Bamidbar 7 במדבר ז׳

ויהי ביום כלות משה. כלת כְּתִיב — יוֹם הֲקָמַת הַמִּשְׁכָּן הָיוּ יִשְׂרָאֵל כְּכַלָּה הַנִּכְנֶסֶת לַחֻפָּה (פסיקתא; תנחומא):

It came to pass, on the day Moshe finished. The text reads כַּלּוֹת . On the day that the Mishkon was erected, the Israelites were like a כַּלָּה — a bride entering the wedding canopy.

כלות משה. בְּצַלְאֵל וְאָהֳלִיאָב וְכָל חֲכַם לֵב עָשׂוּ אֶת הַמִּשְׁכָּן, וּתְלָאוֹ הַכָּתוּב בְּמֹשֶׁה, לְפִי שֶׁמָּסַר נַפְשׁוֹ עָלָיו, לִרְאוֹת תַּבְנִית כָּל דָּבָר וְדָבָר כְּמוֹ שֶׁהֶרְאָהוּ בָהָר, לְהוֹרוֹת לְעוֹשֵׂי הַמְּלָאכָה, וְלֹא טָעָה בְּתַבְנִית אַחַת; וְכֵן מָצִינוּ בְּדָוִד, לְפִי שֶׁמָּסַר נַפְשׁוֹ עַל בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר "זְכוֹר ה' לְדָוִד אֵת כָּל עֻנּוֹתוֹ אֲשֶׁר נִשְׁבַּע לַה'" וְגוֹ' (תהילים קל"ב), לְפִיכָךְ נִקְרָא עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מ"א י"ב) "רְאֵה בֵיתְךָ דָּוִד" (תנחומא):

Moshe finished. Bezalel, Aholiav, and all the wise — hearted men constructed the Mishkon, yet Scripture credits it to Moshe, because he utterly dedicated himself to it, observing the structural design of each object as shown to him on the mountain (Sinai) in order to instruct the artisans, without making a single error in design. We find a similarity with regard to [king] David, because he utterly dedicated himself to the construction of the Beis Ha Mikdash — as it is said: “Remember, Adonoy, unto David all his afflictions; how he swore to Adonoy . . . etc. it was, therefore, called by his name, as it is said: “Observe your House, David.”

כלות משה להקים. וְלֹא נֶאֱמַר בְּיוֹם הָקִים, מְלַמֵּד שֶׁכָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מֹשֶׁה מַעֲמִידוֹ וּמְפָרְקוֹ, וּבְאוֹתוֹ הַיּוֹם הֶעֱמִידוֹ וְלֹא פֵּרְקוֹ, לְכָךְ נֶאֱמַר "כַּלּוֹת מֹשֶׁה לְהָקִים" — אוֹתוֹ הַיּוֹם כָּלוּ הֲקָמוֹתָיו, וְרֹאשׁ חֹדֶשׁ נִיסָן הָיָה, בַּשֵּׁנִי נִשְׂרְפָה הַפָּרָה, בַּשְּׁלִישִׁי הִזּוּ הַזָּיָה רִאשׁוֹנָה, וּבַשְּׁבִיעִי גִּלְּחוּ (ספרי):

[On the day] Moshe finished erecting. It does not say, “On the day [Moshe] erected . . .” This teaches that throughout the seven days of installation Moshe erected and dismantled it, and on that day, he erected it without dismantling it. This is why it says, “On the day Moshe finished erecting” — that day his erecting ended. It was the first of the month of Nisan. On the second, the [red] cow was burned, on the third, they sprinkled with the first sprinkling, and on the seventh, [after having been sprinkled again] they were shaven.

הם נשיאי המטת. שֶׁהָיוּ שׁוֹטְרִים עֲלֵיהֶם בְּמִצְרַיִם וְהָיוּ מֻכִּים עֲלֵיהֶם, שֶׁנֶּאֱמַר (שמות ה') וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל וְגוֹ' (ספרי):

They were the leaders of the tribes. They were officers over them in Egypt, and were beaten because of them, as it is said: “And the officers of the Israelites were beaten, etc.”

