There’s Always Time

This week’s Sedra is longer, in terms of the number of Pessukim, than any other single Parsha. Much of the length is due to the Pessukim that detail the Korbonos HaNesim brought during the Chanukas Hamishkan. Although the Korban of each Nasi was identical, the Torah repeats the same Pessukim for each one, thus lengthening the Parsha. Many are familiar with the Pessukim and their repetitive nature, not only from the yearly Leining of Parshas Naso, but because they are Leined on Chanukah as well, and in some Shuls during the first days of Chodesh Nissan. There are however a few Pessukim that discuss the activities of the Nesiim which are perhaps less familiar, but appear to have an important lesson to teach us as well.

The Torah begins by telling us what occurred “B’Yom Kalos Moshe L’Hakim Es Hamishkan”, the day that Moshe completed the building of the Mishkan, Rosh Chodesh Nissan: Moshe anointed each of the Kelim of the Mishkan, and prepared them for use. Then, the Torah tells us “Vayakribu HaNesiim”, the Nesiim drew close, they approached Moshe Rabbeinu with an offering of their own: “Vayaviu Es Korbanam Lifnei Hashem Shesh Eglos Tzav, U’Sheni Asar Bakar”, a Korban of six covered wagons and twelve oxen to pull them. The Passuk continues, telling us that each of the Eglos represented two Nessim, and each head of cattle one Nasi.

The next Passuk tells us that Hashem spoke to Moshe and instructed him to accept the wagons and apportion among Shevet Levi, based on their tasks in transporting the Mishkan. Moshe of course followed the Dvar Hashem and split up the wagons and oxen, giving two wagons and four oxen to Bnei Merari and four wagons with eight oxen to Bnei Isamar, whose load was heavier. The Beni Kehas, however, did not receive any wagons as their Avodah was to carry the Klei Hamishkan, which had the most Kedusha and therefore “Bakesef Yisau”, they should be carried upon their shoulders.

A simple reading of these Pessukim leads to a few simple yet pressing questions.

First, the Torah refers to the gift of the Nessim, the Eglos Tzav and attendant oxen, as a “Korban.” Generally, however, a Korban is in some way brought upon the Mizbeach but these wagons were used in the service of the Mishkan for the remainder of the time in the Midbar. In what way are they then a Korban? It would seem more accurate to call them a Nedava, a donation, rather than a Korban?

In addition, the number of wagons, and the way the Torah speaks about them, requires some explanation. Why did the Nesiim choose to bring six wagons, one for every two Nessim, and twelve oxen, one for each Nassi? That the Torah mentions this appropriation of the gift seems to indicate that this was their entire Cheshbon in bringing this amount of wagons. Why did they do so specifically? The Sforno writes that they wanted to show their Achdus, which would be the reason for Hashraas Hashchina, and so they brought some items collectively. But then perhaps they should have brought just one item representing them all, why six wagons and twelve oxen specifically?

In a more general sense, the reason for this Korban requires explanation as well. As we noted, each of the Nesiim brought substantial a Korban of their own—consisting of animals used for Korbonei Olah, Chatas and Shelamim as well as flour for a Mincha and the items needed for Ketores—for the Chanukas Hamishkan. Why did they first bring this seemingly mundane gift of wagons to be used in transporting the Mishkan in the Midbar?

Even if we understand the motivations and symbolism involved in the gift of the Nesiim, however, we must also explain Moshe’s reaction to the Eglos Tzav and the way the Torah discusses their distribution.

Rashi notes that the Passuk says “Vayakrivu Osam Lifnei Hamishkan”, that the Nessim brought their Korban to the Mishkan, because Moshe would not accept it from them, and therefore Hashem had to command him to do so. Why was this the case? Why wouldn’t Moshe Rabbeinu accept this gift of Eglos Tzav on this own? Also, why does the Torah go to such lengths to discuss how the wagons were allotted: how many each Mishpacha received and why that number—what is to be learn from the details of this distribution?

In order to explain these Pessukim, let us go back to the beginning, and examine the reasons that this Korban, as it is called, was brought in the first place.

