereas G’d had spoken to Moses on the first of those seven days from inside the Tabernacle and He communicated to him all the chapters of the Torah beginning with the first chapter of Leviticus. He issued all the laws about the sacrifices, both animal and meal offerings. On the eighth day of the consecration rites, i.e. after their conclusion, G’d communicated to Moses the legislation about what may and may not be eaten (Leviticus chapter 11) All these laws contain some aspects of the legislation pertaining to sacrificial offerings, the maintenance of the Tabernacle, and the service to be performed in it by the priests. Having dealt with these aspects, the Torah proceeds to describe the donations of the people and the princes that enabled the Tabernacle to have been erected. The donations of the princes were brought between the 8th and the 19th day of Nissan. ואת המזבח ואת כל כליו, “and the altar and all its appurtenances.” Conceptually, these words belong to the beginning of our verse, i.e. להקים, Moses did not only erect the Tabernacle on that day but also the altar etc., as he had been doing for the previous seven days. He also performed the anointing, etc. all on that day. וימשחם ויקדש אותם, “He anointed them and sanctified them.” Nachmanides, quoting Ibn Ezra writes that the anointing was done with the special oil for anointing described in Exodus chapter 30, whereas the “sanctification” was accomplished by taking the blood from the sin offering as we read in Leviticus 8,15ויחטא את המזבח ואת הדם יצק אל יסוד המזבח ויחטאהו לכפר עליו, “he purified the Altar; he poured the remaining blood upon the base of the Altar and he sanctified it to provide atonement for it.” Nachmanides disagrees with Ibn Ezra, basing himself on similar language used by the Torah when describing the sanctification of the Tabernacle, and at that sanctification there certainly was no blood involved. (Compare our verse above)
that the princes of Israel, the heads of their fathers' houses, offered—these were the princes of the tribes, these are they that were over them that were numbered.
verse value 4035
Insights
Verse structure: 12 words, 55 letters. The shortest word is "they" (הֵ֚ם, 2 letters) and the longest is "of·the·enrollment" (עַל־הַפְּקֻדִֽים, 8 letters). Words sharing gematria 371: the·chieftains·of, the·chieftains·of. 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·tribes" (הַמַּטֹּ֔ת), "were·in·charge" (הָעֹמְדִ֖ים), "of·the·enrollment" (עַל־הַפְּקֻדִֽים). The root נשיא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Israel" (root ישראל, 183x in Numbers); "the·tribes" (root מטה, 111x in Numbers); "of·the·enrollment" (root פקד, 103x in Numbers). The etnachta (major mid-verse pause) falls on 'their·fathers', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיַּקְרִ֙יבוּ֙ [and·they·drew·near] (334) + נְשִׂיאֵ֣י [the·chieftains·of] (371) + יִשְׂרָאֵ֔ל [Israel] (541) + רָאשֵׁ֖י [the·heads·of] (511) + בֵּ֣ית [houses·of] (412) + אֲבֹתָ֑ם [their·fathers] (443) + הֵ֚ם [they] (45) + נְשִׂיאֵ֣י [the·chieftains·of] (371) + הַמַּטֹּ֔ת [the·tribes] (454) + הֵ֥ם [they·who] (45) + הָעֹמְדִ֖ים [were·in·charge] (169) + עַל־הַפְּקֻדִֽים [of·the·enrollment] (339) = 4035.
Onkelos
And the princes of Israel, the heads of their fathers' houses, drew near — they were the princes of the tribes, they who stood over the census.
Rashi
הם נשיאי המטת THESE ARE THE LEADERS OF THE TRIBES — They were the officers [appointed] over them in Egypt, and they were beaten on account of them, as it says (Exodus 5:14),“The officers of the children of Israel were beaten” (Sifrei Bamidbar 45). הם העמדים על הפקדים THEY WHO STOOD OVER THE COUNTING — They stood with Moses and Aaron when they counted the Israelites, as it says,“With you [Moses and Aaron] there shall be [a man from each tribe]” (Numbers 1:4).
Ibn Ezra
"And the princes of Israel brought near" [v. 2]: a general heading. The meaning is that they brought an offering to Hashem at the entrance of the Tent of Meeting.
Sforno
הם נשיאי המטות, הם העומדים על הפקודים. Seeing they all occupied official positions the gift/offering each one brought was on behalf of his tribe and its members. Seeing each one was in charge of other people, he felt a sense of some members of his tribe being suspected of some misdemeanour. At the same time, seeing that they did not only represent the members of the tribes but were נשיאים, “princes” in their own right, they agreed to act as the interlocutors of their tribe in trying to obtain atonement for the errors committed by members of their tribe by offering a communal offering on their behalf.
Chizkuni
ויקריבו נשיאי ישראל, “the princes of the house of Israel offered etc.;” the Torah follows up with telling us what it was that the princes of the house of Israel offered, i.e. the offering was individual and collective at one and the same time; (verse 3) [Their sacrifices (pl.) are described as קרבנם, “their offering” (singular) instead of קרבנותיהם, “their offerings, pl.) העומדים על הפקודים, “the ones who supervised the census.” According to Rashi, each prince had stood beside Moses and Aaron when the members of that prince’s tribe were being counted. He based himself on Numbers 1,4: ואתכם יהיו איש איש למטה איש ראש לבית אבותיו הוא, “and with you there shall be a man of every tribe, everyone head of his father’s house.” Therefore the construction of ויביאו את קרבנם, “they brought their atonement offering for counting the people of Israel,” is justified. We find another example of such an offering as atonement for counting in Numbers 31,50 after the successful punitive campaign against Midian, [both the soldiers who found that there had been no casualties, and the huge amount of booty collected. Ed.]
Rashbam
הם העומדים על הפקודים. The ones who have already been mentioned by name in Numbers 1,5-16.
And they brought their offering before Hashem, six covered wagons, and twelve oxen: a wagon for every two of the princes, and for each one an ox; and they presented them before the tabernacle.
verse value 6352 — יְהֹוָ֗ה = 26 (Hashem)
Insights
Verse structure: 18 words, 82 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "covered·wagon" (צָב֙, 2 letters) and the longest is "their·offering" (אֶת־קׇרְבָּנָ֜ם, 7 letters). Words sharing gematria 170: before, before. 6 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·they·brought" (וַיָּבִ֨יאוּ), "six·wagons" (שֵׁשׁ־עֶגְלֹ֥ת), "covered·wagon" (צָב֙). The root פנים appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "for·each·one" (root אחד, 165x in Numbers); "before" (root פנים, 119x in Numbers). First appearance of the root עגלה ("six·wagons") in Numbers. First appearance of the root בקר ("oxen") in Numbers. The etnachta (major mid-verse pause) falls on 'for·each·one', dividing the verse into phrases of 14 and 4 words.
Onkelos
And they brought their offering before Hashem: six covered wagons and twelve bulls — one wagon for every two princes and one bull for each — and they brought them before the Tabernacle.
Rashi
שש עגלת צב SIX COVERED WAGGONS — The word צב means “covered over”. Similar is, (Isaiah 66:20) “(And they shall bring all your brethren …] in covered wagons (בצבים) and upon mules”, where covered wagons are called צבים without the addition of a word denoting “wagons” (Sifrei Bamidbar 46 1). ויקרבו אותם לפני המשכן AND THEY BROUGHT THEM BEFORE THE TABERNACLE — because Moses would not accept them (the gifts) at their (the princes’) hands until he was so bidden by the mouth of the Omnipresent (cf. v. 5). — Rabbi Nathan said: What reason had the princes to give their contributions here first of all the people, whereas at the work of the Tabernacle they were not the first but the last to contribute? But — he replied — the princes spoke thus: “Let the community in general contribute all they wish to give and then what will then be lacking we shall supply”. As soon as they saw that the community gave everything needed in its entirety (lit., that the community completed everything) — as it said, (Exodus 36:7) “For the stuff they had was enough [for all the work to make it]” — the princes asked, ‘What can we now do’? Therefore they brought the onyx stones, and stones for setting for the Ephod and for the breast plate. That is why they were here the first to contribute” (Sifrei Bamidbar 45 1).
Ramban
AND THEY BROUGHT THEIR OFFERING BEFORE THE ETERNAL. Since the wagons [which the princes brought] were for the purpose of the offerings [i.e., for transporting the Tabernacle, where offerings are made before G-d] they are also called “offering.” Similarly, And we have brought the Eternal’s offering, what every man hath gotten, of jewels of gold, meaning “an offering” for the repairs of the Tabernacle. Now the princes thought that it would be impossible for the Levites to carry on their shoulders the boards of the Tabernacle and the sockets, which were very heavy, and therefore they brought the wagons of their own accord, for such is the way that all those who carry houses of kings and their palatial tents adopt, transporting them on wagons. We may also explain that the expression And they brought their offering before the Eternal, six wagons ‘tzov,’ means six large wagons bearing their offerings, and twelve oxen drawing the wagons. Thus they brought the wagons laden [with the offerings], and the oxen [drawing the wagons] before the Tabernacle. And G-d commanded Moses, Take all of it of them, and the wagons and the oxen which were not brought for offerings shall do the service of the Tent of Meeting. Afterwards the princes took their offerings down from the wagons and brought them before the Tabernacle, intending to offer them all up on that day since they had been given permission to offer them before Him, but G-d commanded, each prince on his day shall they bring their offerings. And because of this [i.e., since the wagons that the princes brought contained the animals that they intended to offer up] it was not necessary now that He should say to Moses “take it of them,” [as the original statement already implies G-d’s consent to the offerings as well]. And it is a linguistic expression [in the Sacred Language] to say “wagons” when referring to their contents, just like: those who eat ‘shulchan Izebel’ [literally: “Jezebel’s table,” which means “the food on Jezebel’s table”]. So also: for all ‘sha’ar ami’ do know [literally: for all “the gates of my people” do know, which means: “for all the people in the gates of my people do know”]. And [likewise we find] in the language of the Sages: “a hundred wagons of pitchers of wine and pitchers of oil, and of silver and golden vessels” [the meaning being “the amount of wine and oil and vessels that can be contained in a hundred wagons,” and not just wagons of pitchers of wine and oil]. It is possible that the word tzov [six wagons ‘tzov’] means “full,” and so also: ‘uvatzabim’ and upon mules, which means “in wagons full of people.” In that case six wagons ‘tzov’ [in the verse before us] means “six wagons laden full,” their load being the dedication-offerings which Scripture specifies further on. Now Scripture mentions the offerings of each of the princes individually and afterwards it includes them all in a general statement, saying, This was the dedication-offering of the altar, in the day when it wa...
Ibn Ezra
"Tzav" [v. 3, "covered wagons"]: like [the word] "u-vatzavim u-ve-faredim" — a species among the kinds of oxen that pull wagons. Others say that its meaning is "overflowing, more than enough," derived from "and your belly shall swell [tzavah]" [Num. 5:27] — [applied to a wagon loaded] on a long journey. I have already explained in the book Moznayim that the mem of "sheneim asar" [twelve] is absorbed and elided, and its meaning is [really] "shnayim ve-eser," in construct with "eser," abbreviated — just as [we say] "shelosh esreh," and similarly "shelosh elleh." The word "shney asar" comes with the mem dropped as a brevity form. "Upon two of the princes" [v. 3] — meaning "for two [princes]." Scripture says "and his offering" because it had already named the one who was bringing it; and the vav has the sense of "and this is his offering." And [similarly] for the second [prince] it says "he brought his offering," for such is the way of Scripture — as [we find] "And Isaac said to Abraham his father" and then "and he said, my father" [Gen. 22:7], because the conversation grew long. And similarly "And King Ahasuerus said" and then "and he said to Queen Esther" [Est. 7:5]. The word "brought" is not repeated for the remaining princes because [the text] adopts the abbreviated form — as likewise "by their count" for Reuben and Simeon alone [Num. 1:18–21], and many similar cases.
Sforno
עגלה על שני הנשיאים. The reason that they shared a cart each was not that they were stingy, but that they wanted to demonstrate that there was no rivalry between them, but that, on the contrary, they felt like brothers one toward the other. Such sentiments have been recorded in the Torah in Deuteronomy 33,5 ויהי בישורון מלך בהתאסף ראשי עם, יחד, “Moses was king in Yeshurun when all the people gathered together;” [a king is not someone aloof, in an ivory tower, but his distinction becomes relevant only in his being part of his people, יחד, together.” The opposite is reported in Hoseah 10,2 חלק לבם עתה יאשמו, “when its collective heart is divided, this is they their guilt.”
Chizkuni
שש עגלות צב, “six covered wagons;” the expression צב, is derived from צבא, “army,” in the sense of mobilising.
Rabbeinu Bahya
שש עגלות צב, “six covered wagons, etc.” According to the plain meaning of the text these are a type of oxen trained to draw heavy loads, such as wagons. We find the expression in Isaiah 66,20: ובצבים ובפרדים, “in drays and mules.” Alternatively, the word is related to the word צבה in Numbers 5,21 where it refers to something swollen. Here it means the wagons were fully loaded. A Midrashic approach based on Bamidbar Rabbah 12,17-21: “The six covered wagons corresponded to six of the heavens. You may ask that after all, there are seven heavens! Rabbi Avin answered that the seventh heaven is reserved as a residence for the “king” (G’d Himself) and is not included in the regular count of heavens. Moses reportedly said to G’d: “supposing one of the animals will die or one of the wheels will fall off one of the wagons, is not the entire offering of the princes going to be disqualified and the entire Tabernacle discredited?” [I suppose this is based on only the combined total number of all the princes’ offerings making up the number required to complete the symbolism involved. Ed.] In response to this G’d said to Moses: קח מאתם והיו לעבודת וגו', “take it from them so they can be used in the service of the Tabernacle” (verse 5). The word והיו in this verse which is not really necessary means that these animals and wagons will have an enduring existence (the normal meaning of the word in connection with the story of creation, for instance). This raises the question for how long did these animals live and these wagons remain functional? Answer: until the building of Solomon’s Temple some 480 years later. These oxen were slaughtered and sacrificed on the Altar of the Temple at the inauguration. We read in Chronicles II 7,5 ויזבח המלך שלמה את זבח הבקר עשרים ושנים אלף, "King Solomon slaughtered there as sacrifices 22,000 oxen, etc. We would have expected to read the words זבח בקר instead of the expression זבח הבקר. The latter expression suggests that we have heard about these oxen previously. When did we hear about them? In our passage here. This led Rabbi Meir to state that the animals donated by the princes at this time survived until the inauguration of Solomon’s Temple. During all these years these animals had sustained neither blemish nor developed signs of old age (which would have disqualified them as suitable for the Altar). In fact there is logic in all this: if the oxen whose function in connection with the Tabernacle was merely peripheral, i.e. they served as beasts of burden transporting parts of the Tabernacle, and as a result G’d endowed them with such longevity and enduring youthful vigour, how much more so must the Tabernacle exert this kind of influence on the Israelites who made the Tabernacle the centre of their existence! This is testified to by Moses in his final address to the Jewish people in Deut. 4,4 when he points out to them that the reason they were alive and well on the day he spoke to them was that ואתם הדבקים בה' “you who have been cleaving to the Lord.” Thus far the Midrash. There is another Midrash Shir Hashirim Rabbah (6,10) on Song of Songs 6,4 on the words יפה את רעיתי כתרצה, “You are beautiful My love when your deeds are pleasing.” The Midrash there also implies that the reason these animals lived so long was because the owners who donated them for the purpose were possessed of purity of thought in doing so. It appears that this Midrash too is based on the wording of a verse on the same procedure but in Kings I 8,63 which prompted the Midrash Rabbah in Nasso. The Midrash in Shir Hashirim uses a different nuance of the verse in Kings I 8,63 where the same offering is described. In that verse in Kings the word בקר appears immediately next to the word לה'. The wording we would have expected there was עשרים ושנים אלף בקר. The association of the word בקר and ה' then are the background to the longevity of these animals. It may well have been a long-standing tradition the sages had on the matter. Rabbi Meir’s additional contribution to this tradition was merely to establish a conceptual link why the Israelites themselves who were devoted to the Tabernacle should be blessed with long life. There were a total of eighteen wagons and animals drawing them, the number eighteen, i.e. חי, i.e. an allusion to the life-sustaining power of the Tabernacle and those connected with its functions. Two of the wagons were given to the sons of Gershon in accordance with the demands of their work. The other four wagons were given to the sons of Merari in accordance with the demands of the work assigned to them. The work-load of the sons of Merari was much heavier than that of the sons of Gershon. This is why the wagons were not evenly divided between the Levites who had not been commanded to carry the furnishings of the Tabernacle on their shoulders, i.e. the Kehatites. Details of who carried what have been discussed at the beginning of the Parshah.
Tur HaArokh
ויביאו את קרבנם, “they brought their offering, etc.” Nachmanides, in justifying the Torah’s referring to the wagons presented by the princes as קרבן, a sacrificial offering, writes that seeing that these wagons were an indispensable part of the entire process known as service involving sacrificial offerings, claims that their description is קרבן are quite correct. He cites as proof for his approach Numbers 31,50 ונקרב את קרבן ה' איש אשר מצא כלי זהב וגו', “we have brought an offering each man who has found golden vessels [in the loot of the war against the Midianites. Ed.] There too the term קרבן, is applied to man-made items. The gold in question was brought as a gift to the Temple treasury. It appears that what motivated the princes to bring the wagons was that they could not imagine that the Levites would be able to carry all these heavy beams on their shoulders, nor that they would be able to carry the heavy silver sockets of each of those beams. They therefore brought these wagons without their having been requested. It was customary in those days that Royalty and similarly highly placed individuals would transport their belongings on wagons. It is also possible to interpret the words ויביאו את קרבנם לפני ה' שש עגלות צב וגו', to mean that the six wagons transported the sacrificial offerings of the princes, whereas the 12 oxen transported the wagons. The oxen and wagons came to a halt before the entrance of the Tabernacle, and then G’d commanded Moses to also accept the oxen and the wagons from them as gifts for the Temple treasury. As a result, both the oxen and the wagons now became לעבוד את עבודת המשכן “tools to perform the service connected with the work connected with the Tabernacle.” Subsequently, the princes took their respective sacrificial offerings and presented them in front of the Altar. They had meant originally to all present all their offerings on that very day. At this point in time, G’d told Moses that they were to present these offerings one prince at a time, one day at a time. This is why there was no need for the Torah to write קח מאתם, “accept it from them,” in connection with the princes’ respective sacrificial offerings. Why would Moses not accept these offerings until G’d had given him specific instructions to accept them? What they had been doing was no more than commonplace; however, in connection with the oxen [too old for the Altar as animal sacrifices, Ed.] as well as for the wagons Moses did have to have special instructions to accept these also. It is a norm in our holy tongue to describe even what is being transported on the wagons as being a part of the wagons, similar to when the prophet in Kings I 18,19 speaks of אוכלי שולחן איזבל, which, of course does not mean that “people were eating Izzevel’s table,” but that “people were eating food at Izzevel’s table.” It is possible that the meaning of the word צב in our context is: “loaded with,” as in Isaiah 66,20 where these “covered wagons“ are understood as being loaded with many travelers each. In that case the Torah describes the six wagons as fully loaded with the various sacrificial offerings of the princes.
