פרק ז
וידבר ה' אל משה לאמר, ביום החדש הראשון באחד לחדש תקים את משכן אהל מועד, ושמת שם וגו', והבאת את השלחן וגו' (שמות מ׳:ב׳-ג׳), התחילו ז' ימי המלואים בכ"ג באדר, ובאחד בניסן שלמו. כל ז' ימי המלואים היה משה מעמיד את משכן בכל בקר ובקר ומקריב עליו קרבנות ומפרקו, ובשמיני העמידו ולא פרקו, רבי יוסי ברבי יהודה אומר אף בשמיני העמידו ופירקו. ואכל אהרן ובניו את בשר האיל ואת הלחם אשר בסל, ופתח אהל מועד תשבו יומם ולילה שבעת ימים וגו' ויעש אהרן ובניו וגו' (ויקרא ח׳:ל״ה), ויהי ביום השמיני וגו' (שם ט א), אחר ז' ימי המלואים, ואחד בשבת היה, וראש חדש ניסן היה, ובו ביום עמדו אהרן ובניו ורחצו את ידיהם ואת רגליהם מן הכיור, ועבדו את כל העבודות, והסדירום על הסדר, ובו ביום התחילו הנשיאים להקריב, שנאמר ויהי המקריב ביום הראשון (במדבר ז יב), ראשון למעשה בראשית ראשון לנשיאים, ראשון לשכון שכינה בישראל, שנאמר ושכנתי בתוך בני ישראל (שמות כט מה), ראשון לאיסור במה, ראשון לכהונה, ראשון לברכה, ראשון לעבודה, ראשון לחדשים, ראשון לשחיטת צפון, ראשון לאכילת קדשים, ראשון לירידת האש, שנאמר ותצא אש וגו' (ויקרא ט כד), בו ביום הקריבו ישראל תמידין נדרים ונדבות חטאות ואשמות בכורות ומעשרות, ועל אותו יום הוא אומר, עורי צפון ובואי תימן הפיחי גני יזלו בשמיו (שיר השירים ד טז), עורי צפון, זו עולה הנשחטת בצפון, ובואי תימן, אלו שלמים הנשחטין בדרום, הפיחי גני, זה אהל מועד, יזלו בשמיו, זה קטורת הסמים, יבא דודי לגנו (שם), זו השכינה, ויאכל פרי מגדיו (שם), אלו הקרבנות, באתי לגני אחתי כלה (שם ה א), זה יום שמיני, אריתי מורי עם בשמי (שם), זו קטורת ולבונה והמנחות, אכלתי יערי עם דבשי (שם), אלו איברי העולה ואימורי קדשי קדשים, שתיתי ייני עם חלבי (שם), אלו הנסכים ואימורי קדשים קלים, אכלו רעים (שם), זה משה ואהרן, שתו ושכרו דודים (שם), זו כנסת ישראל. בו ביום נמצאת אלישבע בת עמינדב יתרה על ישראל ארבע שמחות ואבל אחד, יבמה מלך, ובעלה כהן גדול, אחיה נשיא, ובניה סגני כהונה, ואבלה בשני בניה נדב ואביהוא, ויש אומרים אף בן בנה משוח מלחמה זה פינחס. בשני בניסן שרף אלעזר הכהן פרת חטאת, והזו כל ישראל ושנו, בארבעה עשר בו שחטו ישראל את פסחיהם, ויום השבת היה: "And the Lord spake unto Moses, saying, On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation. And thou shalt put therein the ark of the testimony, and cover the ark with the vail. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof" (Exodus 40:1-4).1R. Eliyahu from Vilna explains that by erecting and disassembling the Tabernacle on each of the seven days of consecration, Moses made sure that its erection on the first of Nissan would be a mitzvah in its own right, since any act repeated on the Sabbath is forbidden (Shabbat 92a). R. Jacob Emdin, on the other hand, thinks that the statement that Moses erected and disassembled the Tabernacle each day is found only in late sources and cannot be reconciled with the biblical text. He explains that the tent of the tabernacle was standing during all seven days, since otherwise the parts to be eaten by Aaron and his sons (Lev. 8) could not have been consumed within the holy precinct. The seven days of consecration started on the 23rd of Adar and were completed on the first of Nissan.2R. Eliyahu from Vilna explains that the source for the statement that the seven days of consecration started on the 23rd of Adar is that in Leviticus 9:1, the eighth day of consecration is mentioned, and Ex. 40:17 states that the Tabernacle was erected on the first day of the first month. He adds that according to his tradition, the first of Nisan is always a Sunday. Meir Ayin notes that this is explained in Rosh Hashanah 11a, 12a. During all the seven days of consecration, Moses would erect the Tabernacle each morning and bring sacrifices and disassemble it. On the eighth [day], he erected it and did not disassemble it. R. Yose the son of R. Judah says: Also on the eighth [day] he erected it and disassembled it.3R. Eliyahu from Vilna explains that R. Yose the son of R. Judah is of the opinion that Moses disassembled the Tabernacle on the eighth day after bringing the sacrifices in order to receive a direct order from God to re-erect it. Guggenheimer notes that the proof that the first of Nisan really was the eighth day of celebration is given in Sifra Shemini 14. The argument is based on the fact that Moses officiated during all seven days of consecration, but the Shekhinah dwelled on the Tabernacle only when Aaron performed the service as high priest (Lev. 9:4). According to Sifra, one could also quote Exodus 40:1, 35 to prove that the eighth day and the first of Nisan were identical. R. Eliyahu from Vilna explains that R. Zeira, an Amora of the fourth generation, infers from the statement here that any construction performed at night is invalid for the daytime.
