Chasidut · Izhbitz
Mei HaShiloach, Volume I, Numbers, Bamidbar/מי השלוח·
אוַיְדַבֵּר ה' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל. "שְׂאוּ" הוּא לְשׁוֹן הִתְנַשְּׂאוּת הַיְינוּ שֶׁעַל יְדֵי הַמִּנְיָן יִהְיֶה לְכָל אֶחָד וְאֶחָד הִתְנַשְּׂאוּת וְכָל אֶחָד יִהְיֶה מְדוּגָּל, כְּמוֹ שֶׁכָּתוּב (הושע ב',א') "וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר". וְהַפָּסוּק הַזֶּה נִרְאֶה כְּסוֹתֵר (יומא כ"ב:) כִּי בַּתְּחִילָּה כָּתוּב "וְהָיָה מִסְפַּר", מַשְׁמַע שֶׁיּוּכַל לְהִסָּפֵר וְאַחַר כָּךְ כָּתוּב "אֲשֶׁר לֹא יִמַּד" כוּ'. אַךְ בֶּאֱמֶת כְּלַל יִשְׂרָאֵל הֵם בְּלֹא מִסְפָּר, וּמַה שֶּׁכָּתוּב "וְהָיָה מִסְפַּר" נֶאֱמַר עַל פְּרָטֵי נְפָשׁוֹת מִיִּשְׂרָאֵל שֶׁיִּהְיֶה כָּל אֶחָד מִסְפָּר, הַיְינוּ דָּבָר שֶׁבְּמִנְיָן וְיִהְיֶה חָשׁוּב בְּעֵינֵי הַש"י, וּכְמוֹ שֶׁכָּתוּב (תהלים פ"ז,ו') "ה' יִסְפֹּר בִּכְתוֹב עַמִּים. וּלְצִיּוֹן יֵאָמַר אִישׁ וְאִישׁ יֻלַּד בָּהּ". "ה' יִסְפֹּר בִּכְתוֹב עַמִּים" הַיְינוּ כִּי עַל הָאוּמּוֹת גַּם כֵּן מַשְׁגִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַךְ לֹא עַל כָּל נֶפֶשׁ בִּפְרָט רַק עַל כּוּלָּם בִּכְלָל לְקִיּוּם הַמִּין. "וּלְצִיּוֹן יֵאָמַר אִישׁ וְאִישׁ יֻלַּד בָּהּ", הַיְינוּ שֶׁמַּשְׁגִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל נֶפֶשׁ בִּפְרָט. וְזֶה פֵּירוּשׁ "וְהָיָה מִסְפַּר" שֶׁכָּל אֶחָד יִהְיֶה נִצְרָךְ, כִּי מִתּוֹךְ כְּלַל יִשְׂרָאֵל נִיכָּר גְּדוּלוֹת הַש"י וּבְאִם נֶחְסַר אֶחָד מִכְּלַל יִשְׂרָאֵל אָז יֶחְסַר הַמָּזֶג. כְּמוֹ שֶׁמְּצַיְּירִין צוּרַת הַמֶּלֶךְ עַל כַּמָּה אֲלָפִים טַבְלָאוֹת וְאִם יֹאבַד אֶחָד מֵהֶם צוּרַת הַמֶּלֶךְ חֲסֵרָה. וּבְעֵת שֶׁהָיָה נִמְנֶה כָּל אֶחָד מִיִּשְׂרָאֵל אָז הוּא הַגָּדוֹל שֶׁבְּכָל יִשְׂרָאֵל כִּי כָּל יִשְׂרָאֵל הֵם חֵלֶק הַש"י, כְּמוֹ שֶׁכָּתוּב (דברים ל"ב,ט') "כִּי חֵלֶק ה' עַמּוֹ". וְכָל אֶחָד וְאֶחָד הוּא אָחוּז בְּמִדָּה אַחַת מִמִּדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבְעֵת שֶׁהָיָה נִמְנֶה אָז הָיָה הַש"י בְּזֹאת הַמִּדָּה שֶׁהוּא אָחוּז בָּהּ וּמִמֵּילָא הוּא הָיָה הַגָּדוֹל, וְעַל יְדֵי זֶה יֵשׁ לְכָל אֶחָד מִיִּשְׂרָאֵל הִתְנַשְּׂאוּת.
1“And God spoke to Moshe in the wilderness of Sinai in the Tent of Appointed Meeting, on the first day of the second month, in the second year from their departure from the land of Egypt, saying, Raise [count] the heads of all the congregation of the children of Israel.” (Bamidbar, 1:1–2)“Raise” signifies importance. By means of counting the numbers of each tribes, every individual will know his special importance. This is as it is written (Hoshea, 2:1), “And the number of the children of Israel will be as the sand of the sea, which cannot be measured or counted.” This verse seems to contradict itself (v. Gemara Yoma, 22b), for at the beginning it says, “and the number,” implying that they can be counted, and at the end it says, “which cannot be measured.” But in truth, the community of Israel as a whole is without number, and what was said, “and the number,” was said concerning the specific souls of Israel, that each one should have a number.This is said in the sense that something that is counted will be important in the eyes of God, as it is written (Tehilim, 87:6–5, Tr. of Hirsch), “God will count when he registers the peoples.” “But of Zion it is said, every man that was born there, the Most High maintains her thus.” “God will count when He registers the peoples” meaning that the Providence of the Holy One, blessed be He, also extends to the nations of the world. Not in an individual way, but in a general way for the maintenance of the species. “But of Zion it is said, every man that was born there, the Most High maintains her thus” means that the Providence of the Holy One, blessed be He, is over each individual soul.This is the meaning of “and the number of the children of Israel,” that each and every one will be absolutely necessary. The greatness of God is seen in the entire community of Israel as a whole, and if just one member of that community is missing then the mixture will be deficient. It is as if the image of the king were made up of a mosaic of many small parts, and if just one of the parts were missing, then the picture of the king would be lacking. So at the time when each member of Israel is counted, then He is the greatness in all of Israel, for each one of Israel is a portion of God. This is as it is written (Devarim, 32:9), “for His nation is a portion of God.” Each individual possesses one of the attributes of the Holy One, blessed be He, and at the time when that individual is counted, then God himself is present in that attribute which he possesses, and clearly whatever is being counted is at that time the greatest of all. This is how each member of Israel has a special state of elevation.
בבְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד. אִיתָא בַּזוה"ק (במדבר קי"ז.) כֵּיוָן דְּאוֹרַיְיתָא וּמַשְׁכְּנָא אִתּוֹקְמָא בְּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִפְקַד חֵיילוֹ. כַּמָּה חַיָּילִין אִינּוּן דְּאוֹרַיְיתָא וְכַמָּה חַיָּילִין אִינּוּן דְּמַשְׁכְּנָא. הָעִנְיָן בָּזֶה עַל פִּי מַה דְּאִיתָא בַּתִּיקּוּנִים [ע'.] בְּרֵאשִׁית ב' רֵאשִׁית אִילֵּין תְּרֵין פִּיקּוּדִין א' "וְהָגִיתָ בּוֹ יוֹם וָלַיְלָה" ב' מִצְוַת הַמֶּלֶךְ "וְכָתַב לוֹ אֶת מִשְׁנֵה תּוֹרָה הַזֹּאת". וְהוּא כִּי אַף כְּשֶׁיָּבֹא לְאָדָם בְּמַחְשַׁבְתּוֹ לַעֲשׂוֹת אַף דָּבָר טוֹב צָרִיךְ הָאָדָם לִרְאוֹת שֶׁיִּהְיֶה לִבּוֹ מְזוּכָּךְ וּמְנוּקֶּה מִכָּל סִיג וּפְסוֹלֶת, שֶׁאִם לֹא כֵן גַּם הַמַּעֲשֶׂה לֹא תִּהְיֶה בִּשְׁלֵימוּת וְנִמְצָא בָּהּ חֶסְרוֹן. וּכְמוֹ כֵן מָצִינוּ אַף בְּהָאָבוֹת שֶׁאַף שֶׁכָּל מַעֲשֵׂיהֶם הָיוּ תָּמִיד לְשֵׁם שָׁמַיִם, אַךְ מִמַּה שֶּׁלִּפְעָמִים לֹא כִּיוְּנוּ לְעוֹמֶק רְצוֹן הַש"י יָצָא לַפּוֹעַל אַחַר אֵיזֶה דּוֹרוֹת, וְנוֹלְדוּ מִזֶּה נְפָשׁוֹת לֹא טוֹבִים. כִּי בְּמַחְשָׁבָה אֵין צַדִּיק בָּאָרֶץ שֶׁיֹּאמַר זִכִּיתִי לִבִּי וְטִהַרְתִּי מַחְשְׁבוֹתַי כְּמוֹ שֶׁנִּתְבָּאֵר עַל פָּסוּק "וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם". וְזֶהוּ שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהלים צ"ג,ב') "נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה". וּפֵירֵשׁ בַּזוה"ק (שמות נ"ד.) "מֵאָז" א' רוֹכֵב עַל ז' כִּי א' מוֹרֶה עַל רֵאשִׁית הַמַּחְשָׁבָה וְזַיִ"ן מוֹרֶה עַל הַמַּעֲשֶׂה כִּי ז' הוּא נֶגֶד ז' יְמֵי בְּרֵאשִׁית וְכַאֲשֶׁר נִקְשַׁר הַמַּחְשָׁבָה וְהַמַּעֲשֶׂה נִקְרָא "אָז" וְזֶה פֵּירֵשׁ הַתְּרֵין פִּיקּוּדִין, "וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה", הִיא נֶגֶד הַמַּחְשָׁבָה וְהָרָצוֹן שֶׁיִּהְיֶה שְׁלֵימִים לִרְצוֹן הַש"י, וּמִצְוַת הַמֶּלֶךְ "וְכָתַב לוֹ אֶת מִשְׁנֵה הַתּוֹרָה הַזֹּאת" הוּא נֶגֶד הַמַּעֲשֶׂה, וְעַל יְדֵי זֶה נִקְרָא מִצְוַת הַמֶּלֶךְ כִּי מַעֲשֵׂה דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיוּ מְבוֹרָרִים מְאֹד לִרְצוֹן הַש"י. וְזֶה פֵּירֵשׁ חַיָּילִין דְּאוֹרַיְיתָא וְחַיָּילִין דְּמַשְׁכְּנָא, חַיָּילִין דְּאוֹרַיְיתָא הוּא כֹּחוֹת הַמַּחְשָׁבָה וְהָרְצוֹנוֹת שֶׁל יִשְׂרָאֵל לְדִבְרֵי תּוֹרָה, וְחַיָּילִין דְּמַשְׁכְּנָא הִיא שֶׁיִּקָּבְעוּ דִּבְרֵי תּוֹרָה וְיִשְׁכְּנוּ בְּלֵב יִשְׂרָאֵל עַד שֶׁיֵּצֵא לַפּוֹעַל שֶׁגַּם מַעֲשֵׂיהֶם יִהְיוּ לְרָצוֹן.
2“… in the wilderness of Sinai, in the Tent of Appointed Meeting ….” (Bamidbar, 1:1)It is written in the Holy Zohar (Bamidbar, 117a), “since the Torah and the Mishkan [Tabernacle] were established, the Holy One, blessed be He, wanted to count its soldiers, how many soldiers there were for the Torah and how many soldiers there were for the Mishkan.” This can be understood through what is written in the Tikkunei Zohar (70a), (the word) “In the Beginning (Bereshit, in Hebrew, which can be divided into, Bet Reshit) means two beginnings. These ‘two beginnings’ are the two mitzvot, ‘and you shall contemplate [the mitzvot] day and night,’ and the commandment of the king to write a second Torah scroll [in addition to the one that every Jew is commanded to write].” Even when man thinks about doing something good, still he needs to refine and clean his heart from all dross and refuse. If he does not, then this action will also not be complete but lacking. We find this even with the Patriarchs, all of whose actions were for the sake of Heaven. However, at the times when their intentions were not the deepest levels of God’s will, this manifested itself in later generations in souls that were not good. For when it comes to thought, then there is no tsaddik in the land who can say, “I have refined my heart and purified my mind,” as is explained in the verse (Shemot, 13:18), “and the children of Israel left Egypt armed.”This is as King David said (Tehilim, 93:2), “Your throne is meaz (henceforth) established, You who are everlasting,” and Holy Zohar (in Shemot 54a) shows how the word meaz which is made up of an aleph and a zayin, “aleph rides on zayin.” Aleph teaches of the beginning of a thought, and zayin (also meaning seven) teaches of the completed action, for zayin corresponds to the seven days of creation. So when the thought is connected to the action it is then called az, aleph and zayin together. This is the explanation of the two mitzvot mentioned above. “And you shall contemplate the Torah night and day” corresponds to thought and will in complete accordance with God’s will, and the commandment for the king to write an additional Torah scroll corresponds to action. This is why it is called “a commandment for the king,” because the actions of King David were greatly refined in God’s will. This is the explanation of “soldiers of the Torah and Soldiers of the Mishkan.” “Soldiers of the Torah” is the power of thought and the desires of Israel for the Torah Study. “Soldiers of the Mishkan” are Torah Study that is instilled as a dwelling in the heart of Israel to the extent that even the actions that come into being are an expression of God’s will.
