From that small verse, the Midrash (rabbinic interpretive commentary) launches into a fascinating exploration of Judah, the tribe of lions, fiery furnaces, and ultimately, God's presence in the world. How? Well, it all starts with another verse: “God is known in Judah…” (Psalms 76:2).
The Midrash asks, how did Judah become so well-known? One answer lies in Judah's own act of confession. Remember the story with Tamar (Genesis 38:26)? Judah publicly admitted, "She is more righteous than I." According to the Midrash, he didn’t withhold the truth from Jacob or from Shem's court. This act of humility and truthfulness, the Midrash suggests, echoes through generations. Because Judah rescued Tamar and her twin sons from being burned alive, Bamidbar Rabbah connects this to the later rescue of Hananya, Mishael, and Azarya from Nebuchadnezzar's fiery furnace! See the connection? One courageous act leading to another, showcasing God's presence.
But the connections don't stop there. The Midrash continues: “God is known in Judah” – when Daniel descended into the lion’s den and was rescued (Daniel 6). Why Daniel? Because he prayed to God, who is metaphorically called a "lion," as it's written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel himself is from the tribe of Judah, which is also called a "lion," as in “Judah is a lion cub” (Genesis 49:9). It’s like a cosmic echo: let a Lion (God) come and rescue a lion (Daniel) from the mouth of a lion (the literal lions!).
The Midrash offers another reason for Daniel's safety: maybe he resembled the lions! Or, perhaps he wasn't thrown into the furnace because he was seen as Nebuchadnezzar's god. The text points to (Daniel 2:46), where Nebuchadnezzar prostrates himself to Daniel. The Midrash suggests that God intervened to prevent Daniel from being burned, to further reveal His might.
Then, the text shifts gears slightly, addressing a different kind of exile – that of the ten tribes of Israel. The Midrash quotes (Hosea 5:9): “Ephraim will become desolation…among the tribes of Israel I proclaim certainties.” When Judah and Benjamin weren’t exiled initially, the nations questioned God’s fairness. But when Judah was eventually exiled, it served as a stark reminder: no one is exempt from accountability. “God is known in Judah,” even through punishment.
The Midrash then brings in (Psalms 27:3), "If an army besieges me, my heart will not fear." How? By trusting in Moses' blessing: “This for Judah…Hear, Lord, the voice of Judah…and You will be a helper against his adversaries” (Deuteronomy 33:7).
And what about the verse "His name is great in Israel" (Psalms 76:2)? The Midrash interprets this through the lens of (Proverbs 19:29): “Punishments are prepared for cynics.” It's a stark reminder that God anticipates human failings. Before creating humanity, the text says, God prepared the consequences for wrongdoing. It's like a craftsman knowing the flaws in his material beforehand.
The text then touches on the power of prayer, linking "His name is great in Israel" to (Malachi 1:11): “For, from the rising of the sun to its setting, My name is great among the nations…”. But, the Midrash asks, are sacrifices actually offered everywhere? No! Rather, it's about the prayers offered by Jews worldwide. The afternoon prayer (minḥa), the morning prayer connecting to Abraham's actions (Genesis 18:23), and the evening prayer (ketoret) – each a testament to God's presence.
Ultimately, “God is known in Judah” when He takes revenge on their enemies, as (Joel 4:19) states: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…”.
Finally, we return to Naḥshon at the Red Sea. As the Israelites hesitated, Naḥshon bravely leapt into the waves. As (Psalms 69:2) says, "Rescue me, God, for the waters have come up to my soul." God tells Moses to stop praying and command the Israelites to move forward (Exodus 14:15). Because of this act of faith, God exalted Naḥshon, granting him the honor of presenting his offering first.
So, what does this all mean? Bamidbar Rabbah 13 shows us how interconnected the Jewish tradition is. It's a web of stories, verses, and interpretations, all pointing to one central idea: that God's presence is revealed through acts of courage, humility, prayer, and even through the consequences of our actions. It reminds us that even seemingly small actions can have ripple effects, shaping not only our own lives but the course of history. And perhaps, most importantly, it shows us that God is always known, always present, in the midst of it all.
“Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem.21This is a reference to Shem’s court. Tamar’s father, Shem son of Noah, was no longer alive, but his court continued to function. Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29). That is why it says: “God is known in Judah…” Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth. He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10). And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him. Why was he not cast into the fiery furnace? It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might. Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst. “I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10). That is, “God is known in Judah.” Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”? It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7). “His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal. If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall. This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad. He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’ He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.” What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot].22Meaning, ma - what are these severe punishments? lo mot - the letters that spell mot (mem, vav, tav) can also be read mavet, meaning death. Thus, the response to the question, ma, is lo mavet - the death is for them, not for you. Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’ So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14). That is, “His name is great in Israel.” Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He? It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36).23He prayed at the time of the afternoon offering. “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer.24Genesis 19:27 states that Abraham went in the morning to the place where he had stood before God. From that verse we learn (Brachot 26b) that Abraham founded the morning service. Since the verse refers to the place in which he had stood before God, it is presumably referring to Genesis 18:23, where he is described as approaching God to plead for Sodom. The presumption is that this took place at the time of the regular prayer, namely, in the morning. “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2). That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.” “God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19). “I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17). “God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’ Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15). That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.”
