הֵיטִ֣יבָה בִ֭רְצוֹנְךָ אֶת־צִיּ֑וֹן תִּ֝בְנֶ֗ה חוֹמ֥וֹת יְרוּשָׁלִָֽם׃
Ah! dans ta bienveillance, daigne restaurer Sion, rebâtir les murailles de Jérusalem.
Rabbeinu Bahya
A Midrashic approach: the words: “It was on the day Moses completed the erecting of the Tabernacle” are reminiscent of Proverbs 27,18: “He who tends the fig tree will eat its fruit; he who waits on his master will be honoured.” G’d does not withhold the appropriate reward for any creature. If man has toiled and devoted his best efforts to something worthy he will be rewarded. The Midrash illustrates this with the example of David, his son Solomon, and the Temple. It is well known that the scheme to build the Temple originated with David. Not only did he amass most of the funds and materials for the project but he had drawn up detailed blue prints. This is why we find that psalm 30,1 credits the Temple to David rather than to his son Solomon who had spent seven years building it. At the inauguration the hymn commences with the words מזמור שיר חנוכת הבית לדוד, “a psalm for David. A song for the dedication of the House.” You will observe a similar phenomenon with the Tabernacle. Seeing that Moses had devoted so much effort to see the Tabernacle built, had assembled it, erected it, etc., we find here that though Betzalel was the chief architect and executive carrying out the construction, that the Torah speaks about the day “Moses completed the Tabernacle.” This is the way the Torah expresses its recognition of the contribution by people whose efforts is likened to those who plant a fig tree.
Another Midrashic insight: the words: “it was on the day Moses completed the Tabernacle,” are reminiscent of another part of Psalms 51,2--21 “May it please You to make Zion prosper; rebuild the walls of Jerusalem. Then You will want sacrifices offered in righteousness, burnt and whole offerings; the bulls will be offered on Your altar.” Seeing that in this world, at the inauguration of the Tabernacle the sacrifices were quantitatively minuscule, as described in verse 12, G’d could have reacted to such measly offerings with some degree of indignation. The Jewish people, forestalling such a complaint explained that seeing they were not in Jerusalem, did not yet have a home of their own, were traveling through the desert, they only presented a token of their esteem for their king G’d. They hinted in this psalm that as soon as their king would lead them to their permanent home they would reciprocate by presenting the King with sacrifices more in keeping with his stature. In fact when you will study the report of the inauguration of Solomon’s Temple and compare it with the inauguration of the Tabernacle you will be amazed at the quantitative difference. The courtyard of the Temple had to be enlarged (the sanctified area) in order to accommodate all the animals being slaughtered on that occasion. Kings I 8,63 tells of 22,000 oxen, 120,0000 sheep. being sacrificed at that time. Even during the days of Ezra, at the inauguration of the second Temple, when the economic and numerical condition of the Jewish people was a far cry from the glorious days of Solomon, we read that 100 bulls, 200 rams, 400 lambs, and 12 goats were offered on that occasion (Ezra 6,17).
