Concerning Nachshon ben Aminadav’s korban, offering, the Torah adds the prefix vav, and (and his korban). The vav ha’chibur, connecting vav, is present to connect the word to the previous sentence. Since Nachshon’s korban was the first offering brought by the Nesiim, the vav is superfluous. It should have said simply korbano, his korban. The Daas Zekeinim miBaalei HaTosfos explain that the Torah wrote this way in order to circumvent the possibility of Nachshon becoming haughty due to his being the first Nasi to bring a korban. Thus, the
Torah wrote v’korbano, and his korban, as if to say – you might be first, but, actually, you are not first.
How are we to understand this statement? Nachshon was well aware that no one preceded him. He was the first one to offer a korban. How would adding a vav to his korban change that reality? As long as Nachshon was acutely aware of the truth, he stood the chance of falling into the abyss of arrogance. That vav reminded him that we all stand on the shoulders of those who have toiled in the field before us. If I may add, not only do we stand on their shoulders, they were the ones who placed us there!
Horav Reuven Karlinstein, zl, adds his own commentary to explain the Daas Zekeinim. Chazal teach that Moshe Rabbeinu was unsure concerning the order/sequence of the offerings: Who should go first? Should they offer according to their position of birth, with Reuven going first, followed by Shimon and then Levi? Perhaps the sequence of offerings should follow the order of the encampments, thus bringing the tribe of Yehudah to the fore. Hashem revealed to Moshe that he was to follow the position of encampment. Therefore, Nachshon was first to offer his korban.
Having said this, quite possibly the message that the sequence conveyed to Nachshon was: You are first because of others. The sequence follows the order of encampment. It has nothing to do with your personal eminence. It is because Shevet Yehudah was first in masaos, journeying. As the Prince of the tribe of Yehudah, you represent its membership. It is not about you; it is about the people that you represent. Thus, the Torah writes, v’korbano, and his korban. His distinction is based on “and” – the people whom he represents. It is not about you; it is about them.
Rav Karlinstein underscores this exposition with a story made famous by the Chazon Ish. Horav Akiva Eiger, zl, davened in the same shul as did the Nesivos HaMishpat (Horav Yaakov, zl, m’Lissa). One Shabbos, Rav Akiva Eiger was called to the Torah and given shlishi, the third aliyah. In yeshivah circles, this is the preeminent aliyah. When Rav Akiva Eiger heard the gabbai, sexton, call his name, he fainted. None of the worshippers could fathom why this reaction had occurred. Rav Yaakov, however, was well aware why Rav Akiva fainted.
Rav Yaakov m’Lissa immediately ran over to the stricken Rav Akiva, bent down to the ground, and began to whisper in his ear, “The fact that the gabbai gave you shlishi, as opposed to me, is not because he (or anyone in the shul) considers you more worthy than I. He did so only because the city of Posen (the home of Rav Akiva Eiger) is larger than Lissa – and his honor is rav in Posen, while I am rav in Lissa.” When Rav Akiva heard this explanation, he arose from the ground and ascended to the Bimah, lectern, to make the blessing on the Torah.
Rav Akiva Eiger feared to the point of fainting that he was considered more distinguished, and of greater worthiness, to receive shlishi than the saintly Nesivos! Imagine his humility. He fainted at the mere thought. It was only after the Nesivos assuaged his feelings that he was calmed. As the Maggid (Rav Reuven Karlinstein) explains, the only way to spare oneself from the arrogance that is so destructive is to convince oneself that whatever prestige and distinction he receives is the result of others – more worthy than he. We stand on the shoulders of others. This is the first step on the ladder towards achieving success.
