Pensée juive sur Le Deutéronome 34:9

Since the construction of the tabernacle is viewed by our sages as a microcosm incorporating all the creative endeavours employed in creation, the offerings of the princes fittingly represent and testify to the Creator and His hashgachah, supervision of our personal fates, ever since the days of creation. The collective total of these offerings,- and this was possible only if all the princes offered identical offerings-, represented the twelve horoscopes, six opposite the other six. (6 covered wagons and 6 covered wagons, chapter seven verse 3) The silver bowl in its globular shape represented the earth, the whitish colour of silver suggesting the moon. The twelve oxen, which with the wagons would transport the tabernacle, would ensure the continuity of the Divine Presence here on earth, just as the signs of the zodiac are the instruments of ongoing existence of our universe. The fact that although the sacrifice of Nachshon ben Aminadav was the first one of the princes, his is the only one described as "and this was his offering," indicates how closely connected all the twelve offerings were, though each prince brought his own offering independent of any outside instructions. The mizrak kessef, silver bowl, although not much more than half the weight of the silver dish ka-arat kessef, represents man, the relatively puny creature, who was "thrown into the universe" once he had been equipped with his soul, according to the idiom of our sages. (Sanhedrin 38) The word kessef in this connection means the "constant striving" needed by man to achieve his goal here on earth. (as in Genesis 31.30 et al.) The seventy shekel of its weight symbolises man's average lifespan. This number also equals the numerical value of the letter ay in, which is the organ man does most of his striving and desiring with. It is worth the least of the silver and gold vessels offered, reminding us of the relatively inconsequential value of all earthly possessions coveted by our eyes. "Both full of fine flour etc," both the earth whose purpose is to be filled with the glory of the Creator, and man of whom it is written "I will fill him with Divine spirit," are the solet, fine flour referred to in this offering. (Exodus 35,31, "I will fill him with the spirit of the Lord") "Each spoon ten shekel worth of gold, filled with incense," refers to the nachat ruach, Divine spirit come to rest, bestowed upon this earth, namely the soul descended through the ten layers of purely spiritual worlds. (the ten sefirot, as described in the Midrash on Shir Hashirim) "One young bullock." The number 1 symbolises the unique force within the body of man called intellect, which is the most respected of human attributes, just as the bull is the most honoured of all the animals that are suitable as sacrifices on the altar. Ben bakar from the root "to criticise," discern, capable of discernment. It is the task of man to distinguish between good and bad, truth and faslehood. Ayil echad, recalls the forces set in motion through action, through deeds, eyl means constructively powerful. Kevess echad, represents simply the life force, just as at life's beginning man is concerned only with the acquisition of survival techniques such as food and drink. Afterwards he concerns himself with more sophisticated tasks. Then the se-ir izzim, the he-goat begins to play a role. The yetzer hara symbolized by the he-goat, the force responsible for sin in man, even though an integral part of man himself, usually appears as a separate entity. U-lezevach hashlamim, bakar shenayim, for the peace offering two oxen, though bakar represents intellect, a unique phenomenon, the practical manifestation of intellect is observed both in theoretical and practical reason. Therefore, we need bakar shenayim, two of them. The five eylim and five atudim represent the five respective attributes of theoretical and practical reason, by means of which perception takes place. The latter five, the "senses" are quasi automatic functions that continue uninterruptedly unless disturbed by outside forces. Since all the above symbolise what is necessary in order to achieve man's ultimate purpose and perfection, the sacrifice is named that of Nachshon, whose entire purpose in life had been to achieve kirvat hashem, proximity to G'd who had created him and helped imbue him with striving.

