עַמִּים֙ הַר־יִקְרָ֔אוּ שָׁ֖ם יִזְבְּח֣וּ זִבְחֵי־צֶ֑דֶק כִּ֣י שֶׁ֤פַע יַמִּים֙ יִינָ֔קוּ וּשְׂפוּנֵ֖י טְמ֥וּנֵי חֽוֹל׃ (ס)
그들이 열국 백성을 불러 산에 이르게 하고 거기서 의로운 제사를 드릴 것이며 바다의 풍부한 것, 모래에 감추인 보배를 흡수하리로다
Kohelet Rabbah
“All matters are wearying; man cannot utter it, the eye is not satisfied with seeing, nor the ear filled with hearing” (Ecclesiastes 1:8).
“All matters are wearying; man cannot….” Matters of platitude render a person weary.51The reference is to the usage of terms or phrases that hint to a different meaning, as in the examples the midrash will now provide. When this is done for no particular reason other than to demonstrate mental acuity, it renders a person weary. Koreh hayom – assemble there;52Koreh hayom literally means “read there.” However, koreh can be used to mean assemble (see Deuteronomy 33:19) and hayom is translated in Aramaic as yemama, which is similar to taman, there. Thus, one could say koreh hayom is a type of hint or code for “assemble there.” sela ka’oferet – few pieces;53Sela is a coin, and the word for money [ma’ot] is similar to the word “few” [mi’ut]. Oferet means lead, which in Aramaic is avar, similar to evar, a limb, or piece of an animal. mitpalelot betur misken – cut, soaked, cut;54Pal in Aramaic is cut, tur is similar to the Aramaic tar, which is soaked, and misken is an allusion to something cut with a knife [sakin]. shor mishpat betur misken – beets in mustard.55Shor, literally, ox, is tor in Aramaic, and mishpat, justice, is din. Tor-din sounds like teradin, which means beets. Tur is a mountain, or har, which sounds like ḥar, and misken is another word for destitute [dal]. Ḥardal is mustard.
Rabbi Yonatan’s hair fell out. He went to Migdal Tzeva’im to be cured. There was a barber there, who said to him: ‘Did you come due to your hair, to cure it?’ He said to him: ‘My hair has fallen from my flesh, and I heard that there is a medicine to cure it, and I moved here to accelerate the cure.’56He said this indirectly, in the manner demonstrated above, in which each word alludes to the intended meaning for those well-versed in this type of speech. [The barber] stood and prostrated himself to him and said to him: ‘Here, initially, I spoke before the rabbi at night.’57The barber was very impressed and, using a similar style of speech, promised to help Rabbi Yonatan. Thus, the Sages knew how to use this form of communication when necessary (Midrash HaMevoar).
“All matters are wearying; man cannot….” Matters of platitude render a person weary.51The reference is to the usage of terms or phrases that hint to a different meaning, as in the examples the midrash will now provide. When this is done for no particular reason other than to demonstrate mental acuity, it renders a person weary. Koreh hayom – assemble there;52Koreh hayom literally means “read there.” However, koreh can be used to mean assemble (see Deuteronomy 33:19) and hayom is translated in Aramaic as yemama, which is similar to taman, there. Thus, one could say koreh hayom is a type of hint or code for “assemble there.” sela ka’oferet – few pieces;53Sela is a coin, and the word for money [ma’ot] is similar to the word “few” [mi’ut]. Oferet means lead, which in Aramaic is avar, similar to evar, a limb, or piece of an animal. mitpalelot betur misken – cut, soaked, cut;54Pal in Aramaic is cut, tur is similar to the Aramaic tar, which is soaked, and misken is an allusion to something cut with a knife [sakin]. shor mishpat betur misken – beets in mustard.55Shor, literally, ox, is tor in Aramaic, and mishpat, justice, is din. Tor-din sounds like teradin, which means beets. Tur is a mountain, or har, which sounds like ḥar, and misken is another word for destitute [dal]. Ḥardal is mustard.