Rashbam
עגלות, seeing that the word is in a construct mode, i.e. עגלות צב, the vowel pattern is “eglot,” “draught carts”, instead of “agalot,” “carts.” We know similar vowel pattern changes in the word “essrot,” “tens of,” instead of simply assarot, tens. When the Torah writes that “one” cart was brought by a team of two princes it uses the standard vowel pattern agalah, as in that part of the verse the princes are the adjective (so to speak) and not the carts, as in the beginning of the verse. צב, the word has different meanings in different contexts. In Isaiah 66,20 בצבים ובפרדים, “with mules and dromedaries,” it clearly refers to a category of animal. In our context it means animals that are used to be traveling with an army, צבא. The animals in question are able to travel long distances.
Verse structure: 4 words, 18 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֖ה, 4 letters) and the longest is "and·he·said" (וַיֹּ֥אמֶר, 5 letters). The root אמר appears 2 times in this verse. 3 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "and·he·said" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). Full calculation: וַיֹּ֥אמֶר [and·he·said] (257) + יְהֹוָ֖ה [Hashem] (26) + אֶל־מֹשֶׁ֥ה [to·Moses] (376) + לֵּאמֹֽר [to·say] (271) = 930.
"Take it of them, that they may be to do the service of the tent of meeting; and you shall give them to the Levites, to every man according to his service."
verse value 4088 — אֹ֣הֶל = 36 (double-Chai)
Insights
Verse structure: 13 words, 54 letters. Notable word values: "tent" (אֹ֣הֶל) = 36, double chai. The shortest word is "take!" (קַ֚ח, 2 letters) and the longest is "to·the·Levites" (אֶל־הַלְוִיִּ֔ם, 7 letters). The root עבדה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·they·shall·be" (root היה, 180x in Numbers); "man" (root איש, 130x in Numbers); "and·you·shall·give" (root נתן, 119x in Numbers). The etnachta (major mid-verse pause) falls on 'Meeting', dividing the verse into phrases of 7 and 6 words. Full calculation: קַ֚ח [take!] (108) + מֵֽאִתָּ֔ם [from·them] (481) + וְהָי֕וּ [and·they·shall·be] (27) + לַעֲבֹ֕ד [to·serve] (106) + אֶת־עֲבֹדַ֖ת [service·of] (877) + אֹ֣הֶל [tent] (36) + מוֹעֵ֑ד [Meeting] (120) + וְנָתַתָּ֤ה [and·you·shall·give] (861) + אוֹתָם֙ [them] (447) + אֶל־הַלְוִיִּ֔ם [to·the·Levites] (122) + אִ֖ישׁ [man] (311) + כְּפִ֥י [according·to] (110) + עֲבֹדָתֽוֹ [his·service] (482) = 4088.
Onkelos
Accept these from them, that they may be used for the service of the Tent of Meeting, and give them to the Levites, to each man according to the measure of his service.
Sforno
קח מאתם, Moses had thought that anything that the Levites would carry had to be carried on their shoulders, as the Torah had spelled out in connection with how the Kehatites were to perform their tasks (verse 9).
Or HaChaim
קח מאתם, "accept it from them!" The reason the Torah wrote the word מאתם (instead of מהם) is that as of that moment the gifts were still the property of the princes and had not as yet been transferred to Moses. The reason that Moses had not as yet accepted the gifts was that he had not been commanded that the Tabernacle be transported on wagons and did not know what else to do with them. The princes had reasoned that seeing the boards and the sockets of the Tabernacle were large and heavy respectively, they would need to be transported on wagons. As it turned out, G'd agreed with their reasoning.
Chizkuni
ונתתה אותם אל הלוים איש כפי עבודתו, “you (Moses) will hand them over to the Levites, each in accordance with the needs of their specific tasks.” This left open the construction of additional wagons if the ones donated by the princes should prove insufficient. It is hardly likely that twelve oxen could pull the 48 sections of the Tabernacle’s walls, plus the one hundred sockets of silver each very heavy, plus all the pillars and the heavy skins and carpets making up the roof of the Tabernacle, not to mention the curtains and supports surrounding the courtyard of the Tabernacle.
And Moses took the wagons and the oxen, and gave them to the Levites.
verse value 3127
Insights
Verse structure: 7 words, 36 letters. The shortest word is "Moses" (מֹשֶׁ֔ה, 3 letters) and the longest is "the·carts" (אֶת־הָעֲגָלֹ֖ת, 7 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·carts" (אֶת־הָעֲגָלֹ֖ת), "and·the·oxen" (וְאֶת־הַבָּקָ֑ר). 7 unique roots are used. Frequent roots: "Moses" (root משה, 217x in Numbers); "and·he·gave" (root נתן, 119x in Numbers); "and·he·took" (root לקח, 72x in Numbers). The etnachta (major mid-verse pause) falls on 'and·the·oxen', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיִּקַּ֣ח [and·he·took] (124) + מֹשֶׁ֔ה [Moses] (345) + אֶת־הָעֲגָלֹ֖ת [the·carts] (909) + וְאֶת־הַבָּקָ֑ר [and·the·oxen] (714) + וַיִּתֵּ֥ן [and·he·gave] (466) + אוֹתָ֖ם [them] (447) + אֶל־הַלְוִיִּֽם [to·the·Levites] (122) = 3127.
Onkelos
And Moses took the wagons and the bulls and gave them to the Levites.
Two wagons and four oxen he gave to the sons of Gershon, according to their service.
verse value 4789
Insights
Verse structure: 9 words, 43 letters. The shortest word is "he·gave" (נָתַ֖ן, 3 letters) and the longest is "and·four" (וְאֵת֙ אַרְבַּ֣עַת, 8 letters). 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "two" (אֵ֣ת שְׁתֵּ֣י), "the·carts" (הָעֲגָל֗וֹת), "and·four" (וְאֵת֙ אַרְבַּ֣עַת). 7 unique roots are used. Frequent roots: "to·the·sons·of" (root בן, 499x in Numbers); "he·gave" (root נתן, 119x in Numbers); "two" (root שנים, 76x in Numbers). The etnachta (major mid-verse pause) falls on 'Gershon', dividing the verse into phrases of 7 and 2 words. Full calculation: אֵ֣ת שְׁתֵּ֣י [two] (1111) + הָעֲגָל֗וֹת [the·carts] (514) + וְאֵת֙ אַרְבַּ֣עַת [and·four] (1080) + הַבָּקָ֔ר [the·oxen] (307) + נָתַ֖ן [he·gave] (500) + לִבְנֵ֣י [to·the·sons·of] (92) + גֵרְשׁ֑וֹן [Gershon] (559) + כְּפִ֖י [according·to] (110) + עֲבֹדָתָֽם [their·service] (516) = 4789.
Onkelos
Two of the wagons and four of the bulls he gave to the sons of Gershon, according to the measure of their service.
Rashi
כפי עבדתם [TWO WAGGONS AND FOUR OXEN HE GAVE UNTO THE SONS OF GERSHON,] ACCORDING TO THEIR SERVICE — only two wagons and four oxen, whilst the sons of Merari were given twice as many, because the burden of the sons of Gershon was lighter than that of the sons of Merari since they carried the boards, the columns and the sockets.
Chizkuni
את שתי העגלות, “the two wagons, etc.” seeing that the weight of the curtains and skins for the roof, and other incidentals, were relatively light, only two of the wagons were assigned for that task.
And four wagons and eight oxen he gave to the sons of Merari, according to their service, under the hand of Ithamar the son of Aaron the priest.
verse value 5415
Insights
Verse structure: 13 words, 60 letters. The shortest word is "he·gave" (נָתַ֖ן, 3 letters) and the longest is "and·four" (וְאֵ֣ת אַרְבַּ֣ע, 7 letters). 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·four" (וְאֵ֣ת אַרְבַּ֣ע), "the·carts" (הָעֲגָלֹ֗ת), "and·eight" (וְאֵת֙ שְׁמֹנַ֣ת). The root בן appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·the·sons·of" (root בן, 499x in Numbers); "he·gave" (root נתן, 119x in Numbers); "the·priest" (root כהן, 71x in Numbers). The etnachta (major mid-verse pause) falls on 'Merari', dividing the verse into phrases of 7 and 6 words. Full calculation: וְאֵ֣ת אַרְבַּ֣ע [and·four] (680) + הָעֲגָלֹ֗ת [the·carts] (508) + וְאֵת֙ שְׁמֹנַ֣ת [and·eight] (1197) + הַבָּקָ֔ר [the·oxen] (307) + נָתַ֖ן [he·gave] (500) + לִבְנֵ֣י [to·the·sons·of] (92) + מְרָרִ֑י [Merari] (450) + כְּפִי֙ [according·to] (110) + עֲבֹ֣דָתָ֔ם [their·service] (516) + בְּיַד֙ [under·the·direction·of] (16) + אִֽיתָמָ֔ר [Ithamar] (651) + בֶּֽן־אַהֲרֹ֖ן [son·of·Aaron] (308) + הַכֹּהֵֽן [the·priest] (80) = 5415.
Onkelos
And four of the wagons and eight of the bulls he gave to the sons of Merari, according to the measure of their service, under the direction of Ithamar son of Aaron the priest.
Chizkuni
.ואת ארבעת העגלות “and the other four wagons, etc.;” these four wagons would transport all the heavy parts of the Tabernacle.”
But to the sons of Kohath he gave none, because the service of the holy things belonged to them: they bore them upon their shoulders.
verse value 3013
Insights
Verse structure: 9 words, 35 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "since·the·service·of" (כִּֽי־עֲבֹדַ֤ת, 6 letters). 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "since·the·service·of" (כִּֽי־עֲבֹדַ֤ת), "on·the·shoulder" (בַּכָּתֵ֖ף). 9 unique roots are used. Frequent roots: "but·to·the·sons·of" (root בן, 499x in Numbers); "not" (root לא, 129x in Numbers); "upon·them" (root על, 128x in Numbers). The etnachta (major mid-verse pause) falls on 'he·gave', dividing the verse into phrases of 4 and 5 words. Full calculation: וְלִבְנֵ֥י [but·to·the·sons·of] (98) + קְהָ֖ת [Kohath] (505) + לֹ֣א [not] (31) + נָתָ֑ן [he·gave] (500) + כִּֽי־עֲבֹדַ֤ת [since·the·service·of] (506) + הַקֹּ֙דֶשׁ֙ [the·sacred·objects] (409) + עֲלֵהֶ֔ם [upon·them] (145) + בַּכָּתֵ֖ף [on·the·shoulder] (502) + יִשָּֽׂאוּ [they·would·carry] (317) = 3013.
Onkelos
But to the sons of Kohath he gave nothing, because the service of the sanctuary was upon them — on their shoulders they were to carry it.
Rashi
כי עבדת הקדש עלהם [BUT TO THE SONS OF KOHATH HE GAVE NONE (NO WAGGONS)] BECAUSE THE עבדת הקדש BELONGS UNTO THEM — (not the service of the Sanctuary devolved upon them, but the service in connection with) carrying the most holy objects: the ark, the table, etc. was incumbent upon them, therefore בכתף ישאו they should carry upon their shoulders (not in wagons).
Sforno
ולבני קהת לא נתן כי עבודת הקודש עליהם, as opposed to what was called עבודת אהל מועד. G’d had commanded concerning these carts that they would form part of what was called עבודת אהל מועד, the task of the members of the family of Gershon and that of the family of Merari. The Kehatites did not transport anything which was part of the actual structure called משכן. They only transported furnishings which were part of the Tabernacle. Those were referred to as מקדש for short. (compare Numbers 10,21 ונשאו הקהתים נושאי המקדש.)
And the princes brought the dedication-offering of the altar in the day that it was anointed, even the princes brought their offering before the altar.
verse value 4264
Insights
Verse structure: 12 words, 64 letters. Verse gematria: 4264 is divisible by 26, the value of the divine name Hashem. The shortest word is "it" (אֹת֑וֹ, 3 letters) and the longest is "and·they·brought" (וַיַּקְרִ֣יבוּ, 7 letters). Words sharing gematria 406: the·chieftains, the·chieftains. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "dedication·of" (אֵ֚ת חֲנֻכַּ֣ת). The root קרב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "on·the·day" (root יום, 122x in Numbers); "before" (root פנים, 119x in Numbers); "and·they·brought" (root קרב, 66x in Numbers). First appearance of the root חנך ("dedication·of") in Numbers. The etnachta (major mid-verse pause) falls on 'it', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיַּקְרִ֣יבוּ [and·they·brought] (334) + הַנְּשִׂאִ֗ים [the·chieftains] (406) + אֵ֚ת חֲנֻכַּ֣ת [dedication·of] (879) + הַמִּזְבֵּ֔חַ [the·altar] (62) + בְּי֖וֹם [on·the·day] (58) + הִמָּשַׁ֣ח [being·anointed] (353) + אֹת֑וֹ [it] (407) + וַיַּקְרִ֧יבוּ [and·they·presented] (334) + הַנְּשִׂיאִ֛ם [the·chieftains] (406) + אֶת־קׇרְבָּנָ֖ם [their·offering] (793) + לִפְנֵ֥י [before] (170) + הַמִּזְבֵּֽחַ [the·altar] (62) = 4264.
Onkelos
And the princes brought the dedication offering of the altar on the day it was anointed, and the princes brought their offerings before the altar.
Rashi
ויקריבו הנשאים את חנכת המזבח AND THE PRINCES OFFERED FOR DEDICATING THE ALTAR — After they had presented the waggons and the oxen for carrying the Tabernacle, their heart prompted them to present offerings for the altar, in order to dedicate it (Here, ויקריבו denotes: they offered sacrifice). ויקריבו הנשיאם את קרבנם לפני המזבח AND THE PRINCES BROUGHT THEIR OFFERING BEFORE THE ALTAR, because Moses would not accept them at their hands until he was so bidden by the mouth of the Almighty (Sifrei Bamidbar 47).
Sforno
ויקריבו הנשיאים את חנכת המזבח, they sanctified it. ויקריבו הנשיאים את קרבנם לפני המזבח, after they had sanctified it as a sacrifice the brought it before the altar.
Or HaChaim
ויקריבו הנשאים את חנוכת המזבח, The princes brought the dedication-offering for the altar. It appears that all the princes wanted to offer their gifts on the first day on which the altar was being inaugurated, as they all wanted to be part of this inauguration together. G'd, however, said that only one prince per day could offer his respective offering. This is why the Torah added that the period of inauguration extended for the entire twelve days during which the princes offered their gifts (compare wording in verse 11 where the word לחנוכת המזבח appears once more). In this instance G'd did not have to tell Moses "accept it from them!." This means that Moses did not need to obtain G'd's permission to accept these gifts. He had no doubt about G'd's willingness to accept the princes' offerings including the gold and the silver vessels. The only reason that G'd had to involve Himself was that all the princes wanted to bring all their gifts on the same day. I have seen the following comment by Sifri on our verse: "The verse reveals that just as the princes had made free-willed contributions to the materials from which the Tabernacle was constructed so they now contributed for the inauguration of the altar; Moses did not want to accept this from them until he had been instructed to do so by G'd Himself, and that is why the Torah wrote: 'they shall offer their offerings for the inauguration of the altar.'" The author of the Sifri derived this from the apparently superfluous words יקריבו את קרבנם, which he interpreted as permission for Moses to accept the offerings. We must examine why Moses refused to accept these offerings until G'd had given permission for them to be accepted. Perhaps Moses was not sure whether the inauguration of the altar was the province of Aaron and himself or that of the princes. This was especially so seeing the list of princes did not include a representative of the tribe of Levi. Please read what we have written in this connection at the beginning of Parshat Beha-alotcha. ויקריבו הנשאים, the princes offered, etc. The reason the Torah repeats this expression once more is to tell us that the princes went to the trouble to bring the entire gift up to the entrance of the Tabernacle personally, although this might have been considered below their dignity seeing they were "princes." Another reason why the Torah repeated this expression is that instead of handing their sacrifice over to the priest who was to present (part of) it on the altar, they themselves placed it at the entrance of the Tabernacle close to the altar. They hinted by their action that they wished their respective offerings to be the first to be presented on the altar on that day. When the Torah writes in a similar vein in verse 3 that the princes brought the wagons to the Tabernacle, this also means that they wished their gifts to be the first ones to be accepted by the Temple -treasury on that day.
Rabbeinu Bahya
ויקריבו הנשיאים, “the princes brought the offerings, etc.” The נשיאים referred to here are the respective tribal leaders. When the Torah repeats the same words again in the same verse they refer to the celestial counterparts of these tribal heads. You will note that the first time the word נשיאים appears in our verse it has the letter י to show that the word is in the plural, whereas the second time this letter י denoting the plural of the subject is absent. The allegorical message is that the effect of the sacrifice is unifying making a single unit of what had been diverse. This is because the sacrifice was addressed to the One and indivisible Hashem. When we try and reinforce the image of G’d throughout His universe, He in turn demonstrates His unifying power on earth.
