Chasidut · Izhbitz
Mei HaShiloach, Volume I, Genesis, Vayishlach/מי השלוח·
אוַיָּבֹא יַעֲקֹב שָׁכֵם וַיִּחַן אֶת פְּנֵי הָעִיר. פְּנֵי הָעִיר הַיְינוּ הַנִּכְבָּדִים שֶׁבָּעִיר וּמִי הָיוּ אָז פְּנֵי הָעִיר שְׁכֶם וַחֲמוֹר, וּלְשׁוֹן וַיִּחַן הַיְינוּ שֶׁנָּשְׂאוּ חֵן בְּעֵינָיו וְהַיְינוּ דְּאִיתָא בְּכִתְבֵי הָאֲרִיזַ"ל [ספר הגילגולים פרק נ'] כִּי שְׁכֶם נִתְגַּלְגֵּל אַחַר כָּךְ בְּזִמְרִי בֶּן סָלוּא בֶּן דִּינָה, וְלָכֵן חָשְׁקָה נַפְשׁוֹ גַּם עַתָּה, וְלָכֵן נֶאֱמַר "שְׁכֶם בְּנִי חָשְׁקָה" וְכוּ' הַיְינוּ שֶׁלֹּא רָצָה לִישָּׂא אֶת בְּנוֹת הָאָרֶץ, רַק אֶת דִּינָה, וְזֶהוּ שֶׁנָּשָׂא חֵן בְּעֵינֵי יַעֲקֹב כִּי הָיָה לוֹ מְעַט שַׁיָּיכוּת לְיַעֲקֹב אָבִינוּ.
1“And Yaakov Avinu came to … Shchem, … and he graced the faces of the city ….” (Bereshit, 33:18) (Vayichan et p’nei ha’eer is normally translated, “and he camped before the city.”)“The faces of the city” means its honored citizens, and “the faces of the city” at that time were Shchem and Hamor. The term vayichan (meaning “pitched,” but also meaning “graced”) means that their grace was aroused in his sight (he liked them). This relates to what is found in the writings of the holy Ari”zal (Shaar haGilgulim, Ch. 50) that “Shchem was later reincarnated into Zimri ben Salu son of Dinah.” Therefore his soul desired her now also, as it said (Bereshit 34:8), “My son Shchem’s soul desired your daughter.” This means that he did not want to marry with the women of Canaan, only Dinah; and in this he found favor in the sight of Yaakov, for he was somewhat connected to Yaakov Avinu.
בוַיַּעַל מֵעָלָיו אֱלֹקִים בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ. כִּי הַש"י הֶרְאָה לוֹ שֶׁצָּרִיךְ עוֹד לְבֵירוּרִים [הָיִינוּ הַבֵּרוּרִים מִמְּכִירַת יוֹסֵף. תַּשְׁלוּם], וְזֶהוּ "וַיַּעַל מֵעָלָיו" כְּאִילּוּ עֲדַיִין צָרִיךְ לֶאֱחֹז בּוֹ. "בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ", הַיְינוּ בְּאוֹתוֹ עִנְיָן עַצְמוֹ שֶׁהַכָּתוּב מְדַבֵּר בּוֹ בְּעֵסֶק מָמוֹן בָּזֶה צָרִיךְ עוֹד לְבֵירוּרִין, כִּי עוֹד לֹא נִשְׁלַם, וְעַל זֹאת הַכַּוָּונָה גַּם כֵּן נֶאֱמַר בְּאַבְרָהָם (בראשית י"ז, כ"ב) "וַיַּעַל אֱלֹקִים מֵעַל אַבְרָהָם", אַחַר פָּרָשַׁת מִילָה שֶׁגַּם עַכְשָׁיו הָיָה צָרִיךְ לְבֵירוּרִין בְּנִסְיוֹן הָעֲקֵדָה אַךְ שָׁם לֹא נֶאֱמַר "בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ" כִּי לֹא הָיָה בְּעִנְיָן אֶחָד.
2“And E-lohim ascended from him in the place where He spoke with him.” (Bereshit, 35:13)For God showed Yaakov that he needed to undergo further birrurim (clarifications),27s that he would undergo with the sale of Yosef. Tashlum. and this is, “and God ascended from him,” as if he still needed to hold on to Him. “In the place where He spoke with him” means concerning the same financial matters with which the Torah was now dealing, for they were not yet complete. The same intention concerns what was said of Avraham (Bereshit, 17:22), “and E-lohim ascended from upon Avraham,” after the section discussing brit milah, for here too he needed to undergo further birurim with the trial of the binding of Yitzchak. There, however, it does not say “in the place where He spoke with him,” for the needed birurum and the immediate subject were not the same.