גשְׂאוּ אֶת רֹאשׁ כוּ׳ תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה. עִנְיַן נְשִׂיאוּת רֹאשׁ הָיָה כְּפִי מַה דְּאִיתָא בַּגְּמָרָא (ברכות נ"ח.) אֵין דַּעְתּוֹ שֶׁל זֶה דּוֹמָה לְשֶׁל זֶה. כִּי הַש"י חִלֵּק לְכָל אֶחָד טוֹבָה וְחַיִּים בִּפְנֵי עַצְמוֹ וְאֵין אֶחָד דּוֹמֶה לַחֲבֵירוֹ. עַל כֵּן נֶאֱמַר "שְׂאוּ אֶת רֹאשׁ" הַיְינוּ שֶׁתַּעַמְדוּ כָּל אֶחָד עַל מָקוֹם הַשַּׁיָּךְ לוֹ. וְעַל יְדֵי זֶה יִהְיֶה בִּמְקוֹמוֹ מְדוּגָּל וּמְנוּשָּׂא. וְעַל כֵּן נֶאֱמַר "אַתָּה וְאַהֲרֹן", כִּי אַהֲרֹן הוּא נֶגֶד חַיָּילִין דְּמַשְׁכְּנָא הַיְינוּ עֲבוֹדָה, וּמֹשֶׁה הוּא נֶגֶד חַיָּילִין דְּאוֹרַיְיתָא. וּבִשְׁנֵי אֵלּוּ הַיְינוּ תּוֹרָה וַעֲבוֹדָה נִכְלָל כָּל הַחַיִּים שֶׁל יִשְׂרָאֵל. "וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה", לְפִי שֶׁהַנָּשִׂיא הָיָה יוֹדֵעַ לְכָל אֶחָד אֵיזֶה מָקוֹם שַׁיָּךְ לוֹ בְּהַשֵּׁבֶט, כִּי אִם יַחְלִיף מְקוֹם אֶחָד אֵין מַצַּב הַשֵּׁבֶט בִּשְׁלֵימוּת, דֶּרֶךְ מָשָׁל מִי שֶׁנּוֹטֵעַ פַּרְדֵּס בְּסֵדֶר נָאֶה וְאִם יַחְסִיר אוֹ יַחְלִיף נְטִיעָה אַחַת נִיכָּר שֶׁאֵין הַפַּרְדֵּס בִּשְׁלֵימוּת, וְיִשְׂרָאֵל נִקְרָאִים "מַטַּע ה׳ לְהִתְפָּאֵר".
3“Count the heads … number them according to their armies, you and Aharon. And a man of each tribe shall be with you ….” (Bamidbar, 1:2–4)The matter of counting relates to what is said in the Gemara (Berachot, 58a), “one man’s mind is not similar to another’s.” God allotted goodness and life to each individual, and no one is similar to his fellow. Therefore it is said, “count [literally, “raise”] the head,” or to stand each one in his proper place. By means of this he will be in his place, prominent and elevated. Therefore it is said, “you and Aharon,” because Aharon corresponds to the “soldiers of the Mishkan [Tabernacle],” which signifies Divine service, and Moshe signifies the “soldiers of the Torah.” All of the life of Israel is included in these two, Torah and service. “And a man of each tribe shall be with you,” for the prince of the tribe knows the proper place of each one in his tribe. If he were to exchange one man’s place for another’s, then the condition of the tribe would be incomplete. This may be likened to one who plants a garden in an intricate order, where if one planting is missing or exchanged for another, then it will be clear that the garden is not complete. And Israel is called (Yesahaya, 61:3), the planting of God in which He is glorified.”
דוְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה. וְהָיָה צְרִיכִים לִהְיוֹת בְּכָל שֵׁבֶט שְׁלֹשָׁה לְהַמִּנְיָן מֹשֶׁה וְאַהֲרֹן וְנָשִׂיא לַשֵּׁבֶט. כִּי הָיָה בָּזֶה דִּין וּמִשְׁפָּט כִּי בְּכָל שֵׁבֶט נִמְצָא חֵלֶק מִקְּדוּשַׁת הָאָבוֹת. וּכְמוֹ שֶׁאֵלּוּ שְׁלֹשָׁה רָאוּ שֶׁלְּכַמָּה נְפָשׁוֹת יִתְחַלֵּק וְיִתְפַּשֵּׁט הַקְּדוּשָּׁה כֵּן הָיָה מִנְיַן נְפָשׁוֹת. כְּמוֹ שֶׁמָּצִינוּ בַּגְּמָרָא (ב"ב קכ"א:) זֶה יָאִיר בֶּן מְנַשֶּׁה שֶׁשָּׁקוּל כְּנֶגֶד רוּבָּהּ שֶׁל סַנְהֶדְרִין וְהָיוּ נִצְרָכִים אֵלּוּ הַשְּׁלֹשָׁה מֹשֶׁה וְאַהֲרֹן וְנָשִׂיא לַשֵּׁבֶט. הִיא עַל פִּי דְּאִיתָא בַּזוה"ק (שמות ר'.) תְּלַת נִקּוּדִין לְאוֹרַיְיתָא. הַיְינוּ שֶׁכְּמוֹ שֶׁיִּמָּצֵא בָּעוֹלָם הַזֶּה כְּשֶׁאָדָם יִרְצֶה לֵיהָנוֹת מִדְּבַר מָה, יִרְאֶה שֶׁיִּהְיֶה בַּדָּבָר הַזֶּה שְׁלֹשָׁה דְּבָרִים שֶׁיִּהְיֶה מָתוֹק לַחֵיךְ וְשֶׁלֹּא יַזִּיק לוֹ לִבְרִיאוּת גּוּפוֹ, וּכְמוֹ דְּאִיתָא בַּגְּמָרָא (פסחים מ"ב:) כָּל מִילֵּי דִּמְעַלֵּי לְהָא קָשֶׁה לְהַאי. וְשֶׁלֹּא יִשְׁתַּקַּע בַּתַּעֲנוּג הַזֶּה יוֹתֵר מִדַּאי שֶׁצָּרִיךְ לַחְשׁוֹב שֶׁיּוּטַב לוֹ כָּל יְמֵי חַיָּיו, וּבְאִם יַטְרִיד אֶת עַצְמוֹ בְּתַעֲנוּג יוֹתֵר מִדַּאי יִשְׁכַּח לְהָכִין הִצְטָרְכוּתוֹ שֶׁל יוֹם מָחָר. וְכֵן הוּא בְּדִבְרֵי תּוֹרָה, אֶחָד, צָרִיךְ הָאָדָם שֶׁיִּסְתַּכֵּל לָעוֹלָם הַבָּא וְלֹא יַטְרִיד עַצְמוֹ בְּעִסְקֵי עוֹלָם הַזֶּה. ב׳, שֶׁלֹּא יַזִּיק לְשׁוּם אֶחָד מִיִּשְׂרָאֵל שֶׁכָּל יִשְׂרָאֵל הֵם צוּרַת אָדָם וְאִם יַזִּיק לְאֶחָד מֵהֶם הוּא כְּמַזִּיק לְאֶחָד מֵאֵבָרָיו. ג׳, צָרִיךְ אָדָם לִרְאוֹת שֶׁגַּם לוֹ יִהְיֶה לְטוֹבָה. וְכֵן כָּאן מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם שֶׁהוּא נִקְרָא (זוהר ויקרא נ"ג:) שׁוּשְׁבִינָא דְּמַלְכָּא, הוּא הָיָה מִצַּד הַש"י לִרְאוֹת עַל כְּלַל יִשְׂרָאֵל אִם הִתְפַּשְּׁטוּתָם הוּא בִּרְצוֹן הַש"י שֶׁלֹּא יִתְפַּשְּׁטוּ חַס וְשָׁלוֹם נֶגֶד רְצוֹנוֹ. וְאַהֲרֹן הָיָה שׁוּשְׁבִינָא דְּמַטְרוֹנִיתָא, הוּא הָיָה רוֹאֶה שֶׁלֹּא יִתְפַּשֵּׁט שֵׁבֶט אֶחָד יוֹתֵר מִדַּאי בְּמָקוֹם שֶׁמֵּיצֵר לִשְׁבָטִים אֲחֵרִים. וְכָל נָשִׂיא הָיָה עוֹמֵד מִצַּד שִׁבְטוֹ שֶׁהָיָה מַמְשִׁיךְ טוֹבָה וְהָיָה רוֹצֶה שֶׁיִּתְרַבֶּה שִׁבְטוֹ. וּכְמוֹ שֶׁדָּנוּ אֵלֶּה הַשְּׁלֹשָׁה כֵּן הָיָה מִנְיַן הַנְּפָשׁוֹת.
4“And with you shall be a man of each tribe, he is the head of his father’s house.” (Bamidbar, 1:4)This shows that each tribe needs three; a Moshe, an Aharon, and the prince of the tribe. This was according to the law and judgment whereby a portion of the Kedusha of the Patriarchs exists within each tribe. The number of the members of each tribe went according to the way in which these three saw how many souls this Kedusha could be divided and spread forth, and this was the number of the members of the tribe. We find this in the Gemara (in Baba Batra, 121b) which says, “Yair son of Menashe was equal to the greater part of the Sanhedrin,” and they needed these three: Moshe, Aharon, and the prince of the tribe. This intimates what is written in the holy Zohar (Shemot, 200a), “there are three points to the Torah.”1 in Parshat Ki Teitse, “if you happen on a bird’s nest.” Thus we find that when one wants to enjoy anything in this world should see that it meets three qualifications. First, it should be sweet to the palate. Second, it should not damage his health. This is as it is written in the Gemara (Pesachim, 42b), “Everything that is good for this one is bad for the other one.” And third, he should not be too immersed in this delight and make sure that he is well for the rest of his life. If the delight disturbs him too much, he will not take care to prepare tomorrow’s needs.Thus it is with matters of Torah. First, a man must look towards the world to come and not disturb himself with worldly matters. Second, he must not harm anyone of Israel, as all of Israel makes up one body and if he harms another it is as if he is harming one of his own limbs. Third, the man must take care that it is also good for him. Thus the Zohar (Vayikra, 53b) calls Moshe Rabeynu, “the agent of the King,” as he was appointed by God to see that when the nation of Israel expands, it does not, God forbid, expand against God’s will. Aharon is called “the agent of the Queen,” and it was his job to see that when each tribe expands it does not do so in a way that distresses other tribes. Each prince would stand by its tribe when it was drawing a flow of goodness and increase, making sure that the increase was for the good. Just as these three judged the situation according to these three points, so would be the number of people in the tribe.
