Ramban on Deuteronomy 33:6

יְחִי רְאוּבֵן, אָמַר ר"א (אבן עזרא על דברים ל"ג:ו') כִּי הֵחֵל מֵרְאוּבֵן שֶׁהוּא הַבְּכוֹר, וְלֹא הִזְכִּיר שִׁמְעוֹן בַּעֲבוּר עֲוֹן פְּעוֹר, כִּי הָעוֹבְדִים הָיוּ שִׁמְעוֹנִים, וּמִסְפָּרָם לְעֵד, גַּם נְשִׂיאָם נֶהֱרַג. וְכֵן דַּעַת רַשִׁ"י וְהַמְּפָרְשִׁים. וּלְפִי דַּעְתִּי אֵין מִסְפָּרָם רְאָיָה, בַּעֲבוּר כִּי עֲדַיִן יַחְסְרוּ שְׁלֹשָׁה עָשָׂר אֶלֶף וְיוֹתֵר מִלְּבַד הַמֵּתִים בַּמַּגֵּפָה, וְגַם מִשְּׁאָר הַשְּׁבָטִים יַחְסְרוּ קְצָת, כִּי בְּנֵי גָד חָסְרוּ חֲמֵשֶׁת אֲלָפִים, וּבְנֵי אֶפְרַיִם שְׁמוֹנַת אֲלָפִים. וְעוֹד כִּי הַכָּתוּב שֶׁאוֹמֵר (במדבר כה ג) וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר, וְאָמַר (שם פסוק ד) קַח אֶת כָּל רָאשֵׁי הָעָם, נִרְאֶה שֶׁהָיוּ בָּהֶם מִכָּל הַשְּׁבָטִים, וְכָל דַּיָּנֵיהֶם יִשְׁפֹּטוּ בָּם, וְכֵן אָמַר (שם פסוק יא) וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי. וְאַל תָּשִׁיב עָלַי מִדְּבַר עָכָן שֶׁאָמַר (יהושע ז יא) חָטָא יִשְׂרָאֵל, כִּי שָׁם לֹא נִתְגַּלָּה הַחֵטְא וְיַזְכִּירֵם סְתָם. וְכֵן הַמֻּכֶּה אֵינֶנּוּ רְאָיָה, כִּי הָיָה נְשִׂיא בֵּית אָב בָּהֶם לֹא נְשִׂיא הַשֵּׁבֶט. וְהַנּוֹעָדִים עַל ה' בַּעֲדַת קֹרַח גְּדוֹלִים וְנִכְבָּדִים מִמֶּנּוּ, שֶׁהָיוּ נְשִׂיאֵי עֵדָה, וְלֹא הָלְכוּ כָּל שִׁבְטֵיהֶם אַחֲרֵיהֶם. וְהַמִּזְמוֹר הִזְכִּיר דָּתָן וַאֲבִירָם וְעִנְיָנָם בִּשְׁמָם (תהלים קו יז), תִּפְתַּח אֶרֶץ וַתִּבְלַע דָּתָן וַתְּכַס עַל עֲדַת אֲבִירָם, וְהִזְכִּיר וַיִּצָּמְדוּ לְבַעַל פְּעוֹר (שם פסוק כח) עִם וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה (שם פסוק כד) לִכְלַל הָעָם. וְחָלִילָה שֶׁיִּמָּנַע מֹשֶׁה מִלְּבָרֵךְ אֶת שִׁמְעוֹן וְלֹא יִמָּחֶה שֵׁבֶט מִיִּשְׂרָאֵל שֶׁכְּבָר כָּלוּ הַנִּצְמָדִים לְבַעַל פְּעוֹר, כְּמוֹ שֶׁאָמַר (דברים ד':ג') כִּי כָל הָאִישׁ אֲשֶׁר הָלַךְ אַחֲרֵי בַעַל פְּעוֹר הִשְׁמִידוֹ ה' אֱלֹהֶיךָ מִקִּרְבֶּךָ, וְאֵלֶּה הַנִּשְׁאָרִים כֻּלָּם כְּתִיב בָּהֶם (שם פסוק ד) וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם, וְלָמָּה לֹא יְבָרְכֵם, וְהִנֵּה כֻּלָּם עָשׂוּ אֶת הָעֵגֶל וְחָטְאוּ בַּמְּרַגְּלִים, וְנִתְכַּפֵּר לָהֶם וּבֵרְכָם. וְרָאִיתִי בְּמִדְרַשׁ רַבָּה (במדב"ר כא ט) שִׁשָּׁה מִשְׁפָּחוֹת נֶחְסְרוּ עַל הַזְּנוּת בַּעֲצַת בִּלְעָם, וּמָנָה מִשְׁפָּחָה אַחַת לְשִׁמְעוֹן וַחֲמִשָּׁה מִבְּנֵי בִּנְיָמִין. וְהִנֵּה לְדַעְתָּם בִּנְיָמִין חָטָא יוֹתֵר מִשִּׁמְעוֹן בְּאוֹתוֹ הַחֵטְא, וְהוּא