It might seem like a minor detail in the Book of Numbers, but Jewish tradition finds profound meaning in every nuance of the Torah. Let's delve into Bamidbar Rabbah (Numbers Rabbah) 14 and explore the fascinating reasons behind Naphtali's offering coming after Asher's.
"On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan" (Numbers 7:78). Why not sooner? The Rabbis of old ask the same question. Bamidbar Rabbah highlights that Asher is associated with the "happiness [ishuran]" of Israel, while Naphtali is linked to the Torah itself. What’s the connection? The name Naphtali, we are told, can be interpreted as nofet li. Nofet means "honey" or "sweetness." And the Torah? Well, it's written, “They are more desirable than gold, than quantities of fine gold, and sweeter than honey and the juices of [nofet] ripe fruit” (Psalms 19:11).
But there's more! The li part, spelled lamed-yod in Hebrew, has a numerical value of 40 (lamed = 30, yod = 10). This alludes to the forty days Moses spent on Mount Sinai receiving the Torah. Because Israel's happiness depends on the Torah, Naphtali's offering, representing the Torah, followed Asher's, representing happiness.
It's like the chicken and the egg, right? Which came first? According to this Midrash, God first thought of Israel, then instituted the Torah for them. Hence, Asher (Israel) precedes Naphtali (Torah).
Alternatively, the text offers another explanation. Remember Jacob's blessings to his sons? Jacob blessed Naphtali after Asher because both were blessed with fertile lands. Asher's blessing was "his bread shall be rich" (Genesis 49:20), while Naphtali's was "a doe let loose" (Genesis 49:21), suggesting swiftness and abundance. So, the order of their offerings mirrors the order of Jacob's blessings.
Now, let’s dive into the specifics of Naphtali'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 7:79). Rabbi Yudan sees a connection between this offering and the patriarchs and matriarchs. Why? Because Naphtali deeply honored his father. Jacob would send Naphtali on errands, and Naphtali would fulfill them swiftly and cheerfully. Jacob found pleasure in his son's actions and words. This is why Jacob blessed him as “a doe let loose” and with “[who provides] pleasant sayings."
Because of Naphtali’s diligence in honoring his ancestors, the prince of Naphtali, in turn, honors his ancestors by presenting his offering in their image. According to the Midrash, the "dish [kaarat]" corresponds to Sarah, the "pillar [akeret]" of the household, the primary matriarch. The "silver" symbolizes her righteousness, as Proverbs 10:20 states, "The tongue of the righteous is choice silver." The "one" represents her uniqueness. The "one hundred and thirty" alludes to her age at death, a bit less than one hundred and thirty years, as Genesis 23:1 says, "The lifetime of Sarah was one hundred and twenty-seven years."
The "basin [mizrak]" represents Abraham, who was "cast out [shenizrak]" from his land, as God commanded him, "Go from your land...to the land that I will show you" (Genesis 12:1). The "one" echoes Ezekiel 33:24: "Abraham was one and he inherited…" The "silver," again, symbolizes his righteousness. The "seventy shekels" connect to the covenant God made with Abraham at age seventy, thirty years before Isaac’s birth, a calculation based on Rabbi Yosei’s understanding of Exodus 12:41, tying it to the 430 years of exile. The phrase "both of them full of high-quality flour mixed with oil" represents the good deeds of both Abraham and Sarah, who, as Genesis 12:5 suggests, converted people to their faith.
"One gold ladle of ten shekels, filled with incense" (Numbers 7:80). The "gold ladle" is Abraham, who overcame his evil inclination and withstood ten trials. The "incense" represents his actions, pleasing to God like a sweet fragrance.
The offerings of animals – "One young bull, one ram, one lamb in its first year, as a burnt offering" (Numbers 7:81), "One goat as a sin offering" (Numbers 7:82) – allude to the offerings God commanded Abraham to prepare during the Covenant between the Parts (Genesis 15:9). "Bull" corresponds to the calf, "ram" to the ram, and "lamb" to the dove and young pigeon, the offering of the poor. Since there is no poverty in the Tabernacle, a lamb, the offering of the wealthy, is offered instead. The "goat" corresponds to the female goat.
Finally, "And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥira son of Einan" (Numbers 7:83). The "two bulls" represent Isaac and Rebecca, who were "unflawed [temimim]" and children of kings (Abraham and Betuel, see Bereshit Rabbah 42:5). The "five rams, five goats, five lambs" represent Jacob, Leah, and Rachel. Why five each? Because their total is fifteen, corresponding to Jacob, Leah, Rachel, and the twelve tribes. The concubines aren't included because they were considered maidservants.
The Midrash concludes by stating that because God saw that Aḥira presented his offering in this way, honoring the patriarchs and matriarchs, He began to praise his offering.
So, what does this all mean? It's a reminder that even seemingly minor details in the Torah are rich with meaning. By connecting Naphtali's offering to the themes of Torah, happiness, and ancestral honor, and by associating the elements of the offering with the patriarchs and matriarchs, the Rabbis offer a profound lesson: that our actions should be rooted in tradition, reverence, and a deep understanding of our heritage. And perhaps, that the order of things matters more than we might initially think.