גוַיִּסַּע יִשְׂרָאֵל וַיֵּט אָהֳלֹה מֵהָלְאָה לְמִגְדַּל עֵדֶר. הַיְינוּ כִּדְאִיתָא בַּמִּדְרָשׁ [רות רבה פרשה ב',ז'] אֲשֶׁר אַחַר כָּל הַרְפַּתְקָאוֹת שֶׁעָלוּ עַל יַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם, מִיתַת רָחֵל הָיְתָה קָשָׁה עָלָיו מִכֻּלָּם, וְהִנֵּה מִדַּרְכֵי הַצַּדִּיקִים וּבִפְרָט יַעֲקֹב אָבִינוּ לְהַחֲזִיק לִבּוֹ מְאֹד וְלֹא לְהַרְהֵר אַחַר מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבְּוַדַּאי הַכֹּל הוּא לְטוֹבָה, וְזֶה שֶׁנֶּאֱמַר כָּאן אַחַר מִיתַת רָחֵל "וַיֵּט אָהֳלֹה מֵהָלְאָה לְמִגְדַּל עֵדֶר" הַיְינוּ שֶׁחִזֵּק אֶת לִבּוֹ שֶׁלֹּא לְהַרְהֵר אַחַר מִדּוֹתָיו, כִּי מִגְדַּל עֵדֶר שְׁנֵיהֶם לְשׁוֹן תַּקּוּפוּת הֵם, וּבֶאֱמֶת הָיָה לְהַש"י עוֹמֶק גָּדוֹל בְּמִיתַת רָחֵל כִּדְאִיתָא בַּזוה"ק (בראשית קע"ה.). וְזֶה שֶׁנֶּאֱמַר "וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל", שְׁכֹן הַיְינוּ לְשׁוֹן נַיְיחָא שֶׁהָיָה בְּנַיְיחָא וְלֹא הִרְהֵר אַחַר מִדּוֹתָיו כְּלוּם, כִּי בָּטַח בַּה' שֶׁיֵּשׁ עוֹמֶק בָּזֶה לְמַעְלָה מֵהַשָּׂגָתוֹ, וְאַחַר כָּךְ הֶרְאָה לוֹ הַש"י כִּי רָאוּי לוֹ לְבַקֵּשׁ מֵאִתּוֹ שֶׁיְּגַלֶּה לוֹ אֶת הָעוֹמֶק כִּי זֹאת צָרִיךְ הָאָדָם לְבַקֵּשׁ, אַף שֶׁאָסוּר לְהַרְהֵר אַחַר מִדּוֹתָיו, מִכָּל מָקוֹם צָרִיךְ לְבַקֵּשׁ מֵהַש"י שֶׁיַּרְאֶה לוֹ הָעוֹמֶק מַה שֶּׁחָפֵץ בָּזֶה, כִּי דַּרְכֵי הַש"י שֶׁלֹּא לְהַעֲלִים שׁוּם דָּבָר מֵהַמְיַחֲלִים לְחַסְדּוֹ, וְזֶה הֶרְאָה לוֹ בְּמַעֲשֵׂה דִרְאוּבֵן, וְאַחַר זֶה "וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר", הַיְינוּ כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא פָּתַח לוֹ סֵדֶר מִנְיַן הַשְּׁבָטִים אֵיךְ הוּא כִּי נִמְצָא בְּכָל פַּעַם סֵדֶר אַחֵר לְמִנְיַן הַשְּׁבָטִים פַּעַם בְּכֹה וּפַעַם בְּכֹה, וּבְכָל סֵדֶר יֵשׁ לִמּוּד בִּפְנֵי עַצְמוֹ לְמִי שֶׁפּוֹנֶה עַצְמוֹ לְדִבְרֵי תּוֹרָה וְלָכֵן עַתָּה אַחַר מִיתַת רָחֵל בָּאוּ עַל הַסֵּדֶר הַלָּז.