הם העמדים על הפקדים. שֶׁעָמְדוּ עִם מֹשֶׁה וְאַהֲרֹן כְּשֶׁמָּנוּ אֶת יִשְֹרָאֵל, שֶׁנֶּאֱמַר "וְאִתְּכֶם יִהְיוּ וְגוֹ'" (במדבר א'):

They stood by during the counting. They stood with Moshe and Aharon when they counted [Bnei] Yisroel, as it is said, “with you [Moshe and Aharon], shall be. . .”

שש עגלת צב. אֵין צָב אֶלָּא מְחֻפִּים, וְכֵן "וּבַצַּבִּים וּבַפְּרָדִים" (ישעיה ס"ו); עֲגָלוֹת מְכֻסּוֹת קְרוּיוֹת צַבִּים:

Six covered wagons. צָב can only mean “covered.” Similarly, “[They will bring your brothers from all the nations . . . with horses and chariots] וּבַצַּבִּים וּבַפְּרָדִים,” “in covered wagons and on mules . . .” Covered wagons are called צַבִּים . [Some interpret צָב in the sense of הַצְבִי יִשְׂרָאֵל, (“The finest in Israel.”) They (the wagons) were fine looking.]

ויקריבו אותם לפני המשכן. שֶׁלֹּא קִבֵּל מֹשֶׁה מִיָּדָם עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַמָּקוֹם; אָמַר רַבִּי נָתָן מָה רָאוּ הַנְּשִׂיאִים לְהִתְנַדֵּב כָּאן בַּתְּחִלָּה, וּבִמְלֶאכֶת הַמִּשְׁכָּן לֹא הִתְנַדְּבוּ תְּחִלָּה? אֶלָּא כָּךְ אָמְרוּ הַנְּשִׂיאִים, יִתְנַדְּבוּ צִבּוּר מַה שֶּׁיִּתְנַדְּבוּ, וּמַה שֶּׁמְּחַסְּרִין, אָנוּ מַשְׁלִימִין, כֵּיוָן שֶׁרָאוּ שֶׁהִשְׁלִימוּ צִבּוּר אֶת הַכֹּל, שֶׁנֶּאֱמַר "וְהַמְּלָאכָה הָיְתָה דַיָּם" (שמות ל"ו), אָמְרוּ מֵעַתָּה מַה לָּנוּ לַעֲשׂוֹת? הֵבִיאוּ אַבְנֵי הַשֹּׁהַם וְהַמִּלּוּאִים לָאֵפוֹד וְלַחֹשֶׁן, לְכָךְ הִתְנַדְּבוּ כָּאן תְּחִלָּה (ספרי):

They placed them before the Mishkon. Because Moshe did not accept [the gift] from their hands until [so] instructed by the omnipresent [God.] R’ Noson said, “Why did the leaders see fit to contribute here at the outset, but for the materials of the Mishkon, they did not contribute at the outset? Because the leaders said as follows: “Let the community contribute as they wish, and any shortfall, we will furnish.” But when they saw that the community had supplied everything, as it is said, “the material was sufficient,” they said, “Now what can we do”? They brought the onyx stones, and the stones set into the ephod and breastplate. This is why they contributed here at the outset.

כפי עבדתם. שֶׁהָיָה מַשָּׂא בְנֵי גֵרְשׁוֹן קַל מִשֶּׁל מְרָרִי, שֶׁהָיוּ נוֹשְׂאִים הַקְּרָשִׁים וְהָעַמּוּדִים וְהָאֲדָנִים:

According to their work. The load of the sons of Gershon was lighter than that of the sons of Merori, who carried the planks, pillars, and sockets.

כי עבדת הקדש עלהם. מַשָּׂא דְּבַר הַקְּדֻשָּׁה — הָאָרוֹן וְהַשֻּׁלְחָן וְגוֹ', לְפִיכָךְ בַּכָּתֵף יִשָּׂאוּ:

Because the sacred work was [incumbent] on them. The carrying of sacred objects — the ark, table, etc. Therefore, “they had to carry [them] on their shoulders.”

