- We recognize this is the פרשה that takes the כח המחנה in closure of ככלות – recreating the כלותו of הר סיני by making the individual גאולה – whether in individual relationships or discovery of place in life as in נשיאים – making that the תוצאת המחנה in which the individual can create just as the מחנה can just as רות ובועז can recreate בית לחם just as בית לחם created the vision initially! But the entire מחנה built around in the end the only way in which the קול appears: the astounding קרבן הנשיאים where each one had a different view of what they were doing and nonetheless created the same קרבן! –means that the value of עבודה just as it is defined in שמחת העבודה which is context of עבודה – and just as פרשה coming to tell me that יסוד that nature of עבודה זה עבודה לעבודה but in the end the חיבור של תורה which is completely individual and built on the way a person has achieved sense of consciousness and awareness of the structure of reality – that that תורה defines the context of עבודה in a way that makes it for the first time valuable – becomes the very חנוכה of עבודה! Because of this all עבודות that appear the same (*תפארת שבמלכות)שמונה עשריה of every חול day of the year of every human – just as קרבנות appear here precisely the same – is in fact entirely different to the point that תורה would write an entire פרשה saying over that שמונה עשריה as opposed to another! That is ממשה the nature of עבודה in its ability to interrelate תורה בעבודה which is why שבועות itself is most beautifully embedded in נשא the holiday so completely עבודה oriented both in קרבנות and agriculture from which the תורה introduces it -- and yet becomes the ultimate קבלת התורה which is the ultimate נשיאת הלב – (רמב"ם) מי שנשאו לבו לקיים *…
(MY) The many elements that are נוגע the events in נשא that are so connected to שבועות are brought out in highest level that קול הר סיני for the first time in history finally appears!
הקול as רש"י says is the closureככלתו of the entire process of the משכן is not simply reconstruction of קול but is discovery for the first time of the קול בהר סיני which makes the משכן more fundamental than הר סיני and becomes חדר הורתי not simply בית אמי!
This is true because the שני כתובים מכחישים זה את זה are in fact a fundamental contradiction in the nature of תורה: does תורה exist as something מבין הכרובים and therefore the most we have a limited interpretation and relationship to things that are meant to apply to reality beyond our conception – or is תורה to be found באהל מועד עצמו which means it is initially adjusted לצורך הבריאות but has no connection in itself to anything absolute
Comes along הכתוב השלישי להכריע ביניהם that in order to be שומע קול הר סיני you must recognize that the קול is מתדבר! That מתדבר we understand is the specific result of the nature of מחנה which allows the קול to be achieved. The meaning of מחנה which is דגול מרבבה as an expression of דגול מרבבה של הקב"ה בהר סיני can only be that is linked to יראה יראה which is the whole basis of ראיית פנים – That ראיית פנים is reconstruction of הר סיני that is ברור: first of all עולה שהקריבו בני ישראל במדבר עולת ראיה, and secondly because מסכת חגיגה is built around reconstruction of הר סיני – which is why אין דורשין those things that were נתגלה בדגול מרבבה עצמו!
This means that the way we understand מתדבר is to recognize that קול הר סיני is as much result of מחנה as being מקור המחנה! It is only through the fact that there will be גלוי הקול באהל מועד that it is possible for the קול to evolve מבין הכרובים -- the nature of מעשה בראשית שלקב"ה is not that it exists separately ח"ו from the נבראים but that it becomes actually a project with the נבראים! רמז לנפשות צדיקים בשעת מעשה בראשית
Here it is clear that this is the nature of תורה itself! The תורה itself could only be present בהר סיני because there could be משכן – the ככלותו לדבר אתו is essentially the beginning of the משכן comes as result of משכן mentioned before בתרומה תצוה and (*interrelationship of different סדרים and how they create each other) starts off the beginning of משכן which is achieved through משכן שמיני למלואים ועגל
All of this allows us to come to more fundamental conception which is the same conception of מלכות itself which is reflection אבן reflected – expressed over here, just as expressed בימי בועז it is expressed over here with 12 variant readings of history which all become the same and are joined together to create זאת חנוכת המזבח where the nature of our experience and what it is to be בן ישראל is linked to an openness to the multiplicity and variations of ישראל experiences of מעשה בראשית— which is דגול מרבבה each one standing for the way I perceive reality – each one provides a matrix in which the קול השם בהר סיני is capable of being expressed! The lack of that matrix was perceived as a חסרון גופא where כלל ישראל התאוה לדגלים – the only way to understand that מדרש is that it is part of a problem in הר סיני that requires תקון משכן to achieve what was there לכתחילה.

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