At the beginning of this section of the Parsha, Rashi brings the words of the Sifri, which explain the actions of the Nesiim.

Chazal tell us that when the original Tzivuy for the Terumas Hamishkan was given, the Nesiim chose to take something of a passive role, saying: “Yisnavdu Tzibbur Mah Sheyisnadvu U’Ma SheMichasrin Anu Mashlimin.” The Nessim were happy to let the Tzibbur bring their Necavos first, assuming that there would then be a shortfall which the they themselves would then cover. Contrary to their assumptions, however, the entire Teruma of the Mishkan was brought within two days, after which further donations were not accepted and all that was left for the Nessim to bring were the Avnei Shoham and Avnei Miluim. These stones were used in the Bigdei Kehuna, which was a lesser form of Terumah than that which was used for the Mishkan itself, and so the Nesiim lost out on the greater opportunity. Therefore, concludes the Sifri, once the Mishkan was complete, the Nessim wished to be among the first to make a Nedava, and that was the motivation for their approach to Moshe at this point.

While this Medrash can perhaps explain why the Nesiim were eager to bring Korbanos following the Chanukas Hamishkan, and therefore the Korbanos delineated later in the Parsha, it does not really explain why they specifically brought the Eglos Tzav as an initial joint Korban.

The Medrash Rabbah, here, tells the story in a slightly different way, which leads us in the direction of an answer: Although they were able to be Misnadev the Avnei Shoham and Avnei Miluim, the Nissim still wished to dontate something to the Mishkan itself, and they therefore decided to give the Eglos Tzav. The Medrash continues: “Umi Nasan Lahem HaEitzah Hazos, Shivto Shel Yissachar.” It was Shevet Yissachar who gave the Nissim the idea to donate wagons to the Mishkan, for they posed a question: “Mishkan SheAsisem Poreach Hu B’Avir?” Shevet Yissachar pointed out that that there was no way to transport the Mishkan, asking rhetorically: “Does this Mishkan that you built fly in the air?” The Nisssim therefore seized this opportunity and donated the Eglei Tzav and Bakar that would be used in this service.

These Medrashim certainly explain why the Nessim wanted to bring a Korban at this point, and even why they brought the wagons specifically, but they raise another important question. It would seem that Shevet Yissachar had a point: what was the plan as far as transporting the Mishkan? Why were the necessary wagons not included in the original construction of the Mishkan, and therefore part of the initial Terumas Hamishkan? Why did Yissachar understand that a solution was indeed needed, giving rise to its suggestion to the Nesiim?

The Tanchuma does not mention Shevet Yissachar’s question, “Mishkan SheAsisem Poreach Hu B’Avir”, but brings a Passuk in Divrei Hayamim, which discusses the astuteness of Shevet Yissachar and refers to them as “Yodei Binah L’Itim.” It seems that the Tanchuma is attributing Yissachar’s identification of a need for wagons to this Passuk, and so perhaps if we understand this Middah we can explain the origins of the Eglos Tazav.

Translated literally, the words “Yodei Binah L’Itim” means that they know how to “interpret the signs of the times.” The simplest understanding of these words, as they relate to Shevet Yissachar, is that they are fluent in time-dependent Cheshbonos as they relate to Halacha. Because, as we know, Shevet Yissachar was committed to Limud Hatorah, the Dayanim who made decisions related to Zmanim would come from their Shevet and they were therefore proficient in understanding the Tekufos and Mazalos and other time-related phenomena.

The Meforshim on the Passuk in Divrei Hayamim take a slightly different approach, noting that Shevet Yissachar is able to give Eitzah that fits to the times, “L’fi Hazman.” While we would tend to view this as a positive trait, today we place a great stress on being “with it”, is this really what the Torah is praising? Eitzah that is not “L’Fi Hazman” is not really adequate advice (sometimes the challenge is realizing that the Baal Eitzah indeed understands the times better than us) so why would the Torah specifically mention this Middah with regard to Shevet Yissachar?

