It’s not random. Jewish tradition is full of layers, and even seemingly simple details are packed with meaning. Let's dive into the offering of Avidan son of Gidoni, the prince of the tribe of Benjamin, and see what we can uncover.
The Torah tells us, "On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni" (Numbers 7:60). But why did Benjamin offer his gifts after the sons of Joseph, Ephraim and Manasseh? It seems like a simple detail, but the Rabbis of the Midrash ask this very question! Bamidbar Rabbah offers a beautiful explanation: Just as the Divine Presence, the Shekhinah, rested in Joseph’s portion in Shilo, so too, it later resided in Benjamin’s portion with the Temple in Jerusalem. There's a symmetry, a balance, in the placement of holiness.
Another explanation connects to the verse, "Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue" (Psalms 80:3). The Midrash emphasizes that Ephraim and Manasseh are inseparable, almost like two sides of the same coin. But Benjamin, nestled in between, is crucial to their dynamic.
Now, let's delve into the specifics of Avidan'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 7:61). The Midrash plays with the Hebrew word for "dish," kaarat. Instead of reading it literally, the Rabbis suggest reading it as akeret, which alludes to Rachel.
Why Rachel? Because, as Bamidbar Rabbah points out, she was the "pillar of the household," the ikar, the very essence of Jacob’s family. “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19). And it says: “Rachel died on me” (Genesis 48:7). This connection to Rachel is further emphasized by the phrase "One silver." The Midrash explains that Benjamin's birth was a direct result of Rachel's prayer. Remember when she named Joseph, saying, "May the Lord add another son for me" (Genesis 30:24)? The Rabbis connect this to the verse, "The tongue of the righteous is choice silver" (Proverbs 10:20), specifically referring to the powerful and effective words of a righteous woman.
The weight of the dish, "one hundred and thirty," is also significant. Bamidbar Rabbah connects it to Jacob's age when Benjamin was born – one hundred years old. This is why he was named Benjamin [Binyamin], meaning "son of my right hand" or, as the Midrash creatively interprets, "son of yamin." The numerical value (gematria) of yamin (ימין) – Yod (10), Mem (40), Nun (50) – adds up to 100! Jacob was 100 and Benjamin was thirty years old when they went down to Egypt, totaling one hundred and thirty.
Moving on to the "one silver basin of seventy shekels," the Midrash connects this to Joseph. This basin, resembling a goblet, recalls Joseph's famous goblet, which he used to test his brothers' righteousness regarding Benjamin. The Rabbis explain that when Joseph saw Judah's willingness to sacrifice himself for Benjamin, he knew his brothers had truly repented. Furthermore, the numerical value (gematria) of the Hebrew word for wine, yayin (יין), which Joseph would have drunk from the goblet, is seventy (Yod - 10; Yod - 10; Nun - 50).
Bamidbar Rabbah concludes that "Both of them full" – Joseph and Benjamin – were equal. Just as the Tabernacle rested in Joseph's portion in Shilo, the Temple later found its home in Benjamin's portion in Jerusalem.
But the offerings don’t stop there! There's "one gold ladle of ten shekels, filled with incense" (Numbers 7:62). The Midrash associates this with the ten sons that Benjamin had when he went down to Egypt, all of whom were righteous individuals. "The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]" (Genesis 46:21).
And what about the animal offerings? "One young bull, one ram, one lamb in its first year, as a burnt offering" (Numbers 7:63). According to Bamidbar Rabbah, these three species symbolize the three times the Temple would be built in Benjamin's territory: during the eras of Solomon, the return from Babylonian exile, and the Messianic Era.
The "one goat as a sin offering" (Numbers 7:64) is linked to the Temple built by Herod. This Temple, constructed by a king considered sinful, served as atonement for his actions, particularly the killing of the Sages of Israel (Bava Batra 4a).
Finally, "And for the peace offering, two bulls...five rams, five goats, five lambs in their first year" (Numbers 7:65). The two bulls represent the two kings who came from Benjamin: Saul and Ish Boshet. Alternatively, they symbolize the two redeemers: Mordechai and Esther. The groupings of five animals each represent the multiple blessings Benjamin received: his portion being five times greater than his brothers' (Genesis 43:34); the five changes of garments given to him (Genesis 45:22); and Mordechai's five royal garments (Esther 8:15).
So, what does it all mean? The Rabbis in Bamidbar Rabbah aren't just giving us historical or legalistic interpretations. They're showing us how deeply interconnected everything is within the Jewish tradition. From familial connections to geographical locations, from the Temple's history to the future Messianic Era, every detail is significant.
And perhaps, the most powerful message is this: Even seemingly small offerings, like those of Avidan, can be a source of immense blessing. "This was the offering of Avidan…" the Torah emphasizes. Because he presented his offering with intention and in the proper order, God Himself lauded his gift. What offerings, big or small, are we bringing to the world? And what blessings might they unlock?