ט֥וֹב שֵׁ֖ם מִשֶּׁ֣מֶן ט֑וֹב וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּלְדֽוֹ׃
MEJOR es la buena fama que el buen ungüento; y el día de la muerte que el día del nacimiento.
Rabbeinu Bahya
It is also known that the death of the body causes the “life” of the נפש, i.e. releases it from imprisonment in a body. This is why Solomon said (Kohelet 7,1) “better the day of death than the day of birth.” He praised the day of death when compared to the day of one’s birth on two counts. On the one hand, dying in this life means transferring to the hereafter. Once the נפש has arrived in that region, it can no longer accumulate merits which will help its stature in the eternal world. Therefore, seeing that death of the body implies birth of one’s afterlife, such a “birthday” spells finis to any moral/ethical achievements of the נפש. At the same time, death of the body puts an end to the trials and disappointments which are an inevitable part of life on earth; achieving freedom from such troubles is preferable to being born to them. Hence, from that angle too the day of death has much to be said for it. Only when a person dies do his achievements during his life on earth become visible, appreciated and irreversible. As long as he is alive we can never be sure that he will not undo any good he may have done previously. Our sages have illustrated this concept in connection with the blessing provided for mankind during the lifetime of Sarah (compare Rashi on 24,67). We are told there that as long as she was alive there was a light burning in her tent which burned from one Friday to the next. Her dough was always blessed and a cloud was seen to hover over her tent. When Sarah died these phenomena disappeared. Only then did her merit become public knowledge, i.e. only then did it become clear that these blessings had been due to her all the time. Moreover, she died on holy soil [the first of the patriarchs or matriarchs of whom death and burial in Eretz Yisrael is reported. Ed.] and was buried in the holy soil of Eretz Yisrael after she had lived a long life.
The Torah writes: “Sarah lived for 127 years, these were the years of the lives of Sarah.” The Torah continues: “Sarah died in Kiryat Arba which is Chevron in the land of Canaan.” This whole passage should have appeared immediately after the Torah concluded its narrative about the binding of Yitzchak seeing that according to Bereshit Rabbah 58,5 the immediate cause of her death were the rumours that her son Yitzchak had been slaughtered. We know that the order in which the various passages of the Torah have been arranged are not accidental, nor are they necessarily chronological. The sequence in which the Torah relates matters to us is of crucial significance to our proper understanding of the message the Torah wishes to teach us.
The Torah writes: “Sarah lived for 127 years, these were the years of the lives of Sarah.” The Torah continues: “Sarah died in Kiryat Arba which is Chevron in the land of Canaan.” This whole passage should have appeared immediately after the Torah concluded its narrative about the binding of Yitzchak seeing that according to Bereshit Rabbah 58,5 the immediate cause of her death were the rumours that her son Yitzchak had been slaughtered. We know that the order in which the various passages of the Torah have been arranged are not accidental, nor are they necessarily chronological. The sequence in which the Torah relates matters to us is of crucial significance to our proper understanding of the message the Torah wishes to teach us.
Rabbeinu Bahya
Considering all that we have described, it is clear that man progresses in an ascending manner from one world to the next, from good to better to best. The first world man lives in is dark. The second world man lives in is illuminated by two luminaries, the sun and the moon. In the third world man will attain is full of unbounded brilliant light. That world knows no boundaries and no darkness.
Solomon alludes to all these three worlds in a single verse (Kohelet 7,1) when he says: “a good name is better than fragrant oil, and the day of death than the day of birth.” This verse has to be understood in the following manner: “the treasures” i.e. accumulated merits man acquired while alive on earth, and in store for him in the celestial regions are superior to even the most fragrant oils on earth; oil, i.e. body-oil for rubbing, is perceived as a means to make the body feel good and to enhance the quality of life on earth. Solomon says that what is in store for the soul in the world to come is better than the best of what the body can experience here on earth. He also uses the word “oil” as a commodity similar to “money,” saying that all the money in this world cannot compete with the spiritual treasures in the next world. His meaning is similar to that in Proverbs 21,20: “precious treasure and oil are in the house of the wise man.”