Another interpretation: The choice of the word כלות in the verse ויהי ביום כלות משה להקים את המשכן causes Rabbi Yochanan to understand the meaning of the word in the same sense as in Genesis 18,21 where it referred to total extinction of the people of Sodom. As long as the Tabernacle had not been erected the various destructive forces commonly known as demons had free reign on earth. When Moses had ascended Mount Sinai he recited Psalms 91,1 יושב בסתר עליון בצל שדי יתלונן, extolling “the Jewish people who had been allowed to reside in the shelter of the Most High and abide in the protection of Shaddai.” Tanchuma Nasso 23 understands these words slightly differently i.e. the word צל, shadow, has a numerical value of 120. This is the combined number of days (3 times 40) which Moses spent in that “hideout” near G’d on the mountain. In verse two of that hymn Moses says to G’d: “my refuge and stronghold, my G’d in whom I trust.” G’d responded: “seeing you placed your trust in Me, I will indeed stand by you.” This is why the following verses dealing with miraculous rescues refer particularly to David whom G’d rescued from certain death at the hands of King Shaul (compare Samuel I 23,26). On the words ותחת כנפיו תחסה צנה וסוחרה אמתו, “and under His wings you will find refuge; His fidelity is an encircling shield (verse 4),” Rabbi Shimon ben Lakish comments in that same Midrash that G’d promises to act in the fashion described for all who are true students of Torah. The next verse in the psalm, speaking of there being no need to fear the terror by night or the arrow that flies by day, is a reference to destructive forces on earth known by Moses in the psalm, i.e. the ones who fly around by day. The term קטב מרירי mentioned in verse six is a destructive agent whose sighting the victim is not likely to survive at all. It kills man and beast alike without direct contact. To help identify this creature, our author describes its head as similar to the head of a calf, it sprouts one horn on the middle of its forehead; the time of year when it is rampant is between the 17th of Tammuz and the ninth of Av, i.e. the period when the city of Jerusalem and at the end the Temple were captured and destroyed.
When the psalmist (Moses) continues in verse 10 with: “no harm will befall you, no disease will touch your tent,” this is a reference to the Tent of Meeting, the Tabernacle. As long as the Tabernacle had not become functional these various destructive forces were commonplace; from the day described in our verse they ceased to exist.
Another Midrashic insight: the words: “it was on the day Moses completed the Tabernacle,” are reminiscent of another part of Psalms 51,2--21 “May it please You to make Zion prosper; rebuild the walls of Jerusalem. Then You will want sacrifices offered in righteousness, burnt and whole offerings; the bulls will be offered on Your altar.” Seeing that in this world, at the inauguration of the Tabernacle the sacrifices were quantitatively minuscule, as described in verse 12, G’d could have reacted to such measly offerings with some degree of indignation. The Jewish people, forestalling such a complaint explained that seeing they were not in Jerusalem, did not yet have a home of their own, were traveling through the desert, they only presented a token of their esteem for their king G’d. They hinted in this psalm that as soon as their king would lead them to their permanent home they would reciprocate by presenting the King with sacrifices more in keeping with his stature. In fact when you will study the report of the inauguration of Solomon’s Temple and compare it with the inauguration of the Tabernacle you will be amazed at the quantitative difference. The courtyard of the Temple had to be enlarged (the sanctified area) in order to accommodate all the animals being slaughtered on that occasion. Kings I 8,63 tells of 22,000 oxen, 120,0000 sheep. being sacrificed at that time. Even during the days of Ezra, at the inauguration of the second Temple, when the economic and numerical condition of the Jewish people was a far cry from the glorious days of Solomon, we read that 100 bulls, 200 rams, 400 lambs, and 12 goats were offered on that occasion (Ezra 6,17).
Another interpretation: The choice of the word כלות in the verse ויהי ביום כלות משה להקים את המשכן causes Rabbi Yochanan to understand the meaning of the word in the same sense as in Genesis 18,21 where it referred to total extinction of the people of Sodom. As long as the Tabernacle had not been erected the various destructive forces commonly known as demons had free reign on earth. When Moses had ascended Mount Sinai he recited Psalms 91,1 יושב בסתר עליון בצל שדי יתלונן, extolling “the Jewish people who had been allowed to reside in the shelter of the Most High and abide in the protection of Shaddai.” Tanchuma Nasso 23 understands these words slightly differently i.e. the word צל, shadow, has a numerical value of 120. This is the combined number of days (3 times 40) which Moses spent in that “hideout” near G’d on the mountain. In verse two of that hymn Moses says to G’d: “my refuge and stronghold, my G’d in whom I trust.” G’d responded: “seeing you placed your trust in Me, I will indeed stand by you.” This is why the following verses dealing with miraculous rescues refer particularly to David whom G’d rescued from certain death at the hands of King Shaul (compare Samuel I 23,26). On the words ותחת כנפיו תחסה צנה וסוחרה אמתו, “and under His wings you will find refuge; His fidelity is an encircling shield (verse 4),” Rabbi Shimon ben Lakish comments in that same Midrash that G’d promises to act in the fashion described for all who are true students of Torah. The next verse in the psalm, speaking of there being no need to fear the terror by night or the arrow that flies by day, is a reference to destructive forces on earth known by Moses in the psalm, i.e. the ones who fly around by day. The term קטב מרירי mentioned in verse six is a destructive agent whose sighting the victim is not likely to survive at all. It kills man and beast alike without direct contact. To help identify this creature, our author describes its head as similar to the head of a calf, it sprouts one horn on the middle of its forehead; the time of year when it is rampant is between the 17th of Tammuz and the ninth of Av, i.e. the period when the city of Jerusalem and at the end the Temple were captured and destroyed.