3“And Yisroel journeyed, and spread his tent beyond the tower of Eider.” (Bereshit, 35:21)This concerns what is written in the Midrash (Ruth Rabba, 2:7), “even after all the tribulations and adventures of Yaakov Avinu, the death of Rachel was more difficult on him than all of them.” It is the way of the Tsaddikim, and especially Yaakov Avinu, to strengthen himself and not to question the attributes of the Holy One, blessed be He, for certainly everything is for the good. This is why it says here after the death of Rachel, “and he pitched his tent beyond the tower of Eider,” meaning that he strengthened himself and did not question the ways of the Holy One, blessed be He. Both “tower” and eider (a heard) are terms denoting tekifut (unbridled strength), and truly God had a deep intent with the death of Rachel, as mentioned in the holy Zohar (Bereshit, 175a). This is as it said (Bereshit, 35:22), “and it was, when Yisroel dwelt in the land …” “Dwelling” signifies acceptance, as he accepted it and did not at all question God’s attributes, for surely God intended a depth in this that was above his apprehension.Then afterwards, God showed him that it was proper to ask for the depth to be revealed, for a man needs to ask for this. Even though questioning His attributes is forbidden, nevertheless he must ask God to show him what He wanted to effect with this depth, for it is the way of God not to conceal anything for those who long for His mercy. He showed him this in the incident with Reuven, and after (in the same verse), “and the sons of Yisrael were twelve.”28 This means that God opened for him the meaning of the order of the enumeration of the tribes, for every time the twelve tribes are mentioned they are enumerated in a different order, and each order is a study in itself for those who turn themselves to words of Torah. Therefore we come to this order now, after the death of Rachel.This is the order of the tribes according to its various enumerations in sixteen places.1. Order of their births in Parshat Vayetze: Reuven, Shimon, Levi, Yehuda, Dan, Naftali, Gad, and Asher, Yissachar, Zevulun, Yosef, and Binyamin.2. The order of coming to their father in Parshat Vayishlach; Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, Yosef, Binyamin, Dan, Naftali, Gad, Asher.3. The order of their coming to Egypt in Parshat Vayigash; Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, Gad, Asher, Yosef, Binyamin, Dan, Naftali.4. The order in which their father blessed them in Parshat Vayechi: Reuven, Shimon, Levi, Yehuda, Zevulun, Yissachar, Dan, Gad, Asher, Naftali, Yosef, Binyamin.5. The order in Parshat VeEle Shemot; Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, and Binyamin, Dan, Naftali, Gad, Asher, and Yosef was …6. In Parshat Vayera; Reuven, Shimon, Levi.7. Those who were assigned to count Israel in Parshat Bamidbar; Reuven, Shimon, Yehuda, Yissachar, Zevulun, Efriam, Menashe, Binyamin, Dan, Asher, Gad, Naftali.8. The order of their numbers in Parshat Bamidbar; Reuven, Shimon, Gad, Yehuda, Yissachar, Zevulun, Efriam, Menashe, Binyamin, Dan, Asher, Naftali.9. The order of the banners; Banner of Yehuda Yissachar Zevulun—East. Banner of Reuven Shimon Gad—South. Banner of Efriam Menashe Binyamin—West. Banner of Dan Asher Naftali—North.10 The order of the princes with their offerings in Parshat Nasso; Yehuda, Yissachar, Zevulun, Reuven, Shimon, Gad, Efriam, Menashe, Binyamin, Dan, Asher, Naftali.11. The order of the journeying of the banners in Parshat Beha’aloteicha; Yehuda, Yissachar, Zevulun, and the sons of Gershon went … Reuven, Shimon, Gad, and the Kehatites went … Efriam, Menashe, Binyamin, Dan, Asher, Naftali.12. The order in Parshat Shlach, that Moshe sent (to spy the land); Reuven, Shimon, Yehuda, Yissachar, Efriam, and Binyamin, Zevulun, Menashe, Dan, Asher, Naftali, Gad.13. According to the order of the allotment of the land, Parshat Pinchas; Reuven, Shimon, Gad, Yehuda, Yissachar, Zevulun, Menashe, Efriam, Binyamin, Dan, Asher, Naftali.14. “A prince of each tribe shall inherit the land,” Parshat Maasei; Yehuda, Shimon, Binyamin, Dan, Menashe, Efriam, Zevulun, Yissachar, Asher, Naftali15. In Parshat Tavo, “these shall stand to bless”; Shimon, and Levi, Yehuda, Yissachar, Yosef and Binyamin, and these … Reuven, Gad, Asher, Zevulun, Dan, Naftali.16. The order in which Moshe blessed them in Parshat Ve’Zot HaBracha; Reuven, Yehuda, Levi, Binyamin, Yosef, Zevulun, Yissachar, Gad, Dan, Naftali, Asher.Here the tribes are enumerated sixteen times, with various changes in their places, and each one is a study in itself. According to this the members of the great assembly codified the sixteen praised (in the blessing immediately following the morning recitation of Shema) of Emet v’yatsiv, “true and upright,” and the initiated will understand.