The words: “and the day of death is better than the day of his birth,” mean that that day is better than the world the fetus spent in his mother’s womb. Solomon’s point is that just as the terrestrial world is superior to the fetus’ existence within the womb of his mother, so the world to come is superior to life on terrestrial earth. That life is the follow-up of death in the world of the womb. In other words, leaving behind the life in the womb, “dying” from it, is an improvement on what went before; similarly leaving behind life on this earth ushers in an even better life for the person concerned, hence “the day of death is better than the day of entry into that life which one leaves behind.” Solomon follows the principle that phenomena with which we are familiar, i.e. life in the womb and life on earth and their relative pleasures provide us with a clue to what is ahead and has not yet been experienced.
Solomon alludes to all these three worlds in a single verse (Kohelet 7,1) when he says: “a good name is better than fragrant oil, and the day of death than the day of birth.” This verse has to be understood in the following manner: “the treasures” i.e. accumulated merits man acquired while alive on earth, and in store for him in the celestial regions are superior to even the most fragrant oils on earth; oil, i.e. body-oil for rubbing, is perceived as a means to make the body feel good and to enhance the quality of life on earth. Solomon says that what is in store for the soul in the world to come is better than the best of what the body can experience here on earth. He also uses the word “oil” as a commodity similar to “money,” saying that all the money in this world cannot compete with the spiritual treasures in the next world. His meaning is similar to that in Proverbs 21,20: “precious treasure and oil are in the house of the wise man.”
The words: “and the day of death is better than the day of his birth,” mean that that day is better than the world the fetus spent in his mother’s womb. Solomon’s point is that just as the terrestrial world is superior to the fetus’ existence within the womb of his mother, so the world to come is superior to life on terrestrial earth. That life is the follow-up of death in the world of the womb. In other words, leaving behind the life in the womb, “dying” from it, is an improvement on what went before; similarly leaving behind life on this earth ushers in an even better life for the person concerned, hence “the day of death is better than the day of entry into that life which one leaves behind.” Solomon follows the principle that phenomena with which we are familiar, i.e. life in the womb and life on earth and their relative pleasures provide us with a clue to what is ahead and has not yet been experienced.
Ramban
AND THEY BROUGHT THEIR OFFERING BEFORE THE ETERNAL. Since the wagons [which the princes brought] were for the purpose of the offerings [i.e., for transporting the Tabernacle, where offerings are made before G-d] they are also called “offering.” Similarly, And we have brought the Eternal’s offering, what every man hath gotten, of jewels of gold,135Further, 31:50. meaning “an offering” for the repairs of the Tabernacle. Now the princes thought that it would be impossible for the Levites to carry on their shoulders the boards of the Tabernacle and the sockets, which were very heavy, and therefore they brought the wagons of their own accord, for such is the way that all those who carry houses of kings and their palatial tents adopt, transporting them on wagons.
We may also explain that the expression And they brought their offering before the Eternal, six wagons ‘tzov,’ means six large wagons bearing their offerings, and twelve oxen drawing the wagons. Thus they brought the wagons laden [with the offerings], and the oxen [drawing the wagons] before the Tabernacle. And G-d commanded Moses, Take all of it of them, and the wagons and the oxen which were not brought for offerings shall do the service of the Tent of Meeting.136Verse 5. Afterwards the princes took their offerings down from the wagons and brought them before the Tabernacle,137Verse 10. intending to offer them all up on that day since they had been given permission to offer them before Him, but G-d commanded, each prince on his day138Verse 11. shall they bring their offerings. And because of this [i.e., since the wagons that the princes brought contained the animals that they intended to offer up] it was not necessary now that He should say to Moses “take it of them,” [as the original statement136Verse 5. already implies G-d’s consent to the offerings as well].139But according to the first interpretation, that the wagons were empty and were brought so that the Levites could transport the Tabernacle in them, and G-d consented by saying to Moses, Take it of them, the question arises: when the princes came back and brought the actual dedication-offerings, why did G-d likewise not tell Moses to take the offerings from them? Hence the second interpretation is to be preferred. And it is a linguistic expression [in the Sacred Language] to say “wagons” when referring to their contents, just like: those who eat ‘shulchan Izebel’140I Kings 18:19. [literally: “Jezebel’s table,” which means “the food on Jezebel’s table”]. So also: for all ‘sha’ar ami’ do know141Ruth 3:11. [literally: for all “the gates of my people” do know, which means: “for all the people in the gates of my people do know”]. And [likewise we find] in the language of the Sages:142Baba Bathra 146 a. “a hundred wagons of pitchers of wine and pitchers of oil, and of silver and golden vessels” [the meaning being “the amount of wine and oil and vessels that can be contained in a hundred wagons,” and not just wagons of pitchers of wine and oil]. It is possible that the word tzov [six wagons ‘tzov’] means “full,” and so also: ‘uvatzabim’ and upon mules,143Isaiah 66:20. which means “in wagons full of people.” In that case six wagons ‘tzov’ [in the verse before us] means “six wagons laden full,” their load being the dedication-offerings which Scripture specifies further on.