And Hashem said to Moses: "They shall present their offering each prince on his day, for the dedication of the altar."
verse value 3270 — יְהֹוָ֖ה = 26 (Hashem)
Insights
Verse structure: 13 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "one" (אֶחָ֜ד, 3 letters) and the longest is "their·offerings" (אֶת־קׇרְבָּנָ֔ם, 7 letters). Words sharing gematria 361: chieftain, chieftain. 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "let·them·present" (יַקְרִ֙יבוּ֙), "for·the·dedication·of" (לַחֲנֻכַּ֖ת). The root נשיא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 389x in Numbers); "and·he·said" (root אמר, 246x in Numbers); "to·Moses" (root משה, 217x in Numbers). The etnachta (major mid-verse pause) falls on 'to·Moses', dividing the verse into phrases of 3 and 10 words. Full calculation: וַיֹּ֥אמֶר [and·he·said] (257) + יְהֹוָ֖ה [Hashem] (26) + אֶל־מֹשֶׁ֑ה [to·Moses] (376) + נָשִׂ֨יא [chieftain] (361) + אֶחָ֜ד [one] (13) + לַיּ֗וֹם [each·day] (86) + נָשִׂ֤יא [chieftain] (361) + אֶחָד֙ [one] (13) + לַיּ֔וֹם [each·day] (86) + יַקְרִ֙יבוּ֙ [let·them·present] (328) + אֶת־קׇרְבָּנָ֔ם [their·offerings] (793) + לַחֲנֻכַּ֖ת [for·the·dedication·of] (508) + הַמִּזְבֵּֽחַ [the·altar] (62) = 3270.
Onkelos
And Hashem said to Moses: One prince each day, one prince each day, shall they bring their offerings for the dedication of the altar.
Rashi
יקריבו את קרבנם לחנכת המזבח THEY SHALL OFFER THEIR OFFERING, [EACH PRINCE ON HIS DAY] FOR THE DEDICATING OF THE ALTAR — but Moses did not yet know how they were to bring their offerings — whether according to the order of their birth (i.e. according to the order in which the sons of Jacob after whom the tribes were named were born, in which case the prince of the tribe of Reuben would have offered first), or according to the order in which they moved off on the journeys, (when Judah would be the first), until he was told by the mouth of the Holy One, blessed be He: “according to the order on the journeys shall they offer” — yet each prince on his day (and not three together as they actually journeyed) (cf. Sifrei Bamidbar 47).
Chizkuni
נשיא אחד ליום, “one prince each day, etc.” the presentation of these offerings were spread over 12 days in order to accord honour to each of the princes. Seeing that the tribe of Yehudah represented Royalty in the future, the prince of Yehudah, Nachshon, was the first one to present his offering. In order to ensure that he would not say that seeing he had been the first one to present his offering, he would also join the other princes on each in their offering, the Torah limits the number of offerings to be presented to one on each day. By extending the period of these offerings for 12 days, the festive nature and the attending joy among the people was considerably enhanced.
And he that presented his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah;
verse value 2523
Insights
Verse structure: 9 words, 49 letters. The shortest word is "and·it·was" (וַיְהִ֗י, 4 letters) and the longest is "son·of·Amminadab" (בֶּן־עַמִּינָדָ֖ב, 8 letters). 9 unique roots are used. Frequent roots: "son·of·Amminadab" (root בן, 499x in Numbers); "and·it·was" (root היה, 180x in Numbers); "on·the·day" (root יום, 122x in Numbers). The etnachta (major mid-verse pause) falls on 'his·offering', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + הַמַּקְרִ֛יב [the·one·presenting] (357) + בַּיּ֥וֹם [on·the·day] (58) + הָרִאשׁ֖וֹן [the·first] (562) + אֶת־קׇרְבָּנ֑וֹ [his·offering] (759) + נַחְשׁ֥וֹן [Nahshon] (414) + בֶּן־עַמִּינָדָ֖ב [son·of·Amminadab] (228) + לְמַטֵּ֥ה [of·the·tribe·of] (84) + יְהוּדָֽה [Judah] (30) = 2523.
Onkelos
And the one who brought his offering on the first day was Nahshon son of Amminadab, of the tribe of Judah.
Rashi
ביום הראשון ON THE FIRST DAY — That day received ten crowns (was distinguished in ten different ways): it was the same day as was the first day of Creation, the first day on which the princes offered etc., as it is set forth in Seder Olam 7 (cf. Rashi on Leviticus 9:1 and Note 2 thereon). למטה יהודה [NACHSHON THE SON OF AMINADAB,] OF THE TRIBE OF JUDAH — By these words Scripture merely states his genealogy after his tribe, and they do not mean that he collected the offerings from his tribe and offered them on their behalf. Or perhaps it does state למטה יהודה only to intimate that he collected the offerings from his tribe and then brought them? Scripture, however, states, (v. 17): this was the offering of Nachshon — he brought it of that which was his own (Sifrei Bamidbar 48).
Or HaChaim
המקריב ביום הראשון, the one who presented (his gift) on the first day, etc. Why did the Torah have to write the words את קרבנו, (what else did he offer)? Perhaps the Torah wanted to emphasize that the princes each paid for these sacrifices (gifts) out of their own pockets. It was not paid for by the respective tribe's treasury. Sifri item 48 derive this from the repetition of the words: "this was the offering of so and so," after each report of the prince who offered his sacrifice. The reason the Torah also wrote קרבנו, "his offering," before listing the nature of the offering is because the offering consisted of two aspects. 1) acknowledgment of the exceptional merits of the prince bringing the offering; 2) the offering itself. Bamidbar Rabbah 13,10 extols Nachshon's merits for instance, telling us details of his accomplishments. The words הקריב את קרבנו mean that in addition to the visible aspect of the offering there was an invisible aspect, i.e. the devotion to G'd of the person offering the gift. It is well to remember that whenever a person offers an offering to G'd as a gift, such an offering is accompanied by the forces of sanctity which surround such a person. Moreover, it is the nature of the offering to activate various "branches" of sanctity. Our verse testifies that Nachshon succeeded in "offering his sacrifice," i.e. to imbue it with the "sparks" of sanctity and to thereby accomplish all that it is possible to accomplish by means of such a gift-offering. למטה יהודה, of the tribe of Yehudah. The Torah omitted the word נשיא prince, although this title is used in connection with all the other princes when they are introduced as offering their respective gifts. The reason for this is that Nachshon was on a spiritually sufficiently high level to have qualified as the first one to bring this offering even if he had not been the prince of his tribe. The status of most of the other princes was due only to their having been elected as princes of their respective tribes. The Torah also wanted us to know that Nachshon did not think of himself in terms of his title, his position, but considered himself as "one of the people." Rabbi Meir and Rabbi Yehoshua in Tanchuma on verse 48 make an attempt to interpret the respective names of the princes as describing each prince's special accomplishments. According to their reasoning Nachshon's name reflects that he was the only one willing to risk his life by marching into the sea of reeds before Moses was given instructions to split the sea. The letter נ in his name can be exchanged for the letter ל seeing he confronted the spirit of the waves נחשול when he precipitously entered the sea and became the catalyst which led to the splitting of the sea of reeds (the following letters are sometimes used interchangeably ד,ל,נ,ת for the letter נ).
Chizkuni
נחשון בן עמינדב, “Nachshon, son of Aminadav.” He has not been accorded his title here as have all the other princes, i.e. “prince of such and such a tribe,” in order that he should not feel proud for having been chosen to be the first one to offer this sacrifice. The other princes were all given their title when mentioned as recognition of the fact that none of them protested Nachshon having been chosen to be the first one.
Rabbeinu Bahya
ויהי המקריב ביום הראשון נחשון בן עמינדיו, “The prince who brought his offering on the first day was Nachshon son of Aminadav of the tribe of Yehudah.” As mentioned previously, the tribe of Yehudah usually is found in the lead, in the matter of the flags, the tribal offerings, warfare, and even distribution of the land of Israel (Joshua chapter 15). In the future, during the period of the ultimate redemption, the tribe of Yehudah will again be in the forefront (Zecharyah 12,1). There is what appears to be a grammatical anomaly when the Torah describes the offering of Nachshon with the word וקרבנו, “and his offering,” whereas the offerings of all the other princes are introduced with the word קרבנו, “his offering.” We would have expected the reverse seeing that Nachshon’s offering did not follow the offering of anyone before him. The Torah used the extra letter ו as a veiled warning to that tribe or individual not to consider the fact that he had been the first in that procession of princes as something to boast about. On the other hand, the way the Torah describes the offering of each of the other princes could allow each one to think that his offering had been the first of the string. This idea is reinforced by the absence of the title נשיא, prince, in connection with Nachshon, whereas each of the other princes has his title mentioned alongside his name.
Kli Yakar
“And it was the one who offered on the first day, etc.” This section is connected to the Priestly Blessing which concludes all blessings with peace, for if there is no peace, there is nothing. Therefore, peace comes at the final conclusion and is most beloved, because all the preceding [blessings] appear as if they are still lacking until the arrival of the blessing that follows them, which comes to fill what the first blessing was missing. But the final [blessing] lacks nothing because there is no need for any additional blessing to come after it to fill its deficiency. Therefore, the Midrash praises and says, “Great is peace for it seals all blessings,” as this indicates the deficiency of the preceding blessings and the excellence of the conclusion. The creation of man at the end proves this point, and therefore there are many midrashim that speak of the virtue of peace, which is necessary for both the lower and upper worlds. They further said (Bamidbar Rabbah 11:7), “Great is peace, for even the dead need it, as it is said And you shall come to your fathers in peace (Genesis 15:15).” The explanation is not that there is some quarrel or dispute among the dead that requires peace, but rather the dead need there to be peace among the living. For if there is no peace among the living and they insult one another, their words will quickly run to insult both the living and the dead, to the point that even those who dwell in the dust have no rest in their graves due to the quarrelsome tongues of the living. This is like the incident of the woman who was buried in a reed mat (Berakhot 18b), and like what happens every day in our generation. Therefore, the dead need there to be peace among the living, and then they will rest in peace on their resting places. And after mentioning the seal of all blessings, which is peace, it immediately began with the section in which peace is also alluded to, because for this reason it says and his offering with the conjunctive vav [and] at the beginning [of verse 12], as if others had preceded him, so that he would not boast saying “I was the first to bring an offering.” Also, the title “prince” is not mentioned in connection with him so that he would not become haughty saying “I will rule,” and pride is the cause of all quarrels and all afflictions. They also said (Exodus Rabbah 15:6, see there) that all 12 tribes were compared to the 12 zodiac signs that move like one climbing down a ladder, and thus the liturgical poet of marriage ceremonies established [the phrase]: “The bull before them and not behind them, ascending in peace” [meaning] that each one thinks “I am first.” And for this reason the Torah elaborated in mentioning the offerings of all 12 princes in order not to make any one subordinate to his fellow, and all this is for the sake of peace.
Tur HaArokh
נחשון בן עמינדב למטה יהודה, “Nachshon, son of Aminadav, of the tribe of Yehudah.” It is noteworthy that the title of these princes, i.e. נשיא, is mentioned with all of them except with the prince of Yehudah. This was a lesson to the other princes to be humble and not to introduce themselves with their title when asked who they were. A classic example is when Yehudah begs Joseph to accept him as a slave instead of his brother Binyamin, and he says ישב נא עבדך תחת הנער עבד לאדוני, “let your servant take the place of the lad as your servant, my lord.” (Genesis 44,33) We find similarly that David is described as דוד הקטן Samuel I 17,14, [although as opposed to his older brothers he had already been the king’s court musician. Ed.]
Daat Zkenim
ויהי המקריב ביום הראשון, “and the prince who was the first one to present these offerings, etc.” The Torah underlines the fact that Nachshon was the first of the twelve princes to present this offering, although merely reading the list would have made this clear, as it wanted us to know that although he did not possess the seniority to be the first, he was accorded that honour. Seeing that in the future the tribe of Yehudah would provide the first Royal dynasty with the appointment of King David, this development, as predicted by Yaakov on his deathbed, is hinted at here. Alternately, he was accorded this honour seeing that he was the brother-in-law of Aaron the High Priest. ביום הראשון, “on the first day, which was the first day of the month of Nissan.”
and his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6737 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 83 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·his·offering" (וְקׇרְבָּנ֞וֹ). The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). First appearance of the root משקל ("its·weight") in Numbers. The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
Rashi
שניהם מלאים סלת BOTH OF THEM WERE FULL OF FINE FLOUR — for a free-will meal-offering.
Ramban
FINE FLOUR (MINGLED) WITH OIL FOR A MEAL-OFFERING. The princes dedicated the altar with all the kinds of offerings that can be brought upon it. Therefore they brought a meal-offering, incense, a burnt-offering, a sin-offering, and a peace-offering. Now the incense and the sin-offering were [permitted to be brought by] a special temporary decree, since they cannot usually be brought as freewill offerings. But [this exception was made] in order to complete the dedication with all kinds of offerings, for no other offerings can be brought in Israel except for these offerings [mentioned here], the sin-offering and the guilt-offering being the same thing and having the same name, and there is one law for them. Now the Glorious G-d agreed to the intention of the princes and commanded, they shall present their offering, each prince on his day. Therefore it is possible that this is a commandment for all generations, that the Sanctuary and the altar should always be dedicated [with special offerings upon their completion]. It is for this reason that Solomon made a dedication of the House [of G-d], as it is written, So the king and all the people dedicated the House of G-d. Similarly the men of the Great Assembly dedicated [the Second Temple], as it is written, And the children of Israel, the priests and the Levites, and the rest of the children of captivity, kept the dedication of this House of G-d with joy. And so [will it be also] in the days of the Messiah, as it is said in the Book of Ezekiel, Seven days shall they make atonement for the altar and cleanse it; so shall they consecrate it. And when they have accomplished the days, it shall be that upon the eighth day, and forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings, this being the dedication of the altar with offerings to consecrate it. Thus the subject of this commandment is similar to that of the section about the impure people on Passover, and the section concerning the sons of Joseph, whose opinion coincided with the opinion on High, and which we were commanded to observe in all subsequent generations. Beha’alothcha
Sforno
'וקרבנו קערת כסף אחת, וגו; each one of the princes offered all these components as part of his offering. They comprised: a burnt offering, עולה, a gift offering, מנחה, a sin offering, חטאת, as well as peace offerings, שלמים, and incense, קטורת. The reason why the Torah does not simply lump all these offerings together but tells us separately, 12 times what each prince’s offering consisted of, is that each one had intended thereby to atone for all the sins he was aware of that members of his tribe had committed, had been guilty of. Each prince performed the סמיכה, the act of placing all his weight on the animal becoming the sin offering on behalf of the members of his tribe guilty of sins requiring such a sin offering to atone for their sins. This was a regular procedure when communal offerings were being brought.
Or HaChaim
וקרבנו, and his offering, etc. The justification for the letter ו in this word is found in what we wrote about every offering consisting of two aspects in our commentary on the word המקריב. It is a reference to the hidden spiritual aspect of the sacrifice which preceded the Torah's revelation of the material aspect. One may also simply understand the letter as alerting us to the many qualities Nachshon possessed in addition to initiating the kind of offering the princes brought at this time.
Chizkuni
וקרבנו, “and his offering, etc.” the strange prefix of the letter ו meaning: “and,” when no other offering had been offered as yet, is explained by the Torah having written in verse 12; ויהי המקריב, “and he that presented, etc.” By adding this prefix the Torah wishes us to understand that what follows was what the person mentioned in verse 12 presented. An alternate approach: the reason that Nachshon’s offering is introduced by the connective letter ו is that he should not boast about having been the first prince to be allowed to present this offering. [If he even did not mind that his title was omitted, he was hardly likely to boast about anything. Ed. ] קערת כסף, “a silver dish,” what is the difference between a קערה and a מזרק, a basin? According to the Sifri, a bowl is thick and a מזרק is thin. It weighed only slightly more than half the weight of a מזרק
Tur HaArokh
וקרבנו, “and his offering, etc.” At this point the Torah wrote an apparently superfluous letter ו at the beginning of the word וקרבנו, seeing Nachshon was the first one of the princes to offer his קרבן, so that a prefix connecting it to something previous appears totally uncalled for. Similarly, we find an uncharacteristic letter ו in the word עתודים, rams, in verse 17. [On the other 13 occasions when that word occurs in the Torah it is always spelled defective, i.e. without the letter ו. Ed.] The reason for these exceptions is to draw our attention to 6=ו new developments which occurred on that day. 1) It was the first day on which priests performed their functions. 2) It was the first day that the priests began the daily routine of blessing the people. 3) It was the first day on which the publicly financed sacrificial offerings in the Tabernacle were presented on the Altar. 4) It was the first day of the first month of the year. 5) It was the first anniversary of the calendar reform introduced in honour of the Exodus from Egypt. 6) On that day the first red heifer was burned and its ashes preserved to enable the Israelites to purify themselves. Ibn Ezra writes that the meaning of the additional letter ו at the beginning of the word וקרבנו is grammatically completely justified in view of the Torah having written previously in verse 12 that Nachshon was the first of the princes to offer this particular offering. The Torah continues therefore by listing the details of his offering. Of the princes who offered the parallel offering on the second day, (verse 18) the Torah writes: הקריב קרבנו, although at first glance these words appear superfluous, because so much verbiage had been written since verse 12. We have similar examples of such apparently superfluous verbiage when the Torah writes (Genesis 22,7) ויאמר יצחק אל אברהם אביו ויאמר אבי!, “Yitzchok said to his father Avraham, saying: “My father!” You will note that the Torah does not bother to write the word הקריב, ”he presented the offering,” in connection with any of the other 10 princes. This was in order to be as brief as possible without becoming misleading. סלת בלולה בשמן למנחה, “filled with fine flour, mixed with oil, as a meal-offering.” Nachmanides writes that the princes consecrated the Altar with all the different kinds of offerings that would be offered on it in the future; this was the reason why they also offered meal-offerings on this occasion. Seeing that neither the incense offering nor the sin offering were of the categories that qualified for free-willed offerings, special dispensation had been required to enable them to present these offerings. Seeing that the guilt offering, אשם and the sin offering, חטאת are in respect of inadvertent transgressions, they are basically the same kind of offering so that the guilt-offering is not mentioned separately. It is possible that what is legislated here is a מצוה לדורות, not just a one time legislation, but whenever a Temple and an Altar would be inaugurated, the same procedures would apply, and that would explain why when Solomon consecrated his Temple he performed rites called חנוכת הבית, as did the men of the great Assembly when the second Temple was consecrated. (Compare Chronicles II 7,5 and Ezra 6,15) In all these instances the people initiating these rituals had divine inspiration and G’d subsequently anchored what they had done in the Holy Scriptures, eternalizing it..
