It’s a question that our Sages grappled with, and Bamidbar Rabbah 14 dives deep into the reasons behind this seemingly small detail.
The verse we’re focusing on is from (Numbers 7:66): “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai.” Now, three tribes were left to offer: Dan, Asher, and Naphtali. So, why Dan first? The Midrash (rabbinic interpretive commentary) suggests it's all about Jacob's blessing to Dan in (Genesis 49:16): “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel.” The key here is the word ke’aḥad, which is interpreted as "like the most outstanding [kemeyuḥad] of the tribes," and that's Judah. So, just as Judah led the entire group, Dan led the remaining tribes. Pretty neat connection. But it gets even more interesting. The Midrash doesn't just stop at tribal leadership. It connects Dan's offering to Samson, who came from the tribe of Dan. Remember Samson, the strongman with the long hair? The Midrash sees Jacob’s blessing of Dan as primarily referring to Samson. The offering itself – “one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels…" (Numbers 7:67) – is interpreted as alluding to the laws of the nazir, or Nazirite.
A nazir is someone who takes a vow to abstain from wine, cut their hair, and avoid contact with corpses. Samson was a Nazirite from birth. The "silver dish" is linked to a ritually pure Nazirite bringing loaves as part of their offering, as opposed to an impure one. The weight of the dish, "one hundred and thirty," is tied to the 131 words (or 130, depending on the count) between "this is the law of the nazirite" and "then the nazirite may drink wine" in (Numbers 6:13-20). It's this kind of intricate wordplay that makes Midrash so fascinating.
Then there’s the "one silver basin [mizrak] of seventy shekels." The Midrash offers multiple interpretations. One connects the "seventy" to the numerical value of wine in Hebrew, hinting at the moment when the Nazirite can finally drink wine. Another links it to a Nazirite who became impure, whose vow is void [shenizreka]. As (Numbers 6:12) says: “The first days shall be void, as his naziriteship is impure.” There are also seventy words from “all the days of his naziriteship he is holy to the Lord” until “as his naziriteship is impure."
But wait, there’s more! The Midrash connects the "seventy" to the seventy letters in Jacob's blessing of Dan, focusing on Samson's judgeship. And the term mizrak? It's linked to being "cast away" [shenizrak], suggesting Samson’s alienation from his brethren because he married a Philistine woman. It even suggests that Samson was lame, tying the word mizrak to things that are thrown to the ground!
The Midrash continues, interpreting the "gold ladle of ten shekels, filled with incense" (Numbers 7:68) as corresponding to the ten prohibitions regarding wine for a Nazirite, drawing parallels between the redness of wine and the color of gold. It links the incense to the Nazirite's vow being "for the sake of Heaven," as stated in (Numbers 6:2).
The animals offered – "one young bull, one ram, one lamb...one goat" (Numbers 7:69-70) – are connected to the three things a Nazirite must avoid: wine, grapes, and contact with corpses, as well as the prohibition against cutting hair. The Midrash even references the angel's warnings to Samson's mother in (Judges 13:14), drawing further parallels.
Finally, the "peace offering" (Numbers 7:71) is interpreted in relation to Jacob's and Moses's blessings of Dan, as well as Samson's judgeship and his legendary strength in toppling the pillars. The multiple animals in the peace offering are linked to the offerings of both a pure and impure Nazirite, and to the three times Samson smote the Philistines, each time in a miraculous way.
So, what’s the takeaway from all this intricate interpretation? It's not just about understanding why Dan went first. It’s about seeing the interconnectedness of the Torah, the way seemingly disparate stories and laws can illuminate each other. It's about recognizing the power of blessing, the complexities of leadership, and the enduring legacy of figures like Samson. It reminds us that even seemingly minor details can hold profound meaning, waiting to be uncovered through careful study and creative interpretation. What other hidden connections might we find if we look closely enough?
“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66). “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah. That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them. “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 7:67). “His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson. Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves.60By contrast, a nazirite who became impure does not bring loaves. Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish. “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words.61It is 131 words. The last word, yayin, is referred to in the next sentence of the midrash. “One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12). And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.” Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson.62Samson himself, not his judgeship. That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines. Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs.63See Sanhedrin 105a. “Mizrak,”64Lizrok means to throw. after: “His rider falls backward” (Genesis 49:17). “Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure. Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30). “One gold ladle of ten shekels, filled with incense” (Numbers 7:68). “One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four. “He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten. Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69). “One goat as a sin offering” (Numbers 7:70). “One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5). Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71). “And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper65In this interpretation the midrash refers to a serpent and a viper as one matter., and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity. Alternatively, it corresponds to the two central pillars that he toppled. “Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each? It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations. Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15). They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters. “This was the offering of Aḥiezer…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of…”