Now Scripture mentions the offerings of each of the princes individually and afterwards it includes them all in a general statement, saying, This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes,144Further, Verse 84. and Rashi wrote:145Ibid., Verse 85. “This teaches you that the vessels of the Sanctuary were exactly equal in weight [as specified in the verses: one silver dish, the weight whereof was a hundred and thirty shekels etc.]. If one weighed each one separately and then weighed them all together, it was neither more nor less [than the total should have been]. This is based on [the explanations of] Rabbi Moshe the Preacher.”146This final statement [“This is based on … “] is not found in our editions of Rashi. Rabbi Moshe the Preacher is however quoted here in Verse 23. He was an older contemporary of Rashi’s who lived in the city of Narbonne. His work was in the nature of a Midrashic commentary compiled from earlier sources. See in Vol. I, p. 424 Note 196. But I cannot understand what they mean in saying this. If we are to consider this a miracle, what benefit is there in the occurrence of this miracle? And if this is the natural result with all weights, why should Scripture specifically mention it? In the Sifre the Rabbis have clearly said:147Sifre Naso 54. “This is to teach you that the vessels of the Sanctuary148Literally: “the Permanent House” (see Vol. II, p. 335, Note 598). Here, however, the term beith olamim refers both to the Tabernacle and to the Sanctuary. were not like ordinary vessels. In the case of ordinary vessels, if one weighs each separately and then weighs them all together, the total is sometimes more or less [than it should have been] etc.”149Now this Sifre “clearly” states [as Ramban wrote above] that there was some special phenomenon in the weighing of the vessels. It does not yet explain what purpose it served; hence Ramban continues to quote from the Sifre the words of Rabbi Nathan. And there [in the Sifre] the Rabbis further said: “Rabbi Nathan says: If one were to weigh all the vessels of the Sanctuary together148Literally: “the Permanent House” (see Vol. II, p. 335, Note 598). Here, however, the term beith olamim refers both to the Tabernacle and to the Sanctuary. and then turn them into bullion, and again make vessels of it, they would be neither more nor less [than the original weight].” He means to say by this that [these vessels were made of] a very pure gold [or silver, as the case may be], so that even if one melted them down and turned them into bullion, they still remained at their original weight. This was not because a miracle happened to them, but because they were made of a very pure gold.
The correct interpretation of the verse is that the Holy One, blessed be He, bestows honor upon those who fear Him, just as He said, for them that honor Me I will honor.150I Samuel 2:30. Now all the princes brought this offering on the same day, because they all agreed to it simultaneously. But since it was impossible that one of them should not precede the others, He honored those who came first in [the position of] the standards to bring their offerings on the earlier days. He wanted, however, to mention them all by name and the details of their offerings, and to cite the day of each one, rather than honoring the first one by saying, This was the offering of Nachshon the son of Amminadab151Verse 17. and then saying “and so did each of the princes offer on his day,” for that would have been a diminution of the honor of the others. Afterwards [i.e., after having listed them all separately] He included them all again in a general verse,144Further, Verse 84. in order to tell us that they were all equal before Him, blessed be He. And so did the Rabbis say in the Sifre:152Sifre Naso 53. “Scripture tells us that just as they were all equal in the thought [of bringing these offerings] so were they all alike in merit. Twelve silver dishes144Further, Verse 84. — these were the same ones that they donated, and nothing which would have invalidated them153Such as becoming chipped or perforated, in which case a sacred vessel may no longer be used. (Kether Kehunah, commentary to Sifre ibid.). occurred to them.”