Rashbam
וקרבנו, a reference to the sacrifice mentioned previously in verse 12. The components of Nachshon’s sacrifice (gift) are being enumerated now. Just as the Torah had listed separately the composition of the four army camps of the Israelites headed by 1 flag each in Numbers chapter 2, so it lists the gift of each of the princes separately in our chapter.
Daat Zkenim
וקרבנו, “and his offering;” the prefix letter ו in this verse is superfluous. [i.e. available for exegesis. Ed.] The Rabbis understand it, i.e. “and his,” as a warning to Nachshon not to allow this honour to go to his head and to boast about it. [The fact that he is the only one of the princes presenting these offerings not to be given his title, is evidence of his modesty. Ed.] 'קערת כסף אחת וגו, “one silver dish;” the weight of this dish, i.e. one hundred and thirty shekels, is an allusion to Yocheved, Moses’ mother’s age at the time she gave birth to him. מזרק אחד כסף, “one silver basin, etc.,” the basin’s weight, i.e. seventy shekels, is an allusion to the seventy elders who assisted Moses in his arduous task of leading his people. שניהם מלאים סלת בלולה בשמן, “both of which, i.e. the dish and the basin, filled with incense mixed with oil;” in order that we should not think that Aaron was inferior to Moses, the Torah adds the word: מלאים, “filled,” i.e. one was equal to the other.
Verse structure: 6 words, 20 letters. The shortest word is "ladle" (כַּ֥ף, 2 letters) and the longest is "ten" (עֲשָׂרָ֥ה, 4 letters). 6 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "ten" (root עשר, 53x in Numbers); "filled" (root מלא, 34x in Numbers). Full calculation: כַּ֥ף [ladle] (100) + אַחַ֛ת [one] (409) + עֲשָׂרָ֥ה [ten] (575) + זָהָ֖ב [gold] (14) + מְלֵאָ֥ה [filled] (76) + קְטֹֽרֶת [incense] (709) = 1883.
Onkelos
One gold ladle of ten shekels weight, filled with aromatic incense.
Rashi
עשרה זהב — Understand this as the Targum does: there was in it (it contained) the weight of ten shekels of the Sanctuary. מלאה קטרת FULL OF FRANKINCENSE — We do not find frankincense prescribed as an offering for an individual, nor to have been offered on the outer altar except this one alone; this offering of frankincense by the princes was therefore an הוראת שעה, a temporary measure (Menachot 50b).
Chizkuni
כף אחת עשרה זהב, “one golden pan weighing ten shekel; the shekel is a weight measure applied to silver, not usually to gold.
Daat Zkenim
כף אחת עשרה זהב מלאה קטורת, “one golden pan ten shekels in weight.” The number “ten,” is an allusion to the Ten Commandments. Moses had received these Ten Commandments [inscribed on the Tablets, Ed.], which are symbolised here by the pleasant fragrance of the incense. It is possible to prove from this wording that when the sages said that the cup of wine that accompanies the reciting of the grace after the meal is worth 40 gold pieces. (Compare Talmud, tractate Chulin, folio 87) Our verse therefore is to be understood as follows: the letter כ in the expression כף אחת, numerical value 20, represents 20 of the 100 benedictions we are to pronounce each day. The letter ף in the word כף, numerical value 80, total 100. It follows that the cup of blessing, כוס של ברכה, recited over the meal which consists of four separate blessings, is worth 40 shekels of gold.
Targum Yonatan
one pan (censer) weighing ten silver shekels, but it was itself of good gold; and he brought it full of good sweet incense of the separation;.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). First appearance of the root פר ("bull") in Numbers. Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Rashi
פר אחד ONE BULLOCK — i.e. that which is unique (מיוחד) in the herd (cf. Sifrei Bamidbar 50).
Chizkuni
פר אחד בן בקר, “one young bullock;” compare the word בן as describing something when used in connection with pigeons, i.e. בן יונה.
Targum Yonatan
one young bullock of three years, one ram of two years, and one lamb of the year. These three did the chief of the tribe Jehudah bring for a burnt offering;.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·sin·offering" (root חטאת, 29x in Numbers); "goat" (root שעיר, 28x in Numbers). First appearance of the root שעיר ("goat") in Numbers. Full calculation: שְׂעִיר־עִזִּ֥ים [goat] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·sin·offering] (448) = 1168.
Onkelos
One male goat for a sin offering.
Rashi
שעיר עזים אחד לחטאת ONE KID OF THE GOATS FOR A SIN-OFFERING, to make expiation for uncleanness caused by a grave in the depths of the earth, (i.e. one that is not known to exist and it might therefore be assumed that people passed over it and thereby unwittingly became unclean), which was only a doubtful uncleanness (one about which there exists a doubt as to whether it actually has been incurred or not) (cf. Sifrei Bamidbar 51).
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Nahshon the son of Amminadab.
verse value 4645
Insights
Verse structure: 15 words, 70 letters. The shortest word is "that" (זֶ֛ה, 2 letters) and the longest is "son·of·Amminadab" (בֶּן־עַמִּינָדָֽב, 8 letters). Words sharing gematria 353: five, five, five. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "he-goats" (עַתּוּדִ֣ים). The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Amminadab" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). First appearance of the root עתוד ("he-goats") in Numbers. First appearance of the root זה ("that") in Numbers. The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Nahshon son of Amminadab.
Chizkuni
זה קרבן, “this was the offering, etc.” This apparently superfluous word was to hint that these princes added incense to their offerings, something not usually permitted to an offering of an individual. Not only that, but they also offered a sin offering each, although they had not been guilty of any sin requiring this. In addition, and even more remarkable, at least one of them offered his offering on the Sabbath when individual offerings must not be offered. (Compare Sifri)
Daat Zkenim
ולזבח השלמים, “and as the peace offerings, etc.” this part of the offering symbolised the entire Torah, as it has been described as “peace” by Solomon in Proverbs 3,17: וכל נתיבותיה שלום, “and all her paths are peace.” בקר שנים, “two oxen;” a hint at the Torah, whose principles have been spelled out on the two Tablets. אילים חמשה, עתודים חמשה, “five rams and five he-goats.” An allusion to the five commandments engraved on each of the two Tablets. כבשים בני שנה חמשה,”five yearling sheep, during the first year of their lives.” This is an allusion to the Five Books of Moses. Whenever the word עתודים appears it is not spelled with letter ו as it is spelled here. Our sages said that this is to remind us that on this particular day when Nachshon offered his consecration offering there were six things that had never occurred previously in human history. 1) It was the first day that the priests began to function as such. 2). Nachshon was the first of tribal princes to function in that capacity. 3) He was the first of the Israelite people to present his offering next to the Tabernacle. 4) It was the first day of the first month in the Jewish calendar. 5) It was the first anniversary of the Exodus from Egypt. 6) It was the first day when it became forbidden to offer sacrifices to the Lord anywhere but in the Tabernacle. Private altars became taboo, even if the sacrifice offered was addressed to Hashem. Our author adds that this is what he had found (not quoting the source) He adds that he does not quite agree, quoting Rabbi Akiva in the Talmud, tractate Shabbat folio 10, having said that this day had been crowned with 10 crowns. It would follow that more than 6 items in human history occurred on that day for the first time.- In light of the above, it appears to me that the word וקרבנו, “and his offering,” is intended as a warning to Nachshon not to be proud of having been the first of the princes to be allowed to offer this sacrifice. The letter ו at the beginning of that word is a hint at the six outstandingly righteous descendants of Nachshon in the future, which I have explained earlier and which are found in Bamidbar Rabbah, on Numbers 13,7-9. As to the reason why he and all the other princes offered relatively inexpensive offering animal offerings, [apart from the expensive gifts which were not destined for the altar, obviously, Ed.] this may best be understood by a parable. When a king set out on a journey, his servants provided him with the minimum food and other necessities in order to make his journey pleasant. To the king’s question: “is this how you think you can accord me the honour due me,?” His servants replied: “this is what we provide at the time when you set out on the journey. Once you will have arrived at your destination, we will, of course, honour you far more appropriate to your achievements. When the Tabernacle was erected, the princes offered relatively inexpensive gifts. They explained that as long as the people were still in the desert they were not able to honour the Lord in the manner fitting for Him. As soon as the permanent Temple would be built, they would demonstrate that they would honour Him in style, as can be seen from the inauguration ceremonies when Solomon’s Temple was built, as described in Kings I, chapter eight at length. This is also what the Psalmist referred to in Psalms 51,20; “the You will want sacrifices offered in righteousness burnt and whole offerings; then bulls will be offered on Your altar. Similar consecration rites also were performed in the days of Ezra, when the second Temple was inaugurated. (Ezra, 6,17). (Compare Bamidbar Rabbah 13,1)
On the second day Nethanel the son of Zuar, prince of Issachar, did offer:
verse value 2880
Insights
Verse structure: 7 words, 33 letters. Verse gematria: 2880 is divisible by 18, the value of chai ('life'). The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "son·of·Zuar" (בֶּן־צוּעָ֑ר, 6 letters). 7 unique roots are used. Frequent roots: "on·the·day" (root יום, 122x in Numbers); "presented" (root קרב, 66x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'son·of·Zuar', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַשֵּׁנִ֔י [second] (365) + הִקְרִ֖יב [presented] (317) + נְתַנְאֵ֣ל [Nethanel] (531) + בֶּן־צוּעָ֑ר [son·of·Zuar] (418) + נְשִׂ֖יא [chieftain] (361) + יִשָּׂשכָֽר [Issachar] (830) = 2880.
Onkelos
On the second day Nethanel son of Zuar, prince of Issachar, drew near.
Rashi
הקריב נתנאל בן צוער... הקרב את קרבנו NETANEL BROUGHT HIS OFFERING...HE BROUGHT HIS OFFERING: Why is the word הִקְרִב, “brought [his offering],” used in connection with the tribe of Issachar, but is not used in connection with any of the [other] tribes? Because [the tribe of] Reuben came and complained, “Is it not enough that my brother Judah has preceded me? Let me [at least] offer up after him.” Moses said to him,“I was told by the Almighty that they should offer up in the order in which they travel, according to their divisions.” This is why it says: הִקְרִב אֶת קָרְבָּנוֹ, [in which the word הִקְרִב is] missing a“yud,” [thus] giving it the meaning of הַקְרֵב, in the imperative for he was commanded by the Almighty,“Bring the offering!” What is the meaning of הִקְרִב … הִקְרִב, twice? For because of two reasons he [Issachar] merited to be the second of the tribes to offer their sacrifices: One, because they were [well] versed in the Torah, as it says,“And of the sons of Issachar, those who had understanding of the times” (I Chron. 12:32). Another, because they advised the princes to contribute these offerings (Sifrei Bamidbar 53). In the treatise of Rabbi Moses Hadarshan [“the preacher”], I found [the following]: Rabbi Pinchas the son of Yair says [that] Netanel the son of Zu’ar gave them this idea.
Or HaChaim
ביום השני, On the second day, etc. The reason the tribe of Issachar was accorded the honour of offering this sacrifice on the second day was that their prince represented a tribe which would become renowned for its command of Torah. This is why he preceded Reuben although the latter was the senior member of the tribes. Not only this, but also the prince of Zevulun was placed ahead of Reuben seeing that it was the generosity of that tribe which would allow the members of the tribe of Issachar to study Torah without worrying about where their livelihood would come from (compare Deut. 33,18 where Moses even blessed Zevulun ahead of Issachar). הקריב נתנאל בן צוער, Netanel the son of Tzuar offered his gift. In this instance the Torah mentioned the name of the prince before telling us that Netanel was one of the princes. This was also intended to demonstrate that his merit was such that he could have claimed the right to be number two in the lineup even if he had not been a prince. We do not find this again amongst all the other ten princes which follow. Netanel's name is a reminder of the Torah and the means by which it was acquired. Solomon refers to the Torah in Proverbs 4,2 as כי לקח טוב נתתי לכם, i.e. that what G'd has given (the Torah) is a good instruction. The means by which we acquired the Torah is reflected in Netanel's father's name בן צוער, an allusion to pain, צער. The message is that Torah can only be truly acquired through one's undergoing a process of afflictions. We are taught in Gittin 57 that the line אדם כי ימות באהל (Numbers 19,14) is a reminder that in order to truly acquire Torah one must "kill oneself" in the tent of Torah, i.e. in the hall of study by deeply immersing oneself in the mysteries of the Torah. Perhaps this is another reason why Netanel's name precedes his title, to hint that his tribe's immersion in Torah is already reflected in his very name. The first time the Bible mentions that the members of this tribe were outstanding Torah scholars is in Chronicles I 12,33 where the small number of delegates sent by this tribe to David's coronation is explained by the fact that these delegates were יודעי בינה לעתים, "aware of the need of the times." The manner in which their prince "killed" himself in order to study Torah may have contributed to the members of his tribe emulating him and becoming יודעי בינה לעתים.
Rabbeinu Bahya
ביום השני הקריב נתנאל בן צוער נשיא יששכר, הקרב את קרבנו, “on the second day, Netanel son of Zuor prince of Issachar brought an offering. He brought his offering, etc.” In verse 19 the letter י is absent in the word הקרב. Why is that? Moreover, in connection with the offerings of all the other princes we find the sequence 'קרבנו קערת כסף אחת וגו', whereas in the case of Netanel the Torah wrote הקרב את קרבנו, “he brought forward his offering.” The Torah implies with these words that Netanel was instructed by G’d to offer his sacrifice after Nachshon. There had been a protest by the other princes who felt they should take precedence being that the tribe of Yissachar is the fifth in the order of the tribes. To counter such claims the Torah hints by omitting the letter י from the word הקרב that G’d specifically commanded that Yissachar be the second tribe to bring the offering. This omission implies that they were initially distanced by the other tribes before G-d intervened and 'brought them close'. The tribe of Yissachar merited this honor due to the fact that there were many Torah scholars amongst them, as related in Divrei Hayamim I 12:33 "Of the Issacharites, men who knew how to interpret the signs of the times, to determine how Israel should act; their chiefs were 200, and all their brethren followed them" — this implies that the entire nation "followed them" in Halachic matters.
Daat Zkenim
ביום השני הקריב ...נשיא ישכר, “on the second day the prince of Issachar offered his inaugural offering; [an identical one as were those of all the twelve princes. Ed.] The reason that this tribe was accorded the honour of being the second, although according to seniority he was far younger, was that the members of this tribe excelled in Torah knowledge as has been testified to in Chronicles I 12,32: ומבני יששכר יודעי בינה לעתים, “and from among the members of the tribe Issachar, who knew how to interpret the signs of the times.” [Whereas the other tribes all sent delegations of between 20000 and 10000 for the official coronation of King David, Issachar sent only two hundred, who made up in quality for what they lacked in quantity. Ed.] This is also the reason why the word הקרב which is always spelled with the letter י after the letter ר is spelled defectively here. Rashi offers a different reason for this
he presented for his offering one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 7439 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 20 words, 88 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "his·offering" (אֶת־קׇרְבָּנ֜וֹ, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 18 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·a·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 14 and 6 words.
Onkelos
He brought his offering: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
Rashi
קערת כסף — The numerical value of its letters (of the letters of these two words) is 930 corresponding to the years of Adam ha-Rishon (Numbers Rabbah 14:12). שלשים ומאה משקלה THE WEIGHT THEREOF WAS AN HUNDRED AND THIRTY SHEKELS — in allusion to the fact that when he (Adam) first raised children to maintain the world in existence he was 130 years old, for it is said, (Genesis 5:3) “and Adam lived a hundred and thirty years and then begat [a son]” (Numbers Rabbah 14:12). מזרק אחד כסף — The numerical value of these words is 520, being an allusion to Noah who begot children at the age of 500 and also an allusion to the twenty years before his offspring were born when the decree regarding the flood was made (thus together 520 years) — just as I have set forth in my comment upon the verse (Genesis 6:3): “yet his days shall be 120 years”. — It is for this reason that it is here said, מזרק אחד כסף and it is not said, מזרק כסף אחד, the number being placed at the end of the phrase, as it is said of the charger (קערת כסף אחת), — to indicate that the letters of the word אחד, too, should be taken into account in this reckoning (Numbers Rabbah 14:12). שבעים שקל SEVENTY SHEKELS — corresponding to the seventy nations that descended from his (Noah’s) sons (Numbers Rabbah 14:12).
Or HaChaim
הקריב את קרבנו, brought his offering, etc. These words are superfluous, seeing the Torah already wrote in verse 18 that Netanel brought an offering. The Torah may have intended to stress its regard for Nachshon's offering. The Torah did this by mentioning the fact that Nachshon brought his offering three times. It mentions Netanel as having brought his offering twice, and mentions all the other princes only once as having brought their respective offerings. They were not on the spiritual levels of either the kings of Yehudah or the tribe of Issachar [in the future Ed.]. The reason the word hikriv is spelled here without the customary letter י is to enable us to use the exegetical approach of the sages of the Messorah who understood the word as an imperative. Traditionally, (Sifri item 52 on our verse) the tribe of Reuben had protested when informed that Issachar would be in line after Yehudah. G'd therefore gave specific instructions i.e. hakrev that Issachar was to be next. This is alluded to by the absence of the letter י in the written text, though the word is read in the past tense, i.e. hikriv.
Verse structure: 6 words, 20 letters. The shortest word is "ladle" (כַּ֥ף, 2 letters) and the longest is "ten" (עֲשָׂרָ֥ה, 4 letters). 6 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "ten" (root עשר, 53x in Numbers); "filled" (root מלא, 34x in Numbers). Full calculation: כַּ֥ף [ladle] (100) + אַחַ֛ת [one] (409) + עֲשָׂרָ֥ה [ten] (575) + זָהָ֖ב [gold] (14) + מְלֵאָ֥ה [filled] (76) + קְטֹֽרֶת [incense] (709) = 1883.