ויקריבו הנשאים את חנכת המזבח. לְאַחַר שֶׁהִתְנַדְּבוּ הָעֲגָלוֹת וְהַבָּקָר לָשֵׂאת הַמִּשְׁכָּן, נְשָׂאָם לִבָּם לְהִתְנַדֵּב קָרְבְּנוֹת הַמִּזְבֵּחַ לְחַנְּכוֹ:

The leaders brought forward the [offerings for] the consecration of the altar. After they contributed the wagons and cattle to carry the Mishkon, they were ennobled to contribute the offerings for the altar to consecrate it.

ויקריבו הנשיאם את קרבנם לפני המזבח. כִּי לֹא קִבֵּל מֹשֶׁה מִיָּדָם עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַגְּבוּרָה (ספרי):

The leaders placed their offering before the altar. Because Moshe did not accept [the gift] from their hands until [so] instructed by the Almighty.

יקריבו את קרבנם לחנכת המזבח. וַעֲדַיִן לֹא הָיָה יוֹדֵעַ מֹשֶׁה הֵיאַךְ יַקְרִיבוּ, אִם כְּסֵדֶר תּוֹלְדוֹתָם, אִם כְּסֵדֶר הַמַּסָּעוֹת, עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַקָּבָּ"ה יַקְרִיבוּ לַמַּסָּעוֹת, אִישׁ יוֹמוֹ (שם):

They shall bring forth their offering for the dedication of the altar. But Moshe still did not know how they were to bring the offerings — whether in order of their birth, or in order of the traveling — until the Holy One, Blessed is He, told him that they should bring the offerings according to the traveling, each in his day.

ביום הראשון. אוֹתוֹ הַיּוֹם נָטַל עֶשֶׂר עֲטָרוֹת, רִאשׁוֹן לְמַעֲשֵׂה בְרֵאשִׁית, רִאשׁוֹן לַנְּשִׂיאִים וְכוּ', כִּדְאִיתָא בְסֵדֶר עוֹלָם:

On the first day. That day took ten crowns; [it fell on] the first [day] of creation, first of the leaders, etc., as recorded in Seder Olam.

למטה יהודה. יִחֲסוֹ הַכָּתוּב עַל שִׁבְטוֹ, וְלֹא שֶׁגָּבָה מִשִּׁבְטוֹ וְהִקְרִיב, אוֹ אֵינוֹ אוֹמֵר "לְמַטֵּה יְהוּדָה" אֶלָּא שֶׁגָּבָה מִשִּׁבְטוֹ וְהֵבִיא, תַּ"ל "זֶה קָרְבַּן נַחְשׁוֹן" — מִשֶּׁלּוֹ הֵבִיא (שם):

Of the tribe of Yehudah. Scripture establishes his tribal kinship; but not that he solicited [payment] from his tribe and then brought [the offering]. But perhaps I should say לְמַטֵּה יְהוּדָה, “for the tribe of Yehudah,” [teaching] that he solicited payment from his tribe and then brought [the offering]? The Torah therefore teaches “this is Nachshon’s offering.” He brought his own.

שניהם מלאים סלת. לְמִנְחַת נְדָבָה:

Both were filled with fine flour. As a voluntary meal-offering.

עשרה זהב. כְּתַרְגּוּמוֹ, מִשְׁקַל עֶשֶׂר שִׁקְלֵי הַקֹּדֶשׁ הָיָה בָהּ:

[Of] ten gold [shekolim]. As Targum [Onkelos] interprets, the weight of ten shekolim by the Sanctuary standard was in it.

מלאה קטרת. לֹא מָצִינוּ קְטֹרֶת לְיָחִיד וְלֹא עַל מִזְבֵּחַ הַחִיצוֹן אֶלָּא זוֹ בִּלְבַד, וְהוֹרָאַת שָׁעָה הָיְתָה (מנחות נ'):

Filled with incense. We do not find incense [brought] by an individual, nor [brought] on the outer altar, except for this one alone. This was a temporary injunction.

פר אחד. מְיֻחָד שֶׁבְּעֶדְרוֹ (עי' ספרי):

One [young] bull. The best of its herd.

שעיר עזים אחד לחטאת. לְכַפֵּר עַל קֶבֶר הַתְּהוֹם — טֻמְאַת סָפֵק (עי' ספרי):

One he-goat as a sin-offering. To atone for [defilement by passing over] the grave of the abyss — [for] indefinite defilement.