There is another explanation of this [chapter] in the interpretations of the Rabbis,154Bamidbar Rabbah 13:13. namely that each of the princes intended to bring a dedication-offering to the altar which would be of the amount [specified in the verses, each one of them intending to bring the same offerings], but Nachshon [prince of the tribe of Judah] had a particular reason for [bringing] this number [of offerings], and each of the other princes thought of an independent reason. Thus the Rabbis said155Mentioned by Rashi (in Verse 19) in the name of Rabbi Moshe the Preacher, who doubtless quoted an older source. that Nachshon thought he would bring a ka’arath keseph (a silver dish),156Verse 13. since the numerical value of its [Hebrew] letters is nine hundred thirty,157Kuph is 100; ayin 70; reish, 200; tav 400. Kaph is 20; samech 60; pei 80. The total is 930. corresponding to the years of the first man;158Genesis 5:5. and the weight thereof was a hundred and thirty shekels156Verse 13. indicating the years when he [Adam] begot children [to maintain the existence of the world, i.e., when he begot Seth,159Ibid., Verse 3. from whom the world was founded] — and likewise the whole Midrash, as Rashi wrote it.155Mentioned by Rashi (in Verse 19) in the name of Rabbi Moshe the Preacher, who doubtless quoted an older source. Or [the offerings of each prince were,] according to another Midrash,154Bamidbar Rabbah 13:13. [an allusion to] the tradition each tribe had from our father Jacob about all that would happen to it until the days of the Messiah. And so Nachshon [prince of the tribe of Judah] began by bringing his offerings with reference to royalty. The dish and the basin156Verse 13. corresponded to the two kings who would be descended from him, who would rule over the sea and land, these being Solomon and the Messianic King. This was why Nachshon brought a ka’arah (silver round dish), to symbolize the ocean which covers the whole world and is like a [round] dish.160The basin indicated the earth, as will be explained further on. Incidentally we see clearly that the Midrashic Sages were aware of the spherical shape of the earth. [The weight of the dish was] a hundred and thirty shekels,156Verse 13. since it was on the third day [of Creation] that the Holy One, blessed be He, gathered all seas together to one place and called them yamim, the numerical value of these letters being one hundred;161Yod is 10; mem 40; yod 10; mem 40 — totalling 100. and Solomon added one sea to the work of the Sanctuary, and a line of thirty cubits did compass it round about.162I Kings 7:23. Thus you have one hundred and thirty. One silver basin of seventy shekels156Verse 13. corresponds to the world which is shaped like a sphere. The seventy shekels symbolize that they [Solomon and the Messiah] will rule over the seventy nations.163See Megillah 11b, where Solomon is mentioned as having ruled over the whole world. Both of them full,156Verse 13. for gifts will be brought to them from all peoples.164Isaiah 66:20. ‘Soleth’ (fine flour)156Verse 13. corresponds to these [two kings — as in the expression: the precious sons of Zion] ‘hamesulaim’ (who were comparable to) ‘fine’ gold.165Lamentations 4:2. Mingled with oil156Verse 13. — A good name is better than precious oil.166Ecclesiastes 7:1. Silver — as it is said, The tongue of the righteous is as choice silver.167Proverbs 10:20. One golden pan of ten shekels,168Verse 14. The continuation of the verse (“full of incense”) affords the basis for the allusion to the ten generations full of righteous deeds. this corresponds to the ten generations from Peretz to David169See Ruth 4:18-22: And these are the generations of Peretz … and Jesse begot David. Ten generations are listed there. who were all righteous men full of good deeds, [as