Onkelos
One gold ladle of ten shekels weight, filled with aromatic incense.
Rashi
כף) כף אחת also denotes “hand”) — in allusion to the Torah that was given from the hand of the Holy One, blessed be He (Numbers Rabbah 13:16). עשרה זהב — TEN SHEKELS, GOLD — corresponding to the Ten Commandments (Numbers Rabbah 13:16). מלאה קטרת — The total of the word קטרת according to their numerical value is 613, the number of the Biblical commandments, except that you must exchange the קו"ף by דל"ת, according to the “Method of Permutation” known as א׳׳ת ב"ש ג"ר ד"ק (by which the first letter of the Alphabet may take the place of the last, the second that of the one before last etc.) (Numbers Rabbah 13:16).
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Rashi
פר אחד ONE BULLOCK, [A YOUNG ONE, בן בקר] — in allusion to Abraham of whom it states, (Genesis 18:7) “And he took a young bull (בן בקר)" (Numbers Rabbah 13:14). איל אחד ONE RAM — in allusion to Isaac, with reference to whom Scripture states, (Genesis XXII 13) “and he (Abraham) took the ram (האיל) [and offered it up … in the stead of his son]” (Numbers Rabbah 13:14). כבש אחד ONE LAMB — in allusion to Jacob of whom Scripture states, (Genesis 30:40) “and Jacob did separate the lambs” (Numbers Rabbah 13:14).
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "goat" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [goat] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
Onkelos
One male goat for a sin offering.
Rashi
שעיר עזים [ONE] KID OF THE GOATS — in order to make expiation for the “selling of Joseph” with reference to whom it states, (Genesis 37:31) “and they slaughtered a kid of the goats” (Numbers Rabbah 13:13).
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Nethanel the son of Zuar.
verse value 4946
Insights
Verse structure: 15 words, 67 letters. The shortest word is "that" (זֶ֛ה, 2 letters) and the longest is "the·well-being" (הַשְּׁלָמִים֮, 6 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers); "yearling" (root שנה, 90x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Nethanel son of Zuar.
Rashi
ולזבח השלמים בקר שנים AND FOR A SACRIFICE OF PEACE-OFFERINGS TWO OXEN — The two peace-offerings are an allusion to Moses and Aaron who made peace between Israel and their Father in Heaven (Numbers Rabbah 13:19). אילם כבשים ועתדים — three species — in allusion to the three divisions of the nation: priests, Levites and ordinary Israelites, and also in allusion to the Pentateuch, the Prophets and the Hagiographa, the three sections of the Holy Scriptures. There are three times “five”, in allusion to the “Five Books of Moses”, to the five Commandments written on one of the Tablets and to the five written on the other (Numbers Rabbah 14:10). Thus far have I found in the work of R. Moshe the Preacher.
On the third day Eliab the son of Helon, prince of the children of Zebulun:
verse value 1445
Insights
Verse structure: 7 words, 33 letters. The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "third" (הַשְּׁלִישִׁ֔י, 6 letters). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'Zebulun', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַשְּׁלִישִׁ֔י [third] (655) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + זְבוּלֻ֑ן [Zebulun] (95) + אֱלִיאָ֖ב [Eliab] (44) + בֶּן־חֵלֹֽן [son·of·Helon] (140) = 1445.
Onkelos
On the third day: the prince of the sons of Zebulun, Eliab son of Helon.
Rashi
ביום השלישי וגו׳ means, ON THE THIRD DAY, THE PRINCE who offered WAS OF THE SONS OF ZEBULUN, and similar is the meaning of the parallel statement in the case of all of them (all the other tribes). In the case of Nethaneel, however, of whom it is stated, (v. 18) הקריב “[on the second day] did Nethaneel the son of Zuar offer”, it is appropriate to use after it the phrase: “the prince of Issachar”, since it has already mentioned his name and the fact that he offered, whilst in the case of the others of whom it is not stated “he offered”, this phrase is the appropriate one, viz., the prince belonging to the sons of that-and-that tribe, when the meaning of the entire sentence is: on that day the prince who offered was of the sons of so-and-so.
Or HaChaim
אליאב בן חלון. He was called so seeing he, or his tribe, enabled Issachar to devote themselves to the uninterrupted study of Torah. Similar considerations prompted Moses in Deut. 33,18 to mention the tribe of Zevulun ahead of the tribe of Issachar in his blessings although Issachar was senior to Zevulun by birth. The most appropriate way of translating his name would be "it behooves me to be called father (in relation to Issachar)." The word חלון emphasises that although, biologically speaking, he is only the descendant of chulin, someone secular, occupied with trading instead of Torah study, he nevertheless has attained the rank of seniority to Issachar being the one who provides the wherewithal for Issachar to study Torah.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "he-goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "he-goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [he-goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Eliab the son of Helon.
verse value 4181
Insights
Verse structure: 15 words, 66 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "the·well-being" (הַשְּׁלָמִים֮, 6 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Helon" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Eliab son of Helon.
On the fourth day Elizur the son of Shedeur, prince of the children of Reuben:
verse value 1977
Insights
Verse structure: 7 words, 37 letters. The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "son·of·Shedeur" (בֶּן־שְׁדֵיאֽוּר, 8 letters). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). First appearance of the root רביעי ("the·fourth") in Numbers. The etnachta (major mid-verse pause) falls on 'Reuben', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הָרְבִיעִ֔י [the·fourth] (297) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + רְאוּבֵ֑ן [Reuben] (259) + אֱלִיצ֖וּר [Elizur] (337) + בֶּן־שְׁדֵיאֽוּר [son·of·Shedeur] (573) = 1977.
Onkelos
On the fourth day: the prince of the sons of Reuben, Elizur son of Shedeur.
Or HaChaim
אליצור בן שדיאור, Perhaps there is an allusion in this name that G'd had forgiven the sin of Reuben which the Torah recorded (Genesis 35,22). He may have put balsam or balm, i.e. צרי, on his wound. The letters אלי mean אלקי, my G'd; the letters צור are to be understood as similar to Jeremiah 8,22: הצרי אין בגלעד, "is there no more balm in Gilead?" The word בן שדיאור is to be broken up into בן שדי and אור, i.e. a hint that he was a son of G'd who is also known as שדי. The combined name then is reminiscent of the story in the Torah that Reuben slept with Bilhah. The Torah reported immediately afterwards that the sons of Jacob numbered 12 which shows that any damage inflicted by Reuben had been healed. This prompted our sages in Shabbat 55 to say that if someone were to accuse Reuben of having committed a sin he is in error.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "he-goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "he-goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [he-goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Elizur the son of Shedeur.
verse value 4907
Insights
Verse structure: 15 words, 70 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Shedeur" (בֶּן־שְׁדֵיאֽוּר, 8 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Shedeur" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Elizur son of Shedeur.
On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon:
verse value 2433
Insights
Verse structure: 7 words, 38 letters. The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "son·of·Zurishaddai" (בֶּן־צוּרִֽישַׁדָּֽי, 9 letters). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). First appearance of the root חמישי ("the·fifth") in Numbers. The etnachta (major mid-verse pause) falls on 'Simeon', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַחֲמִישִׁ֔י [the·fifth] (373) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + שִׁמְע֑וֹן [Simeon] (466) + שְׁלֻֽמִיאֵ֖ל [Shelumiel] (411) + בֶּן־צוּרִֽישַׁדָּֽי [son·of·Zurishaddai] (672) = 2433.
Onkelos
On the fifth day: the prince of the sons of Simeon, Shelumiel son of Zurishaddai.
Or HaChaim
שלמיאל בן צורישדי. The name of the prince of Shimon alludes to the original Shimon whom G'd paid back for what he had done to Joseph by having Joseph incarcerate him in Egypt. It also includes a reference to G'd repaying that tribe for the conduct of Zimri [its prince 40 years later Ed.]. He is understood as exclaiming צורי שדי, "enough (punishment) my G'd." Once Zimri had been slain the plague stopped as we know from Numbers 25,8.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, of·the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'of·the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "goat" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [goat] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai.
verse value 5080
Insights
Verse structure: 15 words, 71 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Zurishaddai" (בֶּן־צוּרִֽישַׁדָּֽי, 9 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Zurishaddai" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Shelumiel son of Zurishaddai.
On the sixth day Eliasaph the son of Deuel, prince of the children of Gad:
verse value 1477
Insights
Verse structure: 7 words, 30 letters. The shortest word is "Gad" (גָ֑ד, 2 letters) and the longest is "son·of·Deuel" (בֶּן־דְּעוּאֵֽל, 7 letters). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). First appearance of the root ששי ("the·sixth") in Numbers. The etnachta (major mid-verse pause) falls on 'Gad', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַשִּׁשִּׁ֔י [the·sixth] (615) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + גָ֑ד [Gad] (7) + אֶלְיָסָ֖ף [Eliasaph] (181) + בֶּן־דְּעוּאֵֽל [son·of·Deuel] (163) = 1477.
Onkelos
On the sixth day: the prince of the sons of Gad, Eliasaph son of Deuel.
Or HaChaim
אליסף בן דעואל. The name of the prince of the tribe of Gad includes a hint that this was the first tribe of the Israelites which was settled in their permanent home. Only the able-bodied men of that tribe crossed the Jordan to form the vanguard of the Israeli army at the time of the conquest. Furthermore, according to Sifri volume two item 299 the lands formerly owned by Sichon and Og were not part of the lands promised by G'd to Abraham. We also find in the rules pertaining to the laws of the land of Israel that the land is divided into three different districts, Transjordan being one of those districts (compare Sheviit 9,2). Please refer to my comments in Parshat Mattot on 32,3-4 where I have explained this in greater detail. Inasmuch as these lands had been "grabbed" by the Jewish people, the letters יסף in the name of its prince are an allusion to that tribe inheriting land which was not part of the heritage promised to the patriarchs. The word בן דעואל is a hint that that tribe as well as all the other tribes are fully loyal to G'd and His Torah, i.e. "know the Lord," compare Joshua 22,27 and 22,34.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, of·the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'of·the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "he-goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "he-goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [he-goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Eliasaph the son of Deuel.
verse value 4341
Insights
Verse structure: 15 words, 68 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Deuel" (בֶּן־דְּעוּאֵֽל, 7 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Deuel" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Eliasaph son of Deuel.
On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim:
verse value 1877
Insights
Verse structure: 7 words, 37 letters. The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "son·of·Ammihud" (בֶּן־עַמִּיהֽוּד, 8 letters). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'Ephraim', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַשְּׁבִיעִ֔י [the·seventh] (397) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + אֶפְרָ֑יִם [Ephraim] (331) + אֱלִֽישָׁמָ֖ע [Elishama] (451) + בֶּן־עַמִּיהֽוּד [son·of·Ammihud] (187) = 1877.
Onkelos
On the seventh day: the prince of the sons of Ephraim, Elishama son of Ammihud.
Ibn Ezra
"On the seventh day" [v. 48]: Some say that they offered [their dedication offering] on the Sabbath, and this was a hora'at sha'ah [a one-time dispensation]. Others say that "the seventh day" here refers to the seventh day of the altar's dedication. Those who dispute this say that the dedication did not necessarily begin on the first day of the week, but this objection is of no help [to their case], since it is impossible that there would be no Sabbath within a span of twelve days. In my view, the correct interpretation is the second one — compare "the peace offerings," and similarly "on the seventh day" [referring to] the circling of Jericho [Josh. 6:15], and likewise the seven days of the dedication of the Temple [I Kings 8:65], on account of the Day of Atonement.
Or HaChaim
אלשמע בן עמיהוד. Rabbi Meir and Rabbi Yehoshua ben Korchah are quoted in Tanchuma on our verse as saying that the name Elishama suggests that whereas "Joseph listened to the commands of G'd, he did not listen to the command of his mistress to sleep with her. He did not make common cause with the wicked." Joseph did not desist from sinning because he was not tempted but because he was obedient to G'd's imperatives as he pointed out to the wife of Potiphar when he described giving in to his urge as a sin against G'd (Genesis 39,9). This is what is meant by Elishama, i.e אלי שמע, "he listened to Me." Our sages in Sotah 36 explained that at the crucial moment he had a vision of the face of his father. Clearly, this is a reference to a divine image which resembled the face of Jacob. After all, his father was in Canaan and had no inkling of what temptation his son faced at the time not even knowing that Joseph was still alive. What Joseph beheld in the vision was what is known as אביר יעקב אלוקי ישראל. When the sages in the Midrash spoke of the wicked in the plural, they may have referred to many similar temptations that Joseph withstood successfully. The reason the same idea occurs a second time in the name of the father of Elyasaph, i.e. עמיהוד is to hint what the Torah told us in that verse in Genesis that he did not listen to Mrs Potiphar who requested that Joseph agree to be physically close to her. Joseph preferred to remain close to G'd, i.e. עמי הודו.
Chizkuni
ביום השביעי, “on the seventh day;” this day was a Sabbath; permission was granted to not interrupt this string of sacrifices of which G-d had told Moses that they should be offered on consecutive days. (Verse 11)
Rabbeinu Bahya
ביום השביעי נשיא לבני אפרים אלישמע בן עמיהוד, “On the seventh day, the prince of the sons of Ephrayim, Elishama son of Amihud.” Some commentators believe that the seventh day mentioned here was the seventh in the sequence of these offerings, i.e. the seventh day of Nissan. Others say that it was the seventh day counting from the first day of creation, i.e. it was the Sabbath. The Torah wanted us to know that although as a general rule sacrifices by individuals do not override the Sabbath legislation, in this case it did. This was exceptional and would not occur again (compare Ibn Ezra and Bamidbar Rabbah 13,14 on the subject). A Midrashic approach based on Tanchuma Nasso 28 on the fact that the tribe of Joseph brought his sacrifice on the seventh day of the week, i.e. the Sabbath. G’d said to Joseph: “by your life, you have fulfilled the commandment of not committing adultery with the wife of Potiphar at a time when I had not yet legislated this commandment in the Torah. In recognition of your self-sacrifice for the concepts contained in that commandment, I will allow your son to override the concept of the Sabbath regulations not to offer private offerings on that day when he will offer the inaugural sacrifice on behalf of your tribe.” Not only this, but there will not be another tribe’s offering separating between the offering of Ephrayim and the offering of Menashe his brother tribe. On the name of the prince of Ephrayim, Elishama, the Midrash sees in this a reminder of Ephrayim’s father Joseph’s great character strength in that אלי שמע, (G’d speaking) “to Me he listened whereas he did not listen to his mistress, the wife of Potiphar.” The words בן עמיהוד are perceived as a reminder of עמי היה הודו, “his glory was with Me,” (and not with the Egyptian nation). The word גמליאל (name of the prince of Menashe) is understood as alluding to גמל א-ל חסדים עמי, “the Lord performed deeds of loving kindness with me.” The word פדהצור (name of Gamliel’s father) is understood as a hint of פדה צור the “Rock” (G’d) redeemed him from his troubles in jail.” Psalms 18,21 reflects such feelings of Joseph at the time when the psalmist writes [though he refers to his own rescue from Shaul by G’d. Ed.] “the Lord rewarded me according to my merit; He requited the cleanness of my hands.” It is normal for man to put his trust in the Lord as long as he is poor (and has nothing or no one else to put his trust in). When he becomes affluent he relies on his wealth to stand by him, no longer making the Lord the focus of his trust. Joseph, by contrast, placed his trust in the Lord both when he was in dire straits and when he had risen to the pinnacle of his career. When he was a slave and a prisoner in the house of Potiphar and subject to the enticements and threats of Potiphar’s wife, he said to her: “how can I possibly commit such a great wrong against G’d?” (Genesis 39,9). When he had been appointed king he continued to revere the Lord as we know from his own lips in Genesis 42,18: “I fear the Lord.” When he had been a mere slave he nevertheless recited a benediction over the food he ate (Bamidbar Rabbah 14,5). When his master saw him whisper with his lips, he asked him what he was doing. Joseph replied that he was giving thanks to the Lord for the food He provided for all of His creatures. His master demanded: “show me this G’d you are talking about.” Joseph replied: “the sun is just one of his servants; seeing that you cannot even look at the sun without becoming blinded, if you were to behold its master you would die.” Nonetheless, G’d revealed Himself on behalf of Joseph. This is the meaning of the verse in Genesis 39,3: “when his master saw that the Lord was with him (Joseph), etc.“ These sentiments are reflected by David in Psalms 60,9: “Gilead and Menashe would be mine; Ephrayim my chief stronghold;” concerning the words לי גלעד, “Gilead is mine,” Rabbi Shimon ben Lakish said: “in the event the heretics tell you that G’d is unable to resurrect the dead, there is Elijah the prophet who came from Gilead and who revived the dead. If he could do so, would G’d be unable to do it? If, on the other hand, the same heretics will tell you that G’d does not accept repentant sinners into the fold, King Menashe of Yehudah is proof that G’d does so as that king was a great heretic, and, after having been in captivity and praying to the Lord, becoming a penitent, G’d restored him to his throne in Jerusalem (Chronicles II 33,13). This is why the psalmist speaks of “Menashe is mine.” Concerning the words: “Ephrayim is my stronghold,” Rabbi Shimon ben Lakish continued, if an heretic denies G’d’s ability to enable barren women to bear children, consider the case of Elkanah from Ephrayim, whose wife Channah had been unable to become pregnant. After she had appealed to the Lord in Shiloh, He remembered her and granted her children (SamueI 2,21). In the event some heretic will tell you that G'd cannot save someone out of the flames, look at the three men from Yehudah, Chananel, Mishael, and Azaryah, whom G'd rescued from a flaming kiln (Daniel 1,6). This is what David meant when he spoke of יהודה מחוקקי, “Yehudah my scepter," in that same verse. An alternative explanation of this verse in Psalms. The words לי גלעד, לי מנשה, are a reference to Elijah at Mount Carmel. Someone may challenge the fact that prophet Elijah offered sacrifices on a private Altar at a time when the Temple was standing in Jerusalem. He may point out that there is a Biblical prohibition to do so, based on Leviticus 17, 3-4: "any man from the House of Israel who will slaughter a bull, or a goat in the camp or who will slaughter it outside the camp and he has not brought it as an offering to Hashem before the Tabernacle of Hashem- it shall be considered bloodshed for such a man, (i.e. a capital crime).” Tell such a questioner or challenger that whatever the prophet Elijah did he did for the sake of the holy name of G’d and the enhancement of His image among the people; moreover he did it at the behest of G’d. Proof of all this is Kings I 18,36: “it was at the time of the meal-offering, the prophet Elijah came forward and said: “O Lord, G’d of Avraham, Yitzchak, and Israel! Let it be known today that You are G’d in Israel and that I am Your servant, and that I have done all these things at Your bidding!” This is what the psalmist had in mind when he spoke of “Gilead is mine.” Elijah was a resident of Gilead. As to the words: "Menashe is mine” in the same verse; if someone challenges the conduct of Gideon (Judges 6,25-6) who also had sacrificed an offering on a private altar at a time when the Tabernacle in Shiloh was functional, the same answer applies. Rabbi Abba bar Kahanah said that on the day in question Gideon performed seven actions (normally prohibited). 1) He sacrificed a bull which had been used for idolatrous purposes; 2) he sacrificed a bull intended for idolatrous purposes; 3) he built a private altar; 4) he cut down wood for it from an ashera (a tree which had served as a centre for idolatry). 5) He offered a sacrifice at night; 6) he did all this although he was not a priest (he was from the tribe of Menashe); 7) the bull had belonged to the priests who served the Baal. All of these actions he undertook he had been instructed to do by divine decree. We know all this from Judges 6,25-26): “it was during that night that G’d said to him: ‘take the young bull belonging to your father and another bull seven years old; pull down the altar of Baal which belongs to your father, and cut down the sacred post which is beside it. Then build an altar to the Lord your G’d on the level ground on top of this stronghold. Take the other bull and offer it as a burnt-offering, using the wood of the sacred post that you have cut down. This is the meaning of: “Menashe belongs to me.” If some were to say that David violated a negative commandment of the Torah (when sleeping with Bat Sheva and marrying her) G’d responds to such a statement by saying that David’s action was designed to teach the sinners that repentance is accepted by G’d and the sinners can be rehabilitated. This is what David said in Psalms 51,15: “I will teach transgressors Your ways, that sinners may return to You.” If someone were to challenge the fact that Joshua violated the Sabbath when preparing to attack and capture Jericho (Joshua 6,2-4), answer such a scoffer that Joshua acted on G’d’s instructions as we know from the verse referred to: “The Lord said to Joshua, “See I will deliver Jericho and her king and her warriors into your hands. Let all the troops march around the city and complete one circuit of the city. ....Do this for six days, with seven priests carrying seven ram’s horns preceding the Ark. On the seventh day, march around the city seven times, with the priests blowing the horns, etc., etc.” How do we know that the seventh day the Book of Joshua speaks of was the Sabbath? There is no sequence of seven days one of which is not the Sabbath. There was something else which Joshua did which he had not been instructed to do. When the walls had collapsed and the city had been captured, Joshua reasoned that seeing the Sabbath is totally sacred, the loot of a city captured on the Sabbath must also be considered sacred, no one using any of it for a private purpose. Hence we read in verse 19 of that chapter that Joshua issued instructions for all the gold, silver, copper objects, and iron to be consecrated to the Temple treasury. Rabbi Berechya the priest said: Joshua treated the city of Jericho according to the rules applied to an עיר הנדחת, (a Jewish city the majority of whose inhabitants had become guilty of practicing idolatry). We know that the contents of such a city are forbidden for use by any other Jew (Deut. 13,17) “you shall burn the town by fire including all its contents, totally.” Rabbi Yehudah Halevi said (Tanchuma Nasso 28):”the reason that the contents of the city of Jericho were consecrated to G’d was that it was the first city in the land of Israel which was captured. We always consecrate the “first” of everything to the Lord, both humans, animals, and crops, etc. In this instance Joshua extended this principle to apply it to inert matters such as gold, silver. G’d responded to this initiative of Joshua (in the future) by permitting the representative of the tribe of Ephrayim (Joshua’s tribe) to offer his individual offering on the Sabbath.