When the psalmist (Moses) continues in verse 10 with: “no harm will befall you, no disease will touch your tent,” this is a reference to the Tent of Meeting, the Tabernacle. As long as the Tabernacle had not become functional these various destructive forces were commonplace; from the day described in our verse they ceased to exist.
Kli Yakar
And there is a difficulty with this midrash, where is this answer hinted at in the verse? For the question is here and the answer is in the book of Psalms (51:20–21). Rather, certainly the author of this midrash relied on the superfluous phrase until morning mentioned here, and interpreted that Moses replied to the Holy One, Blessed be He, specifically all night in this world, which is compared to night, You will accept this until the morning — until the time of redemption, when the morning of Israel will rise, meaning when You favor Zion with Your goodwill (Psalms 51:20), but not including that time itself. For then You will desire righteous sacrifices (Psalms 51:21). And he incidentally used the language of the verse in Psalms, but he derived this entire answer from the additional phrase until morning.
The intention of the statement is that the burnt offering in this world comes for the sin of impure thoughts, and is this an honor and a gift? For there is no honor to God when one sins and brings a sacrifice, as it would be better if one did not sin and did not bring a sacrifice, because this sacrifice is not a gift at all but payment for the sin. And does one honor a king by paying a debt? Therefore, he brought a parable about figs and wine, because it is said Like grapes in the desert I found Israel; like the first fruit of the fig tree (Hosea 9:10). For in the desert, the Israelites were sinful and evil from within and without, as will be explained, God willing, in the verse The mixed multitude among them felt a craving (Numbers 11:4) — see there. And in this, he compared them to grapes, which appear beautiful on the outside but have waste and seeds inside. And figs have a stem on the outside, as concluded in Yalkut Parashat Lech Lecha (16:80) regarding circumcision: “Just as the fig has no waste except for its stem, etc.” And wine is after the removal of the waste from within it, and a basket of figs is after the stems have been cut off. He compared the sacrifices that atone for sins of action and thought, both internal and external, to these.
And the answer to this came: All night — in this world, while man is entangled in the darkness of his material nature, then there is no righteous person on earth who does good and does not sin (Ecclesiastes 7:20). Specifically, as long as he is on earth, connected to the earthly, material part of himself. However, when the morning of redemption rises, then the heart of stone will be removed from among Israel. Then You will desire righteous sacrifices, burnt offering and whole offering (Psalms 51:21) — not burnt offerings for sin, but peace offerings and voluntary burnt offerings that come as acts of righteousness and gifts. Then “bulls” that come as acts of righteousness and gifts will be accepted favorably. And this is a precious interpretation.