pleasant] as the odor of the incense.168Verse 14. The continuation of the verse (“full of incense”) affords the basis for the allusion to the ten generations full of righteous deeds. One young bullock170Verse 15. — in allusion to Abraham;171Of Abraham it is stated, And Abraham ran unto the herd (Genesis 18:7). one ram170Verse 15. — in allusion to Isaac;172Ibid., 22:13: and he [Abraham] took the ram — as a substitute for Isaac. one he-lamb170Verse 15. — in allusion to Jacob.173Ibid., 30:40: And Jacob separated the lambs. One male of the goats for a sin-offering,174Verse 16. to atone for the deed of Judah who brought Joseph’s coat to his father [dipped in the blood of a he-goat].175Genesis 37:31-32. And for the sacrifice of peace-offerings, two oxen — alluding to David and Solomon, who began the royal line [of the House of David], and who were righteous men [during whose reigns] the kingdom was whole.176During the lifetimes of David and Solomon the kingdom was complete, ruling as they did over all the twelve tribes. After Solomon’s death the kingdom was divided into two parts — Judah and Israel. Hence the allusion here, and for the sacrifice of peace-offerings, two oxen. These are the two kings — David and Solomon — whose reigns were characterized by shelamim [“peace-offerings,” a term which also suggests “peace” and “completeness”]. Five rams, five he-goats, five he-lambs of the first year151Verse 17. — in allusion to the fifteen monarchs from Rehoboam to Zedekiah,177See I Chronicles 3:10-16 — where all these fifteen kings of Judah are listed. who were kings and sons of kings [and may be classified in three groups, just as the fifteen peace-offerings came in three groups], some completely righteous, some average, and some very wicked. This was what Nachshon thought [in bringing these offerings, which symbolized the history of his tribe].
And Nethanel the son of Zuar [prince of the tribe of Issachar] also thought in his heart that he would bring a dedication-offering of this amount, but he had a different reason for it, bringing his offerings in allusion to the Torah, because the special merit of the tribe of Issachar was [in their knowledge] of the wisdom of the Torah.178I Chronicles 12:33. See above, in Seder Bamidbar, Note 117. A silver dish179Verse 19. — referring to the Torah which is called “bread,” as it is said, Come, eat of my bread,180Proverbs 9:5. and it is said of the showbread, And thou shalt make the dishes thereof.181Exodus 25:29. And [the prince of the tribe of] Zebulun brought his offerings in relation to commerce, which he engaged in and exerted himself in, and [from the profits of which he maintained [through his generosity the Torah-studying tribe of] Issachar, with whom he [equally] shared the reward [for the studying of the Torah]. The [round] dish182Verse 25. was symbolic of the ocean, since he [Zebulun] dwelled at the shores of the sea.183Genesis 49:13. — Generosity in support of the study of Torah is thus evident throughout the generations, and its reward is extraordinary as the generous person becomes an equal partner in the sacred venture. Similarly the Rabbis found in that Midrash184Bamidbar Rabbah, Chapters 13-14. a special reason for the offering of each and every tribe and for the amount of the offerings [in accordance with the subsequent history of the tribe]. It is for this reason that Scripture treated them all equally, giving the details of each one separately as if the others had not been mentioned, after which it mentioned them all together, to hint that at the same moment it occurred to each of them to bring the dedication-offering, and none of them preceded the other either in thought or in the actual bringing of the offerings to the Tabernacle. It is because of this Scripture mentioned them all in identical words.