הנֶאֱמַר בִּבְנֵי גָד מִשְׁפְּחוֹת הָאָזְנִי וּבְפָרָשַׁת פִּנְחָס פֵּירֵשׁ רַשִׁ"י אָזְנִי זֶה אֶצְבּוֹן וְאֵינוֹ יוֹדֵעַ לָמָּה נִשְׁתַּנָּה שְׁמוֹ. וּבֶאֱמֶת הוּא עַל פִּי מַאֲמַר הַגְּמָרָא (כתובות ה':) לָמָּה אֶצְבְּעוֹתָיו שֶׁל אָדָם דּוֹמִין לִיתֵדוֹת שֶׁאִם יִשְׁמַע אָדָם דָּבָר שֶׁאֵינוֹ הָגוּן יַכְנִיס אֶצְבָּעוֹ בְּאָזְנוֹ. לָכֵן כְּשֶׁיָּרְדוּ לְמִצְרַיִם שֶׁהָיָה אֲוִירָהּ טָמֵא נִקְרָא אֶצְבּוֹן שֶׁהָיָה מְסַתֵּם אָזְנָיו שֶׁלֹּא יְקַבֵּל דָּבָר שֶׁלֹּא כִּרְצוֹן ה׳, וּכְשֶׁנִּכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל שֶׁאֲוִירָהּ מָלֵא קְדוּשָּׁה נִקְרָא שְׁמוֹ אָזְנִי, שֶׁהָיוּ אָזְנָיו פְּתוּחוֹת לִשְׁמוֹעַ לְקַבֵּל קְדוּשַּׁת ה׳ מִטּוֹבַת הָאָרֶץ.
5Of the tribe of Gad it is said, “the family of Izni.” In Parshat Pinchas, Rashi explains, “Izni is the Etsbon family, and I do not know why the name was changed.” This can be understood according to the passage in the Gemara (Ketubot, 5b), “Why are the man’s fingers [Etsbaot, like the name of the Etsbon family] of man shaped like a spike? This way, if he hears something improper, he can close his ears with his fingers.” Therefore when they descended into the impure air of Egypt, they went by the name Etsbon (like finger), for they would close their ears in order not to receive anything that was not God’s will. Then when they entered the land of Israel, where the air is filled with Kedusha, they were called “Izni [whch means ear],” for their ears were open to hear and receive the Kedusha of God from the goodness of the land.
ווַיְדַבֵּר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר אִישׁ עַל דִּגְלוֹ בְּאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ כוּ'. אִיתָא בַּמִּדְרָשׁ (תנחומא במדבר י"א) "מַה תֶּחֱזוּ בַּשּׁוּלַמִּית כִּמְחֹלַת הַמַּחֲנָיִם", וְדָרַשׁ הַמִּדְרָשׁ כִּי זֶה הַפָּסוּק קָאֵי עַל חֲנִיּוֹת הַדְּגָלִים, וְהָעִנְיָן בָּזֶה בַּחֲנִיּוֹת הַדְּגָלִים, הָיוּ כָּל אֶחָד וְאֶחָד עוֹמֵד עַל מְקוֹמוֹ הָרָאוּי לוֹ בְּשָׁרְשׁוֹ וְהָיָה מַכִּיר אֶת מְקוֹמוֹ, וּכְמוֹ כֵן גַּם שְׁמוֹת הַנְּשִׂיאִים מוֹרִים עַל יִקְרַת הַנִּמְצָא בְּכָל אֶחָד וְאֶחָד: "וְנָשִׂיא לִבְנֵי יְהוּדָה נַחְשׁוֹן בֶּן עַמִּינָדָב". נַחְשׁוֹן הוּא מִלְּשׁוֹן כַּעַס מִלְּשׁוֹן נָחָשׁ, וְשֵׁבֶט יְהוּדָא הָיָה נִרְאֶה שֶׁמָּצוּי בָּהֶם כַּעַס וְעַל זֶה מֵעִיד הַש"י כִּי כַּעֲסוֹ הוּא מָלֵא נְדִיבוּת, כִּי "בֶּן" הַיְינוּ הֲבָנָה לָעֹמֶק, וְנִקְרָא "בֶּן עַמִּי נָדָב" הַיְינוּ בָּעֹמֶק הוּא מָלֵא נְדִיבוּת, וּכְמוֹ שֶׁמְּבֹאָר בַּזוה"ק (ויקרא מ':) "וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה" דָּא עֵשָׂו, וְהָא דָּוִד נַמִּי אִישׁ תְּרוּמוֹת, שָׁאנֵי דָּוִד דִּכְתִיב בֵּיהּ "עִם יְפֵה עֵינַיִם", הַיְינוּ אַף שֶׁנִּכְתַּב בּוֹ אַדְמוֹנִי שֶׁהָיָה נִרְאֶה כְּכַעַס כְּמוֹ דְּאִיתָא בַּמִּדְרָשׁ (בראשית רבה פרשה ס"ג,י"א) כֵּיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי נִתְיָרֵא שֶׁמָּא הוּא שׁוֹפֵךְ דָּמִים כְּעֵשָׂו אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא "עִם יְפֵה עֵינַיִם" זֶה מִדַּעַת עַצְמוֹ הוֹרֵג, וְזֶה מִדַּעַת עַצְמוֹ אֵינוֹ עוֹשֶׂה רַק מִדַּעַת סַנְהֶדְרִין: "לְיִשָּׂשכָר נְתַנְאֵל בֶּן צוּעָר". נְתַנְאֵל הַיְינוּ שֶׁהַש"י נוֹתֵן חָכְמָה בְּלִבּוֹ, "בֶּן צוּעָר", לְפִי שֶׁהוּא קָטָן וְצָעִיר בְּעֵינָיו וְיוֹדֵעַ בְּעַצְמוֹ שֶׁאֵין לוֹ מִצִּדּוֹ שׁוּם כֹּחַ עַל יְדֵי זֶה הוּא כְּלִי מוּכָן לְקַבֵּל כָּל הַשְׁפָּעוֹת מֵהַש"י, וְגַם צוּעָר מוֹרֶה שֶׁהוּא מַכִּיר אֶת מְקוֹמוֹ מִמִּי שֶׁהוּא קָטָן, כִּי אַף שֶׁהַש"י הִשְׁפִּיעַ לוֹ בִּינָה, כִּי הוּא הָיָה הָרִאשׁוֹן בְּעֵצָה לְהַקְרִיב קָרְבָּנוֹת בַּחֲנֻכַּת הַמִּשְׁכָּן כִּדְאִיתָא בַּמִּדְרָשׁ (במדבר רבה פרשה י"ב,י"ט), וְהָעֵצָה הַזֹּאת הָיָה מֵהַש"י שֶׁהִשְׁפִּיעַ לוֹ וּלְפִיכָךְ נִקְרָא נְתַנְאֵל שֶׁהַש"י נָתַן לוֹ חָכְמָה, וְאַף עַל פִּי כֵן הָיָה מַכִּיר אֶת מְקוֹמוֹ מִמִּי שֶׁהוּא יוֹדֵעַ שֶׁהוּא קָטָן וְצָעִיר מִמֶּנּוּ, כִּי יְהוּדָא גָּבַר בְּאֶחָיו לְפִיכָךְ הִקְרִיב יְהוּדָא תְּחִלָּה: "לִזְבוּלוּן אֱלִיאָב בֶּן חֵילֹן", הוּא שֶׁבְּזֶה הַשֵּׁבֶט נִמְצָא כֹּחַ גָּדוֹל וְזֶה מוֹרֶה אֱלִיאָב בֶּן חֵילֹן כִּי כָּל כֹּחָם הוּא רַק מֵחָכְמוֹת ה' שֶׁמַּשְׁפִּיעַ לָהֶם, וְאַף כְּשֶׁיַּעַסְקוּ בְּעִנְיְנֵי עוֹלָם הַזֶּה גַּם אָז מַשְׁפִּיעַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כֹּחַ וּגְבוּרָה לְהַצְלִיחַ. וְזֶה אֱלִיאָב בֶּן חֵילֹן, כִּי