Ever feel like you're reading the Bible and suddenly think, "Wait, how does that connect to that?" The rabbis of the Midrash felt that way too! And they had some pretty amazing answers. Let's dive into one such connection from Bamidbar Rabbah 13, which starts with a seemingly simple verse: “Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]”.
But from that small verse, the Midrash 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.