We may also explain that the expression And they brought their offering before the Eternal, six wagons ‘tzov,’ means six large wagons bearing their offerings, and twelve oxen drawing the wagons. Thus they brought the wagons laden [with the offerings], and the oxen [drawing the wagons] before the Tabernacle. And G-d commanded Moses, Take all of it of them, and the wagons and the oxen which were not brought for offerings shall do the service of the Tent of Meeting.136Verse 5. Afterwards the princes took their offerings down from the wagons and brought them before the Tabernacle,137Verse 10. intending to offer them all up on that day since they had been given permission to offer them before Him, but G-d commanded, each prince on his day138Verse 11. shall they bring their offerings. And because of this [i.e., since the wagons that the princes brought contained the animals that they intended to offer up] it was not necessary now that He should say to Moses “take it of them,” [as the original statement136Verse 5. already implies G-d’s consent to the offerings as well].139But according to the first interpretation, that the wagons were empty and were brought so that the Levites could transport the Tabernacle in them, and G-d consented by saying to Moses, Take it of them, the question arises: when the princes came back and brought the actual dedication-offerings, why did G-d likewise not tell Moses to take the offerings from them? Hence the second interpretation is to be preferred. And it is a linguistic expression [in the Sacred Language] to say “wagons” when referring to their contents, just like: those who eat ‘shulchan Izebel’140I Kings 18:19. [literally: “Jezebel’s table,” which means “the food on Jezebel’s table”]. So also: for all ‘sha’ar ami’ do know141Ruth 3:11. [literally: for all “the gates of my people” do know, which means: “for all the people in the gates of my people do know”]. And [likewise we find] in the language of the Sages:142Baba Bathra 146 a. “a hundred wagons of pitchers of wine and pitchers of oil, and of silver and golden vessels” [the meaning being “the amount of wine and oil and vessels that can be contained in a hundred wagons,” and not just wagons of pitchers of wine and oil]. It is possible that the word tzov [six wagons ‘tzov’] means “full,” and so also: ‘uvatzabim’ and upon mules,143Isaiah 66:20. which means “in wagons full of people.” In that case six wagons ‘tzov’ [in the verse before us] means “six wagons laden full,” their load being the dedication-offerings which Scripture specifies further on.
Now Scripture mentions the offerings of each of the princes individually and afterwards it includes them all in a general statement, saying, This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes,144Further, Verse 84. and Rashi wrote:145Ibid., Verse 85. “This teaches you that the vessels of the Sanctuary were exactly equal in weight [as specified in the verses: one silver dish, the weight whereof was a hundred and thirty shekels etc.]. If one weighed each one separately and then weighed them all together, it was neither more nor less [than the total should have been]. This is based on [the explanations of] Rabbi Moshe the Preacher.”146This final statement [“This is based on … “] is not found in our editions of Rashi. Rabbi Moshe the Preacher is however quoted here in Verse 23. He was an older contemporary of Rashi’s who lived in the city of Narbonne. His work was in the nature of a Midrashic commentary compiled from earlier sources. See in Vol. I, p. 424 Note 196. But I cannot understand what they mean in saying this. If we are to consider this a miracle, what benefit is there in the occurrence of this miracle? And if this is the natural result with all weights, why should Scripture specifically mention it? In the Sifre the Rabbis have clearly said:147Sifre Naso 54. “This is to teach you that the vessels of the Sanctuary148Literally: “the Permanent House” (see Vol. II, p. 335, Note 598). Here, however, the term beith olamim refers both to the Tabernacle and to the Sanctuary. were not like ordinary vessels. In the case of ordinary vessels, if one weighs each separately and then weighs them all together, the total is sometimes more or less [than it should have been] etc.”149Now this Sifre “clearly” states [as Ramban wrote above] that there was some special phenomenon in the weighing of the vessels. It does not yet explain what purpose it served; hence Ramban continues to quote from the Sifre the words of Rabbi Nathan. And there [in the Sifre] the Rabbis further said: “Rabbi Nathan says: If one were to weigh all the vessels of the Sanctuary together148Literally: “the Permanent House” (see Vol. II, p. 335, Note 598). Here, however, the term beith olamim refers both to the Tabernacle and to the Sanctuary. and then turn them into bullion, and again make vessels of it, they would be neither more nor less [than the original weight].” He means to say by this that [these vessels were made of] a very pure gold [or silver, as the case may be], so that even if one melted them down and turned them into bullion, they still remained at their original weight. This was not because a miracle happened to them, but because they were made of a very pure gold.