הקריב נתנאל בן צוער … הקרב את קרבנו. מַה תַּ"ל "הִקְרִיב" בְּשִׁבְטוֹ שֶׁל יִשָּׂשכָר מַה שֶּׁלֹּא נֶאֱמַר בְּכָל הַשְּׁבָטִים? לְפִי שֶׁבָּא רְאוּבֵן וְעִרְעֵר וְאָמַר: אַחַר שֶׁקְּדָמַנִי יְהוּדָה, אַקְרִיב אֲנִי אַחֲרָיו, אָמַר לוֹ מֹשֶׁה מִפִּי הַגְּבוּרָה נֶאֱמַר לִי שֶׁיַּקְרִיבוּ כְּסֵדֶר מַסָּעוֹת — לְדִגְלֵיהֶם, לְכָךְ אָמַר הִקְרִב אֶת קָרְבָּנוֹ, וְהוּא חָסֵר יוֹ"ד, שֶׁהוּא מַשְׁמַע הַקְרֵב, לְשׁוֹן צִוּוּי, שֶׁמִּפִּי הַגְּבוּרָה נִצְטַוָּה "הַקְרֵב". וּמַהוּ הִקְרִיב הִקְרִיב שְׁנֵי פְעָמִים? שֶׁבִּשְׁבִיל שְׁנֵי דְבָרִים זָכָה לְהַקְרִיב שֵׁנִי לַשְּׁבָטִים, אַחַת שֶׁהָיוּ יוֹדְעִים בַּתּוֹרָה, שֶׁנֶּאֱמַר "וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים" (דבהי"א י"ב), וְאַחַת שֶׁהֵם נָתְנוּ עֵצָה לַנְּשִׂיאִים לְהִתְנַדֵּב קָרְבָּנוֹת הַלָּלוּ. וּבִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן מָצָאתִי, אָמַר רַבִּי פִּנְחָס בֶּן יָאִיר נְתַנְאֵל בֶּן צוּעָר הִשִּׂיאָן עֵצָה זוֹ:

Nesanel the son of Tzu’ar brought forward — he brought forward his offering. What does the Torah teach [by saying] “he brought forward” with respect to the tribe of Yissachar, without having said it with respect to all the [other] tribes? Because Reuven came with a complaint, saying ‘Enough that Yehudah preceded me! Let me bring my offering after him.’ Moshe said to him, By the Almighty ‘It was told to me that they should bring the offerings in the order of the journeys, according to their banners.’ This is why it says אֶת קָרְבָּנוֹ “ הִקְרִב,” without the “yud,” inferring הַקְרֵב, “you shall bring forward!” — the imperative usage, since Moshe was commanded by the Almighty, “ הַקְרֵב .” What is [the inference of] “[Nesanel] brought forward,” [“he brought forward”] twice? Because there were two reasons by which he merited bringing his offering second among the tribes. One, because of their (his tribe’s) knowledge of Torah, as it is said, “From the sons of Yissachar, of sagacious, timely knowledge.” And one, because they advised the leaders to donate these offerings. In R’ Moshe Hadarshan’s commentary I found: “R’ Pinchos ben Yair said: ‘Nesanel the son of Tzu'ar offered this advice.”’

קערת כסף. מִנְיַן אוֹתִיוֹתָיו בְּגִימַטְרִיָּא תתק"ל, כְּנֶגֶד שְׁנוֹתָיו שֶׁל אָדָם הָרִאשׁוֹן:

Silver tray. Its letters are numerically equivalent to 930, corresponding to the years of Adam.

שלשים ומאה משקלה. עַל שֵׁם שֶׁכְּשֶׁהֶעֱמִיד תּוֹלָדוֹת לְקִיּוּם הָעוֹלָם בֶּן ק"ל שָנָה הָיָה, שֶׁנֶּאֱמַר "וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד" וְגוֹ' (בראשית ה'):

Its weight was one hundred thirty [shekolim]. Alluding that when he (Adam) fathered progeny to sustain the world, he was one hundred thirty years old, as it is said: “Adam lived one hundred thirty years, and fathered . . . etc.”