דוְזֶהוּ סֵדֶר הַשְּׁבָטִים כְּפִי הִשְׁתַּנּוּת מִנְיְנֵיהֶם בְּשִׁשָּׁה עָשָׂר מְקוֹמוֹת
4This is the order of the tribes according to its various enumerations in sixteen places.
הא. סֵדֶר תּוֹלְדוֹתָם בְּפָרָשַׁת וַיֵּצֵא:
51. Order of their births in Parshat Toldot
ורְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָא, דָּן, נַפְתָּלִי, גָּד, וְאָשֵׁר, יִשָּׂשכָר, זְבוּלוּן, יוֹסֵף וּבִנְיָמִין.
6Reuven, Shimon, Levi, Yehuda, Dan, Naftali, Gad, and Asher, Yissachar, Zevulun, Yosef, and Binyamin.
זב. הַסֵּדֶר בְּבוֹאוֹ לְאָבִיו פָּרָשַׁת וַיִּשְׁלַח:
72. The order of coming to their father in Parshat Vayishlach
חרְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, יוֹסֵף, בִּנְיָמִין, דָּן, נַפְתָּלִי, גָּד, אָשֵׁר.
8Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, Yosef, Binyamin, Dan, Naftali, Gad, Asher.
טג. סֵדֶר בִּיאָתָם לְמִצְרַיִם פָּרָשַׁת וַיִּגַּשׁ:
93. The order of their coming to Egypt in Parshat Vayigash
ירְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, גָּד, אָשֵׁר, יוֹסֵף, בִּנְיָמִין, דָּן, נַפְתָּלִי.
10Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, Gad, Asher, Yosef, Binyamin, Dan, Naftali.
יאד. סֵדֶר שֶׁבֵּרְכָם אֲבִיהֶם בְּפָרָשַׁת וַיְחִי:
114. The order in which their father blessed them in Parshat Vayechi
יברְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָא, זְבוּלוּן, יִשָּׂשכָר, דָּן, גָּד, אָשֵׁר, נַפְתָּלִי, יוֹסֵף, בִּנְיָמִין.
12Reuven, Shimon, Levi, Yehuda, Zevulun, Yissachar, Dan, Gad, Asher, Naftali, Yosef, Binyamin.
יגה. הַסֵּדֶר שֶׁבְּפָרָשַׁת וְאֵלֶּה שְׁמוֹת:
135. The order in Parshat VeEle Shemot
ידרְאוּבֵן, שִׁמְעוֹן, לֵוִי, יְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, וּבִנְיָמִין, דָּן, נַפְתָּלִי, גָּד, אָשֵׁר, וְיוֹסֵף הָיָה וכו׳.
14Reuven, Shimon, Levi, Yehuda, Yissachar, Zevulun, and Binyamin, Dan, Naftali, Gad, Asher, and Yosef was …
טוו. בְּפָרָשַׁת וָאֵרָא:
156. In Parshat Vayera
טזרְאוּבֵן, שִׁמְעוֹן, לֵוִי.
16Reuven, Shimon, Levi.
יזז. אֲנָשִׁים שֶׁנִּקְּבוּ לִסְפּוֹר אֶת יִשְׂרָאֵל בְּפָרָשַׁת בְּמִדְבַּר:
177. Those who were assigned to count Israel in Parshat Bamidbar
יחרְאוּבֵן, שִׁמְעוֹן, יְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, אֶפְרַיִם, מְנַשֶּׁה, בִּנְיָמִין, דָּן, אָשֵׁר, גָּד, נַפְתָּלִי.
18Reuven, Shimon, Yehuda, Yissachar, Zevulun, Efriam, Menashe, Binyamin, Dan, Asher, Gad, Naftali.
יטח. סֵדֶר מִסְפָּרָם לְמִשְׁפְּחוֹתָם בְּפָרָשַׁת בְּמִדְבַּר:
198. The order of their numbers in Parshat Bamidbar
כרְאוּבֵן, שִׁמְעוֹן, גָּד, יְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, אֶפְרַיִם, מְנַשֶּׁה, בִּנְיָמִין, דָּן, אָשֵׁר, נַפְתָּלִי.