The correct interpretation of the verse is that the Holy One, blessed be He, bestows honor upon those who fear Him, just as He said, for them that honor Me I will honor.150I Samuel 2:30. Now all the princes brought this offering on the same day, because they all agreed to it simultaneously. But since it was impossible that one of them should not precede the others, He honored those who came first in [the position of] the standards to bring their offerings on the earlier days. He wanted, however, to mention them all by name and the details of their offerings, and to cite the day of each one, rather than honoring the first one by saying, This was the offering of Nachshon the son of Amminadab151Verse 17. and then saying “and so did each of the princes offer on his day,” for that would have been a diminution of the honor of the others. Afterwards [i.e., after having listed them all separately] He included them all again in a general verse,144Further, Verse 84. in order to tell us that they were all equal before Him, blessed be He. And so did the Rabbis say in the Sifre:152Sifre Naso 53. “Scripture tells us that just as they were all equal in the thought [of bringing these offerings] so were they all alike in merit. Twelve silver dishes144Further, Verse 84. — these were the same ones that they donated, and nothing which would have invalidated them153Such as becoming chipped or perforated, in which case a sacred vessel may no longer be used. (Kether Kehunah, commentary to Sifre ibid.). occurred to them.”
There is another explanation of this [chapter] in the interpretations of the Rabbis,154Bamidbar Rabbah 13:13. namely that each of the princes intended to bring a dedication-offering to the altar which would be of the amount [specified in the verses, each one of them intending to bring the same offerings], but Nachshon [prince of the tribe of Judah] had a particular reason for [bringing] this number [of offerings], and each of the other princes thought of an independent reason. Thus the Rabbis said155Mentioned by Rashi (in Verse 19) in the name of Rabbi Moshe the Preacher, who doubtless quoted an older source. that Nachshon thought he would bring a ka’arath keseph (a silver dish),156Verse 13. since the numerical value of its [Hebrew] letters is nine hundred thirty,157Kuph is 100; ayin 70; reish, 200; tav 400. Kaph is 20; samech 60; pei 80. The total is 930. corresponding to the years of the first man;158Genesis 5:5. and the weight thereof was a hundred and thirty shekels156Verse 13. indicating the years when he [Adam] begot children [to maintain the existence of the world, i.e., when he begot Seth,159Ibid., Verse 3. from whom the world was founded] — and likewise the whole Midrash, as Rashi wrote it.155Mentioned by Rashi (in Verse 19) in the name of Rabbi Moshe the Preacher, who doubtless quoted an older source. Or [the offerings of each prince were,] according to another Midrash,154Bamidbar Rabbah 13:13. [an allusion to] the tradition each tribe had from our father Jacob about all that would happen to it until the days of the Messiah. And so Nachshon [prince of the tribe of Judah] began by bringing his offerings with reference to royalty. The dish and the basin156Verse 13. corresponded to the two kings who would be descended from him, who would rule over the sea and land, these being Solomon and the Messianic King. This was why Nachshon brought a ka’arah (silver round dish), to symbolize the ocean which covers the whole world and is like a [round] dish.160The basin indicated the earth, as will be explained further on. Incidentally we see clearly that the Midrashic Sages were aware of the spherical shape of the earth. [The weight of the dish was] a hundred and thirty shekels,156Verse 13. since it was on the third day [of Creation] that the Holy One, blessed be He, gathered all seas together to one place and called them yamim, the numerical value of these letters being one hundred;161Yod is 10; mem 40; yod 10; mem 40 — totalling 100. and Solomon added one sea to the work of the Sanctuary, and a line of thirty cubits did compass it round about.162I Kings 7:23. Thus you have one hundred and thirty. One silver basin of seventy shekels156Verse 13. corresponds to the world which is shaped like a sphere. The seventy shekels symbolize that they [Solomon and the Messiah] will rule over the seventy nations.163See Megillah 11b, where Solomon is mentioned as having ruled over the whole world. Both of them full,156Verse 13. for gifts will be brought to them from all peoples.164Isaiah 66:20. ‘Soleth’ (fine