민수기 7:12의 주석

ביום הראשון ON THE FIRST DAY — That day received ten crowns (was distinguished in ten different ways): it was the same day as was the first day of Creation, the first day on which the princes offered etc., as it is set forth in Seder Olam 7 (cf. Rashi on Leviticus 9:1 and Note 2 thereon).

המקריב ביום הראשון, the one who presented (his gift) on the first day, etc. Why did the Torah have to write the words את קרבנו, (what else did he offer)? Perhaps the Torah wanted to emphasize that the princes each paid for these sacrifices (gifts) out of their own pockets. It was not paid for by the respective tribe's treasury. Sifri item 48 derive this from the repetition of the words: "this was the offering of so and so," after each report of the prince who offered his sacrifice. The reason the Torah also wrote קרבנו, "his offering," before listing the nature of the offering is because the offering consisted of two aspects. 1) acknowledgment of the exceptional merits of the prince bringing the offering; 2) the offering itself. Bamidbar Rabbah 13,10 extols Nachshon's merits for instance, telling us details of his accomplishments. The words הקריב את קרבנו mean that in addition to the visible aspect of the offering there was an invisible aspect, i.e. the devotion to G'd of the person offering the gift. It is well to remember that whenever a person offers an offering to G'd as a gift, such an offering is accompanied by the forces of sanctity which surround such a person. Moreover, it is the nature of the offering to activate various "branches" of sanctity. Our verse testifies that Nachshon succeeded in "offering his sacrifice," i.e. to imbue it with the "sparks" of sanctity and to thereby accomplish all that it is possible to accomplish by means of such a gift-offering.

נחשון בן עמינדב למטה יהודה, “Nachshon, son of Aminadav, of the tribe of Yehudah.” It is noteworthy that the title of these princes, i.e. נשיא, is mentioned with all of them except with the prince of Yehudah. This was a lesson to the other princes to be humble and not to introduce themselves with their title when asked who they were. A classic example is when Yehudah begs Joseph to accept him as a slave instead of his brother Binyamin, and he says ישב נא עבדך תחת הנער עבד לאדוני, “let your servant take the place of the lad as your servant, my lord.” (Genesis 44,33) We find similarly that David is described as דוד הקטן Samuel I 17,14, [although as opposed to his older brothers he had already been the king’s court musician. Ed.]