בִּכְלַל הַבְּרָכָה. וְהַנָּכוֹן בְּעֵינַי כִּי הַכָּתוּב לֹא יִמְנֶה בְּשִׁבְטֵי יִשְׂרָאֵל רַק שְׁנֵים עָשָׂר, וְכָךְ אָמַר בְּבִרְכַּת יַעֲקֹב (בראשית מט כח), כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר, וְהִנֵּה יַעֲקֹב הִזְכִּיר בָּנָיו הַשְּׁנֵים עָשָׂר וְהִזְכִּיר יוֹסֵף בְּשֵׁבֶט אֶחָד, וּמֹשֶׁה רָאָה לְהַזְכִּיר בְּיוֹסֵף שְׁנֵי שְׁבָטִים, כְּמוֹ שֶׁאָמַר (דברים ל"ג:י"ז) וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה, וְהָיָה זֶה בַּעֲבוּר שְׁנֵי דְּבָרִים, הָאֶחָד כִּי אַחַר שֶׁצִּוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא וַעֲשָׂאָם שְׁנֵי שְׁבָטִים בַּחֲנֻכַּת הַמִּזְבֵּחַ וּבַדְּגָלִים וּבְנַחֲלַת הָאָרֶץ, הִנֵּה הוּא צָרִיךְ לִמְנוֹתָם שְׁנַיִם בְּבִרְכָתָם. וְעוֹד, שֶׁהִזְכִּיר יְהוֹשֻׁעַ הַמַּנְחִילָם אֶת הָאָרֶץ, וְהוּא מֵאֶפְרַיִם הַקָּטָן, וְהֻצְרַךְ לְהַזְכִּיר אָחִיו שֶׁגָּדוֹל מִמֶּנּוּ. וְהִנֵּה רָצָה לְבָרֵךְ אֶת לֵוִי, כִּי מִבִּרְכָתוֹ יִתְבָּרְכוּ כָּל יִשְׂרָאֵל, שֶׁיִּהְיוּ קָרְבְּנוֹתָיו לְרָצוֹן לָהֶם לִפְנֵי הַשֵּׁם. וְהֻצְרַךְ לְהַשְׁאִיר אֶחָד מִן הַשְּׁבָטִים, שֶׁאֵינָן נִמְנִין בְּשׁוּם מָקוֹם רַק שְׁנֵים עָשָׂר, כְּנֶגֶד שְׁנֵים עָשָׂר מַזָּלוֹת בָּרָקִיעַ וּשְׁנֵים עָשָׂר חֳדָשִׁים בַּשָּׁנָה וּשְׁנֵים עָשָׂר גְּבוּלֵי אֲלַכְסוֹנִין, שֶׁאָמְרוּ בַּמִּדְרָשׁ שֶׁהֵם הֵן זְרוֹעוֹת עוֹלָם, וּכְמוֹ שֶׁהִזְכִּירוּ חֲכָמִים בְּמַסֶּכֶת בְּרָכוֹת (ברכות ל"ב), אָמַר הקב"ה לַנָּבִיא לֵךְ וֶאֱמֹר לִכְנֶסֶת יִשְׂרָאֵל, בִּתִּי שְׁנֵים עָשָׂר מַזָּלוֹת בָּרָאתִי בָּרָקִיעַ כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים. וְכֵן בְּהַר גְּרִיזִים וְהַר עֵיבָל (דברים כ"ז:י"ב) שֶׁמָּנָה לֵוִי, לֹא נִגְזַר שֵׁם יוֹסֵף לִשְׁנֵי שְׁבָטִים. וְכֵן תִּרְאֶה בְּחִלּוּק יְחֶזְקֵאל (מח ד ה) שֶׁמָּנָה בַּחֲלֻקַּת הָאָרֶץ יוֹסֵף לִשְׁנֵי שְׁבָטִים וְלֹא הִזְכִּיר לֵוִי, וּכְשֶׁמָּנָה תּוֹצְאוֹת הָעִיר הִזְכִּיר (שם פסוק לא) שַׁעַר לֵוִי אֶחָד וְלֹא מָנָה שֵׁבֶט יוֹסֵף לִשְׁנֵי שְׁבָטִים, אֲבָל אָמַר (שם פסוק לב) שַׁעַר יוֹסֵף אֶחָד, כִּי לְעוֹלָם לֹא יִמָּנוּ שִׁבְטֵי יִשְׂרָאֵל רַק שְׁנֵים עָשָׂר. וּכְבָר זָכַרְתִּי זֶה בְּסֵדֶר וַיִּקַּח קֹרַח (במדבר יז יז). וְהִנֵּה הִשְׁאִיר שִׁמְעוֹן שֶׁלֹּא הָיָה שִׁבְטוֹ גָּדוֹל וְלֹא הָיְתָה בּוֹ בִּרְכַּת יַעֲקֹב אֲבִיהֶם מְרֻבָּה, אֲבָל חִלְּקָם בְּיַעֲקֹב וֶהֱפִיצָם בְּיִשְׂרָאֵל (בראשית מט ז), וְהִנֵּה יִתְבָּרְכוּ גַּם הֵם מִבִּרְכַּת שְׁאָר הַשְּׁבָטִים