Tanach
Bamidbar 7:84-89 במדבר ז׳:פ״ד-פ״ט
Part of: NassoNasso, Aliyah 7Chapter 7
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
זֹאת ׀ חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִֽזְרְקֵי־כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵֽה׃
This was the dedication of the altar on the day that it was anointed, given by the leaders of Israel; twelve silver trays twelve silver bowls and twelve golden spoons.
This was the dedication of the altar on the day that it was anointed, given by the leaders of Israel; twelve silver trays twelve silver bowls and twelve golden spoons.
Rashi
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.
שְׁלֹשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע־מֵאוֹת בְּשֶׁקֶל הַקֹּֽדֶשׁ׃
One hundred thirty each silver tray and each bowl weighed seventy [shekolim]. All the silver vessels weighed two thousand four hundred [shekolim] according to sanctuary weights.
One hundred thirty each silver tray and each bowl weighed seventy [shekolim]. All the silver vessels weighed two thousand four hundred [shekolim] according to sanctuary weights.
Rashi
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.
כַּפּוֹת זָהָב שְׁתֵּים־עֶשְׂרֵה מְלֵאֹת קְטֹרֶת עֲשָׂרָה עֲשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ כׇּל־זְהַב הַכַּפּוֹת עֶשְׂרִים וּמֵאָֽה׃
Twelve golden spoons filled with incense; each spoon weighed ten [shekolim] according to sanctuary weights. The total of the golden spoons is one hundred twenty [shekolim].
Twelve golden spoons filled with incense; each spoon weighed ten [shekolim] according to sanctuary weights. The total of the golden spoons is one hundred twenty [shekolim].
Rashi
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.
כׇּל־הַבָּקָר לָעֹלָה שְׁנֵים עָשָׂר פָּרִים אֵילִם שְׁנֵים־עָשָׂר כְּבָשִׂים בְּנֵֽי־שָׁנָה שְׁנֵים עָשָׂר וּמִנְחָתָם וּשְׂעִירֵי עִזִּים שְׁנֵים עָשָׂר לְחַטָּֽאת׃
The total of the oxen for the burnt-offering is twelve oxen, twelve rams, twelve yearling sheep and their meal-offerings, and twelve he-goats for a sin-offering.
The total of the oxen for the burnt-offering is twelve oxen, twelve rams, twelve yearling sheep and their meal-offerings, and twelve he-goats for a sin-offering.
וְכֹל בְּקַר ׀ זֶבַח הַשְּׁלָמִים עֶשְׂרִים וְאַרְבָּעָה פָּרִים אֵילִם שִׁשִּׁים עַתֻּדִים שִׁשִּׁים כְּבָשִׂים בְּנֵי־שָׁנָה שִׁשִּׁים זֹאת חֲנֻכַּת הַמִּזְבֵּחַ אַחֲרֵי הִמָּשַׁח אֹתֽוֹ׃
The total of the oxen for the peace -offering sacrifice is twenty-four oxen, sixty rams, sixty kids and sixty yearling sheep. This was the dedication of the altar after it was anointed.
The total of the oxen for the peace -offering sacrifice is twenty-four oxen, sixty rams, sixty kids and sixty yearling sheep. This was the dedication of the altar after it was anointed.
וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָֽיו׃ {פ}
When Moshe would enter the Tent of Meeting to speak with Him (God), he would hear the Voice being spoken to him from above the Ark-cover which is atop the Ark of the Testimony from between the two cherubim; and He spoke to him.
When Moshe would enter the Tent of Meeting to speak with Him (God), he would hear the Voice being spoken to him from above the Ark-cover which is atop the Ark of the Testimony from between the two cherubim; and He spoke to him.
Rashi
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.
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.