Shabbat Parashat Naso - 5783

Shabbat Parashat Naso - 5783

Rabbi Hal Miller

It was on the day that Moshe finished erecting the Mishkan that he anointed it and

sanctified it and all its utensils and the Altar and all its utensils and he anointed them

and sanctified them. [Bamidbar 7:1]

Back in Shemot chapter 40, God directed Moshe to erect the Mishkan, and Moshe did

precisely that in 40:17-18. In the beginning of Bamidbar [1:51] the Levites are directed

to take over that function for the future. Now comes our verse in the midst of dividing up

the work assignments of the Levites and says Moshe erected the Mishkan here. What

is our verse coming to tell us?

Rav Hirsch indicates that our verse is a repetition to teach that the sanctification of the

Mishkan was tied to the sanctification of all the vessels built since the original assembly

of the Tent of Meeting. Sanctification requires acting upon the whole, not the sum of the

parts.

Onkelos translates the verse, "It happened that on the day Moshe finished erecting the

Mishkan and anointed and sanctified it and all its utensils, the Altar and its utensils and he

anointed and sanctified them, that the princes of Israel brought...." According to this, the

purpose of the verse here is not to discuss the erection of the Mishkan, rather to give a

timeframe to the offerings of the tribal princes.

Rashi, from Sifrei and the Yerushalmi, says that our verse does not say "on the day he

erected", rather "on the day he finished erecting", which indicates that Moshe did not

just put it together once and done. Instead, he erected it each day for seven days, and

disassembled it each night. Ramban disagrees and says that Moshe erected it only one

time, but did not 'finish' until now with the sanctification.

Rashi further notes that the word "kalot", finished, is missing the letter vov, and actually

means 'bride'. Our verse thus means that at this point, the people were entering into a

wedding with God.

Another possible explanation has to do with whether the Torah relates events in

chronological order or not. Those who say that the stories are not in order could explain

our verse as referring back in time. Those who say the Torah maintains a strict order

would explain with one of the other options above.

Why is the verse here at the beginning of the offerings of the princes? Perhaps this is

an introduction to what is coming, the second sanctification. Moshe did one, now the

entire nation is doing the same thing. Our verse comes to show us the importance and

power of the united people.