אֲשֶׁר הֵמָּה בְּתוֹכָם. וְסֵדֶר זֹאת הַבְּרָכָה הָיְתָה בְּרוּחַ הַקֹּדֶשׁ עַל דֶּרֶךְ נַחֲלָתָם, הֵחֵל מֵרְאוּבֵן כִּי לָקַח נַחֲלָתוֹ בָּרִאשׁוֹנָה, וְעוֹד כִּי הוּא הַבְּכוֹר, וּמֹשֶׁה הִתְפַּלֵּל עָלָיו שֶׁלֹּא יִמָּחֶה שְׁמוֹ בְּחֶטְאוֹ וּלְכָךְ נָתַן לוֹ בְּבִרְכָתוֹ מִשְׁפַּט הַבְּכוֹרָה, וְאַחַר כֵּן הִקְדִּים יְהוּדָה, כִּי הוּא הַנּוֹחֵל הָרִאשׁוֹן בָּאָרֶץ, וּלְנָגִיד מִמֶּנּוּ, וְהוּא הָעוֹלֶה בַּתְּחִלָּה לַמִּלְחָמָה אֲשֶׁר בָּהּ יְבָרֵךְ אוֹתוֹ, וְהִנֵּה בִּרְכָתוֹ כּוֹלֶלֶת כָּל יִשְׂרָאֵל. וְאַחַר כֵּן בֵּרַךְ לֵוִי הַחוֹנִים עִם בְּנֵי יְהוּדָה (ס"א ועיר ירושלים) בִּירוּשָׁלַיִם וְשָׁם יִהְיוּ קָרְבְּנוֹתָם לְרָצוֹן. וְאַחֲרֵי כֵן בֵּרַךְ בִּנְיָמִין שֶׁהָיְתָה נַחֲלָתָם עִם בְּנֵי יְהוּדָה, וְעִיר יְרוּשָׁלַיִם וּבֵית הַמִּקְדָּשׁ בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי בִּנְיָמִין, וְהַלְוִיִּם יַחֲנוּ עִם שְׁנֵיהֶם. וְאַחֲרֵי כֵן בֵּרַךְ בְּנֵי יוֹסֵף, כִּי כֵן הָיְתָה נַחֲלָתָם שֶׁנֶּאֱמַר (יהושע יח יא) וַיַּעַל גּוֹרַל מַטֵּה בְנֵי בִנְיָמִן לְמִשְׁפְּחֹתָם וַיֵּצֵא גְּבוּל גּוֹרָלָם בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי יוֹסֵף. וְאַחֲרֵי כֵן הִשְׁלִים לְבָרֵךְ בְּנֵי הַגְּבִירוֹת, וְהִקְדִּים זְבוּלוּן לְיִשָּׂשכָר כַּאֲשֶׁר עָשָׂה יַעֲקֹב (בראשית מט יג יד), וְכֵן נָפַל גּוֹרָלָם, הַשְּׁלִישִׁי לִבְנֵי זְבוּלֻן (יהושע יט י) וְהַגּוֹרָל הָרְבִיעִי לִבְנֵי יִשָּׂשכָר (שם פסוק יז). וְאַחֲרֵי כֵן בֵּרַךְ בְּנֵי הַשְּׁפָחוֹת דָּן וְנַפְתָּלִי וְאָשֵׁר כְּסֵדֶר תּוֹלְדֹתָם, וְהוּא הַדֶּגֶל שֶׁלָּהֶם, וְהִקְדִּים גָּד לְכָל בְּנֵי הַשְּׁפָחוֹת כִּי לָקַח נַחֲלָתוֹ תְּחִלָּה עִם רְאוּבֵן הַמֻּקְדָּם, וְהוּא הָיָה מִדֶּגֶל הָראוּבֵנִי. וְטַעַם יְחִי רְאוּבֵן, שֶׁיִּחְיֶה שִׁבְטוֹ וְלֹא יָמוּת לְעוֹלָם. וִיהִי מְתָיו מִסְפָּר, כְּמוֹ וְלֹא לָמַדְתִּי חָכְמָה וְדַעַת קְדֹשִׁים אֵדָע (משלי ל ג), וְאַל יִהְיוּ מְתָיו מִסְפָּר, שֶׁלֹּא יִהְיוּ מְעַטִּים, שֶׁכָּל דָּבָר שֶׁיִּסָּפֵר הוּא מְעַט, וְכֵן וַאֲנִי מְתֵי מִסְפָּר (בראשית לד ל), לְשׁוֹן ר"א (אבן עזרא על דברים ל"ג:ו'). וְיוֹתֵר נָכוֹן לְפָרֵשׁ יְחִי רְאוּבֵן בְּיִשְׂרָאֵל וְאַל יָמֹת, שֶׁלֹּא יִכָּרֵת שִׁבְטוֹ בְּאֶחָד מִכָּל הַזְּמַנִּים, וִיהִי פְּקֻדָיו בְּמִסְפַּר בְּנֵי יִשְׂרָאֵל לְעוֹלָם, יִתְפַּלֵּל עָלָיו שֶׁלֹּא יִגְרֹם חֶטְאוֹ וְהַכַּעַס הַגָּדוֹל אֲשֶׁר כָּעַס עָלָיו אָבִיו בְּחַלְּלוֹ יְצוּעָיו לְהַכְרִית שְׁמוֹ מִיִּשְׂרָאֵל. וְזֶה כְּעִנְיָן