Today, let's dive into a fascinating passage from Bamidbar Rabbah 13 – a commentary on the Book of Numbers – that explores just that.
The text opens with a seemingly simple observation about the dedication offerings brought by the princes of the tribes. "On the third day, prince of the children of Zebulun, Eliav son of Ḥelon" (Numbers 7:24). Why, the Rabbis ask, is the order different for Judah and Issachar? With most princes, their tribe is mentioned first, then their name. But with Judah (through Nahshon) and Issachar (through Netanel), it's name first, then tribe. What's up with that?
Bamidbar Rabbah suggests it's because Nahshon was a king and Netanel was a "king of Torah." As Proverbs 8:15 states, "Through me kings reign." The king, in every circumstance, precedes his people, just as Micah 2:13 says, "Their king passed before them…" Makes sense, right? Kingship and Torah leadership earn a certain precedence.
But here's a twist! While everyone else is called "prince," Nahshon isn't. Why not? Because he brought his offering first. The Rabbis are teaching us a profound lesson about humility. If Nahshon were to get too cocky, thinking his early offering made him superior, the others could remind him, "You're just a commoner! Everyone else is called 'prince,' but not you!" This echoes Proverbs 16:5: "Anyone haughty of heart is an abomination to the Lord." And as Psalm 138:6 reminds us, "Though the Lord is exalted, He sees the lowly; the haughty He knows from afar."
Now, let's get to Zebulun. Why was he privileged to present his offering third? This is where it gets really interesting. Bamidbar Rabbah tells us it's because he loved Torah and generously supported Issachar. Zebulun ensured that Issachar could dedicate himself to Torah study without worrying about making a living. So, Zebulun became a partner in Torah, and that's why he followed Judah and Issachar in the offering order. "A man’s giving expands him, and will guide him before the great" (Proverbs 18:16).
This partnership is then beautifully illustrated through the specifics of Eliav's offering. "His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering" (Numbers 7:25). The "silver dish" corresponds to the sea, Zebulun's portion, as Genesis 49:13 states, "Zebulun will dwell at the shore of seas." The "silver basin" represents the land, Issachar's portion, because "He saw rest, that it was good, and the land, that it was pleasant" (Genesis 49:15).
The weights of the silver (130 and 70 shekels, totaling 200) correspond to the 200 heads of the Sanhedrin who came from the tribe of Issachar. But why the larger tally for Zebulun? Because, the text argues, the one who causes the action is greater than the one who performs it. Without Zebulun's support, Issachar couldn't have devoted himself to Torah study. Zebulun fed him, gave him wine, and even provided silver for all his needs, echoing Ecclesiastes 10:19: "For laughter one prepares bread, wine brings joy the living, and silver answers everything."
The "high quality flour mixed with oil" symbolizes that both Zebulun and Issachar receive the reward for Torah together. They both earn a livelihood together.
The text continues, referencing the "one gold ladle, ten shekels, full of incense" (Numbers 7:26) and the various animal offerings. The "ladle" (kaf) connects to Zebulun's blessing of dwelling at the "shore" (ḥof) of the seas. Kaf and ḥof are closely related words, highlighting the connection between the blessing and the offering.
The offerings themselves are linked to Moses' blessing of Zebulun and Issachar in Deuteronomy 33:19: "Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand." The two cattle correspond to the "bounty of the seas," and the five rams, goats, and sheep represent the five words in the verse, "Rejoice, Zebulun, in your departure, and, Issachar, in your tents" (Deuteronomy 33:18).
Ultimately, the Rabbis conclude, when God saw Eliav's offering, reflecting the beautiful partnership between Zebulun and Issachar, He lauded it: "This was the offering of Eliav..." This echoes Proverbs 3:18: "It is a tree of life for those who grasp it"—that's Issachar—"and its supporters are happy"—that's Zebulun.
So, what can we take away from this intricate interpretation? It's a powerful reminder that true wealth isn't just about money or knowledge. It's about partnership, generosity, and recognizing the value of supporting those who dedicate themselves to something greater. Maybe, just maybe, the key to unlocking our own blessings lies in how we support others in pursuing theirs.