The Torah portion Naso, particularly in Bamidbar Rabbah 13, delves into this very concept, using the offerings of the princes as a springboard. It's a fascinating exploration of Israel's spiritual state, the unity of the tribes, and the idea that even perceived flaws can be transformed into strengths.
The verse we're focusing on describes the offering of a prince: "And his offering: 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 7:13). But the Rabbis don't just take this at face value. They connect it to the beautiful verse from (Song of Songs 4:7), "All of you is fair, my love, and there is no blemish in you." Who is this "love" being spoken of? According to Rabbi Shimon ben Yoḥai, it's Israel.
He teaches that when Israel stood at Mount Sinai to receive the Torah, the Tanakh's first five books, they were physically and spiritually whole. There were no blind, deaf, or otherwise impaired people among them. It was a moment of perfect unity and receptivity. But, tragically, this state didn't last. The sin of the Golden Calf brought imperfection back into the fold. As it says in (Exodus 32:25), "Moses saw the people, that they were farua..." and this word is connected to the dishevelment of a leper in (Leviticus 13:45).
But what about the tribes themselves? Jacob, on his deathbed, certainly had some harsh words for Reuben, Simeon, and Levi. How can it be said that "all of you is fair"? Rabbi Elazar offers a beautiful resolution: Jacob's blessings, even the seemingly negative ones, ultimately worked together. He arranged it so that the tribes would learn from and complement each other. He blessed them all collectively.
The Midrash (rabbinic interpretive commentary) even points out that the animals Jacob uses to describe the tribes – lion, serpent, doe, wolf – are all, in a way, applied to all of them. Dan, initially likened to a serpent, is later called a lion in (Deuteronomy 33:22). This highlights the idea that each tribe, despite its individual characteristics and perceived flaws, contributes to the strength and beauty of the whole.
Now, why are Reuben, Simeon, and Levi singled out again in the Book of Exodus? Rabbi Yehuda, Rabbi Nehemya, and the Rabbis offer different perspectives. Rabbi Yehuda suggests that these tribes uniquely preserved their lineage in Egypt. Rabbi Nehemya believes that they were the only tribes who didn’t engage in idol worship. The Rabbis suggest it was because they exercised authority in Egypt. Rabbi Levi and Rabbi Hanin offer another thought: it was because they accepted their father's admonishment, making them worthy of being mentioned alongside Moses and Aaron, who came from the tribe of Levi.
The Midrash also addresses the idea that Israel might be seen as flawed or impure. Jeremiah calls them "rejected silver" (Jeremiah 6:30), and Ezekiel calls them "dross" (Ezekiel 22:18). But then Zechariah has a vision of a golden candelabrum (Zechariah 4:2), restoring the image of Israel to its former glory.
Finally, the Midrash turns its attention to the princes and their offerings. Each prince brought his offering on a different day. Did that mean that the first offering was more important? Rabbi Ḥelbo points out a subtle difference in the wording: Regarding all the princes "his offering" is written, but regarding the prince of Judah, "and his offering." This seemingly small detail becomes significant. Rabbi Berekhya HaKohen (a priest) bar Rabbi explains that Judah, who offered first, might have been tempted to become arrogant. The addition of "and" subtly reminds him that he is still part of the collective, not superior to his brothers.
So, what does it all mean? Perhaps it's that true fairness, true wholeness, doesn't mean the absence of flaws. It means embracing our imperfections, learning from each other, and recognizing that each individual, each tribe, each offering, contributes to the beauty and strength of the whole. It's a powerful message about unity, humility, and the transformative power of acceptance. And isn't that something we could all use a little more of?
“And his offering: 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 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them. Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45). Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”? Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28). After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves. Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus31Exodus 6:14–25. and did not enumerate the other tribes. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone. The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah. A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2). Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron.32It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi. We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron. That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar. They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.” I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first. Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”