שֶׁנֶּאֱמַר שָׁם (שם לה כב), וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר, כִּי הוֹדִיעַ שֶׁלֹּא יָצָא בְּחֶטְאוֹ מִן הַמִּסְפָּר, וְכֵן פֵּרֵשׁ רַשִׁ"י (רש"י על דברים ל"ג:ו'). וְטַעַם מְתָיו, שֶׁכָּל אֲנָשָׁיו יִזְכּוּ בָּזֶה, וְלֹא יִכָּרֵת אֲפִלּוּ מִקְצָת הַשֵּׁבֶט בְּחֶטְאוֹ. וְאוּלַי מְתָיו רֶמֶז לְרָאשֵׁי מִשְׁפְּחוֹתָיו הָאַרְבַּע, וְיִהְיֶה טַעַם מִסְפָּר, כְּמוֹ בְּמִסְפָּר, וְכֵן לִזְנוֹת בֵּית אָבִיהָ (דברים כ"ב:כ"א), יִרְחֲצוּ מַיִם (שמות ל כ), וְרַבִּים כֵּן. אוֹ טַעְמוֹ שֶׁיִּהְיוּ מְתָיו מִסְפַּר יִשְׂרָאֵל, שֶׁיִּמָּנֶה רִאשׁוֹן כְּמִשְׁפַּט הַבְּכוֹר, כִּי הָאֶחָד הוּא הַמִּסְפָּר כִּי מִמֶּנּוּ הַכֹּל. וְאוּנְקְלוֹס (תרגום אונקלוס על דברים ל"ג:ו') תִּרְגֵּם, וִיקַבְּלוּן בְּנוֹהִי אַחְסָנַתְהוֹן בְּמִנְיָנְהוֹן. יִתְכַּוֵּן לְמָה שֶׁפֵּרַשְׁנוּ, יֹאמַר שֶׁיִּחְיֶה רְאוּבֵן וְלֹא יִכָּרֵת, וְיִהְיוּ מְתָיו בְּמִסְפָּרָם לְעוֹלָם, לֹא יִמָּחֶה שִׁבְטוֹ מִיִּשְׂרָאֵל וְלֹא יִמְנוּ בְּיוֹתֵר מִסְפָּרָם לִהְיוֹתָן שְׁנֵי שְׁבָטִים, שָׁלַל מִמֶּנּוּ הַבְּכוֹרָה וְהִבְטִיחוֹ בְּשֵׁבֶט אֶחָד לְעוֹלָם. וְיֵשׁ מְפָרְשִׁים כִּי הַבְּרָכָה הַזֹּאת עַל כִּבּוּשׁ הָאָרֶץ, יֹאמַר שֶׁיִּחְיֶה רְאוּבֵן בְּעָבְרָם חֲלוּצִים לַמִּלְחָמָה לִפְנֵי בְּנֵי יִשְׂרָאֵל, וְהַטַּעַם שֶׁיִּתְגַּבְּרוּ וְלֹא יְנֻצְּחוּ, כְּטַעַם וְעַל חַרְבְּךָ תִחְיֶה (בראשית כז מ). וְאַל יָמֹת, שֶׁלֹּא יִפְּלוּ מֵהֶם בַּמִּלְחָמָה. וִיהִי מְתָיו מִסְפָּר, שֶׁיַּחְזְרוּ לְאָהֳלֵיהֶם בְּמִסְפָּרָם וְלֹא יִפָּקֵד מֵהֶם אִישׁ. וְכֵן בְּבִרְכַּת גָּד חֲבֵרוֹ הִזְכִּיר זֶה הָעִנְיָן. וְהַפֵּרוּשׁ הַזֶּה קָרוֹב, אֲבָל הָרִאשׁוֹן נָכוֹן יוֹתֵר בְּעֵינַי, כִּי בִּרְכַּת מֹשֶׁה כְּדֶרֶךְ אֲשֶׁר הִזְכִּיר יַעֲקֹב וְכָעִנְיָן הַהוּא. וְעַל דֶּרֶךְ הָאֱמֶת יְחִי וְאַל יָמֹת מִטַּעַם פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים, וְשָׁם (שמות כ ה) רָמַזְתִּי סוֹדוֹ. וְהוֹעִילָה בִּרְכַּת מֹשֶׁה לְכַפֵּר לוֹ מַעֲשֵׂה בִּלְהָה שֶׁלֹּא יִכָּרֵת וְיָמוּת בּוֹ לְעוֹלָם, אֲבָל פָּקַד עָלָיו עִם שְׁאָר הַשְּׁבָטִים מַעֲשֵׂה יוֹסֵף, כְּפִי הַבָּא בְּפִרְקֵי הֵיכָלוֹת: LET REUBEN LIVE. Rabbi Abraham ibn Ezra commented that “he began with Reuben because he was the firstborn. He did not mention Simeon because of the sin of [Baal] Peor, because the worshippers were Simeonites, the proof being their numbers,⁸⁰In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. and their prince, too, being killed [in the affair].” In my opinion, the numbers are no proof because over thirteen thousand are still unaccounted for, aside from those who died in the plague.