20Reuven, Shimon, Gad, Yehuda, Yissachar, Zevulun, Efriam, Menashe, Binyamin, Dan, Asher, Naftali.
כאט. סֵדֶר הַדְּגָלִים:
219. The order of the banners
כבדֶּגֶל יְהוּדָא יִשָּׂשכָר זְבוּלוּן, מִזְרָח, דֶּגֶל רְאוּבֵן שִׁמְעוֹן גָּד, דָּרוֹם, דֶּגֶל אֶפְרַיִם מְנַשֶּׁה בִּנְיָמִין, מַעֲרָב, דֶּגֶל דָּן אָשֵׁר נַפְתָּלִי, צָפוֹן.
22Banner of Yehuda Yissachar Zevulun—East. Banner of Reuven Shimon Gad—South. Banner of Efriam Menashe Binyamin—West. Banner of Dan Asher Naftali—North.
כגי. סֵדֶר הַנְּשִׂיאִים בְּקָרְבְּנוֹתֵיהֶם בְּפָרָשַׁת נָשֹׂא:
2310. The order of the princes with their offerings in Parshat Nasso
כדיְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, רְאוּבֵן, שִׁמְעוֹן, גָּד, אֶפְרַיִם, מְנַשֶּׁה, בִּנְיָמִין, דָּן, אָשֵׁר, נַפְתָּלִי.
24Yehuda, Yissachar, Zevulun, Reuven, Shimon, Gad, Efriam, Menashe, Binyamin, Dan, Asher, Naftali.
כהיא. סֵדֶר מַסַּע הַדְּגָלִים בְּפָרָשַׁת בְּהַעֲלוֹתְךָ:
2511. The order of the journeying of the banners in Parshat Beha’aloteicha
כויְהוּדָא, יִשָּׂשכָר, זְבוּלוּן וְנָסְעוּ בְּנֵי וכו׳, רְאוּבֵן, שִׁמְעוֹן, גָּד וְנָסְעוּ הַקְּהָתִים וכו׳, אֶפְרַיִם, מְנַשֶּׁה, בִּנְיָמִין, דָּן, אָשֵׁר, נַפְתָּלִי.
26Yehuda, Yissachar, Zevulun, and the sons of Gershon went … Reuven, Shimon, Gad, and the Kehatites went … Efriam, Menashe, Binyamin, Dan, Asher, Naftali.
כזיב. סֵדֶר בְּפָרָשַׁת שְׁלַח, אֲשֶׁר שָׁלַח מֹשֶׁה:
2712. The order in Parshat Shlach, that Moshe sent (to spy the land)
כחרְאוּבֵן, שִׁמְעוֹן, יְהוּדָא, יִשָּׂשכָר, אֶפְרַיִם, וּבִנְיָמִין, זְבוּלוּן, מְנַשֶּׁה, דָּן, אָשֵׁר, נַפְתָּלִי, גָּד.
28Reuven, Shimon, Yehuda, Yissachar, Efriam, and Binyamin, Zevulun, Menashe, Dan, Asher, Naftali, Gad.
כטיג. בְּסֵדֶר הַחֲלוּקָה בָּאָרֶץ בְּפָרָשַׁת פִּנְחָס:
2913. According to the order of the allotment of the land, Parshat Pinchas
לרְאוּבֵן, שִׁמְעוֹן, גָּד, יְהוּדָא, יִשָּׂשכָר, זְבוּלוּן, מְנַשֶּׁה, אֶפְרַיִם, בִּנְיָמִין, דָּן, אָשֵׁר, נַפְתָּלִי.
30Reuven, Shimon, Gad, Yehuda, Yissachar, Zevulun, Menashe, Efriam, Binyamin, Dan, Asher, Naftali.
לאיד. נָשִׂיא אֶחָד לְמַטֶּה יִנְחֲלוּ הָאָרֶץ בְּפָרָשַׁת מַסְעֵי:
3114. “A prince of each tribe shall inherit the land,” Parshat Maasei
לביְהוּדָא, שִׁמְעוֹן, בִּנְיָמִין, דָּן, מְנַשֶּׁה, אֶפְרַיִם, זְבוּלוּן, יִשָּׂשכָר, אָשֵׁר, נַפְתָּלִי.