מזרק אחד כסף. בְּגִימַטְרִיָּא תק"ך, עַל שֵׁם נֹחַ שֶׁהֶעֱמִיד תּוֹלָדוֹת בֶּן ת"ק שָׁנָה, וְעַל שֵׁם עֶשְֹרִים שָׁנָה שֶׁנִּגְזְרָה גְּזֵרַת הַמַּבּוּל קֹדֶם תּוֹלְדוֹתָיו — כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל "וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה" (שם ו') — לְפִיכָךְ נֶאֱמַר — מִזְרָק אֶחָד כֶּסֶף, וְלֹא נֶאֱמַר מִזְרָק כֶּסֶף אֶחָד כְּמוֹ שֶׁנֶּאֱמַר בַּקְּעָרָה, לוֹמַר שֶׁאַף אוֹתִיּוֹת שֶׁל אֶחָד מִצְטָרְפוֹת לַמִּנְיָן:

One silver bowl. The numerical value is 520, alluding to Noach, who fathered his progeny at the age of 500, and alluding to the 20 years by which the decree for the flood preceded his progeny, as I explained [the verse] “His days shall be a hundred and twenty years.” This is why it says מִזְרָק אֶחָד כֶּסֶף, but does not say מִזְרַק כֶּסֶף אֶחָד, as it says concerning the tray — to teach that the letters of אֶחָד are also included in the calculation.

שבעים שקל. כְּנֶגֶד שִׁבְעִים אֻמּוֹת שֶׁיָּצְאוּ מִבָּנָיו:

Seventy shekolim. Corresponding to the 70 nations which emerged from his (Noach’s) sons.

כף אחת. כְּנֶגֶד הַתּוֹרָה שֶׁנִּתְּנָה מִיָּדוֹ שֶׁל הַקָּבָּ"ה:

One spoon (lit. hand). Corresponding to the Torah, which was given from the hand of the Holy One, Blessed is He.

עשרה זהב. כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת:

Ten gold [shekolim]. Corresponding to the ten commandments.

מלאה קטרת. גִּימַטְרִיָּא שֶׁל קְטֹרֶת תרי"ג מִצְוֹת, וּבִלְבַד שֶׁתַּחֲלִיף קוֹ"ף בְּדָלֶ"ת עַ"יְ א"ת ב"ש ג"ר ד"ק:

Filled with incense. The numerical value of קְטֹרֶת, is 613, corresponding to the 613 commandments — provided you convert the קו"ף into a דל"ת, by using א"ת ב"ש ג"ר ד"ק .

פר אחד. כְּנֶגֶד אַבְרָהָם, שֶׁנֶּאֱמַר בּוֹ "וַיִּקַּח בֶּן בָּקָר" (שם י"ח):

One [young] bull. Corresponding to Avraham, concerning whom it is said: “He took a young bull.”

איל אחד. כְּנֶגֶד יִצְחָק, "וַיִּקַּח אֶת הָאַיִל" וְגוֹ' (שם כ"ב):

One ram. Corresponding to Yitzchok, “He took the ram.”

כבש אחד. כְּנֶגֶד יַעֲקֹב, "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב" (שם ל'):

One [yearling] sheep. Corresponding to Yaakov: “Yaakov separated the sheep.”

שעיר עיזים. לְכַפֵּר עַל מְכִירַת יוֹסֵף שֶׁנֶּאֱמַר בּוֹ "וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים" (שם ל"ז):

Goat. To atone for the sale of Yoseif, concerning whom it is said: “They slaughtered a goat.”

ולזבח השלמים בקר שנים. כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן שֶׁנָּתְנוּ שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם:

For the peace-offering sacrifice, two oxen. Corresponding to Moshe and Aharon, who made peace between the Israelites and their Father in heaven.

אלים כבשים ועתדים. שְׁלֹשָׁה מִינִים כְּנֶגֶד כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים, וּכְנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, שָׁלֹשׁ חֲמִשִּׁיּוֹת כְּנֶגֶד חֲמִשָּׁה חֻמְשִׁין וַחֲמֵשֶׁת הַדִּבְּרוֹת הַכְּתוּבִין עַל לוּחַ אֶחָד וַחֲמִשָּׁה הַכְּתוּבִים עַל הַשֵּׁנִי; עַד כָּאן בִּיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן:

Rams, goats, sheep. Three species, corresponding to kohanim, Levites and Israelites, and corresponding to the Torah, the Prophets, and the Sacred Scripture. Three fives, corresponding to the five chumashim [of the Torah], to the five commandments written on the one tablet, and five commandments written on the other. Until here, [my remarks are] from the commentary of R’ Moshe Hadarshan.