אָב הוּא חָכְמָה וְחֵילֹן הוּא כֹּחַ מִלְּשׁוֹן חַיִל: "לִרְאוּבֵן אֱלִיצוּר בֶּן שְׁדֵיאוּר". אֱלִיצוּר הוּא לְשׁוֹן כֹּחַ מִלְּשׁוֹן צוּר וּשְׁדֵיאוּר מוֹרֶה כִּי כָל כֹּחוֹ הוּא מֵחֲמַת שֶׁיּוֹנֵק מֵאוֹר גָּדוֹל מֵהֶאָרַת אוֹר ה', כִּי רְאוּבֵן מוֹרֶה עַל שֵׁם רְאִיָּה, וְהִיא שֶׁבְּכָל עִנְיָנִים וּדְבָרִים רוֹאֶה תָּמִיד נִכְחוֹ אֶת ה', וּמִזֶּה בָּא לוֹ גֹּדֶל שִׂמְחָה כְּמוֹ שֶׁכָּתוּב (משלי ט"ו,ל') "מְאוֹר עֵינַיִם יְשַׂמַּח לֵב": "לְשִׁמְעוֹן שְׁלוּמִיאֵל בֶּן צוּרִישַׁדָּי". שְׁלוּמִיאֵל הַיְינוּ שֶׁלִּבּוֹ שָׁלֵם עִם הַש"י, בֶּן צוּרִי שַׁדָּי הַיְינוּ לְפִי שֶׁלִּבּוֹ שָׁלֵם עִם הַש"י עַל יְדֵי זֶה יוֹשִׁיעַ לוֹ הַש"י: "לְגָד אֶלְיָסָף בֶּן דְּעוּאֵל". הַיְינוּ אַף כִּי הַש"י נוֹתֵן לוֹ כֹּחַ לֶאֱסוֹף כָּל הַטּוֹבוֹת שֶׁבָּעוֹלָם, מִכָּל מָקוֹם יוֹדֵעַ שֶׁיֵּשׁ בּוֹרֵא וּמַנְהִיג וְלֹא יְבַטֵּל אֶת הַתּוֹרָה אַף מֵעֹשֶׁר. וְלִפְעָמִים נִקְרָא רְעוּאֵל הַיְינוּ בְּעֵת שֶׁהוּא בְּמִדּוֹת אַהֲבָה הוּא נִקְרָא רְעוּאֵל מִלְּשׁוֹן רֵיעַ, וּבְשָׁעָה שֶׁהוּא בְּיִרְאָה נִקְרָא דְּעוּאֵל מִלְּשׁוֹן דְּעוּ אֵל, וְלָכֵן בְּפָרָשַׁת קָרְבְּנוֹת הַנְּשִׂיאִים הָיוּ מַקְרִיבִים חַטָּאוֹת, הַיְינוּ שֶׁכָּל אֶחָד הֵבִין אֶת חֶסְרוֹנוֹ וְאָז הָיָה עִקַּר שְׁלֵימוּתָם, כִּי עִקַּר שְׁלֵימוּת הָאָדָם הוּא כְּשֶׁיַּכִּיר חֶסְרוֹנוֹ. כְּמוֹ שֶׁכָּתוּב (קהלת י',א') "יָקָר מֵחָכְמָה וּמִכָּבוֹד סִכְלוּת מְעָט". וְעַל יְדֵי זֶה נִקְרָא בְּהַקָּרְבָּנוֹת דְּעוּאֵל לְפִי שֶׁבְּעֵת שֶׁהָאָדָם בָּא לִשְׁלֵימוּת צָרִיךְ לְיִרְאָה: "לִבְנֵי יוֹסֵף לְאֶפְרַיִם אֱלִישָׁמָע בֶּן עַמִּיהוּד". אֱלִישָׁמָע הַיְינוּ שֶׁבְּמָקוֹם שֶׁיִּתְגַּבֵּר חִשְׁקוֹ לְאֵיזֶה טוֹבָה, כִּי אֱלִישָׁמָע מִלְּשׁוֹן (משלי ט"ו,ל') "שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם" וְהוּא בְּמָקוֹם שֶׁיִּתְגַּבֵּר עָלָיו חִשְׁקוֹ מִשָּׁם יוֹצֵא כָּל מִינֵי טוֹבוֹת, וְזֶה בֶּן עַמִּיהוּד, עִמּוֹ הוֹד, וְהַהוֹד הוּא מָקוֹם שֶׁהָאָדָם כּוֹסֵף אָז כּוֹפֵף אֶת קוֹמָתוֹ נֶגֶד הַדָּבָר הַיְינוּ שׁוֹכֵן תַּחְתָּיו , וּבְמָקוֹם רַע צִוָּה הַש"י "לֹא תִשְׁתַּחֲוֶה" הַיְינוּ שֶׁלֹּא יִכָּנַע הָאָדָם תַּחְתָּיו וְגַם יוֹסֵף אָז, אַף כִּי לֹא שָׁמַע לַאֲדוֹנָתוֹ כְּמוֹ שֶׁכָּתוּב בַּמִּדְרָשׁ (תנחומא נשא כ"ח) אֵלַי שָׁמַע וְלַאֲדוֹנָתוֹ לֹא שָׁמַע וְאַף עַל פִּי כֵן נָשָׂא בִּתָּהּ. וְזֶה רוֹמֵז בֶּן עַמִּיהוּד כִּי עַל פִּי רְצוֹן הַש"י יִכְסֹף לְטוֹבָה: "לִמְנַשֶּׁה גַּמְלִיאֵל בֶּן פְּדָהצוּר". גַּמְלִיאֵל הוּא מִלְּשׁוֹן ג' שֶׁיֵּשׁ לוֹ פְּסִיעָה לְבַר כְּמַאֲמַר הַגְּמָ' (זוהר בראשית רמ"ד:) "ג' יָהֵיב", בֶּן פְּדָהצוּר הַיְינוּ אַף בְּמָקוֹם שֶׁיִּפְסַע לְבַר יִפְדֶה אוֹתוֹ הַצּוּר: "לְבִנְיָמִין אֲבִידָן בֶּן גִּדְעוֹנִי". לְפִי שֶׁבִּנְיָמִין הָיָה עוֹמֵד עַל הַסְּפָר וּמְקַבֵּץ כָּל מִינֵי טוֹבוֹת מִבֵּין הָאֻמּוֹת וּמַכְנִיסָן לְיִשְׂרָאֵל, עַל זֶה נֶאֱמַר עָלָיו בֶּן גִּדְעוֹנִי שֶׁהָיָה מַכִּיר אֵיזֶה טוֹבָה אֵינָהּ רְאוּיָה, הוּא מְגַדֵּעַ אוֹתָהּ וְאֵינוֹ נוֹטְלָהּ: "לְדָן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי". אֲחִיעֶזֶר הוּא שֶׁיָּכוֹל לְהוֹשִׁיעַ אֶת עַצְמוֹ, וּבְכָל מָקוֹם שֶׁצָּרִיךְ לְצַמְצֵם עַצְמוֹ, כִּי הוּא עוֹמֵד מִצַּד צָפוֹן שֶׁמּוֹרֶה עַל צִמְצוּם, הוּא מְצַמְצֵם אֶת עַצְמוֹ, בֶּן עַמִּישַׁדָּי הַיְינוּ שֶׁגַּם הַש"י יַעַזְרוֹ: "לְאָשֵׁר פַּגְעִיאֵל בֶּן עָכְרָן". הַיְינוּ שֶׁמְּפַגֵּל טוֹבָה שֶׁהִיא נֶעֱכְרָה, שֶׁבְּמָקוֹם שֶׁהוּא מְסֻפָּק פֶּן אֵין זֹאת בִּרְצוֹן ה' לֹא יְקַבֵּל אוֹתָהּ: "לְנַפְתָּלִי אֲחִירַע בֶּן עֵינָן". כִּי מִי שֶׁהוּא מְשֻׁקָּע בְּאַהֲבַת דָּבָר אֶחָד אֵין לוֹ רְאִיָּה בְּרוּרָה שֶׁיֵּדַע מַה הוּא חֶלְקוֹ, וַאֲחִירַע הַיְינוּ שֶׁהָיָה מְאֻחָר לְקַבֵּל הַטּוֹבָה וּמְיַשֵּׁב עַצְמוֹ הֵיטֵב וְאֵינוֹ מְשֻׁקָּע בְּהַתַּאֲוָה, בֶּן עֵינָן מוֹרֶה כִּי עַל יְדֵי זֶה יֵשׁ לוֹ עֵינַיִם יָפוֹת לִרְאוֹת אֶת חֶלְקוֹ הַשַּׁיָּךְ לוֹ, כִּי לְכָל שֵׁבֶט וְשֵׁבֶט חֵלֶק ה' וְהִשְׁפִּיעַ לָהֶם לְכָל אֶחָד אוֹר וְחַיִּים בִּפְנֵי עַצְמוֹ, וְאֵין חֵלֶק אֶחָד דּוֹמֶה לַחֲבֵרוֹ.
