Midras Bilangan 7:24: Midrash Tanchuma Buber & Bamidbar Rabbah

Another interpretation: When the king loves someone, he honors him with silver, gold, and garments so as to make [him wealthy]. Then, while he is traveling by ship, the wind comes and destroys the ship. Where < now > is the king's gift? Here he had honored him and enriched him. Could he possibly have saved him from the sea? Or from robbers?²⁷Gk.: lestai. But the Holy One is not like that. Rather, when he gives one a gift, he protects him, as stated (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. He blessed Abraham and preserved him, as stated (in Gen. 24:1): < NOW ABRAHAM WAS OLD, ADVANCED IN YEARS >, AND THE LORD HAD BLESSED ABRAHAM IN ALL THINGS. He blessed Isaac and preserved him, as stated (in Gen. 25:11): GOD BLESSED HIS SON ISAAC. He blessed Jacob and preserved him, as stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN [… AND BLESSED HIM].

“One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy,⁵⁹Yod – 10 + yod – 10 + nun – 50 = 70. thus there are seventy aspects to the Torah.
Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7).
“Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten.⁶⁰ Mishna Avot 2:2. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin.
“One gold ladle, ten shekels, full of incense” (Numbers 7:20).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21).
“One goat as a sin offering” (Numbers 7:22).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23).
“One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand⁶¹The word kaf can also mean hand. of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14),⁶²The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment. corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak⁶³The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on. substitution cipher,⁶⁴The letter kof is replaced by the letter dalet. the numerical value of the word after doing so is six hundred and thirteen.⁶⁵Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613.
Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details.
“One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest.
“And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5).
“Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah.
“This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”

“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24).
“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59).
Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6).
Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16).
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25).
“His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15).
“Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth.
Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19).
“Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together.
“One gold ladle, ten shekels, full of incense” (Numbers 7:26).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27).
“One goat as a sin offering” (Numbers 7:28).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29).
“One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8).⁶⁶This sound will be created by the river striking the shore; kaf equals khaf = shore. “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words⁶⁷In Hebrew. in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19).
“One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money.
“And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail;⁶⁸From which the dye of tkhelet is derived. temunei, this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words⁶⁹In Hebrew. in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18).
“This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.