32Yehuda, Shimon, Binyamin, Dan, Menashe, Efriam, Zevulun, Yissachar, Asher, Naftali
לגטו. בְּפָרָשַׁת תָּבוֹא, אֵלֶּה יַעַמְדוּ לְבָרֵךְ:
3315. In Parshat Tavo, “these shall stand to bless”
לדשִׁמְעוֹן, וְלֵוִי, יְהוּדָא, יִשָּׂשכָר, יוֹסֵף, וּבִנְיָמִין. וְאֵלֶּה וכו׳, רְאוּבֵן, גָּד, אָשֵׁר, זְבוּלוּן, דָּן, נַפְתָּלִי.
34Shimon, and Levi, Yehuda, Yissachar, Yosef and Binyamin, and these … Reuven, Gad, Asher, Zevulun, Dan, Naftali.
להטז. הַסֵּדֶר שֶׁבֵּרְכָם מֹשֶׁה בְּפָרָשַׁת וְזֹאת הַבְּרָכָה:
3516. The order in which Moshe blessed them in Parshat Ve’Zot HaBracha
לורְאוּבֵן, יְהוּדָא, לֵוִי, בִּנְיָמִין, יוֹסֵף, זְבוּלוּן, יִשָּׂשכָר, גָּד, דָּן, נַפְתָּלִי, אָשֵׁר.
36Reuven, Yehuda, Levi, Binyamin, Yosef, Zevulun, Yissachar, Gad, Dan, Naftali, Asher.
לזהֲרֵי שִׁשָּׁה עָשָׂר פְּעָמִים נִמְנוּ בְּהִשְׁתַּנּוּת בִּמְקוֹמוֹתָם וּמִכָּל פַּעַם נִמְצָא לִמּוּד, וּכְנֶגֶד זֶה סִדְּרוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה שִׁשָּׁה עָשָׂר שְׁבָחִים בֶּאֱמֶת וְיַצִּיב, וְהַמַּשְׂכִּיל יָבִין.
37Here the tribes are enumerated sixteen times, with various changes in their places, and each one is a study in itself. According to this the members of the great assembly codified the sixteen praised (in the blessing immediately following the morning recitation of Shema) of Emet v’yatsiv, “true and upright,” and the initiated will understand.
לחוְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל. בְּזוֹ הַפָּרָשָׁה הִתְחִיל הַקב"ה לְהַרְאוֹת הַבֵּרוּרִין הַדַּקִּין מְאוֹד שֶׁבֵּין יִשְׂרָאֵל לְאוּמּוֹת הָעוֹלָם. כִּי קְלִיפַּת אֱדוֹם הִיא הַגְּדוֹלָה שֶׁבְּכוּלָּן, כִּי אֵין רַק הֶבְדֵּל דַּק מְאֹד בֵּינָהּ לְבֵין יִשְׂרָאֵל, כִּי מִיָּד אַחַר חַיִּים שֶׁל יִשְׂרָאֵל מַתְחִיל חַיִּים שֶׁל עֵשָׂו, כִּי בֵּין יִשְׂרָאֵל לְכָל או"ה נִיכָּר הֶבְדֵּל וְהֶפְרֵשׁ גָּדוֹל וַאֲפִילּוּ נֶגֶד יִשְׁמְעֵאלִים, אַף שֶׁהֵם זֶרַע אַבְרָהָם יֵשׁ הֶפְרֵשׁ גָּדוֹל כִּי מִצַּד אִמָּם אֵין לָהֶם שַׁיָּיכוּת בְּיִשְׂרָאֵל. אֲבָל נֶגֶד עֵשָׂו לֹא נִיכָּר שׁוּם הֶבְדֵּל וְהֶפְרֵשׁ לָעַיִן, כִּי נִרְאִים כִּנְקִיִּים אַגַּב אִמָּן, וְרַק רְצוֹן הַבּוֹרֵא יִתְ' הָיָה שֶׁיַּעֲקֹב הוּא הַנִּבְחָר, וְזֶה שֶׁנֶּאֱמַר (מלאכי א',ב') "הֲלֹא אָח עֵשָׂו לְיַעֲקֹב" וְכוּ', אָח מַשְׁמַע שֶׁהָיוּ שְׁנֵיהֶם שָׁוִים, וְהַיְינוּ בִּשְׁעַת זְרִיעָה שֶׁעֲדַיִין לֹא נִיכָּר שׁוּם מַעֲלָה בְּאֶחָד עַל חֲבֵירוֹ כִּי אָז לֹא נִמְצָא מִצְוֹת וּמעש"ט גַּם לֹא חֵטְא וְעָוֹן, וּשְׁנֵיהֶם מִיִּצְחָק וְרִבְקָה, וְאעפ"כ "וָאֹהַב אֶת יַעֲקֹב וְאֶת עֵשָׂו שָׂנֵאתִי" וְהַיְינוּ רַק מֵרְצוֹנוֹ יִתְבָּרַךְ, כְּמ"ש (יחזקאל כ"ג,כ') "אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים" וְכוּ'. וְהוּא כִּי מִשְּׁעַת זְרִיעָה מְבָרֵר הַש"י שֶׁזֶּה טִיפָּה כְּשֵׁרָה שֶׁל קְדוּשָּׁה וְזֹאת הוּא זִרְמַת סוּסִים. וְהִנֵּה אַף כִּי עַל עֵשָׂו לֹא הָיָה נִיכָּר שׁוּם דָּבָר רַע, מ"מ נִמְשַׁל לַחֲזִיר (ויקרא רבה פרשה י"ג,ה'), וְהַיְינוּ דְּאִיתָא בַּגְּמָ' (בכורות ח'.) תַּפּוּחַ מְגַדֵּל לְס' יוֹם וּכְנֶגְדּוֹ חֲזִיר מוֹלִיד לְס' יוֹם כִּי אוֹת ס' הוּא כְּעֵין קֶשֶׁת וְקֶשֶׁת הוּא מִבְטַח עוֹז, וְהַיְינוּ שֶׁהוּא אוֹמֵר שֶׁיֵּשׁ לוֹ מִבְטַח עוֹז בְּהַש"י מֵאַחַר שֶׁנּוֹלַד מִיִּצְחָק וּמֵרִבְקָה כְּמוֹ אָנוּ, כִּי יִשְׂרָאֵל נִמְשְׁלוּ לַתַּפּוּחַ, אַךְ הַש"י הוּא הַמְּבָרֵר שֶׁזֶּה הוּא רַק גִּוּוּן, וְזֶה בֶּאֱמֶת דִּבּוּק בַּה'. וּמִי שֶׁמַּשְׂכִּיל בִּשְׁמוֹת הַמְּלָכִים יוּכַל לִרְאוֹת זֹאת מְפוֹרָשׁ.
38“And these are the kings who reigned in the land of Edom, before there reigned a king to the children of Israel.” (Bereshit, 36:31)In this Parsha the Holy One, blessed be He, began to show the ever so fine birrurim (birrurs) between Israel and the nations of the world. The kelipa (“shell” or evil force) of Edom is the greatest of them all, as there is only a slight and fine difference between it and Israel, for immediately after Israel begins his life, Eisav begins his (as Rashi notes that the first seed to conceive was Israel, then Eisav). Thus we see a great difference between Israel and all the nations of the world. Even with the Ishmaelites, even though they are of the seed of Avraham, still there is a great difference, because from the mother’s side they have no connection to Israel. Yet compared to Israel we see no visible difference, for they both appear clean regarding their mother, but it was the will of the blessed Creator that Yaakov would be the chosen one, and this is as it is written (Malachi, 1:2), “Is not Eisav Yaakov’s brother?” “Brother” meaning that the two were equal, or that at the time of conception when the level of one over the other is unrecognizable for as of yet there are no mitzvot and good deeds, no sin or transgression, and both are from Yitzchak and Rivka. Yet nevertheless, “and I loved Yaakov and hated Eisav,” meaning that it was only God’s will.This is as it is written (Yechezkel, 23:20), “for their flesh is that of asses, and their urine of horses.” That is to say, that at the moment of conception God made it clear that this drop will be in the purity of Kedusha (holiness), and the other the urine of horses. Even though nothing evil was recognized in Eisav, he is anyhow compared to a pig (Vayikra Rabba, 13:5). It is written in the Gemara (Bechorot 8a), “an apple tree grows after sixty days, and so too does a pig give birth after sixty days.” For the letter samech (which is sixty) is in the form of a bow, and a bow is a refuge of strength, meaning that Eisav says that he finds a refuge of strength in God since he was born from Yitzchak and Rivka just like us, for Israel is likened to an apple. Yet God is the one who clarifies that with Eisav it is only on the surface, while Israel is truly cleaving to God. And whoever is knowledgeable in the names of the kings can see this explicitly.