Daat Zkenim
ביום השביעי נשיא לבני אפרים, “on the seventh day (it was the turn) the prince of the tribe Ephrayim.” This day was the Sabbath, as the first day of these inaugural offerings was presented on the first day of the week, to symbolise the day on which G–d began to create the universe we live in. Seeing that the original Joseph had been observing the Sabbath, long before it had become designated a day of rest for the Jewish people, a descendant of his was honoured by presenting his offering on that day. The sages deduce the fact that Joseph observed the Sabbath from Genesis 43,16 in which the word, והכן, “he had prepared it,” appears an allusion to the fact that the animals he served his brothers had been slaughtered and prepared on the day before. The Torah, in Exodus 16,5, had instructed the Jewish people to prepare for the first Sabbath after the manna fell from heaven and to prepare their food from it before the onset of the Sabbath, seeing that they had received a double portion on that day. Normally, no offerings of individuals are allowed to be offered on the Sabbath. Seeing that the founding father of the tribe of Ephrayim had honoured the Sabbath when this had not been required, the Sabbath honoured him by allowing him to offer his sacrifice on that day. This is also recalled in Psalms 60,9: לי גלעד ולי מנשה ואפרים מעוד ראשי יהודה מחוקקי, “Gilead and Menashe would be Mine; Ephrayim My chief stronghold, Yehudah My scepter.” Rabbi Shimon ben Lakish said that if someone would question the right of Elijah the prophet to have built a private altar on Mount Carmel in his confrontation with the priests of the Baal during a period when this was absolutely forbidden, the psalmist answered that לי גלעד, “He did it at My command.” Rabbi Shimon be Lakish added: if someone were to tell you that Gideon performed seven acts all of which were violations of the Torah’s commandments, including building a private altar, sacrificing on it though he was not a priest, using wood from an idolatrous tree for firewood, etc; (compare Judges chapters 6-25-26) this is what the psalmist had in mind when he said: לי מנשה, Menashe is Mine, i.e. Gideon from the tribe of Menashe did all this at G–d’s instruction. If someone were to tell you that Joshua desecrated the Sabbath when he marched around Jericho for seven days in a row, one of which must have been the Sabbath, (Joshua 6, 3-4) all of this was done at the express command of Hashem It is therefore not so strange to read that G–d permitted the “desecration” of the Sabbath on this occasion by allowing the prince of the tribe of Ephrayim to present his inaugural offering on the Sabbath. This incident is referred to by the psalmist quoted earlier as: “Yehudah My scepter” יהודה מחוקקי. If someone were to tell you that David violated a negative commandment, G–d said that what David did was similar to what a scribe does when he inscribes (as an illustration what is forbidden to write on the Sabbath) The psalmist refers to this in Psalms 51,15, with the words: אלמדה פשעים דרכיך וחטאים אליך ישובו, “by my actions I teach the transgressors Your ways, and the sinners will return to You.” Midrash Tanchuma section 28, on our portion goes as far as quoting The Talmud in tractate Avodah zarah folio 4 where we find Rabbi Yochanan saying, quoting Rabbi Shimon bar Yochai having said: “if David became guilty of a gross misconduct in the episode with Bat Sheva, this had been allowed to happen only in order to teach the common people that it is possible to do penitence, both as an individual sinner, i.e. David, or, as in the case of the people sinning at the golden calf, for a community, to do penitence, without the world having come to an end for either that individual or that community.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·a·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Ibn Ezra
"One young bull [par echad ben bakar]" [v. 51]: young, like "a young pigeon [ben yonah]."
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "he-goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "he-goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [he-goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Elishama the son of Ammihud.
verse value 4635
Insights
Verse structure: 15 words, 70 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Ammihud" (בֶּן־עַמִּיהֽוּד, 8 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Ammihud" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Elishama son of Ammihud.
Ibn Ezra
"Two oxen [bakar shnayim]" [v. 53]: these too are male bulls. Its meaning is the species of cattle, the proof being: "all the oxen for the peace offerings, twenty-four bulls."
On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh:
verse value 1872
Insights
Verse structure: 7 words, 36 letters. Verse gematria: 1872 is divisible by 26, the value of the divine name Hashem. The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "son·of·Pedahzur" (בֶּן־פְּדָהצֽוּר, 8 letters). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'Manasseh', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַשְּׁמִינִ֔י [the·eighth] (415) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + מְנַשֶּׁ֑ה [Manasseh] (395) + גַּמְלִיאֵ֖ל [Gamaliel] (114) + בֶּן־פְּדָהצֽוּר [son·of·Pedahzur] (437) = 1872.
Onkelos
On the eighth day: the prince of the sons of Manasseh, Gamliel son of Pedahzur.
Or HaChaim
גמליאל בן פדהצור. Our sages interpret the word גמליאל as "He did favours for me." They also interpret the word פדהצור as "He liberated me from prison." One may also see the following allusion in this name: Joseph gave thanks to G'd who not only had shown him kindness by freeing him from prison but who showed him his father's image at a crucial time to save him from committing a sin." In other words: פדה צור, G'd liberated him from sin.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "young·bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [young·bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Gamaliel the son of Pedahzur.
verse value 4548
Insights
Verse structure: 15 words, 70 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Pedahzur" (בֶּן־פְּדָהצֽוּר, 8 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Pedahzur" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Gamliel son of Pedahzur.
On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin:
verse value 1714
Insights
Verse structure: 7 words, 35 letters. The shortest word is "on·the·day" (בַּיּוֹם֙, 4 letters) and the longest is "son·of·Gideoni" (בֶּן־גִּדְעֹנִֽי, 7 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·ninth" (הַתְּשִׁיעִ֔י). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·children·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'Benjamin', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הַתְּשִׁיעִ֔י [the·ninth] (795) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·children·of] (92) + בִנְיָמִ֑ן [Benjamin] (152) + אֲבִידָ֖ן [Abidan] (67) + בֶּן־גִּדְעֹנִֽי [son·of·Gideoni] (189) = 1714.
Onkelos
On the ninth day: the prince of the sons of Benjamin, Abidan son of Gideoni.
Or HaChaim
אבידן בן גדעוני. This is an allusion to King Saul who was referred to by David as אבי, "my father" (compare Samuel I 24,11) when David had cut off Saul's mantle instead of killing him. Saul had deserved to be killed seeing that G'd had already judged him, דן, and told him he had forfeited his crown (Samuel I 15). There is also an allusion in this name to Mordechai who destroyed the seed of Amalek. The word בן גדעוני means that he (David) was the one on whose account Saul's kingdom had been taken from him.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "young·bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [young·bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Abidan the son of Gideoni.
verse value 4253
Insights
Verse structure: 15 words, 68 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Gideoni" (בֶּן־גִּדְעֹנִֽי, 7 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Gideoni" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Abidan son of Gideoni.
On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan:
verse value 1942
Insights
Verse structure: 7 words, 34 letters. The shortest word is "Dan" (דָ֑ן, 2 letters) and the longest is "son·of·Ammishaddai" (בֶּן־עַמִּישַׁדָּֽי, 8 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·tenth" (הָעֲשִׂירִ֔י). The root בן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "chieftain" (root נשיא, 62x in Numbers). The etnachta (major mid-verse pause) falls on 'Dan', dividing the verse into phrases of 5 and 2 words. Full calculation: בַּיּוֹם֙ [on·the·day] (58) + הָעֲשִׂירִ֔י [the·tenth] (595) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + דָ֑ן [Dan] (54) + אֲחִיעֶ֖זֶר [Ahiezer] (296) + בֶּן־עַמִּישַׁדָּֽי [son·of·Ammishaddai] (486) = 1942.
Onkelos
On the tenth day: the prince of the sons of Dan, Ahiezer son of Ammishaddai.
Or HaChaim
אחיעזד בן עמישדי. Perhaps there is an allusion here to Samson. The letters אחי in this name refer to the spirit of the Lord which overcame Samson (compare Judges 14,6). The reason that spirit is described as אחי may be related to Psalms 122,8 "למען אחי ורעי" which is understood by Rabbi Moshe Alshich as a reply by the Holy Spirit. The words בן עמישדי allude to what happened to Samson after the Philistines had gouged out his eyes and he called out to G'd to avenge what they had done to him. G'd answered him and he killed thousands of them.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "he-goat·of·goats" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·purgation·offering" (root חטאת, 29x in Numbers); "he-goat·of·goats" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [he-goat·of·goats] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Ahiezer the son of Ammishaddai.
verse value 4779
Insights
Verse structure: 15 words, 70 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "son·of·Ammishaddai" (בֶּן־עַמִּישַׁדָּֽי, 8 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "son·of·Ammishaddai" (root בן, 499x in Numbers); "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Ahiezer son of Ammishaddai.
On the eleventh day Pagiel the son of Ochran, prince of the children of Asher:
verse value 3004
Insights
Verse structure: 9 words, 37 letters. The shortest word is "ten" (עָשָׂ֣ר, 3 letters) and the longest is "Pagiel" (פַּגְעִיאֵ֖ל, 6 letters). 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "eleventh" (עַשְׁתֵּ֣י). The root יום appears 2 times in this verse. 8 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "Asher" (root אשר, 223x in Numbers); "on·day" (root יום, 122x in Numbers). The etnachta (major mid-verse pause) falls on 'Asher', dividing the verse into phrases of 7 and 2 words. Full calculation: בְּיוֹם֙ [on·day] (58) + עַשְׁתֵּ֣י [eleventh] (780) + עָשָׂ֣ר [ten] (570) + י֔וֹם [day] (56) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + אָשֵׁ֑ר [Asher] (501) + פַּגְעִיאֵ֖ל [Pagiel] (194) + בֶּן־עׇכְרָֽן [son·of·Ochran] (392) = 3004.
Onkelos
On the eleventh day: the prince of the sons of Asher, Pagiel son of Ochran.
Ibn Ezra
"On the eleventh day [yom]" [v. 72]: I have already explained in the book Moznayim why this numeral differs [in form from the others]. The meaning of "ashtei" [in "ashtei asar," eleven] is like "eshtonav" [Ps. 146:4] — what his thoughts produce — as if the ten had generated [an offspring], and this is a profound secret. Rabbi Jonah the Spaniard [R. Yonah ibn Janah] said that its meaning is "al shtei asar," meaning the count that precedes it [i.e., ten]. But he erred in two serious ways. The first: the count of twelve is [built] upon eleven — which is the reverse of what he said — the reliable proof being "from twenty years old and upward" [where "upward" refers to what is built upon that base, not what precedes it]. The second error: if "ashtei" came from "al shtei" ["upon two," feminine], one would expect "eshteni asar" and not "ashtei asar," for "shtei" is the feminine form — rather, "ashtei" is a single word unto itself.
Or HaChaim
פגעיאל בן עכרן. Sifri volume 2 item 355 claims it was Asher who had told his brothers of what Reuben had done, whereupon the brothers rebuked him. When Reuben confessed that he had done what Asher had reported, the brothers included Asher again in their circle. This is the meaning of the word פגעי אל, his brothers met him again after first having ostracised him. Another meaning of the name may be related to the blessing of Asher (Deut. 33,23) "Asher is blessed more than the other sons." Our sages comment on this that "none of the other tribes received as generous a blessing as did Asher." We find that the blessing of the sons was conditioned by their proximity to a holy site, to sanctity. In order to determine this you may assume that the Holy Ark was the centre of sanctity. When this ark was hosted by Oved Edom Hagitti (compare Berachot 63) the host was blessed exceedingly as outlined in the Talmud and the Book of Chronicles. The word פגעי אל means that "G'd has granted me many children." The second part of his name, בן עכרן may be an allusion to a tradition (Tanna be bey Eliyahu 9) that even if the daughters of Asher had sinned, i.e. that they had lost their virginity prior to marriage (figuratively speaking), something עכור, shameful, G'd treated them as if their hymen were intact, i.e. as if they had not sinned at all. [The tradition seems based on those daughters not bleeding when their hymen was ruptured. Ed.]
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "young·bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [young·bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "goat" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [goat] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Pagiel the son of Ochran.
verse value 4583
Insights
Verse structure: 15 words, 68 letters. The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "of·well-being" (הַשְּׁלָמִים֮, 6 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers); "yearling" (root שנה, 90x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Pagiel son of Ochran.
On the twelfth day Ahira the son of Enan, prince of the children of Naphtali:
verse value 2628
Insights
Verse structure: 9 words, 38 letters. Verse gematria: 2628 is divisible by 18, the value of chai ('life'). The shortest word is "ten" (עָשָׂ֣ר, 3 letters) and the longest is "son·of·Enan" (בֶּן־עֵינָֽן, 6 letters). Words sharing gematria 570: ten, Naphtali. The root יום appears 2 times in this verse. 8 unique roots are used. Frequent roots: "of·the·sons·of" (root בן, 499x in Numbers); "on·the·day" (root יום, 122x in Numbers); "two" (root שנים, 76x in Numbers). The etnachta (major mid-verse pause) falls on 'Naphtali', dividing the verse into phrases of 7 and 2 words. Full calculation: בְּיוֹם֙ [on·the·day] (58) + שְׁנֵ֣ים [two] (400) + עָשָׂ֣ר [ten] (570) + י֔וֹם [day] (56) + נָשִׂ֖יא [chieftain] (361) + לִבְנֵ֣י [of·the·sons·of] (92) + נַפְתָּלִ֑י [Naphtali] (570) + אֲחִירַ֖ע [Ahira] (289) + בֶּן־עֵינָֽן [son·of·Enan] (232) = 2628.
Onkelos
On the twelfth day: the prince of the sons of Naphtali, Ahira son of Enan.
Or HaChaim
אחירע בן עינן. This name appears to contain an allusion to the statement of the Sifri on Deut. 33,23 that Naftali was satisfied with favour, i.e. that he did not strive for more than had been granted to him. He enjoyed the fruits of Ginnosaur, the fish of the lake of Kinneret, etc. The word אחי רע suggests that in Naftali's eyes his brothers had received a share inferior to his. His "eye," i.e. his aspirations had been fully met by the blessing he received at the hands of Moses.
his offering was one silver dish, the weight of it was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;
verse value 6731 — אֶחָד֙ = 13 (echad/ahavah)
Insights
Verse structure: 19 words, 82 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אַחַ֗ת, 3 letters) and the longest is "bowl·of·silver" (קַֽעֲרַת־כֶּ֣סֶף, 7 letters). Words sharing gematria 409: one, the·sanctuary. The root אחד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "and·hundred" (root מאה, 90x in Numbers); "seventy" (root שבע, 85x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 13 and 6 words.
