It all starts with Issachar.
The text dives right in: "One silver dish" (Numbers 7:19), marking the offering of the prince of Issachar. But it's not just about the silverware. This offering, we're told, was made "in the name of the Torah." Why Issachar? Because, according to the text, they loved Torah more than all the other tribes. How do we know?
Well, (I Chronicles 12:33) says of them: "From the children of Issachar, possessors of understanding of the times, to know what Israel should do." That phrase, "understanding of the times," is key. Rabbi Tanhuma explains it means "to perform matters in a timely fashion." Rabbi Yosei takes it even further, connecting them to the crucial work of intercalation – adjusting the calendar. They knew "what Israel should do" and, crucially, when they should do it – like observing the festivals.
According to the text, Issachar produced two hundred heads of the Sanhedrin (the ancient Jewish high court). "And all their brethren at their command," meaning others would agree to the halakha (Jewish law) in accordance with their opinion. They weren’t just scholars; they were the go-to authorities.
The text even pulls in a quote from (Genesis 49:14-15), where Issachar is described as one who "bent his shoulder to bear," meaning they bore the yoke of Torah. And "he became an indentured servant," because if anyone erred in halakha, they would turn to Issachar for clarification.
So, what's the deal with the "silver dish"? It corresponds to the Torah itself, which is called "bread," as it says in (Proverbs 9:5), "Come, partake of my bread." And remember the showbread in the Temple? (Exodus 25:29) tells us about the dishes used to shape it. These dishes, we learn, were molds, shaping the bread.
Now, for some numerical gymnastics! "Its weight one hundred and thirty" (Numbers 7:19). The text asks us to calculate twenty-four books of the written Torah, plus eighty of the mishna (the oral law) that begin with the letter mem – from "me’ematai" ("From when...") in Berakhot 1:1 to the final mem in Okatzin 3:12. (Mem has the numerical value of 40, so two mems equal 80.) Add that all up, and it equals 104, representing the written and oral Torah combined.
But wait, there's more! The beginnings of the six orders of Mishna also total eighty. Mem from "me’ematai" (Zera’im), yod from "yetziot haShabbat (the Sabbath)" (Shabbat, Moed), ḥet from "ḥamesh esre nashim" (Yevamot, Nashim), alef from "arba’a avot nezikin" (Bava Kama, Nezikin), kaf from "kol hazevaḥim" (Kodashim), and alef from "avot hatuma" (Teharot). (Each letter represents a numerical value: Mem – 40, yod – 10, ḥet – 8, alef – 1, kaf – 20, alef – 1 = 80.) Add the Torah and the Oral Torah, and you arrive at one hundred and four.
The Torah was given after twenty-six generations from Adam to Moses, which, added to the previous sum, brings us to 130. Hence, the dish's weight. Deep breath!
The "one silver basin" (mizrak) corresponds to the Torah, likened to wine (Proverbs 9:5: "Drink of the wine that I mixed"). Wine is typically drunk from a bowl (also called mizrak), as in (Amos 6:6): "Who drink from wine bowls." Its weight? "Seventy shekels," corresponding to the seventy aspects of the Torah, since the numerical value of "wine" (yayin) is seventy. (Yod – 10 + yod – 10 + nun – 50 = 70.)
Why "one" dish? Because the Torah must be one, as (Numbers 15:16) says: "One Torah and one law shall be for you." Because both the written and oral Torah come from one shepherd – said by one God to Moses at Sinai. And why silver? Because "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) signifies that the Bible and the Mishna are complementary. "High quality flour," like the finest flour that floats atop the sieve (tzafa/nafa). And "mixed with oil" represents the Torah mixed with good deeds, because, as we learn in Mishna Avot 2:2, Torah study is best with good deeds.
The offering continues: "One gold ladle, ten shekels, full of incense" (Numbers 7:20). The ladle (kaf) corresponds to the tablets written by God (Exodus 32:16). "Gold…ten shekels" represent the Ten Commandments (Deuteronomy 10:4). "Gold," like "His hands are rods of gold" (Song of Songs 5:14) and "They are more desirable than gold" (Psalms 19:11).
"Full of incense," meaning the six hundred and thirteen mitzvot (commandments). From "I am…" (Exodus 20:2) to "...or anything that is your neighbor’s" (Exodus 20:14), there are six hundred and thirteen letters corresponding to the mitzvot, plus seven more for the seven days of Creation. The whole world was created for the sake of Torah!
Even the word "incense" (ketoret) holds a secret. If you replace the letter kof with dalet using the at bash gar dak substitution cipher (a system where letters are systematically replaced), the numerical value equals six hundred and thirteen!
"One young bull" (Numbers 7:21) corresponds to the priests, "one ram" to the Levites, and "one lamb" to the Israelites. "One goat as a sin offering" (Numbers 7:22) represents the proselytes, because "a man shall perform and live by them" (Leviticus 18:5) – not just priests, Levites, and Israelites. Even a convert who studies Torah is equivalent to a High Priest.
"And for the peace offering, two cattle" (Numbers 7:23) represent the two Torahs: the Bible and the Mishna. "Five rams, five goats, five sheep" correspond to three verses relating to the Torah, alluding to the six orders of Mishna. Each verse consists of two passages, and each passage contains five words. These are: "The Torah of the Lord is perfect…The testimony of the Lord can be trusted…The precepts of the Lord are upright…" (Psalms 19:8-10).
Rabbi Tanhuma connects each verse to a different order of the Mishna. "The Torah of the Lord is perfect, restoring the soul" is Nashim, which cautions against forbidden relations. "The testimony of the Lord can be trusted, making the simpleton wise" is Zera’im, about believing in this world and sowing. "The precepts of the Lord are upright, causing the heart to rejoice" is Mo’ed, which contains all the festivals. "The mitzvot of the Lord are clear, enlightening the eyes" is Kodashim, distinguishing between the non-sacred and the consecrated. "Fear of the Lord is pure, enduring forever" is Teharot, distinguishing between impurity and purity. And "The judgments of the Lord are true and righteous together" is Nezikin, containing civil laws.
Finally, why five words for each order? Because the Torah is five books, teaching us that they are the essence of the Torah.
And so, "This was the offering of Netanel son of Tzuar" (Numbers 7:23). The text concludes that God lauded Netanel's offering because it corresponded to the orders of the Torah.
What does it all mean? It seems that the text wants us to recognize that true connection to Torah isn't just about following the rules. It's about understanding the deeper connections, the numerical harmonies, and the way everything – from the silver dishes to the sacrifices – points back to the divine word. And maybe, just maybe, strive to be a little more like Issachar.
“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. “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.”
