And 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" (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.