⁸⁰In the first census the tribe of Simeon numbered 59,300 (Numbers 2:13). In the second census [after the Peor affair] they numbered 22,200 (ibid., 26:14), a decrease of 37,100 people. In the opinion of Ibn Ezra the decrease would be accounted for by the 24,000 people that died in the plague because of the Peor affair (ibid., 25:9) thus indicating that the idol-worshippers were exclusive of that tribe. On this point, Ramban will comment that even assuming that all 24,000 who died in the plague were from the tribe of Simeon, there are still 13,100 people unaccounted for, a discrepancy that cannot be explained by Ibn Ezra’s theory. In addition, other tribes as well diminished in population, for the sons of Gad lost five thousand,⁸¹In the first census the Gadites numbered 46,500 (Numbers 2:15), and in the second census they were 40,500 (ibid., 26:18) — a decrease of 5,150. — And so perhaps we should assume that these deaths resulted from the plague because of Peor. and the sons of Ephraim, eight thousand!⁸²In the first census the tribe of Ephraim numbered 40,500 (Numbers 2:19), and in the second census they were 32,500 (ibid., 26:37) — a decrease of 8000. Moreover, from the verse which states, And Israel attached himself unto Baal-peor,⁸³Numbers 25:3. and it is said again, Take all the chiefs of the people⁸⁴Ibid., Verse 4. it would appear that there were some among them from all the tribes, and that all their judges passed sentence on them. And similarly He said, so that I consumed not the children of Israel in My jealousy.⁸⁵Ibid., Verse 11. Now do not rejoin against me from the affair of Achan where He said, Israel hath sinned⁸⁶Joshua 7:11. In this part of the verse the specific sin is not mentioned yet. It is stated at the end of that verse: Yea, they have even taken of the devoted thing. — For the significance thereof see Ramban further. [although it was but a single individual who sinned; similarly we can say that it was the tribe of Simeon alone that sinned in the affair of Peor yet Scripture describes it as if the entire nation sinned. This rejoinder is not valid, for] there, [the