[(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to (Numb. 24:5), “How beautiful are your tents, O Jacob, your Tabernacles O Israel.” If your tents [is meant], why your Tabernacles? But if your Tabernacles [is meant], why your tents? It is simply this: “How beautiful are your tents,” these are the tents; and “your Tabernacles (<i>mishkenotekha</i>),” do not read this (i.e., <i>mishkenotekha</i>), but "your sureties" (<i>mashkonotekha</i>).<sup class="footnote-marker">82</sup><i class="footnote">Numb. R. 12:14.</i> The Holy One, blessed be He, said to Moses, “Tell Israel to make a Tabernacle, so that if they sin, it will be seized [instead of] them.” You yourself know that this is so. When they sinned, what is written (in Ps. 78:59-60)? “God heard and was enraged […]. So He abandoned the Tabernacle of Shiloh, the tent where He dwelt among mortals (which can be read as, surety for mortals).” This is the Tabernacle, which was only made so that if they sinned, it might be seized [instead] of them. (Numb. 7:1:) “So it came to pass on the day that Moses had finished setting up the Tabernacle, and he anointed it.” When he had anointed it, he returned and anointed each and every one of [its] vessels. Then the princes of Israel offered sacrifices. They said, “Now is the hour when we shall joyfully offer sacrifices, since the Divine Presence is dwelling among us.”<sup class="footnote-marker">83</sup><i class="footnote">Numb. R. 12:16.</i> Then when they saw that the Tabernacle had been made and that there was nothing at all [lacking] for them in it, they said, “What is there for us to bring? They went and brought wagons on which they would carry the Tabernacle. But who gave them this suggestion? The tribe of Issachar, since they were wise and mighty in the Torah, as stated (in I Chron 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do].”<sup class="footnote-marker">84</sup><i class="footnote">Cant. R. 6:4:2.</i> For that reason they had the right to offer sacrifice (<i>hqyb</i>) on the second day (only after Judah), as stated (in Numb. 7:18), “On the second day Nethanel ben Zuar, prince of Issachar, presented (<i>hqryb</i>, rt.: <i>qrb</i>) [his] offering.” In [the order of] all the princes, why is it stated, “his offering,” whereas here [with Issachar], it is stated (in vs. 19), “He presented (<i>hqrb</i>; rt.: <i>qrb</i>) his offering.” [It is so mentioned] because he offered (<i>hqryb</i>; rt.: <i>qrb</i>) it in accordance with the [divine] command. When the rest of the tribes, who were older than [Issachar], wanted to sacrifice (rt.: <i>qrb</i>) [first], they decided [the matter] from heaven. So the tribe of Issachar was commanded to approach (rt.: <i>qrb</i>) with a sacrifice (rt.: <i>qrb</i>) for the altar and offer (rt.: <i>qrb</i>) its sacrifice (rt.: <i>qrb</i>). You yourself know that it is so written (in vs. 19) where presented (<i>hqrb</i>) lacks [a <i>y</i> (i.e., a <i>yod</i>) and as such is really an imperative, meaning "come near."] When [that tribe] was far away, it was brought near, to come (i.e., to offer sacrifice).<sup class="footnote-marker">85</sup><i class="footnote">The verb, <i>NTHQRB</i> (rt.: <i>QRB</i>), used here means “brought near,” but the root also denotes the offering of a sacrifice. Thus the tribe of Issachar was moved up in order for offering sacrifice.</i> And why all this? Because they were knowledgeable in the Torah, as stated (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do]; their heads were two hundred.” These were heads of courts (<i>sanhedraot</i>). (I Chron. 12:33, cont.:) “And all their kinfolk were at their command (<i>'al-pihem</i>).” [This verse] is teaching you that they all affirmed the oral law (halakhah) [that was] on their lips (<i>'al-pihem</i>).