ביום השלישי נשיא וגו'. בַּיּוֹם הַשְּׁלִישִׁי הָיָה הַנָּשִׂיא הַמַּקְרִיב זְבוּלֻן, וְכֵן כֻּלָּם, אֲבָל בִּנְתַנְאֵל שֶׁנֶּאֱמַר בּוֹ הִקְרִיב נְתַנְאֵל, נוֹפֵל אַחֲרָיו הַלָּשׁוֹן לוֹמַר נְשִׂיא יִשָּׂשכָר, לְפִי שֶׁכְּבָר הִזְכִּיר שְׁמוֹ וְהַקְרָבָתוֹ, וּבַשְּׁאָר שֶׁלֹּא נֶאֱמַר בָּהֶן הִקְרִיב, נוֹפֵל עֲלֵיהֶן לָשׁוֹן זֶה — נָשִׂיא לִבְנֵי פְלוֹנִי — אוֹתוֹ הַיּוֹם הָיָה הַנָּשִׂיא הַמַּקְרִיב לְשֵׁבֶט פְּלוֹנִי:

On the third day, the leader etc. On the third day, the leader who brought the offering was from the sons of Zevulun, and so with all of them. But with Nesanel, concerning whom it is said, “Nesanel brought forth,” the proper succeeding words are “leader of Yissachar,” since it has already mentioned his name and that he brought. With the others, about whom it does not say “he brought,” the proper words are these: “the leader of the children of so-and-so,” that day, the leader who brought was from the tribe of so-and-so.

ביום המשח אתו. בּוֹ בַיּוֹם שֶׁנִּמְשַׁח הִקְרִיב, וּמָה אֲנִי מְקַיֵּם "אַחֲרֵי הִמָּשַׁח" (פסוק פ"ח)? שֶׁנִּמְשַׁח תְּחִלָּה וְאַ"כַּ הִקְרִיב, אוֹ אַחֲרֵי הִמָּשַׁח — לְאַחַר זְמַן וְלֹא בָא לְלַמֵּד בְּיוֹם הִמָּשַׁח אֶלָּא לוֹמַר שֶׁנִּמְשַׁח בַּיּוֹם? כְּשֶׁהוּא אוֹמֵר (ויקרא ז') "בְּיוֹם מָשְׁחוֹ אֹתָם", לָמַדְנוּ שֶׁנִּמְשַׁח בַּיּוֹם, וּמַתַּ"ל "בְּיוֹם הִמָּשַׁח אֹתוֹ" ? בַּיּוֹם שֶׁנִּמְשַׁח הִקְרִיב (ספרי):

On the day it was anointed. On the very day it was anointed, he (each leader) brought the offering. Then how do I justify “after it was anointed”? [To teach] That it was anointed first, and then he brought the offering. But, perhaps “after it was anointed” [means] after a time, and “on the day it was anointed” merely teaches that it was anointed by day? When it says “on the day they were anointed,” we learn that it was anointed by day. Then why does the Torah write “on the day it was anointed”? On the day it was anointed, he brought the offering.

קערת כסף שתים עשרה. הֵם הֵם שֶׁהִתְנַדְּבוּ, וְלֹא אֵרַע בָּהֶם פְּסוּל (שם):

Twelve silver trays. These were the very ones that were donated, none were disqualified.

שלשים ומאה הקערה האחת וגו'. מַה תַּ"ל? לְפִי שֶׁנֶּאֱמַר "שְׁלֹשִׁים וּמֵאָה" וְלֹא פֵּרֵשׁ בְּאֵיזוֹ שֶׁקֶל, לְכָךְ חָזַר וּשְׁנָאָהּ כָּאן, וְכָלַל בְּכֻלָּן — כל כסף הכלים, בשקל הקדש:

One hundred thirty [shekolim was the weight of] each tray. Why does the Torah say this? Because it said “one hundred thirty [shekolim was] its weight,” but does not explain by which shekel standard. Therefore, Scripture repeats it here, and includes everything — “all the silver of the vessels” — in the shekel of the sacred standard.