Of these two kinds of offerings, the freewill offering is more pleasing, as alluded to in the Midrash quoted at the opening of this chapter. Noach thanked G'd for having saved him. This is like when we recite the benediction hagomel, after having been bypassed by some danger. We are told that Noach had found favour in the eyes of G'd, but G'd had not found favour. Ezekiel 14,14, tells us that even if the generation that he describes would have a Noach amongst them, none would be saved. (Bereshit Rabbah 31) Noach's offering insured though that a repetition of the deluge would never recur, since he had found the key to atonement for all future generations by offering this thanksgiving offering. It was the people of Israel however, who were commanded to offer the daily offerings, (Numbers chapter 28 ) the objective being le-hakriv lee "to achieve closeness with Me,” something that goes beyond the mere attainment of atonement. It is this closeness that the prophet in our opening Midrash envisions. The proliferation of sacrifices in the days of Solomon was pleasing to G'd, since those sacrifices represented the desire to achieve close communion with G'd. The reason that the "days of Noach" are mentioned in the same breath, is to show that also that type of offering is acceptable. The reason that these daily communal offerings of the Jewish people are primarily referred to as olah, is that they are me-ulleh, the highest, most advanced form of offering that exists. If the prophet also mentions ki-yemey olam, a reference to the dawn of history, he may refer to the pleasing aspects of the sacrifice brought by Hevel, who was certainly not inspired by the need for atonement, sin not having been part of man's general lifestyle in those days. If G'd, on the other hand, rejected the offering of Kayin, this proves that the latter's motivation had been of a lower order. The priests, as the recipients of part of the offerimgs, are the intermediaries, conduits between man and his Creator. The killing of the animal in the sanctuary or at least on consecrated ground, is a natural pre-condition for achieving closeness with G'd. The various paragraphs seem to follow one another in a natural order. The Torah starts with the olah, representing what man, at his noblest, altruistic intention wishes to offer, i.e. himself. The Torah emphasises "from you an offering," not "an offering from you." This alludes to the underlying intention. Though the actual sacrifice consists of sheep or cattle, it will be considered as if you had offered yourself. There follow the various regulations connected with the olah offering. We are told which animals are suitable, plus the fact that a "gift offering" must accompany such an olah. This latter is to be of the finest grade of flour etc This too has nothing to do with sin. Next comes the "peace offering," the motivation for which is also unrelated to sin. Only after the list of the most pleasing kinds of offerings has been exhausted, does the Torah list the various sin offerings, whose purpose is the expiation of wrongdoing, though they expiate in the main for unintentional wrongdoing. Here the order commences with a sin committed by the High Priest, followed by the sacrifice appropriate for the error committed by the entire nation. This is to show that the same par, bull, that fulfils the function of expiating for the representative of the nation, also performs that function for ordinary citizens. This is followed by the he-goat which serves as sin offering from the Prince, the temporal authority, followed by the same he- goat serving a sin offering for sins by ordinary individuals. Next we have the regulations about the asham, a sin offering covering a different type of sin. The common denominator of all these sacrifices is the need for semichah, the placing of the sinner's hands and weight on the respective animal prior to its being slaughtered. In this way, the "greatness," i.e. the attributes of man are transferred to the animal. We find that once Moses had placed his hands on Joshua, (Deut. 34,9) the people listened to Joshua, authority had been transferred. Just as power, authority, can be transferred by this means, one's weaknesses and inadequacies can be transferred in a like manner. Aaron is commanded to place his hands on the scapegoat, and immediately afterwards the Torah tells us that the second he-goat carried all the guilts of the Jewish people. (Leviticus chapter 16) Obviously, this was not part of the act of sacrifice, since the he-goat, scapegoat, was not offered on the altar, but consigned to death in wild unfriendly country. The semichah declaration indicates that the donor fulfils the details of the instructions connected with the sacrificial rite, is free from blemish in this respect. We find that those who had overheard the blasphemer, (Leviticus 24,13-14) had to place their hands on him prior to his execution, thus transferring any guilt from them to him. They are stating symbolically "your blood is on your own head, not on ours." Since the sacrifice is to atone for unintentional sins, the donor must recite "I did not knowingly commit the sin for which this animal is to expiate." After the Torah has dealt with the purpose of each individual sacrifice, it turns its attention to what parts of the animal can serve as compensation for the priest who is charged with performing the sacrificial service.

(5) The instruction to ascend Mount Avarim was not meant to be carried out immediately, neither was Moses to die immediately. Rather, G'd announced His plan at this point to enable Moses to make arrangements for his succession and to make supplication to G'd concerning the decree. G'd wanted Moses' successor to have been chosen with his complete approval. (6) Moses appeals to G'd in His capacity as providing man with the spirit that makes him successful in managing his life. He prays for a leader who not only commands authority, but who also acts as a true shepherd of his flock. The first "he will lead them out and bring them back," refers to his authority, the second similar statement to the shepherd like manner in which such authority is to be wielded. In addition, G'd tells Moses that the leader will subordinate himself to the religious authority of Eleazar in his capacity as the High Priest. Through him, he will consult with G'd on critical issues. We then read about communal offerings, to remind us of the ultimate purpose of Israel's residence in the holy land. If the conquest of the land was to be used for serving, at the table of G'd, then, and only then could the people be certain to be the recipients of G'ds unlimited bounty.