Onkelos
His offering was: one silver dish whose weight was one hundred and thirty shekels, one silver basin whose weight was seventy shekels, by the sanctuary shekel — both of them filled with fine flour mixed with oil for a meal offering.
one young bullock, one ram, one he-lamb of the first year, for a burnt-offering;
verse value 1979 — אֶחָ֞ד = 13 (echad/ahavah)
Insights
Verse structure: 8 words, 32 letters. Notable word values: "one" (אֶחָ֞ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "young·bull" (פַּ֣ר, 2 letters) and the longest is "lamb·one" (כֶּֽבֶשׂ־אֶחָ֥ד, 6 letters). Words sharing gematria 13: one, one. The root אחד appears 2 times in this verse. 6 unique roots are used. Frequent roots: "of·the·herd" (root בן, 499x in Numbers); "one" (root אחד, 165x in Numbers); "ram" (root איל, 111x in Numbers). Full calculation: פַּ֣ר [young·bull] (280) + אֶחָ֞ד [one] (13) + בֶּן־בָּקָ֗ר [of·the·herd] (354) + אַ֧יִל [ram] (41) + אֶחָ֛ד [one] (13) + כֶּֽבֶשׂ־אֶחָ֥ד [lamb·one] (335) + בֶּן־שְׁנָת֖וֹ [in·its·first·year] (808) + לְעֹלָֽה [for·a·burnt·offering] (135) = 1979.
Onkelos
One young bull, one ram, one lamb in its first year, for a burnt offering.
Verse structure: 3 words, 16 letters. Notable word values: "one" (אֶחָ֖ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֖ד, 3 letters) and the longest is "goat" (שְׂעִיר־עִזִּ֥ים, 8 letters). 3 unique roots are used. Frequent roots: "one" (root אחד, 165x in Numbers); "for·a·purgation·offering" (root חטאת, 29x in Numbers); "goat" (root שעיר, 28x in Numbers). Full calculation: שְׂעִיר־עִזִּ֥ים [goat] (707) + אֶחָ֖ד [one] (13) + לְחַטָּֽאת [for·a·purgation·offering] (448) = 1168.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Ahira the son of Enan.
verse value 4518
Insights
Verse structure: 15 words, 67 letters. Verse gematria: 4518 is divisible by 18, the value of chai ('life'). The shortest word is "this" (זֶ֛ה, 2 letters) and the longest is "of·well-being" (הַשְּׁלָמִים֮, 6 letters). Words sharing gematria 353: five, five, five. The root חמש appears 3 times in this verse. 13 unique roots are used. Frequent roots: "rams" (root איל, 111x in Numbers); "five" (root חמש, 99x in Numbers); "yearling" (root שנה, 90x in Numbers). The etnachta (major mid-verse pause) falls on 'five', dividing the verse into phrases of 11 and 4 words.
Onkelos
And for the peace offerings: two bulls, five rams, five male goats, five lambs in their first year. This was the offering of Ahira son of Enan.
This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes, twelve silver basins, twelve golden pans;
verse value 8706
Insights
Verse structure: 20 words, 81 letters. The shortest word is "this" (זֹ֣את, 3 letters) and the longest is "basins·of·silver" (מִֽזְרְקֵי־כֶ֙סֶף֙, 8 letters). Words sharing gematria 750: two, two. 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "bowls·of" (קַעֲרֹ֨ת), "basins·of·silver" (מִֽזְרְקֵי־כֶ֙סֶף֙). The root שנים appears 3 times in this verse. 15 unique roots are used. Frequent roots: "Israel" (root ישראל, 183x in Numbers); "on·the·day" (root יום, 122x in Numbers); "two" (root שנים, 76x in Numbers). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 11 words.
Onkelos
This was the dedication of the altar on the day it was anointed, from the princes of Israel: twelve silver dishes, twelve silver basins, twelve gold ladles.
Rashi
ביום המשח אתו [THIS WAS THE DEDICATION OFFERING OF THE ALTAR] IN THE DAY WHEN IT WAS ANOINTED — This implies that on the very same day that it was anointed an offering was brought; but how, then, can I explain, (v. 88) “[This was dedication of the altar] after that it was anointed”? As intimating that it was first anointed and afterwards — but still on the same day — the offering was brought. Or, perhaps, these words אחרי המשח mean “some time (i.e. many days) after it was anointed”, and the phrase here ביום המשח אתו is merely intended to intimate that it was anointed during the day-time (and not at night)! This cannot be so, because when it states, (Leviticus 7:36) “In the day that he anointed them (Aaron and his sons)” we learn that it (the altar) was anointed during the day-time. What, then, must be the meaning of ביום המשח here? What we first suggested — that on the very same day that it was anointed the offering was brought (cf. Sifrei Bamidbar 53). קערת כסף שתים עשרה TWELVE CHARGERS OF SILVER — This intimates: these are the same chargers which they had brought as free-will gifts and nothing to disqualify them had happened to them in the meantime (Sifrei Bamidbar 53).
Sforno
זאת חנכת המזבח, when we compare the consecration of the altar of the Tabernacle to that of the consecration of Solomon’s Temple, this appears as so insignificant as to be hardly worth mentioning. (compare Kings I chapter 8)
Or HaChaim
ביום המשח אותו, on the day it was anointed. This verse is proof that our contention that all the princes had come to offer their gifts simultaneously on the first of Nissan is correct, but that G'd arranged that only one prince should offer his gift on any single day. מאת נשיאי ישראל, from the princes of Israel, etc. Why did the Torah have to write these words? Perhaps the Torah wanted to praise the princes for having acted spontaneously in order to inaugurate the altar. The word מאת is as if the Torah had written מאתם, i.e. that the idea originated with the princes and they had not been prompted. Our sages in Sifri volume 1 item 53 state that they all had an equal share in the single מצוה. What the sages meant was the offerings themselves were accounted as if they were a single offering. Different princes acquired different amounts of merit for their part in the offering, however. Nachshon's merit was the greatest of them all.
Rabbeinu Bahya
קערות כסף שתים עשרה, “twelve silver bowls, etc.” Seeing that the Torah had specified in each of the princes’ offerings details such as ”one golden spoon of a certain weight, etc,” why did we need to be told here what the totals amounted to?" Actually, the Torah informs us that contrary to utensils made for secular use, these were identical in weight. When you have 12 spoons which had been fashioned to weigh one ounce each you will find that twelve of these spoons do not necessarily weigh 12 ounces together. The spoons donated by the princes were precisely fashioned so that 12 of them collectively weighed exactly 12 times what each single one of them weighed (compare Sifri Nasso 54). When offering these donations and sacrifices, each prince concentrated on matching exactly the donation of the other tribes, but contained significance specific to his tribe as well. Nachshon, the prince of Yehudah thought of the two great men who would be descended from his tribe, King Solomon and the Messiah. They would extend their respective domains both on land and sea. This is the reason he donated a bowl the shape of which is reminiscent of the ocean which spans the universe. The shape of the ocean is like the shape of a bowl. The number 130 mentioned here as its weight refers to the third day of creation when G’d ordered all the waters of the oceans to congregate together in a continuous mass and he called them ימים . The numerical value of that word is 100. When you add one more “round, ocean-shaped bowl” with a circumference of 100 to the appurtenances of the Temple and you bisect it to get the line representing its diameter you have 30, i.e. a total of 130 for that bowl. מזרק אחד, “one basin of silver,” this was to symbolize the earth which is shaped like a ball. You have an allusion to the oceans in the bowl, and an allusion to the mass of dry land on earth in the offering of the basin. The weight of 70 shekel of the basin is an allusion to the fact that both these kings (Solomon and the Messiah) will extend their rule over seventy nations, spanning earth and the oceans and islands therein. The words שניהם מלאים, “both of them filled,” are an allusion to the gifts these nations will bring to Solomon and the Messiah to demonstrate their homage. The word סולת, “fine flour,” is reminiscent of המסולאים בפז, (Lamentations 4,2) that the Jewish people were valued as fine gold. The words בלולה בשמן, “soaked in oil”, is a reference to the excellent reputation enjoyed by both Solomon and the Messiah, reminding us of Solomon’s statement in Kohelet 7,1: “better a good name than even the best of oils.” The word כסף, is used in the sense of Proverbs 10,20: “the tongue of the righteous is choice silver.” The words: כף אחת עשרה זהב, “one golden ladle of ten shekel weight,” are a veiled reference of the ten generations which elapsed between the birth of Peretz (son of Yehudah and Tamar) until the generation of people who all qualified as righteous. The words מלאה קטורת, “filled with incense,” describe the good deeds of the members of that generation as exuding a pleasant fragrance just as did the incense. The animals listed, i.e. פר אחד, איל אחד, כבש אחד refer to the patriarchs Avraham, Yitzchak, and Yaakov respectively. The שעיר עזים אחד לחטאת, the male-goat as a sin-offering, is in respect of the sin of the original Yehudah who had presented Joseph's torn coat to his father causing him untold anguish. The words ולזבח השלמים בקר שנים, "and for a peace-offering two cattle," are a reference to David and Solomon respectively who commenced the dynasty of the house of Yehudah on a spiritually high note. The words אילים חמשה, עתודים חמשה, כבשים בני שנה חמשה, "five rams, five he-goats, five yearling sheep," are a reference to the 15 kings of Yehudah starting with Rechavam, son of Solomon and concluding with Tzidkiyahu, the last king of Yehudah prior to the destruction of the Temple. Some of these kings had been thoroughly righteous, some had been lukewarm in their adherence to Torah, whereas others had been fiercely heretical in their beliefs and their behaviour as rulers. This then comprised the thoughts which ran through the mind of Nachshon as he presented his offering. Netanel ben Tzuor had some other thoughts. Seeing that the tribe of Issachar excelled in Torah knowledge, it was obvious that the thoughts occupying the mind of its prince when he presented his (physically identical) offering would focus on different meanings associated with the individual items he presented. In his mind, “the silver bowl,” which had a connotation of the ocean to Nachshon, reminded him of Torah, as Torah is considered as לחם, bread, and bread is served in a silver bowl. The expression occurs specifically in connection with the show-breads in the Temple, such as in Exodus 25,29 ועשית קערותיו וכפותיו וג', “you shall construct its bowls, its ladles, etc.” Just as Netanel was preoccupied with symbols pertaining to his tribe’s favorite subject, so the prince of Zevulun, Eliav ben Cheylon, was preoccupied with thoughts of his tribe’s favourite occupation, seeing they were mariners. The same applied to the princes of each and every tribe. In effect, we find that although each prince offered the exact same materials in the exact same quantity, the כוונה accompanying each prince’s offering lent it individuality. Nonetheless, each prince addressed the offering to the same attribute of Hashem, acknowledging Him in the same way. We need to understand why it was necessary for the Torah to write such a lengthy chapter repeating the precise details of each tribe’s sacrifice word for word when weighty matters of Torah legislation had only a few letters devoted to them! The true reason is that G’d acknowledges the efforts made by sincere people and He reciprocates by honoring these people with what appears to be superfluous verbiage in the written Torah. This is the practical application of Samuel I 2,30: “For I honor those who honor Me.” If, at the end of giving the details of Nachshon’s offering, the Torah had written: “this was the offering of Nachshon, and the other princes offered similar offerings,” the Torah would thereby have downgraded the efforts of all the princes who had followed Nachshon. An additional reason for listing each prince’s offering separately was the fact that each offering was accompanied by individual thoughts of the owner. It would not have been possible to lump together all these different כוונות, meanings, intentions, in one paragraph. Moreover, by listing each offering separately the Torah also wanted to get across to its reader that just as the components of all of these offerings were identical, so the reward which each prince qualified for in bringing them was also identical. Each prince qualified for the same degree of recognition by Hashem. Although it was quite clear to G’d that in the almost immediate future each one of these princes would become guilty of participating in the uprising of Korach and his 250 collaborators, G'd does not judge man except according to the deeds he has already committed, not what he may or may not become guilty of in the future (compare Rosh Hashanah 16). A rational approach: The Torah had to repeat the list of each of these princes as otherwise the linkage to the twelve horoscopes would not have been apparent. Each zodiac constellation contributes an influence to the domain to which it has been assigned by G’d. The reason each prince made the silver bowl part of his offering was to allude to the planetary system involved, each planet being perceived as a globe, just like the shape of the bowl. The number 130 which is given as a weight measure of this bowl describes the 130 known stars. [I suppose this was the number of stars whose orbits had been tracked by astronomers at the time. Ed.] The reason that the weight of each silver basin was 70 shekel is an allusion to the fact that these signs of the zodiac exert their influence on the seventy nations on the world, decreeing their various fates. The golden ladle whose weight was 10 shekel was an allusion to the planetary system known as שכל, a superior planetary system. The fact that it was made of gold also alluded to the disembodied celestial forces such as the chayot hakodesh, seraphim, fiery angels, whose appearance in prophetic visions resembled gold so that we think of them in such terms.
Tur HaArokh
זאת חנוכת המזבח, “this was the consecration of the Altar, etc.” In this instance the Torah had first familiarized us with all the details of the ritual, and then proceeded to summarize it once more. Rashi says that the reason why the Torah summarized all this once more was to teach us that the weights described here were so accurate that when each bowl or basin had been weighed individually, and when subsequently they were weighed collectively, the total corresponded precisely to the multiple we were led to believe. Nachmanides writes that he did not understand what Rashi had in mind when he wrote these lines, quoting Rabbi Moshe Hadarshan. What possible advantage could we gain from having this information? If he considered the fact that the weights correspond to one another as so remarkable that this was considered a miracle, what purpose would this miracle serve? G’d does not work miracles unless they were needed. If it was something natural, why did this fact deserve special mention? Rashi, i.e. Rabbi Moshe hadarshan, wanted us to learn that ordinary vessels are not judged by the same standards as holy vessels, vessels used in the Temple. When ordinary vessels are weighed you will find that their weight varies slightly each time they are being weighed. When holy vessels are weighed they weigh precisely the same each time they are put on the scales. Rabbi Nathan described an experiment performed with the vessels used in the Temple. (Second Temple) according to which the vessels were not only melted down, but coins were minted from them. Subsequently, the coins were melted down and reconverted into the original vessels. It was found that there had been no loss of the original weight at all. All of this proves that already originally the gold used in those vessels was of the most refined kind, so much so that it contained no dross that would be burnt off during the repeated processes of melting those vessels down. Nachmanides concludes that the lesson to be learned from all this is that G’d honours those who fear Him. The princes brought all their various offerings on the same day, a day that all of them had agreed upon previously, so that it would become unavoidable that one of them would get his turn before his colleague when they lined up. Each prince would be given his flag in recognition of his offering. The order of the days in which the offerings were accepted on the altar corresponded to when the prince in question had received his flag. It was important to G’d (the Torah) that each prince and his offering would be named individually, as this was part of the honour paid to them by G’d. This is why the Torah did not write simply: “on the first day Nachshon brought the following offering, and he was followed by 11 other princes presenting duplicates of Nachshon’s offering”, although the Torah would have saved about 75 verses if it had done so. The reason for summarizing the offerings once more was to convey that the second prince had not needed to be inspired by his predecessor, etc., but that all had presented themselves at the entrance of the Tabernacle already on the first of Nissan, the first day when such offerings could be brought.
Rashbam
ON THE DAY OF ITS ANOINTING. They began to dedicate it as is written in this Parasha.
each silver dish weighing a hundred and thirty shekels, and each basin seventy; all the silver of the vessels two thousand and four hundred shekels, after the shekel of the sanctuary;
verse value 4527 — הָאֶחָ֑ד = 18 (chai)
Insights
Verse structure: 15 words, 68 letters. Notable word values: "the·one" (הָאֶחָ֑ד) = 18, chai, 'life'. The shortest word is "total" (כֹּ֚ל, 2 letters) and the longest is "and·four·hundred" (וְאַרְבַּע־מֵא֖וֹת, 9 letters). Words sharing gematria 160: silver, silver. 4 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "the·bowl" (הַקְּעָרָ֤ה), "the·one" (הָֽאַחַת֙), "the·basin" (הַמִּזְרָ֣ק). The root אחד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "the·one" (root אחד, 165x in Numbers); "two·thousand" (root אלף, 103x in Numbers); "total" (root כל, 98x in Numbers). The etnachta (major mid-verse pause) falls on 'the·one', dividing the verse into phrases of 8 and 7 words.
Onkelos
One hundred and thirty shekels was the weight of each silver dish and seventy of each basin; all the silver of the vessels totaled two thousand four hundred shekels, by the sanctuary shekel.
Rashi
שלשים ומאה הקערה אחת וגו׳ EACH CHARGER OF SILVER WEIGHING AN HUNDRED AND THIRTY SHEKELS etc. — Why is this stated at all since it has already been staled several times? But because it has only been said “the weight thereof was 130 shekels”, but it does not explain according to which shekel this is reckoned, it (Scripture) therefore repeats it (the number of shekels) here and then makes a general statement with regard to all of them: “all the silver of the vessels was [two thousand and four hundred shekels] after the shekels of the Sanctuary”. כל כסף הכלים ALL THE SILVER OF THE VESSELS [WAS TWO THOUSAND AND FOUR HUNDRED SHEKELS etc.] — By giving the sum total of the shekels it teaches you that the vessels of the Sanctuary had their weight exact (thus e.g. a bowl of 70 shekels was exactly 70, neither more nor less) — whether one weighed them each separately or whether one weighed them all together he got neither more nor less than it should have been ( Sifrei Bamidbar 54).