details of] the sin had not yet been revealed, so He mentioned Israel generally [but in the case of Peor the facts of the sin were clearly given and still He spoke of all Israel, which shows that people from all the tribes were among the worshippers of Peor]. Similarly, the identity of the victim [i.e., Zimri, a leader of the Simeonites] is no proof [that only his tribe sinned, as Ibn Ezra argues], for he [Zimri, the son of Salu] was only a prince of a fathers’ house⁸⁷Numbers 25:14. of that tribe, not the prince of the [entire] tribe. Those who assembled against G-d in the congregation of Korach were greater and more honorable people than he [Zimri], for they were princes of the congregation,⁸⁸Ibid., 16:2. yet all their tribes did not follow them! Additionally, the psalm [that relates the sins of the wilderness] mentions Dathan and Abiram and their affair by name, saying, The earth opened and swallowed up Dathan, and covered the company of Abiram;⁸⁹Psalms 106:17. The verse indicates that, despite the fact that princes of the congregation were in the company of Korach, the general population did not follow them, for the psalm specifies the participants in the strife. and it [the same psalm] mentions They attached themselves also unto Baal-peor⁹⁰Ibid., Verse 28. together with Moreover, they scorned the desirable Land⁹¹Ibid., Verse 24. which applies to the general population!⁹²Thus it is clear that the worshippers of Baal-peor came from all the tribes, just as those who scorned the desirable Land came from among the entire people. This contradicts Ibn Ezra’s view that only the tribe of Simeon was involved in the affair of Peor. Forbid it also that Moses should refrain from blessing the tribe of Simeon, [when it is said] that a tribe be not blotted out from Israel!⁹³Judges 21:17. For all those who had joined Baal-peor had already died, as it is said, for all the men that followed Baal-peor, the Eternal thy G-d hath destroyed from the midst of thee,⁹⁴Above, 4:3. and it is written of those who survived, But ye that did cleave unto the Eternal your G-d are alive every one of you this day.⁹⁵Ibid., Verse 4. And why should he not bless them? They all made the [golden] calf and sinned in the affair of the spies, yet they were forgiven, and he blessed them!