R’ Tzadok Hakohen, in Kometz Hamincha, explains that the Koach of Shevet Yissachar based on the words “Lech LEcha M’Artzecah..El HaAretz Asher Arecha” Even though Avorom had the greatest of intentions to be Mekarev Nefashos in Charan, Hashem told him that he must leave the land he had chosen for himself, and allow his journey to be dictated by the Ratzon Hashem at each step. Shevet Yissachar understands this realty, that at every moment one must discern the Ratzon Hashem, and act accordingly. Yesterday’s Tafkid or purpose may not necessarily be today’s. One must be “Binah L’Itim”, understanding of the fact that the Ratzon Hashem is dependent on the moment, only then he will be able to choose his path.

Based on this understanding of the concept of “Binah L’Itim”, we can perhaps understand what transpired when the Mishkan was completed.

The Nessiim were despondant: the Mishkan stood in all its glory, and they had missed the chance to participate in its construction. Shevet Yissachar approached the moment with their trademark Binah L’Itim, however, and urged them not to live in the past, but to examine the Ratzon Hashem of the moment, and see if there was a new opportunity. How, they noted, was the Mishkan to be transported? No prior arrangement or provisions had been made for that operation—was the Ratzon Hashem for it to be so? The Nesiim took this opening and realized that perhaps there as a way for them to still participate in the Mishkan, and so they brought the wagons and oxen to the Mishkan.

Moshe Rabbeinu, however, had reason to pause: indeed, there was no Tzivuy for the Eglos Tzav—perhaps the Mishkan was meant to be physically carried on the backs of the Leviim? Therefore, Hashem spoke to him and confirmed that the while some parts of the Mishkan fell under the category of “Bakesef Yisau”, others could be transported in wagons. And so, the Tzivuy was given to accept the Eglos Tzav, confirming that the Nesiim had indeed succeeded in discerning the Ratzon Hashem of the moment, “L’fi Hazman.” This is perhaps why the division of the wagons is mentioned, to show that there was cause for the assumption that the Mishkan should be carried, as was the case for the Bnei Kehas, but there was also use for the wagons.

The lesson taught to the Nesiim by Shevet Yissachar went beyond the Eglos Tzav. The Nesiim learned not to dwell on the shortcomings of the past, but to focus on the present and determine if there was a yet a part of the Ratzon Hashem to be fulfilled. This is why the Torah refers to this gift as a Korban: by showing Zerisus in being Mikayem the Ratzon Hasehm with Zerisus, the Eglos Tzav were Misaken the original inaction of the Nessim—the true purpose of any Korban. This important message was incorporated into the gift that the Nesiim gave.

There are a number of explanations brought in Chazal and the Meforshei Hachumash as to the numbers twelve and six, as in the Shesh Eglos Tzav and Shteim Asar Bakar. We know that each of these has significance in some way, but there are two Pshatim that seem to fit very well with this approach to the Pessukim.

The Medrash Rabba explains that the twelve heads of cattle were Kneged the twelve Mazalos, each of which corresponds to a month of the year. In a similar vein, the Baal Haturim writes that the six wagons parrellel the six seaons mentioned in Parshas Noach: Kor, Chom, Kayitz, Choref, Zoreh, and Katzir. At first, these concepts seem unrelated to the gift the Nesiim were bringing, leading one to wonder why they would be the basis of the quantities of wagons and oxen. Based on our discussion, however, perhaps the connection can be understood.

The Nesiim chose the amount of Eglos and Bakar based on the Mazalos and seasons to send a message: just as these forces are not stationary, but are ever-chaging, so to the Ratzon Hashem is not static. Rather than basing decisions and reactions on the past, we must try to determine what we are to do at that moment, what Hashem wants from us today. The lesson of Shevet Yissachar, of “Yodei Binah L’Itim” was perpetuated in the gift of the Nessim to remind us all that each day, month and season presents a new opportunity to Kiddush Shem Hamayaim and Kiyum Razton Haborei.

The Medrash in Shir HaShirim Rabba tells us that the Eglos Tzav and their Bakar are still in existence, though they are hidden. This is an indication of the fact that their lesson applies at all times: our job is always to find the Ratzon Hashem of the moment. This is the timeless message of the timely wagons