"And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket" (Exodus 29:32). "And thou shalt abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded." "And Aaron and his sons did all things which the Lord commanded by the hand of Moses" (Leviticus 8:35-36).4The statement here is a combination of verses from Exodus and Leviticus describing the first seven days of consecration. "And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel" (Leviticus 9:1),5The eighth day is after the seven days of consecration. R. Eliyahu from Vilna explains that this was the first day of the week, and the first day of Nissan. On that day, Aaron and his sons were consecrated as priests. Meir Ayin simply notes that the eighth day was the first of Nissan. after the seven days of consecration. It was the first day of the week, and it was Rosh Hodesh Nissan. On that day, Aaron and his sons entered their priesthood and washed their hands and their feet from the laver, and performed all the service, and set [everything] in order. And on that day the princes began to bring sacrifices, as it is written: "And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah" (Numbers 7:12).6R. Eliyahu from Vilna explains that the term "first" in the verse of Numbers implies that the eighth day of consecration was a Sunday, since otherwise the verse should have read: "Nahshon was the first who brought sacrifices." He also notes that Rabad, in his commentary to Sifra, connects this statement with the verse in Lev. 9:1, "And it came to pass" that the eighth day was a Sunday since the angels rejoiced in Heaven like on the day of the Creation. Meir Ayin notes that the eighth day, Rosh Hodesh Nissan, was the first day of the week. [This day was] the first of Creation,7The first day for bringing voluntary sacrifices. the first of the princes, the first for the dwelling of the Shekhinah in Israel,8It is written: "And I will dwell among the children of Israel" (Exodus 29:45). This means that the Divine Presence dwelled among the Jewish people from the day the Tabernacle was erected, and onwards. R. Jacob Emdin explains that this verse implies that before the giving of the Torah there was no Shekhinah in the world. the first [day] of prohibition of private [sacrificial] altars,9R. Eliyahu from Vilna notes that this is a Babylonian tradition. He explains that the Yerushalmi, Megillah 1:13 (fol. 82b-c), contains a lengthy discussion between Amoraim whether non-Jews were allowed to bring peace offerings before the erection of the Tabernacle. R. Elazar, who asserts that they did, follows the Babylonian tradition, while R. Yose bar Hanina, who denies it, follows the Palestinian tradition. R. Eliyahu from Vilna notes that it seems that Seder Olam follows here the opinion of R. Yose bar Hanina. the first of the priesthood, the first of the priestly blessing, the first of the Temple service, the first of slaughtering [sacrifices] north of the altar, the first for eating [sacrificial parts], the first of the Heavenly fire, as it is written "And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces" (Leviticus 9:24).10The verse here is taken from the biblical account of the inauguration of the Tabernacle. The statement that the Heavenly fire consumed the offering is based on the parallel verse in Lev. 8:24. R. Eliyahu from Vilna notes that Meir Ayin, in his commentary, adds another "first": "First for slaughtering north of the altar." Guggenheimer thinks that in some French manuscripts the two "firsts" are counted, for a total of 11 crowns.
