It's not just a random listing; there's a deep, symbolic reasoning behind it all. Let's dive into Bamidbar Rabbah 13, a section of the Bamidbar Rabbah, a rabbinic commentary on the Book of Numbers, to uncover the story behind the offering of Shelumiel, prince of the children of Simeon.
The verse we're focusing on is Numbers 7:36: "On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai." But why the fifth day? Why Simeon? The Midrash asks, what made Shelumiel's offering so special that it warranted this particular place in the sequence?
Well, the text points to the actions of Reuben and Simeon. Reuben was recognized for his vigilance in saving his brother Joseph from death. And Simeon? He was zealous in avenging his sister Dina's dishonor in Shekhem. According to this midrash, this act of zealotry earned him the privilege of presenting his offering after Reuben. As we read in Genesis 34:25-26, Simeon and Levi took matters into their own hands, slaying the men of Shekhem after Dina was violated.
Numbers 7:37 then details Shelumiel'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." But the real question is, why this offering?
The Bamidbar Rabbah explains that Shelumiel presented his offering in accordance with the order of the crafting of the Tabernacle itself. But why? They drew a parallel to Simeon’s actions in Shekhem. Just as Simeon acted decisively against impurity, so too would the Tabernacle serve as a place of judgment against transgressions like adultery. The text references Numbers 5:17 and 5:27, describing the ritual of the sotah, the woman suspected of adultery, where the Tabernacle's water would reveal her guilt or innocence. This is a fascinating connection, isn't it?
So, Shelumiel’s offering, in a way, commemorates Simeon’s zeal. The "silver dish," the midrash continues, corresponds to the Tabernacle courtyard, which surrounded the Tabernacle like the sea surrounds the world. Its weight, "one hundred and thirty," mirrors the dimensions of the courtyard: one hundred cubits in length and thirty cubits for the interior of the Tabernacle (Exodus 27:18). The "silver basin of seventy shekels" represents the courtyard without the Tabernacle, totaling seventy cubits.
The midrash offers alternative interpretations too, diving into the specifics of the courtyard's dimensions and the arrangement of pillars, meticulously connecting the physical structure of the Tabernacle to the offering itself. It even draws parallels between the "high quality flour mixed with oil" to the meal offerings in the courtyard and the showbread and candelabrum within the Tabernacle.
But it doesn't stop there. Numbers 7:38 states, "One gold ladle, ten shekels, full of incense." The "ladle," or kaf in Hebrew, is linked to the Torah scroll placed next to the Ark. Just as a hand (kaf) has five fingers, the Torah has five books. And the "gold…ten shekels"? Those represent the tablets containing the Ten Commandments. Or, alternatively, they correspond to the ten portions in which the crafting of the Tabernacle is written, citing various verses from Exodus (25-27) that detail the construction of the Ark, the Tabernacle, and its components.
The text continues, interpreting the offerings of "one young bull, one ram, one lamb" (Numbers 7:39) and "one goat as a sin offering" (Numbers 7:40) as representations of the Tabernacle's various coverings and materials. The "young bull" corresponds to the colorful Tabernacle sheets (Exodus 26:1), the "ram" to the rams' hides, and the "sheep" to the tachash hides. The goat relates to the tent of goat hair.
Finally, "two cattle" from the peace offering (Numbers 7:41) are connected to Betzalel and Oholiav, the artisans who completed the construction of the Tabernacle. Alternatively, they symbolize the screens at the entrances of the Tabernacle and the courtyard, which enclosed the sacred space. The "five rams, five goats, five sheep" represent the hangings on the three sides of the courtyard, with their height of five cubits (Exodus 38:18, 27:18).
The midrash concludes that God lauded Shelumiel's offering precisely because it corresponded so perfectly to the crafting of the Tabernacle. "This was the offering of Shelumiel…" (Numbers 7:41). It wasn't just about bringing a gift; it was about understanding the deeper meaning and aligning oneself with the divine plan.
So, what does this all mean for us today? It reminds us that even seemingly small acts can carry profound significance when done with intention and understanding. Shelumiel's offering wasn't just a donation; it was a reflection of his tribe's values, their history, and their connection to the divine. It’s a powerful reminder to consider the meaning behind our actions and to strive for a deeper connection to our own traditions and values. What "offering" can we bring, aligned with our values and history, to create something meaningful in our own lives and communities?