הִקְרִ֨ב אֶת־קָרְבָּנ֜וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלֹשִׁ֣ים וּמֵאָה֮ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם ׀ מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה׃
Iniharap niya bilang kanyang handog ang isang pinggang pilak na ang timbang ay isandaan at tatlumpung siklo, at isang mangkok na pilak na pitumpung siklo, ayon sa siklo ng santuwaryo; kapwa puno ng piling harina na hinaluan ng langis bilang handog na harina;
Bamidbar Rabbah
“On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18).
“He presented his offering: 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 7:19).
Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’51Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first. Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will.
Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts,52Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt. as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27),53“Tents” is expounded as a reference to the study halls of Shem and Ever. and it says: “And Issachar in your tents” (Deuteronomy 33:18).54This teaches that the tribe of Issachar studied a lot of Torah.
“He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv,55In the sacrifices of the other tribes, the word hikriv is not used. and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).
“One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them.
“Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds.
“Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty;56Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law. that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;57Also known as Nezikin. kaf of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty.58Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80. From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty.
“He presented his offering: 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 7:19).
Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’51Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first. Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will.
Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts,52Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt. as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27),53“Tents” is expounded as a reference to the study halls of Shem and Ever. and it says: “And Issachar in your tents” (Deuteronomy 33:18).54This teaches that the tribe of Issachar studied a lot of Torah.
“He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv,55In the sacrifices of the other tribes, the word hikriv is not used. and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).
“One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”? Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced. “And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them.
“Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds.
“Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12). Mem is forty and mem is forty, that is eighty;56Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law. that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;57Also known as Nezikin. kaf of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty.58Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80. From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty.
Bamidbar Rabbah
“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.”
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.”
Midrash Tanchuma
[(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to (Numb. 24:5), “How beautiful are your tents, O Jacob, your Tabernacles O Israel.” If your tents [is meant], why your Tabernacles? But if your Tabernacles [is meant], why your tents? It is simply this: “How beautiful are your tents,” these are the tents; and “your Tabernacles (mishkenotekha),” do not read this (i.e., mishkenotekha), but "your sureties" (mashkonotekha).82Numb. R. 12:14. The Holy One, blessed be He, said to Moses, “Tell Israel to make a Tabernacle, so that if they sin, it will be seized [instead of] them.” You yourself know that this is so. When they sinned, what is written (in Ps. 78:59-60)? “God heard and was enraged […]. So He abandoned the Tabernacle of Shiloh, the tent where He dwelt among mortals (which can be read as, surety for mortals).” This is the Tabernacle, which was only made so that if they sinned, it might be seized [instead] of them. (Numb. 7:1:) “So it came to pass on the day that Moses had finished setting up the Tabernacle, and he anointed it.” When he had anointed it, he returned and anointed each and every one of [its] vessels. Then the princes of Israel offered sacrifices. They said, “Now is the hour when we shall joyfully offer sacrifices, since the Divine Presence is dwelling among us.”83Numb. R. 12:16. Then when they saw that the Tabernacle had been made and that there was nothing at all [lacking] for them in it, they said, “What is there for us to bring? They went and brought wagons on which they would carry the Tabernacle. But who gave them this suggestion? The tribe of Issachar, since they were wise and mighty in the Torah, as stated (in I Chron 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do].”84Cant. R. 6:4:2. For that reason they had the right to offer sacrifice (hqyb) on the second day (only after Judah), as stated (in Numb. 7:18), “On the second day Nethanel ben Zuar, prince of Issachar, presented (hqryb, rt.: qrb) [his] offering.” In [the order of] all the princes, why is it stated, “his offering,” whereas here [with Issachar], it is stated (in vs. 19), “He presented (hqrb; rt.: qrb) his offering.” [It is so mentioned] because he offered (hqryb; rt.: qrb) it in accordance with the [divine] command. When the rest of the tribes, who were older than [Issachar], wanted to sacrifice (rt.: qrb) [first], they decided [the matter] from heaven. So the tribe of Issachar was commanded to approach (rt.: qrb) with a sacrifice (rt.: qrb) for the altar and offer (rt.: qrb) its sacrifice (rt.: qrb). You yourself know that it is so written (in vs. 19) where presented (hqrb) lacks [a y (i.e., a yod) and as such is really an imperative, meaning "come near."] When [that tribe] was far away, it was brought near, to come (i.e., to offer sacrifice).85The verb, NTHQRB (rt.: QRB), used here means “brought near,” but the root also denotes the offering of a sacrifice. Thus the tribe of Issachar was moved up in order for offering sacrifice. And why all this? Because they were knowledgeable in the Torah, as stated (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do]; their heads were two hundred.” These were heads of courts (sanhedraot). (I Chron. 12:33, cont.:) “And all their kinfolk were at their command ('al-pihem).” [This verse] is teaching you that they all affirmed the oral law (halakhah) [that was] on their lips ('al-pihem).