Targum Yonatan
One hundred and thirty shekels was the weight of each silver bowl, answering to the years of Jokebed when she bare Mosheh; and seventy shekels was the weight of each vase, answering to the seventy elders of the great Sanhedrin: all the silver vessels, two thousand four hundred shekels, in shekels of the sanctuary.
twelve golden pans, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary; all the gold of the pans a hundred and twenty shekels;
verse value 6368
Insights
Verse structure: 14 words, 61 letters. The shortest word is "gold" (זָהָ֤ב, 3 letters) and the longest is "twelve" (שְׁתֵּים־עֶשְׂרֵה֙, 8 letters). Words sharing gematria 575: ten, ten. 3 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "twelve" (שְׁתֵּים־עֶשְׂרֵה֙), "the·ladle" (הַכַּ֖ף), "the·ladles" (הַכַּפּ֖וֹת). The root כף appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·hundred" (root מאה, 90x in Numbers); "twelve" (root שנים, 76x in Numbers); "the·sanctuary" (root קדש, 70x in Numbers). The etnachta (major mid-verse pause) falls on 'the·sanctuary', dividing the verse into phrases of 10 and 4 words. Full calculation: כַּפּ֨וֹת [ladles] (506) + זָהָ֤ב [gold] (14) + שְׁתֵּים־עֶשְׂרֵה֙ [twelve] (1325) + מְלֵאֹ֣ת [filled] (471) + קְטֹ֔רֶת [incense] (709) + עֲשָׂרָ֧ה [ten] (575) + עֲשָׂרָ֛ה [ten] (575) + הַכַּ֖ף [the·ladle] (105) + בְּשֶׁ֣קֶל [in·shekel] (432) + הַקֹּ֑דֶשׁ [the·sanctuary] (409) + כׇּל־זְהַ֥ב [total·gold] (64) + הַכַּפּ֖וֹת [the·ladles] (511) + עֶשְׂרִ֥ים [twenty] (620) + וּמֵאָֽה [and·hundred] (52) = 6368.
Onkelos
Twelve gold ladles filled with aromatic incense, ten shekels being the weight of each ladle by the sanctuary shekel; all the gold of the ladles was one hundred and twenty.
Rashi
כפות זהב שתים עשרה THE GOLDEN SPOONS WERE TWELVE — Why is this stated at all, since we have been told that twelve princes brought each one spoon? But because it is stated in each instance: “one spoon עשרה זהב”, I might explain it either as meaning: it was of gold but its weight was ten shekels of silver, or, perhaps, not so, but it means: one spoon of silver and the weight thereof ten gold-shekels — and the gold-shekels have not their weight equal to those of silver-shekels — Scripture therefore states here, “golden spoons” — the spoons themselves were of gold ( Sifrei Bamidbar 55).
Targum Yonatan
The golden pans were twelve, answering to the princes of Israel, full of good sweet incense; the weight of ten shekels was the weight of each pan, answering to the Ten Words; all the gold of the pans, one hundred and and twenty (shekels), answering to the years lived by Mosheh the prophet.
all the oxen for the burnt-offering twelve bullocks, the rams twelve, the he-lambs of the first year twelve, and their meal-offering; and the males of the goats for a sin-offering twelve;
verse value 7287
Insights
Verse structure: 17 words, 78 letters. The shortest word is "ten" (עָשָׂ֣ר, 3 letters) and the longest is "twelve" (שְׁנֵים־עָשָׂר֙, 7 letters). Words sharing gematria 570: ten, ten, ten. 2 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "all·the·cattle" (כׇּל־הַבָּקָ֨ר), "and·goats-of" (וּשְׂעִירֵ֥י). The root שנים appears 4 times in this verse. 12 unique roots are used. Frequent roots: "rams" (root איל, 111x in Numbers); "for·the·burnt-offering" (root עלה, 96x in Numbers); "yearling" (root שנה, 90x in Numbers). First appearance of the root עז ("goats") in Numbers. The etnachta (major mid-verse pause) falls on 'and·their·grain-offering', dividing the verse into phrases of 12 and 5 words.
Onkelos
All the bulls for the burnt offering: twelve bulls, twelve rams, twelve lambs in their first year, and their meal offerings; and twelve male goats for a sin offering.
Or HaChaim
כל הבקר לעולה, All the oxen used for the total-offering, etc. The word בקר is in the singular as each one formed part of the same collective offering. This is also the reason the Torah used the word זבח השלמים in verse 88 describing the sacrifice as one.
Rabbeinu Bahya
כל הבקר לעולה, “all the cattle for the burnt-offering, etc.” This offering of the princes on the occasion of the inauguration of the Tabernacle comprised 12 bulls, 12 rams, 12 male sheep, 12 he-goats corresponding to the twelve tribes in the celestial spheres. You are aware already that the attribute כבוד which descended on Mount Sinai was the same which now had taken up residence in the Tabernacle. Just as at the time this attribute descended onto Mount Sinai it was accompanied by myriads of ministering angels, so the journeys of the Jewish people with the Tabernacle took place under the auspices of flags. Just as at Mount Sinai G’d had warned the people not to touch the mountain (Exodus 19,13), a similar restriction was placed against entering the sacred domain of the Tabernacle when the Torah writes: “any stranger (non-priest) who approaches shall die” (Numbers 1,51). Here too during the inauguration of the Altar and the Tabernacle, we have a replay of some of the events which occurred at the revelation at Mount Sinai. Twelve sacrifices were offered on this occasion, corresponding to the 12 monuments on behalf of the twelve tribes of Israel which Moses had erected in Exodus 24,4. On this occasion 24 bulls were offered (as peace-offerings). It is likely that at Mount Sinai there were also 24 bulls offered, as the wording פרים “bulls (pl.) applied to 12 altars means there could not have been fewer than 24. This number 24 would correspond to the חיל השמאלי, which I discussed in connection with the priestly blessings on 6,27.[This was part of the kabbalistic aspect of the blessings in which the author described each of the names of G’d as represented by the tetragrammaton as “an army. I had condensed that section. Ed.]. The fact is that the Torah did not spell out precisely how many bulls had been offered at that time. The reason that in addition to the bulls also 60 rams, 60 he-goats, 60 sheep in their first year were part of this inaugural offering has been touched upon in my commentary on Shir Hashirim 3,7 about the 60 bodyguards surrounding the bed of King Solomon. I stated there that the number 60 is a symbolism for the maximum degrees of rapprochement to the essence of G’d which may be achieved by the concept of קרבן. We had explained repeatedly that G’d extends His influence in six directions, i.e. the four directions East, West, North and South, plus down and up. It is perceived that in each direction this influence extends in ten stages until it reaches the outer perimeters of the universe. If one wants to approach the center at which G’d’s essence is perceived to be, one has to progress from the outer perimeter of each direction inwards, i.e. a maximum of sixty stages, ten from each direction. There is a seventh “extremity,” i.e. a purely spiritual concept as distinct from the terrestrial concepts discussed when we mentioned the number 60. This seventh extremity, also comprising ten segments is alluded to by the seventy elders, of whom the Torah spoke at the revelation at Mount Sinai but who are not featured here seeing there was a difference between that manifestation of Hashem and the manifestation of the Shechinah in the Tabernacle (compare Exodus 24,1). [I have used my own phrasing of these concepts in this paragraph to facilitate understanding what the author has in mind. Ed]. The words: “when Moses arrived at the tent of Meeting” (verse 89), may be understood as parallel to Exodus 34,34 where Moses is described as removing the veil from his forehead in anticipation of speaking with G’d (or G’d speaking with him).
and all the oxen for the sacrifice of peace-offerings twenty and four bullocks, the rams sixty, the he-goats sixty, the he-lambs of the first year sixty. This was the dedication-offering of the altar, after that it was anointed.
verse value 7305
Insights
Verse structure: 20 words, 85 letters. The shortest word is "and·all" (וְכֹ֞ל, 3 letters) and the longest is "the·well-being" (הַשְּׁלָמִ֗ים, 6 letters). Words sharing gematria 650: sixty, sixty, sixty. 1 word in this verse appears nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·four" (וְאַרְבָּעָה֮). The root ששים appears 3 times in this verse. 18 unique roots are used. Frequent roots: "rams" (root איל, 111x in Numbers); "and·all" (root כל, 98x in Numbers); "yearling" (root שנה, 90x in Numbers). The etnachta (major mid-verse pause) falls on 'sixty', dividing the verse into phrases of 14 and 6 words.
Onkelos
And all the bulls for the peace offerings: twenty-four bulls, sixty rams, sixty male goats, sixty lambs in their first year. This was the dedication of the altar after it was anointed.
Rashbam
אחרי המשח אותו, at the conclusion of the 12 days when the Tabernacle had already been consecrated the total amounted to the figures listed here.
Targum Yonatan
And all the oxen for consecrated victims, twenty-four, answering to the twenty-four orders (of the priests); the rams, sixty, answering, to the sixty years which Izhak had lived when he begat Jakob; the goats, sixty, answering to the sixty letters in the benediction of the priests; lambs of the year, sixty, to atone for the sixty myriads of Israel. This was the dedication of the altar by anointment on the day that they anointed it.
And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking to him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke to him.
verse value 5631
Insights
Verse structure: 20 words, 84 letters. The shortest word is "Moses" (מֹשֶׁ֜ה, 3 letters) and the longest is "the·Voice" (אֶת־הַקּ֜וֹל, 6 letters). Words sharing gematria 47: to·him, to·him. 6 words in this verse appear nowhere else in Numbers. Unique to this verse in Numbers (hapax): "and·when·entering" (וּבְבֹ֨א), "the·Voice" (אֶת־הַקּ֜וֹל), "addressing" (מִדַּבֵּ֣ר). The root דבר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "that" (root אשר, 223x in Numbers); "Moses" (root משה, 217x in Numbers); "to·speak" (root דבר, 149x in Numbers). First appearance of the root שמע ("and·he·heard") in Numbers. First appearance of the root קול ("the·Voice") in Numbers. The etnachta (major mid-verse pause) falls on 'the·cherubim', dividing the verse into phrases of 18 and 2 words.
Onkelos
Whenever Moses would enter the Tent of Meeting to speak with Him, he would hear the voice speaking with him from above the cover that was upon the Ark of the Testimony, from between the two cherubim, and it would speak with him.
Rashi
ובבא משה AND WHEN MOSES CAME [INTO THE TENT OF MEETING … THEN HE HEARD THE VOICE SPEAKING UNTO HIM FROM OFF THE COVERING THAT WAS UPON THE ARK OF THE TESTIMONY] — When two Scriptural verses apparently contradict each other there comes a third and reconciles them. We have got such a case here: one verse says, (Leviticus 1:1) “[And the Lord called unto Moses] and spoke unto him out of the appointed tent”, which was outside the Vail, and another verse says, (Exodus 25:22). “And I shall speak unto thee from off the Ark-lid”, thus within the Vail — then this (our verse) comes and reconciles them: Moses entered the appointed tent, and there he heard the Voice which came from above the Ark-lid, from between the two Cherubim — the Voice issued from Heaven unto the space between the two Cherubim, and from there it issued into the appointed tent where it was heard by Moses. (Sifrei Bamidbar 58 1; cf. Rashi on Exodus 25:22.) וישמע את הקול AND HE HEARD THE VOICE — One might think it was a very low voice! Scripture, however, states “the Voice” (with the definite article — the well-known Voice) — it was that thunderous Voice with which He spoke to him on Sinai, and yet when it reached the door of the appointed tent it broke off and did not issue beyond the appointed tent (and therefore it states Leviticus 1:1 מאהל מועד from the appointed tent, and not באהל מועד, because the Voice confined itself to the Interior of the אהל מועד; see Rashi on Leviticus 1:1) (cf. Sifrei Bamidbar 58:2). מדבר is the same as מתדבר (it is the Hitphael form with assimiliated ת) — “He heard the Voice uttering itself”. It is out of reverence for the Most High God that Scripture speaks thus: “The Voice was speaking to itself”, and Moses would listen in (i. e., he could not help hearing it). וידבר אליו AND HE SPOKE UNTO HIM — unto him: thus excluding Aaron from the Divine communications (cf. Rashi on Leviticus 1:1, s. v. אליו).
Ibn Ezra
The meaning of "when Moses came" [v. 89]: it is possible that the beginning of the speech — namely, "And He called to Moses" [Lev. 1:1] — took place when the dedication was completed. All the grammarians say that "medabber" ["speaking to him"] is in the hitpa'el binyan and that the tav is absorbed [into the dalet]. In my view, however, it is a verbal noun [shem ha-po'el], like "behold, I do not know how to speak" [Jer. 1:6], and the mem takes the place of min according to the rules of the language. The meaning of "and he heard" [the voice]: that he alone heard the voice, and no one else who was in the Tent of Meeting outside the curtain could hear it. This too is correct, for Hashem enhanced the sensitivity of his ears just as He enhanced the sight of Elisha's servant [II Kings 6:17], and similarly "and Hashem uncovered the eyes of Balaam" [Num. 22:31]. "And He spoke to him" [v. 89b]: such was always the manner of the [divine] speech.
Sforno
ובבא משה אל אהל מועד לדבר אתו וישמע את הקול, even though in physical terms the Tabernacle was insignificant compared to the magnificent structure Solomon had built, in terms of spiritual achievement the Tabernacle far outranked Solomon’s Temple, which in turn outranked the second Temple. During the entire period of the second Temple (420 years) not a single prophet had been able to enter the Temple and there to hear the voice of G’d at any given moment. If at this point Moses was able to do this it proved that G’d had approved the consecration and had drawn near Moses as the shepherd of the Jewish people. In spite of all this spiritual grandeur of the Tabernacle in the desert and the clear manifestation of G’d’s presence over it or in it, even this was a far cry from the presence of G’d in the Israelite camp during the period of the revelation at Mount Sinai, and the 40 days before the sin of the golden calf. Once Moses entered the Tabernacle he was able to hear the voice of G’d, something he had been able to hear all the time before the sin of the golden calf, and without the benefit of the Tabernacle and the hallowed ground it stood on. מדבר, read “mi-dabber,” talking to Himself. [According to Moreh Nevuchim 1,68 and in accordance with Aristotele’s concept of G’d, there is no division between subject and predicate in the sphere of understanding something, defining it, actively or passively when we speak of G’d, as is the case when we speak of His creatures. A creature, by definition is subjective vis-à-vis itself, G’d is never subjective, always objective. Having said this you will understand that the translation of G’d “speaking to Himself,” i.e. being both at the receiving end and at the initiating end at the same time is not a contradiction in terms.” Ed.] Proverbs 16,4 כל פעל ה' למענהו, reveals that in the final analysis, all that G’d does has an intelligent purpose known to Him and approved by Him, so much so that the fact that He has seen fit to do it automatically means that it is beneficial for His universe and those in it. We need to keep this in mind whenever we read a line such as וידבר ה'. It is as if the Torah reminded us that the One described as מדבר
Or HaChaim
הקול מדבר אליו, the Voice speaking to him, etc. We have already explained on Exodus 20,1 that when G'd speaks an angel is created as a result of such speech and it is the voice of that angel which man (prophet) hears. I have explained all the instances in which the word לאמור appears as unnecessary such as when G'd's message to Moses or Aaron is introduced. This is what is meant here when the Torah speaks of "the Voice" speaking to Moses. The Torah underlines that in this instance G'd's voice spoke to Moses directly, not the voice of an angel. Although there is a dagesh in the letter ד to tell us that the meaning is מתדבר, i.e. the voice itself was doing the talking, it was not the projection of someone else "behind" the voice. This form is grammatically admissible; the intelligent reader will understand what I mean.
Chizkuni
ובבא משה, “and when Moses entered;” seeing that the subject here is the consecration of the altar, we are told here that the Presence of the Lord was manifest over the Tabernacle, and that G-d’s voice emanated from within it. Some commentators feel that the beginning of the Book of Leviticus completes the report about the consecration of the altar. (Ibn Ezra)
Rabbeinu Bahya
וישמע את הקול, “he would hear the voice speaking with Him(self);” the letter ה at the beginning of the word הקול, makes it plain that this was the same voice that had spoken to Moses at Mount Sinai; he recognised it as such. The principal reason for this verse is to inform us that this voice emanated from between the cherubs on top of the kapporet, the lid over the Holy Ark. From that location the voice filled the Tent of Meeting; this is the meaning of the additional words אל אהל מועד לדבר אתו, “to the Tent of Meeting in order to speak with him (Moses).” Anyone standing outside the walls of the Tabernacle would not hear this voice at all. According to Rashi the reason that the Torah concludes this chapter with the words וידבר אליו, “He spoke directly to him (Moses),” is to make sure that we understand that Aaron was not included. It is possible to explain these apparently redundant words to mean that Moses was the subject. These words would demonstrate the enormous spiritual stature of Moses compared to all other subsequent prophets. He was not taken aback by being addressed by G’d; on the contrary, he engaged in conversation with G’d as attested to by G’d Himself in Exodus 33,11: “Hashem would speak to Moses face to face, as a man would speak with his fellow.” How does a man speak with his fellow? The former initiates the conversation whereas the latter responds. Our verse here would report a similar message to that in Exodus, i.e. that Moses engaged freely in conversation with Hashem. Proof that Moses was on this level is supplied in Numbers 9,8 where Moses had not known the answer to the question how the people who had not purified themselves in time for the Passover should conduct themselves. Instead of telling the people who had raised the point to come back on the following day so that he would have a chance to get a ruling from G’d, Moses simply said עמדו ואשמעה, “stand still and I will hear (G’d’s reply) immediately.” This stature of Moses is mentioned here just as it had been mentioned at the time the people stood at Mount Sinai where the Torah wrote Exodus 19,19 משה ידבר והאלו-הים יעננו בקול, "Moses would speak and G'd would respond in an audible voice." The meaning of those words is that "Moses would respond after G'd had addressed him audibly.” Basically, the Torah reveals here that Moses had attained the ultimate level of spirituality that it is possible for man to attain while alive on earth. His knowledge of G'd was similar to that of a trusted butler long in the service of the same master who is thoroughly familiar with the way of life of his employer. This is what G’d had in mind when He said of Moses in Numbers 12,7: “not so My servant Moses; he is trusted in My entire household.”
Onkelos
Rashi
Ramban
Ibn Ezra
Sforno
Or HaChaim
Chizkuni
Rabbeinu Bahya
Tur HaArokh