Comentario citado sobre Números 7:13

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.

וזאת תורת זבח השלמים, “and this is the law of the peace-offerings, etc.” There were two types of peace-offerings, the one called תודה and the one simply referred to as שלמים. The תודה offering was accompanied by both unleavened bread and leavened bread. There were a total of 40 loaves, of which ten were leavened. The technical names for each group of ten loaves were: Matzah, Chametz, Rekikim, and Revuchim. This is all spelled out in verse 12, i.e. that these loaves be mixed with oil, unleavened wafers smeared with oil and scalded fine flour mixed with oil. The Torah there continues with verse 13: “With loaves of leavened bread shall he bring his offering, with his feast thanksgiving-offering.” In verse 14 we are told that -one of each of these types of loaves be offered “as a portion to the Lord; it shall belong to the Priest.” In other words, the Priest’s function here is to receive a tithe from the offering, 10%. It is very similar to the gift called תרומת מעשר which the Priest receives from the Levites in respect of the tithes the Levites had received from the Israelite farmers.
Our sages (Menachot 77) explain that the total weight of the ten loaves of leavened bread was equivalent to the total weight of the other 30 leaves consisting of three types of unleavened wafers, etc., so that in effect there was an equal amount of leavened bread and unleavened bread which constituted the meal-offering part of the תודה. This can be deduced from the syntax of our verses seeing that the 30 loaves of unleavened wafers, etc., are all mentioned in a single verse, whereas the Torah devotes a separate verse to the ten loaves of leavened breads. This suggests that the quantity of what is mentioned in verse 12 is equal to the quantity (weight) of material mentioned in verse 13.
The offering called שלמים without the word תודה, is not occasioned by the need to express one’s gratitude to Hashem for His having rescued one from danger of one kind or another, but is a free-willed offering called either נדבה or נדר, depending on the wording of one’s vow to donate such an offering. This is why the Torah introduces the legislation pertaining to such an offering with the words: “if his feast-offering (peace-offering) is for a vow or donation, etc.” (verse 16). Anyone bringing this kind of שלמים does not have to add the loaves of leavened and unleavened bread associated with the thanksgiving offering, תודה. [Seeing that it was mandatory to bring such an offering in Jerusalem on the three festivals requiring every male Jew to make this pilgrimage, the translation “feast-offering” as an alternative for “peace-offering” is quite appropriate. Ed.].
There appears to be a contradiction here in the regulations concerning the תודה offering and the fact that it was made up partially of leavened loaves, seeing the Torah had stated elsewhere (Leviticus 2,11) that “no manner of leavened material or honey is to be offered up on the Altar.” The fact is that these loaves of the תודה offering were not put on the Altar at all. Hence there is no contradiction with what the Torah wrote in Leviticus 2,11. The loaves were only “waved” above the Altar not deposited or burned up on it.

את המנחה: es ist dies das Kap. 9, 4 vorgeschriebene מנחת צבור; das, wie dort bemerkt, außer עומר das einzige מנחת צבור הנקמצת ist. Außerdem war auch noch מנחת נחשון (Bamidbar 7, 13) vorhanden, das auch an demselben Tage zur Darbringung gekommen war.

את המנחה THE MEAL-OFFERING — This was the meal-offering prescribed for the eighth day of the installation ceremony and the meal-offering of Nachshon (Numbers 7:13; cf. Sifra, Shemini, Chapter 1 3).