Jump Now, Ask Questions Later

When one approaches the service of G-d from a Nachshon perspective, there is no need to find meaning and symbolism in each detail of one’s mission. For a Nachshon personality it suffices to know that this is what G-d would want.

Twelve Jews, Twelve Approaches

Twelve leaders of the twelve tribes decide to bring an offering to dedicate the newly constructed Tabernacle (the portable sanctuary in the desert known in Hebrew as the Mishkan). Incredibly, each leader brings the identical sacrifice, down to the minutest detail. According to the Midrash, while the offerings were identical, the thoughts and intentions of all these leaders varied. No two leaders ascribed the same symbolism and meaning to their offering. Each leader connected the offering to the specific needs of his tribe.

Indeed, the Midrash provides us with twelve different approaches to the symbolism of each detail of their offerings.

Rashi—the Torah’s principal commentator—on the other hand only provides us with the symbolism of the offering of the second of the twelve leaders, Nesanel the leader of the tribe of Yissachar.

Commentators ask why Rashi does not provide us with the symbolism for the other eleven leaders. And if he is just giving us a sample of what these offerings are all about, why didn’t he provide us with the symbolism of the very first offering brought by the leader of the tribe of Judah? Why wait for the second leader to suggest that each detail of the offering had significance?

Difference Between Judah and Yissachar

One approach that may be suggested lies in the difference between Judah and Yissachar the two first tribes to bring the offering.

Judah represents total devotion to a G-dly cause. Indeed, Nachshon the son of Aminadav, the leader of the tribe of Judah, was the first to jump into the turbulent waters of the Red Sea before it split. He didn’t ask any questions. He knew that G-d wanted the Jewish nation to march forward in the direction of Sinai. He was not deterred by the sea.

If he had begun to reason, Nachson might have encountered strong rational resistance to that bold move. He might have thought that what he was doing was suicidal. He might have argued that if Moses himself did not enter the sea at that time, why then should he do so? Nachson just jumped; and only when the waters reached his nostrils, our Sages tell us, did the sea split, thereby vindicating his rather unconventional approach.

A Nachson—a term used in modern Hebrew to describe a pioneer or maverick, who takes the plunge; a true leader— is not interested in the reason for things that he knows in his gut is right. He is a man of action and forges ahead.

Yissachar, on the other hand, is identified as the tribe with the greatest scholars, characterized in the book of Chronicles as those “who had an understanding of the times.” They were the experts in the calculations as to when the new moon will appear. They were in touch with the changes of the times and the nuances of life and knew what the Torah wanted us to do at any specific time.

With this difference between the attitudes of Nachson of the tribe of Judah and Nesanel the leader of the tribe of Yissachar we can appreciate the reason why Rashi provides us with the symbolism of Yissachar’s offering and not the one of Nachshon which preceded the one of Yissachar.

When one approaches the service of G-d from a Nachshon perspective, there is no need to find meaning and symbolism in each detail of one’s mission. For a Nachshon personality it suffices to know that this is what G-d would want. When Nachshon heard from the leader of Yissachar that these offerings were appropriate and desirable, he jumped and wasted no time offering to be the first to bring the offering. He did not need to know why Yissachar the “theoretician” thought it would be good to bring these specific offerings. It was enough for him to hear that this was a way of expressing one’s devotion to G-d.

However, the more calculating and reasoned stance of Yissachar demanded of him to know precisely what each detail was all about. Yissachar cannot just do something impulsively, even if the impulse was motivated by a holy passion for G-d. One must apply one’s mind to every detail and nuance of our Judaism; attempting to understand as much as our minds allow us to understand.

“You’re Both Right!”

Who was right? Yissachar or Judah?

The answer is both!

One must begin with the zeal of Nachshon the leader of Judah, but it must be followed by the scrutiny and comprehension of Yissachar.

Indeed, in the ultimate manifestation of the Messianic Age is that then we will all know G-d to the extent that G-d can be known. We will reach the ultimate level of understanding of G-dliness. Even the most inscrutable features of G-d’s ways—why the good suffer etc.—which we cannot possibly fathom now, will become somewhat accessible to the human mind in the future Messianic Age.

Yet, in spite of the incredible growth of knowledge in the Messianic Age, Chassidic thought reveals (based on a novel interpretation of a Talmudic passage: “Moshiach comes when our minds are distracted.”) that the Messianic Age will transcend the outer bounds of knowledge.

The seeds for the fusion of knowledge and trans-knowledge was already sown when the first two leaders, Nachshon and Nesanel of the tribes of Yehudah and Yissachar, respectively, brought their dedicatory offerings to the Mishkan.

From the book Light from the Future: Parshas Naso by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.