כל כסף הכלים וגו'. לִמֶּדְךָ שֶׁהָיוּ כְלֵי הַמִּקְדָּשׁ מְכֻוָּנִים בְּמִשְׁקָלָן — שׁוֹקְלָן אֶחָד אֶחָד, וְשׁוֹקְלָן כֻּלָּן כְּאֶחָד — לֹא רִבָּה וְלֹא מִעֵט (שם):

All the silver vessels, etc. This teaches you that the Sanctuary vessels were weighed with precision. Whether weighed individually or collectively, there was neither excess nor shortfall.

כפות זהב שתים עשרה. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר כַּף אַחַת עֲשָׂרָה זָהָב, הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ עֲשָׂרָה שְׁקָלִים שֶׁל כֶּסֶף, אוֹ אֵינוֹ אֶלָּא כַּף אַחַת שֶׁל כֶּסֶף וּמִשְׁקָלָהּ עֲשָׂרָה שִׁקְלֵי זָהָב — וְשִׁקְלֵי זָהָב אֵין מִשְׁקָלָם שָׁוֶה לְשֶׁל כֶּסֶף — תַּ"ל "כַּפּוֹת זָהָב" — שֶׁל זָהָב הָיוּ (שם):

Twelve golden spoons. Why is this said? Because it says, “one spoon of ten gold,” [meaning] it was golden, and it weighed ten silver shekolim. But perhaps [it means] one silver spoon, weighing ten golden shekolim — and the golden shekolim are not the same weight as the silver ones? — The Torah therefore writes “golden spoons” — they (the spoons) were gold.

ובבא משה. שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, שְׁלִישִׁי בָא וְהִכְרִיעַ בֵּינֵיהֶם, כָּתוּב אֶחָד אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א') — וְהוּא חוּץ לַפָּרֹכֶת — וְכָתוּב אֶחָד אוֹמֵר "וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת" (שמות כ"ה), בָּא זֶה וְהִכְרִיעַ בֵּינֵיהֶם: מֹשֶׁה בָא אֶל אֹהֶל מוֹעֵד, וְשָׁם שׁוֹמֵעַ אֶת הַקּוֹל הַבָּא מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרוּבִים — הַקּוֹל יוֹצֵא מִן הַשָּׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים, וּמִשָּׁם יָצָא לְאֹהֶל מוֹעֵד (ספרי):

When Moshe would enter. When two passages conflict, a third decides between them. One passage says: “God spoke to him from the Tent of Meeting” — this was outside the paroches partition. And one passage says: “I will speak to you from above the cover [of the Ark].” This [passage] comes and decides between them. Moshe came to the Tent of Meeting. There he heard the Voice coming from above the cover. Between the two cherubs. The Voice emanated from heaven to the space between the two cherubs, and from there to the Tent of Meeting.

וישמע את הקול. יָכוֹל קוֹל נָמוּךְ, תַּ"ל "אֶת הַקּוֹל", הוּא הַקּוֹל שֶׁנִּדְבַּר עִמּוֹ בְּסִינַי, וּכְשֶׁמַּגִּיעַ לַפֶּתַח הָיָה נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל:

He would hear the Voice. Perhaps the Voice was low (of a lesser degree)? The Torah therefore writes אֶת הַקּוֹל, “the Voice” — the Voice spoken to him at Sinai. But when it reached the doorway, it ceased, and did not go out of the tent.

מדבר. כְּמוֹ מִתְדַּבֵּר, כְּבוֹדוֹ שֶׁל מַעְלָה לוֹמַר כֵּן, מְדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וּמֹשֶׁה שׁוֹמֵעַ מֵאֵלָיו:

Being spoken. As being spoken unto Itself. It is respectful to the One above to speak thusly. He was speaking to Himself, and Moshe was listening in.

וידבר אליו. לְמַעֵט אֶת אַהֲרֹן מִן הַדִּבְּרוֹת (עי' ספרי):

He spoke to him. This excludes Aharon from the communications.