Rabbi Yonatan’s hair fell out. He went to Migdal Tzeva’im to be cured. There was a barber there, who said to him: ‘Did you come due to your hair, to cure it?’ He said to him: ‘My hair has fallen from my flesh, and I heard that there is a medicine to cure it, and I moved here to accelerate the cure.’56He said this indirectly, in the manner demonstrated above, in which each word alludes to the intended meaning for those well-versed in this type of speech. [The barber] stood and prostrated himself to him and said to him: ‘Here, initially, I spoke before the rabbi at night.’57The barber was very impressed and, using a similar style of speech, promised to help Rabbi Yonatan. Thus, the Sages knew how to use this form of communication when necessary (Midrash HaMevoar).
Bamidbar Rabbah
“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.
“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.
Bereshit Rabbah
Rabbi Yudan, Rabbi Aivu, and Rabbi Mashyan ben Nagarisaid in the name of Rabbi Yoḥanan: [God told Jacob:] ‘Your descendants are destined to become a nation like the assembly of peoples;11Your descendants will act like the other nations. just as the assembly of peoples sacrifice [on private altars] at the time when the private altars are prohibited, so, your descendants will sacrifice at the time when the private altars are prohibited.’12It is permissible for other nations to sacrifice on private altars, even though they also have the ability to brings sacrifices to the Temple. Similarly, there will be a time when Jacob’s descendants will sacrifice a permissible offering on a private altar at a time when the prohibition of sacrificing on a private altar was in effect. This alludes to the incident of Elijah on Mount Carmel (see I Kings chapter 18; Yefeh To’ar). Rabbi Ḥanina cites it from here: “Elijah took twelve stones [according to the number of the tribes of the sons of Jacob,] to whom was the word of the Lord, saying: Israel will be your name” (I Kings 18:31) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.”
Rabbi Simlai cites it from here: “They called the name of the city Dan, after the name of Dan their forefather, who was born to Israel” (Judges 18:29) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.” Rabbi Yoḥanan cites it from here: “They will call peoples to the mountain; there they will slaughter offerings of righteousness” (Deuteronomy 33:19) – when your descendants will become like the peoples at Zebulun’s mountain,13When they come to Mount Carmel to sacrifice offerings to idols. “there they will slaughter offerings of righteousness.” It is not written here: “There they will offer prohibited offerings on private altars,” but rather, “offerings of righteousness.” I will perform righteousness with them and accept their offering. But “a nation and an assembly of nations will be from you” – to obligate each and every tribe; this is the opinion of Rabbi Shimon.14Rabbi Shimon interprets the verse as stating that if one tribe sins unwittingly based on the ruling of the Sanhedrin, that tribe is obligated to collectively bring the bull offering for an unwitting communal sin (see Mishna Horayot 1:5). Rabbi Yehuda says: To obligate each and every congregation.15Rabbi Yehuda says that even if one tribe sinned based on the ruling of its own court, that tribe is obligated to collective bring the bull offering (see Mishna Horayot 1:5).
Rabbi Simlai cites it from here: “They called the name of the city Dan, after the name of Dan their forefather, who was born to Israel” (Judges 18:29) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.” Rabbi Yoḥanan cites it from here: “They will call peoples to the mountain; there they will slaughter offerings of righteousness” (Deuteronomy 33:19) – when your descendants will become like the peoples at Zebulun’s mountain,13When they come to Mount Carmel to sacrifice offerings to idols. “there they will slaughter offerings of righteousness.” It is not written here: “There they will offer prohibited offerings on private altars,” but rather, “offerings of righteousness.” I will perform righteousness with them and accept their offering. But “a nation and an assembly of nations will be from you” – to obligate each and every tribe; this is the opinion of Rabbi Shimon.14Rabbi Shimon interprets the verse as stating that if one tribe sins unwittingly based on the ruling of the Sanhedrin, that tribe is obligated to collectively bring the bull offering for an unwitting communal sin (see Mishna Horayot 1:5). Rabbi Yehuda says: To obligate each and every congregation.15Rabbi Yehuda says that even if one tribe sinned based on the ruling of its own court, that tribe is obligated to collective bring the bull offering (see Mishna Horayot 1:5).