The intention of the statement is that the burnt offering in this world comes for the sin of impure thoughts, and is this an honor and a gift? For there is no honor to God when one sins and brings a sacrifice, as it would be better if one did not sin and did not bring a sacrifice, because this sacrifice is not a gift at all but payment for the sin. And does one honor a king by paying a debt? Therefore, he brought a parable about figs and wine, because it is said Like grapes in the desert I found Israel; like the first fruit of the fig tree (Hosea 9:10). For in the desert, the Israelites were sinful and evil from within and without, as will be explained, God willing, in the verse The mixed multitude among them felt a craving (Numbers 11:4) — see there. And in this, he compared them to grapes, which appear beautiful on the outside but have waste and seeds inside. And figs have a stem on the outside, as concluded in Yalkut Parashat Lech Lecha (16:80) regarding circumcision: “Just as the fig has no waste except for its stem, etc.” And wine is after the removal of the waste from within it, and a basket of figs is after the stems have been cut off. He compared the sacrifices that atone for sins of action and thought, both internal and external, to these.
And the answer to this came: All night — in this world, while man is entangled in the darkness of his material nature, then there is no righteous person on earth who does good and does not sin (Ecclesiastes 7:20). Specifically, as long as he is on earth, connected to the earthly, material part of himself. However, when the morning of redemption rises, then the heart of stone will be removed from among Israel. Then You will desire righteous sacrifices, burnt offering and whole offering (Psalms 51:21) — not burnt offerings for sin, but peace offerings and voluntary burnt offerings that come as acts of righteousness and gifts. Then “bulls” that come as acts of righteousness and gifts will be accepted favorably. And this is a precious interpretation.
Da'at Zekenim
כבשים בני שנה חמשה,”five yearling sheep, during the first year of their lives.” This is an allusion to the Five Books of Moses. Whenever the word עתודים appears it is not spelled with letter ו as it is spelled here. Our sages said that this is to remind us that on this particular day when Nachshon offered his consecration offering there were six things that had never occurred previously in human history. 1) It was the first day that the priests began to function as such. 2). Nachshon was the first of tribal princes to function in that capacity. 3) He was the first of the Israelite people to present his offering next to the Tabernacle. 4) It was the first day of the first month in the Jewish calendar. 5) It was the first anniversary of the Exodus from Egypt. 6) It was the first day when it became forbidden to offer sacrifices to the Lord anywhere but in the Tabernacle. Private altars became taboo, even if the sacrifice offered was addressed to Hashem. Our author adds that this is what he had found (not quoting the source) He adds that he does not quite agree, quoting Rabbi Akiva in the Talmud, tractate Shabbat folio 10, having said that this day had been crowned with 10 crowns. It would follow that more than 6 items in human history occurred on that day for the first time.- In light of the above, it appears to me that the word וקרבנו, “and his offering,” is intended as a warning to Nachshon not to be proud of having been the first of the princes to be allowed to offer this sacrifice. The letter ו at the beginning of that word is a hint at the six outstandingly righteous descendants of Nachshon in the future, which I have explained earlier and which are found in Bamidbar Rabbah, on Numbers 13,7-9. As to the reason why he and all the other princes offered relatively inexpensive offering animal offerings, [apart from the expensive gifts which were not destined for the altar, obviously, Ed.] this may best be understood by a parable. When a king set out on a journey, his servants provided him with the minimum food and other necessities in order to make his journey pleasant. To the king’s question: “is this how you think you can accord me the honour due me,?” His servants replied: “this is what we provide at the time when you set out on the journey. Once you will have arrived at your destination, we will, of course, honour you far more appropriate to your achievements. When the Tabernacle was erected, the princes offered relatively inexpensive gifts. They explained that as long as the people were still in the desert they were not able to honour the Lord in the manner fitting for Him. As soon as the permanent Temple would be built, they would demonstrate that they would honour Him in style, as can be seen from the inauguration ceremonies when Solomon’s Temple was built, as described in Kings I, chapter eight at length. This is also what the Psalmist referred to in Psalms 51,20; “the You will want sacrifices offered in righteousness burnt and whole offerings; then bulls will be offered on Your altar. Similar consecration rites also were performed in the days of Ezra, when the second Temple was inaugurated. (Ezra, 6,17). (Compare Bamidbar Rabbah 13,1)