It’s a fascinating glimpse into ancient ritual and devotion. Today, we're diving into some of the details, specifically as recorded in Bamidbar Rabbah 13, a section of the great collection of Midrashic (rabbinic interpretive commentary) literature.
Let's start with the specifics from (Numbers 7:13), describing the offering of Naḥshon son of Aminadav, from the tribe of Judah: "And his offering: One silver dish…" The Rabbis, in their meticulous way, wanted to know everything about these offerings. The verse specifies "one silver basin of seventy shekels, in the sacred shekel." Okay, so the basin’s weight is clear. But what about the dish?
The verse continues, "Both of them full of high quality flour." From this, the Rabbis inferred that just as the basin's weight was measured in the sacred shekel, so too was the dish's. They were both held to the same standard. Rabbi Ḥananya, son of the brother of Rabbi Yehoshua, offers another proof. He points out that (Numbers 7:85) states, "All the silver of the vessels was two thousand and four hundred, in the sacred shekel.” So, no matter how you slice it, everything’s measured by that sacred standard.
And why, the Rabbis ask, does the verse specify "Both of them full?" Because, the Midrash tells us, they were equal in measure. It's all about precision and intention. Now, what's the difference between a dish and a basin? Apparently, the dish had a thicker wall, while the basin's wall was thinner. Details, details!
The flour itself, the "high quality flour mixed with oil," was from a gift offering, not from the Tabernacle's general supply. Again, everything was special, set apart. What about the "one gold ladle, ten shekels, full of incense" (Numbers 7:14)? Rabbi Ḥanin makes a fascinating point: the ladle renders everything inside it as one. It's a sacred vessel, and according to Rabbi Ḥanin, it connects everything within it, making it susceptible to impurity as a single unit. If one part becomes impure, the whole thing does. Similarly, if someone who is only partially purified (tevul yom) touches it, the whole thing is disqualified.
Then there's the weight of the ladle. Was it gold in substance but silver in weight, or silver in substance but gold in weight? The verse states, "All the gold of the ladles, one hundred and twenty" (Numbers 7:86). From this, the Rabbis concluded that it was gold, but its weight was measured as if it were silver.
Next up, the animal offerings: "One young bull, one ram, one lamb in its first year, as a burnt offering" (Numbers 7:15). The Rabbis emphasized that each animal was unique, unparalleled in its herd. The word "one" (echad in Hebrew) is interpreted here to mean special, meyuchad. And, when it says "in its first year," it means the animal's own first year, not just the calendar year. It's all about precision. And they were all fit for a burnt offering, olah. No exceptions.
"One goat as a sin offering" (Numbers 7:16). Now, this is interesting. What was this sin offering for? Bamidbar Rabbah tells us it was to atone for a grave in the depths. A hidden grave. : someone might unknowingly walk over a grave, become impure, and then, without realizing it, enter the Tabernacle or eat consecrated food. They wouldn't know to bring the required sacrifice. This sin offering was a safeguard, an atonement for the unknown.
Finally, "And for the peace offering, two cattle, five rams, five goats, five sheep in their first year" (Numbers 7:17). Just like with the burnt offering, the Rabbis emphasize that all these animals were fit for the peace offering, the shelamim.
And then, the verse concludes, "This was the offering of Naḥshon son of Aminadav." This wasn't a communal collection, Bamidbar Rabbah stresses. Naḥshon brought it from his own resources. He even brought incense as a gift offering, something individuals didn't typically do. He brought a sin offering without having personally sinned. His offering, uniquely, could even override the restrictions of Shabbat (the Sabbath).
What does all this meticulous detail tell us? It's more than just ancient history. It speaks to the profound dedication, the meticulous care, and the deep sense of responsibility that these leaders felt towards the Divine. It reminds us that even in the smallest details, we can find meaning, intention, and a connection to something greater than ourselves. And it leaves us pondering: what offerings, great or small, are we bringing to the world?
“And his offering: One silver dish” (Numbers 7:13), it is taught: This tells that they were crafted from the outset only for the sake of his offering. “One silver basin of seventy shekels, in the sacred shekel” (Numbers 7:13), I have derived regarding only the basin, as it specified in its regard “in the sacred shekel.” The dish, from where is it derived? The verse states: “Both of them full of high quality flour” (Numbers 7:13). Just as this one is in the sacred shekel, so, too, that one, in the sacred shekel. Rabbi Ḥananya son of the brother of Rabbi Yehoshua says: It is not necessary, as it is already stated: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). Why does the verse state: “Both of them full”? It is because they were equal in measure. What is the difference between a dish and a basin? The dish, its wall was thick; the basin, its wall was thin. “High quality flour mixed with oil,” this was of the gift offering.39It was not from the flour and oil belonging to the Tabernacle. “One gold ladle, ten shekels, full of incense” (Numbers 7:14). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:15). “One goat as a sin offering” (Numbers 7:16). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). “One gold ladle, ten shekels…” (Numbers 7:14), Rabbi Ḥanin said: It renders everything in the ladle as one, as a sacred vessel connects everything that is inside it to become impure.40If there are distinct pieces in the vessel, and one of them comes in contact with impurity, they all become impure, because they are considered one single piece while in the vessel. If one who immersed that day41His purification will not be complete until the evening, and his status is that of second degree impurity. touches some of what is in it, he disqualifies it all. “Gold…ten shekels” – it is of gold, its weight is of silver. Do you say thus, it is of gold, its weight is of silver; or, it is of silver and its weight is of gold? The verse states: “All the gold of the ladles, one hundred and twenty” (Numbers 7:86); consequently, you should not say according to the former formulation, but rather according to the latter formulation: It is of gold and its weight is of silver. “Full of incense,” this is incense of a gift offering. “One young bull” (Numbers 7:15), that there was not another in its herd that equaled it.42The midrash expounds the word one, eḥad, to mean special, meyuḥad. “One ram,” that there was not another in its herd that equaled it. “In its first year,” this is its own first year, but not the year according to the tally of the world.43The year ends on the anniversary of the sheep’s birth, not at the end of the calendar year. “As a burnt offering” (Numbers 7:15), it states that they were all fit for a burnt offering.44Namely, maybe only the sheep were brought as a burnt offering. Or [should we interpret] “sheep,” in whose regard it was specified, was fit for a burnt offering, but the rest of them were not fit for a burnt offering? The verse states: “One bull…one ram…one sheep,” telling that all of them are fit for a burnt offering. “One goat as a sin offering” (Numbers 7:16), it is to atone for a grave in the depths.45A grave in the depths is one which nobody is currently aware of. Since somebody who walked over the grave would become impure, but would have no knowledge of his impurity, he might unwittingly enter the Tabernacle or partake of consecrated meat while impure. Since he is unaware of his impurity, he will not bring the sacrifice required of a person who unintentionally did one of these acts. “And for the peace offering” (Numbers 7:17), [does] it state that they were all fit for a peace offering, or “cattle,” in whose regard it was specified, must be fit for a peace offering, but the rest of them need not be fit for a peace offering? The verse states: “And for the peace offering, [two cattle, five rams, five goats, five sheep in their first year],” stating that all of them must be fit for a peace offering. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17), he brought it from what was his, and did not collect from his tribe and bring. “This was the offering,” this one brought incense as a gift offering, but an individual does not bring incense as a gift offering. This one brings a sin offering without having sinned, but an individual does not bring a sin offering without having sinned. This one, his offering overrides Shabbat, but, [normally] an individual’s offering does not override Shabbat.