On that day, Israel began to bring the daily offerings, vows, voluntary offerings, sin-offerings, guilt-offerings, firstborns, and tithes. And about that day it says: “Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits. I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved” (Song of Songs 4:16-5:1).11R. Eliyahu from Vilna explains that this Midrash is alluded to in the Babylonian Talmud, Zebahim 116a, and explained in detail in the Jerusalem Talmud, Megillah 1:13 (fol. 82b,c). He also notes that this is the opinion of Rashi in his commentary on Song of Songs. Guggenheimer thinks that this Midrash probably originated in the school of either R. Hiyya in Galilee or Rav in Babylonia, since a similar but more stylized version, also tannaitic, is found in Sifra Shemini and Mekhilta deMilluim, and an entirely different aggadic explanation, ascribed to R. Eleazar, the son of R. Yose the Galilean, is found in Song of Songs Rabba 3(11). The interpretation of Song of Songs as referring to God's love of Israel is also at the base of the Targum to the book and can be found in English, e.g., in the ArtScroll translation. "Awake, O north wind," this is the burnt-offering that is slaughtered in the north [of the altar], "and come, thou south," these are the peace-offerings slaughtered in the south, "blow upon my garden," this is the Tabernacle, "that the spices thereof may flow out," this is the burning of spices, "Let my beloved come into his garden," this is the Shekhinah, "and eat his pleasant fruits," these are the sacrifices. "I am come into my garden, my sister, my spouse," this is the Eighth Day,12The Eighth Day is the first of Nissan, the day following the seven days of consecration. R. Eliyahu from Vilna notes that the list given here of the ten crowns (or firsts) of the first of Nissan is found in Sifra Shemini (1) and is quoted in the Babylonian Talmud, Shabbat 87b. He also notes that Rashi, in his commentary to Leviticus 9:1, confirms the statement of Seder Olam that the eighth day of consecration was a Sunday. R. Jacob Emdin, however, thinks that since Christians chose Sunday as the preferred day of the week, the statement about the ten crowns must be from before the rise of Christianity. "I have gathered my myrrh with my spice," this is the incense offering and the offering of flour, "I have eaten my honeycomb with my honey," these are the parts of the burnt-offering and the parts [reserved for the priests] of the other offerings,13R. Jacob Emdin adds "milk offerings." R. Eliyahu from Vilna explains that "my milk" refers to the fat parts of the peace offerings. "I have drunk my wine with my milk," these are the libations of wine, and [the parts] of the sacrifices of well-being,14Guggenheimer notes that in some French manuscripts of Seder Olam, the "first" to slaughter north of the altar is counted separately from the "first" for the months, giving a total of 11 "crowns," instead of the 10 given in our printed edition and in Sifra. "eat, O friends," this is Moses and Aaron, "drink, yea, drink abundantly, O beloved," this is the congregation of Israel.
On that day, Elisheva the daughter of Amminadab was distinguished from [the rest of] the Jewish [women] by four joys and one mourning: 15This is quoted in the Babylonian Talmud, Zevahim 101b-102a, and also in the Jerusalem Talmud (Bikkurim 3:3, fol. 65d). R. Eliyahu from Vilna notes that the Babylonian Talmud follows the opinion of some manuscripts of Seder Olam that mention five, not four joys: "her brother-in-law king, her husband High Priest, her brother a prince, her sons deputies of the High Priest, and her grandson the anointed for war." He explains that the grandson is Phineas, who was born in Egypt (Ex. 6:25) and was elevated to the priesthood after he killed Zimri (Num. 25:10-15). R. Jacob Emdin notes that Seder Olam rejects the Babylonian Talmud's opinion that five men spanned the world and omits Lemech, who was the father of Noah, because according to its tradition, only perfectly just people should be counted, as stated by Rashbam in Baba Bathra 121b. Her brother-in-law was a king,16The Babylonian Talmud uses this statement to prove that Moses had the legal status of a king. R. Eliyahu from Vilna explains that Elisheva, the sister of Nahshon, the prince of Judah, was the wife of Aaron the High Priest. her husband the High Priest, her brother a prince, and her sons deputies of the High Priest, and her mourning was for her two sons, Nadab and Abihu.17 R. Eliyahu from Vilna adds: "And some say, also her grandson, the anointed for war." Guggenheimer notes that in Numbers 31:6, Phineas is mentioned as the priest in charge of the army, almost 40 years after the death of Nadab and Abihu. On the second of Nissan, Eleazar burned the red heifer, Israel were sprinkled [with its ashes] and repeated [the sprinkling].18The second of Nisan was Tuesday. Guggenheimer notes that, by tradition, most of Israel was cleansed from any impurity caused by contact with the dead. That follows from the law of the Second Passover (Num. 9:1-14) that was instituted for anyone who was ritually impure on the first Passover. Now, the laws of ritual impurity related to contact with the dead are described in Num. 19. There it is stated that any such impurity needs a full seven days to be removed. Hence, anyone impure on Nissan 14 must have been in contact with the dead on or after Nissan 7. The Babylonian Talmud, Sukkah 25a, relates a discussion about the identity of these people, and the conclusion is that it was the people who had buried a recent dead whom nobody else was burying. Meir Ayin notes that the second of Nissan was a Sunday, and that on that day the princes started to sacrifice. On the fourteenth, they slaughtered their Passover sacrifices, and it was a Sabbath.