the dedication offerings brought by the princes of the tribes. "On the third day, prince of the children of Zebulun, Eliav son of Ḥelon" (Numbers 7:24). Why, the Rabbis ask, is the order different for Judah and Issachar? With most princes, their tribe is mentioned first, then their name. But with Judah (through Nahshon) and Issachar (through Netanel), it's name first, then tribe. What's up with that?
Bamidbar Rabbah suggests it's because Nahshon was a king and Netanel was a "king of Torah." As (Proverbs 8:15) states, "Through me kings reign." The king, in every circumstance, precedes his people, just as (Micah 2:13) says, "Their king passed before them…" Makes sense. Kingship and Torah leadership earn a certain precedence.
But here's a twist! While everyone else is called "prince," Nahshon isn't. Why not? Because he brought his offering first. The Rabbis are teaching us a profound lesson about humility. If Nahshon were to get too cocky, thinking his early offering made him superior, the others could remind him, "You're just a commoner! Everyone else is called 'prince,' but not you!" This echoes (Proverbs 16:5): "Anyone haughty of heart is an abomination to the Lord." And as (Psalm 138:6) reminds us, "Though the Lord is exalted, He sees the lowly; the haughty He knows from afar."
Now, let's get to Zebulun. Why was he privileged to present his offering third? This is where it gets really interesting. Bamidbar Rabbah tells us it's because he loved Torah and generously supported Issachar. Zebulun ensured that Issachar could dedicate himself to Torah study without worrying about making a living. So, Zebulun became a partner in Torah, and that's why he followed Judah and Issachar in the offering order. "A man’s giving expands him, and will guide him before the great" (Proverbs 18:16).
This partnership is then beautifully illustrated through the specifics of Eliav'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 7:25). The "silver dish" corresponds to the sea, Zebulun's portion, as (Genesis 49:13) states, "Zebulun will dwell at the shore of seas." The "silver basin" represents the land, Issachar's portion, because "He saw rest, that it was good, and the land, that it was pleasant" (Genesis 49:15).
The weights of the silver (130 and 70 shekels, totaling 200) correspond to the 200 heads of the Sanhedrin (the supreme rabbinic court) who came from the tribe of Issachar. But why the larger tally for Zebulun? Because, the text argues, the one who causes the action is greater than the one who performs it. Without Zebulun's support, Issachar couldn't have devoted himself to Torah study. Zebulun fed him, gave him wine, and even provided silver for all his needs, echoing (Ecclesiastes 10:19): "For laughter one prepares bread, wine brings joy the living, and silver answers everything."
The "high quality flour mixed with oil" symbolizes that both Zebulun and Issachar receive the reward for Torah together. They both earn a livelihood together.
The text continues, referencing the "one gold ladle, ten shekels, full of incense" (Numbers 7:26) and the various animal offerings. The "ladle" (kaf) connects to Zebulun's blessing of dwelling at the "shore" (ḥof) of the seas. Kaf and ḥof are closely related words, highlighting the connection between the blessing and the offering.
The offerings themselves are linked to Moses' blessing of Zebulun and Issachar in (Deuteronomy 33:19): "Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand." The two cattle correspond to the "bounty of the seas," and the five rams, goats, and sheep represent the five words in the verse, "Rejoice, Zebulun, in your departure, and, Issachar, in your tents" (Deuteronomy 33:18).
Ultimately, the Rabbis conclude, when God saw Eliav's offering, reflecting the beautiful partnership between Zebulun and Issachar, He lauded it: "This was the offering of Eliav..." This echoes (Proverbs 3:18): "It is a tree of life for those who grasp it"—that's Issachar—"and its supporters are happy"—that's Zebulun.
So, what can we take away from this intricate interpretation? It's a powerful reminder that true wealth isn't just about money or knowledge. It's about partnership, generosity, and recognizing the value of supporting those who dedicate themselves to something greater. Maybe, just maybe, the key to unlocking our own blessings lies in how we support others in pursuing theirs.
“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24). “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59). Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6). Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16). “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 7:25). “His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce. Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15). “Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth. Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19). “Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together. “One gold ladle, ten shekels, full of incense” (Numbers 7:26). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27). “One goat as a sin offering” (Numbers 7:28). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29). “One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8).66This sound will be created by the river striking the shore; kaf equals khaf = shore. “Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words67In Hebrew. in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19). “One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19). The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money. “And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas. “Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail;68From which the dye of tkhelet is derived. temunei, this is tuna; ḥol, this is white sand. Why were there five of each and every species? It is corresponding to the five words69In Hebrew. in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). “This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.