6“And God spoke to Moshe and Aharon saying, each man shall camp according to his banner, with the sign of his father’s house, the children of Israel shall camp encompassing the tent of appointed meeting.” (Bamidbar, 2:1)On the verse in Shir HaShirim, “What will we see in the Shulamite, as the dance of Machanayim,” the Midrash (Tanchuma, on Bamidbar, 11) tells us that this verse refers to the camping of the tribes. It tells us that the Nations say “return—we will make you leaders and noblemen,” and Israel responds, “you could not come close to giving us the greatness that Hashem gave us in telling us how to camp in the desert.” When we camped according to the banners, each one was standing on his rightful place at his root, and he knew his place. In the same way the names of the princes of each tribe teaches of the preciousness included in every member of that tribe.“[The prince] of Yehuda was Nachson ben Aminadav.” Nachson teaches of anger as it is related to the word for snake, “nachash.” It appeared as if the tribe of Yehuda was angry. Therefore God testified that Yehuda’s anger was actually filled with the spirit of generousity. The last three letters in Aminadav, are the root of the word for generosity, nedivut. Ben, “son of,” shares two letters with havanna, or understanding. He was called Ben Ami Nadav, which could be interpreted to mean, “one who understands from My generous people.” At the depths he was filled with the generosity. This is akin to what we find in the holy Zohar (in Vayikra, 40b) about King David, from the tribe of Yehuda. The holy Zohar says, “[The king establishes the land by justice,] but he who demands gifts overthrows it (Mishlei, 29:4). ‘He who demands gifts’ is Eisav. But did not David also demand gifts? With David it is different, for of him it is written, ‘with beautiful eyes.’ [Shmuel 1, 16:12].” Because the Torah describes David’s red hair, he appeared angry. This is as we find in the Midrash (Bereshit Rabba, 63:11), “when Shmuel saw the redness of David, he feared that he was one who would spill blood like Eisav, so the Holy One, blessed be He, said to him, ‘look at his beautiful eyes.’ This one [Eisav] takes it upon himself to kill. Yet David doesn’t, but rather follows the judgment of the Sanhedrin.”2, 15:24), “if a mistake is made that is not seen by the eyes of the community.”“Of Yissachar was Netanel ben Tsooar.” “Netanel” which literally means “given from God,” means that God gives Chochma (wisdom) in his heart. “Tsu’ar” is related to the word tsa’ir “young.” He saw himself as small and young, and as such knew that he had no power from his own side. Thus he was a vessel ready to receive all of God’s effusion. “Tsu’ar,” in the sense of young, also shows that he knew his place, and knew who he was smaller than in comparison. God effused understanding unto him, and the Midrash tells us that he was the first one to give the advice to offer sacrifices at the inauguration of the Tabernacle (Bamidbar Rabba, 12:19). This advice was effused unto him directly from God, so therefore his very name means “given from God,” as God gave him Chochma. Notwithstanding his divinely bestowed wisdom and understanding, he still knew his place, knowing who he was younger and smaller than. In this he knew that Yehuda was sovereign over his brothers and should offer the first sacrifice.“And for Zevulun, Eliav ben Cheilon.” There is great strength in this tribe. The name “Eliav ben Cheilon” teaches of this. Cheil, (as in eshet chayil) means soldiers, valor, strength. All their strength was only from the forms of Chochma that God effused unto them. Thus even when they were occupied with worldly matters God effused strength and vigor unto them in order to succeed. This is Eliav ben Cheilon, for Av, meaning “father,” represents wisdom,3 and, Cheilan represents strength, as mentioned above.“For Reuven, Elitsoor ben Shdeioor.” Elitsoor means strength, from the word for rock, Tsoor.4, the Rock. Shdeioor teaches that all his strength comes from the great light that God illuminates (Shadday is God the Almighty, and or is light). This is precisely true for the tribe of Reuven, as Reuven signifies sight (Reu means see, hence light). Thus he sees in every situation how he is standing in the presence of God. In this he is aroused to great simcha (joy), as it is written (Mishlei, 15:30), “Joy comes to the heart from the light of the eyes.”“For Shimon, Shlumiel ben TsooriShaddai.” Shloomiel means that his heart is faithful to God (Shloom—Shalem, or faithfulness. E-l—God). Ben TsooriShaddai and because his heart is faithful God will save him. (Again, Tsoori, “my Rock” and Shaddai as the Almighty God who brings salvation.)