flour)156Verse 13. corresponds to these [two kings — as in the expression: the precious sons of Zion] ‘hamesulaim’ (who were comparable to) ‘fine’ gold.165Lamentations 4:2. Mingled with oil156Verse 13. — A good name is better than precious oil.166Ecclesiastes 7:1. Silver — as it is said, The tongue of the righteous is as choice silver.167Proverbs 10:20. One golden pan of ten shekels,168Verse 14. The continuation of the verse (“full of incense”) affords the basis for the allusion to the ten generations full of righteous deeds. this corresponds to the ten generations from Peretz to David169See Ruth 4:18-22: And these are the generations of Peretz … and Jesse begot David. Ten generations are listed there. who were all righteous men full of good deeds, [as pleasant] as the odor of the incense.168Verse 14. The continuation of the verse (“full of incense”) affords the basis for the allusion to the ten generations full of righteous deeds. One young bullock170Verse 15. — in allusion to Abraham;171Of Abraham it is stated, And Abraham ran unto the herd (Genesis 18:7). one ram170Verse 15. — in allusion to Isaac;172Ibid., 22:13: and he [Abraham] took the ram — as a substitute for Isaac. one he-lamb170Verse 15. — in allusion to Jacob.173Ibid., 30:40: And Jacob separated the lambs. One male of the goats for a sin-offering,174Verse 16. to atone for the deed of Judah who brought Joseph’s coat to his father [dipped in the blood of a he-goat].175Genesis 37:31-32. And for the sacrifice of peace-offerings, two oxen — alluding to David and Solomon, who began the royal line [of the House of David], and who were righteous men [during whose reigns] the kingdom was whole.176During the lifetimes of David and Solomon the kingdom was complete, ruling as they did over all the twelve tribes. After Solomon’s death the kingdom was divided into two parts — Judah and Israel. Hence the allusion here, and for the sacrifice of peace-offerings, two oxen. These are the two kings — David and Solomon — whose reigns were characterized by shelamim [“peace-offerings,” a term which also suggests “peace” and “completeness”]. Five rams, five he-goats, five he-lambs of the first year151Verse 17. — in allusion to the fifteen monarchs from Rehoboam to Zedekiah,177See I Chronicles 3:10-16 — where all these fifteen kings of Judah are listed. who were kings and sons of kings [and may be classified in three groups, just as the fifteen peace-offerings came in three groups], some completely righteous, some average, and some very wicked. This was what Nachshon thought [in bringing these offerings, which symbolized the history of his tribe].
And Nethanel the son of Zuar [prince of the tribe of Issachar] also thought in his heart that he would bring a dedication-offering of this amount, but he had a different reason for it, bringing his offerings in allusion to the Torah, because the special merit of the tribe of Issachar was [in their knowledge] of the wisdom of the Torah.178I Chronicles 12:33. See above, in Seder Bamidbar, Note 117. A silver dish179Verse 19. — referring to the Torah which is called “bread,” as it is said, Come, eat of my bread,180Proverbs 9:5. and it is said of the showbread, And thou shalt make the dishes thereof.181Exodus 25:29. And [the prince of the tribe of] Zebulun brought his offerings in relation to commerce, which he engaged in and exerted himself in, and [from the profits of which he maintained [through his generosity the Torah-studying tribe of] Issachar, with whom he [equally] shared the reward [for the studying of the Torah]. The [round] dish182Verse 25. was symbolic of the ocean, since he [Zebulun] dwelled at the shores of the sea.183Genesis 49:13. — Generosity in support of the study of Torah is thus evident throughout the generations, and its reward is extraordinary as the generous person becomes an equal partner in the sacred venture. Similarly the Rabbis found in that Midrash184Bamidbar Rabbah, Chapters 13-14. a special reason for the offering of each and every tribe and for the amount of the offerings [in accordance with the subsequent history of the tribe]. It is for this reason that Scripture treated them all equally, giving the details of each one separately as if the others had not been mentioned, after which it mentioned them all together, to hint that at the same moment it occurred to each of them to bring the dedication-offering, and none of them preceded the other either in thought or in the actual bringing of the offerings to the Tabernacle. It is because of this Scripture mentioned them all in identical words.