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Numbers 7:1 - Tabernacle dedication's holy completion?

Numbers 7:1 - במדבר 7:1

Hebrew Text

וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כָּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם׃

English Translation

And it came to pass on the day that Moshe had finished setting up the tabernacle, and had anointed it, and sanctified it, and all its instruments, both the altar and all its vessels, and had anointed them, and sanctified them;

Transliteration

Vayehi beyom kalot Moshe lehakim et-hamishkan vayimshach oto vayekadesh oto ve'et-kol-kelav ve'et-hamizbe'ach ve'et-kol-kelav vayimshachem vayekadesh otam.

Hebrew Leining Text

וַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כׇּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כׇּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃
וַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כׇּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כׇּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃

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Parasha Commentary

The Completion and Sanctification of the Mishkan

The verse (Bamidbar 7:1) describes the culmination of Moshe's efforts in establishing the Mishkan (Tabernacle), marking a pivotal moment in Jewish history. Rashi explains that the phrase "בְּיוֹם כַּלּוֹת מֹשֶׁה" ("on the day that Moshe had finished") refers specifically to the first of Nisan, when the Mishkan was fully assembled and inaugurated. This date is significant because it also marks the beginning of the Divine service, as the Shechinah (Divine Presence) descended to dwell among Bnei Yisrael.

The Anointing and Sanctification Process

According to Rambam (Hilchot Beit HaBechirah 1:17), the anointing ("וַיִּמְשַׁח") of the Mishkan and its vessels was performed with the specially prepared shemen hamishcha (anointing oil), as described in Shemot 30:22-33. This oil was used to consecrate the Mishkan, the altar, and the keilim (vessels), setting them apart for holy use. The Midrash Tanchuma (Pekudei 11) emphasizes that this act of anointing symbolized the transfer of kedushah (holiness) from the Divine to the physical structure, enabling it to serve as a dwelling place for Hashem.

The Dual Acts of Anointing and Sanctification

The verse repeats the actions of anointing ("וַיִּמְשַׁח") and sanctifying ("וַיְקַדֵּשׁ"), which the Sifrei (Bamidbar 7:1) explains as two distinct steps:

  • Anointing: The physical application of the oil, which imbued the objects with their sacred status.
  • Sanctification: The declaration and spiritual elevation, affirming their designated use for avodah (service).

The Significance of the Altar

The verse highlights the altar ("הַמִּזְבֵּחַ") separately, as noted by the Or HaChayim. This underscores its central role in the sacrificial service, representing the interface between Bnei Yisrael and Hashem. The Kli Yakar adds that the altar's sanctification was particularly vital because it atoned for sins, making it the focal point of Divine connection.

Lessons for Future Generations

The Ramban teaches that the meticulous process of establishing the Mishkan serves as a model for all generations. Just as Moshe ensured every detail was perfected before the Shechinah rested upon it, so too must we approach mitzvot and avodat Hashem with precision and reverence, preparing ourselves properly to receive Divine favor.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Megillah 10b
The verse is referenced in a discussion about the dedication of the Tabernacle and its significance.
📖 Sotah 36b
The verse is cited in the context of discussing the anointing and sanctification of the Tabernacle and its vessels.

Frequently Asked Questions

Q: What does it mean that Moshe 'finished setting up the tabernacle' in Numbers 7:1?
A: According to Rashi, this verse refers to the completion of assembling the Mishkan (Tabernacle) after its construction. Moshe personally oversaw the final setup, ensuring everything was in its proper place before the anointing and sanctification process began.
Q: Why did Moshe anoint and sanctify the Mishkan and its vessels?
A: The Rambam explains in Hilchos Beis HaBechirah that anointing with special oil (shemen hamishchah) and sanctification were necessary to consecrate the Mishkan and its utensils for holy service. This set them apart for divine worship, as described in Shemos (Exodus) 30:22-29.
Q: What can we learn from Moshe's role in setting up the Mishkan?
A: The Midrash Tanchuma teaches that Moshe's personal involvement - despite the participation of Betzalel and other craftsmen - demonstrates the importance of leadership taking responsibility for sacred matters. Just as Moshe didn't delegate the final setup, we learn that spiritual matters require our direct involvement.
Q: How does the concept of sanctifying objects apply today without the Mishkan?
A: The Talmud (Chagigah 26b) derives from this verse that objects used for mitzvos (like Torah scrolls or tefillin) should be treated with reverence. While we no longer have the Mishkan, we apply this principle by treating holy objects with respect and setting them aside exclusively for sacred purposes.
Q: Why does the Torah mention both anointing and sanctifying twice in this verse?
A: Ibn Ezra explains that the double language emphasizes the completeness of the process - both the Mishkan structure and all its individual components required separate anointing and sanctification. This teaches that every detail in divine service matters and nothing should be overlooked.