“For Gad, Elyasaf ben Deu’el.” In other words, even though God gives him the power to gather (assaf) all the good in the world, still, he recognizes that the Creator is in control (Deu’el means “knows God”), and will not cease from upholding the Torah even when wealthy. At times when he is in the attribute of love he is called Reu’el, from the word for beloved friend, Reiah. Then at the time when he is in the attribute of the fear he is called Deu’el, the fear that brings about the knowledge of God. Owing to this, in the section of the offerings of the princes, he gave the sin offerings, meaning that each one understood where he was lacking and there precisely was the principal state of completeness, for real completeness is when one recognizes his deficiency. This is as it is written (Kohellet, 10:1), “more precious than wisdom or honor is a little foolishness.” This is why he is called Deu’el when he is offering the sacrifices, for when a man comes to the state of completeness he needs fear.“For the tribe of Yosef, Efriam Elishama ben Amihud.” This concerns the place when one is overpowered by the lust for any good, for the name, Elishama is related to (Mishlei, 15:30), “a good report [Shmua] fattens the bones.” All kinds of good come forth from the place where man is overpowered by lust, and this is “ben Amihud,” “Imo Hod,” the majesty is with him. Hod, or majesty (also splendor) is a place where a man yearns, and then is wholly subdued before the object of his yearning, dwelling beneath it. In a place of evil God commanded, “you shall not bow yourself down,” meaning not to be subdued beneath it. So was it with Yosef, even though he did not listen to his master’s wife, as it is said in the Midrash (Tanchuma, Nasso, 28), “He listened to God [similar in meaning to “Elishama,” “Hear, God”], and did not listen to his master’s wife. And still, he married her daughter.” This is hinted at in “ben Amihud,” (meaning “the Majesty of God is with him”) for he yearns for the good according to God’s will.“For Menashe, Gamliel ben P’dahtsoor.” The name Gamliel is connected to the letter gimel, where the foot at the bottom left, “stepping outside,” as is said in the Gemara and the holy Zohar (Bereshit, 244b), “The gimel brings.”5 (see “of the Camel”) refers to the following Gemara (Shabbat, 104a): “For what reason is the face of the letter gimel turned towards the letter that follows it, dalet? For it is the nature of those who do acts of kindness (gomlei chassidim—the same letters as “gimel”). “ben P’dahtsoor,” even in a place where he goes outside,6 God, the Rock, will redeem him (P’dah—redeem; Tsoor—rock).“For Binyamin, Avidan ben Gidoni.” Since Binyamin would stand on the border of Eretz Yisrael and gather in all kinds of goodness from among the nations, bringing them into Israel, he was therefore called “ben Gidoni,” as he knew which kind of “goodness” was not proper, hewing it down (gadar) and not gathering it.“And for Dan, Achiezer ben Amishaddai.” “Achiezer,” (meaning “helper of my brother”) as he knew how to save himself and where to limit himself, so his encampment to the north which teaches of limitation.7 of Gevurah, strength, which is the limiting force. “Ben Amishaddai (‘son of the people of Sha”ddai,’ ‘God who limits’),” for God would also help him.“For Asher, Pagiel ben Achran.” He would do away with good that had become turbid with uncertainty (Achoor, turbid) with uncertainty. (“Do away with,” literally, “spoil.”) If he was not certain that it was God’s will, he would do away with it.“For Naftali, Achira ben Einan.” One who is immersed in lust (or alternatively, the love of any one thing) does not know what his portion is. “Achira,” or “too late,” even though lust prevented him and he was too late to receive the good, still he keeps himself together and is not immersed in the lust. “Ben Einan,” (like Ayin, eye) means that he has the beautiful eyes that see his rightful portion. God allotted a portion to each tribe and effuses the light of life to each one unto itself, with no one tribe’s portion similar to another’s.