Now, I have seen in Midrash Rabbah the following text:⁹⁶Bamidbar Rabbah 21:9. “Six families were eliminated because of the immorality caused by Balaam’s advice [that Israel could be corrupted through seduction], and so Scripture listed one family less of Simeon⁹⁷Genesis 46:10 lists six sons of Simeon, while in the second census only five are given (Numbers 26:12-13). and five less of Benjamin.”⁹⁸Genesis 46:21 lists ten sons of Benjamin, while in the second census only five are given (Numbers 26:38-39). Thus, according to the opinion of the Rabbis [the tribe of] Benjamin had a greater part in the sin than did the tribe of Simeon — yet Benjamin is included in the blessing!⁹⁹Further, Verse 12.
In my opinion, the correct interpretation is that Scripture considers the tribes of Israel as only twelve. So it stated in Jacob’s blessing, All these are the twelve tribes of Israel.¹⁰⁰Genesis 49:28. Now Jacob mentioned his twelve sons and considered Joseph to be one tribe¹⁰¹Ibid., Verses 22-26. [instead of enumerating Ephraim and Menasheh separately as is sometimes done]. Moses saw fit to consider Joseph as two tribes, as he said, And they are the ten thousands of Ephraim, and they are the thousands of Menasheh.¹⁰²Further, Verse 17. This was for two reasons: one, since the Holy One, blessed be He, commanded and made them two tribes regarding the dedication of the altar,¹⁰³Numbers 7:48 and 54. the flags¹⁰⁴Ibid., 2:18-21. [designating the tribal encampments in the wilderness], and the inheritance of the Land,¹⁰⁵Ibid., 34:23-24. he [Moses] had to count them as two [separate tribes] for their blessing. Secondly, he referred to Joshua, who would make them possess the Land, and he was from Ephraim, the younger son [of Joseph], therefore Moses had to mention his brother [Menasheh] who was older than him. Now, he also wanted to bless [the tribe of] Levi, for, through his blessing, all Israel would be blessed, in that his offerings shall be acceptable before G-d on their behalf. Hence it was necessary to omit one of the tribes, for nowhere [in Scripture] are they enumerated except as twelve, corresponding to the twelve constellations in the firmament,¹⁰⁶Bamidbar Rabbah 14:29. the twelve months of the year, and the twelve “border diagonals”¹⁰⁷Sefer Habahir, 95. — This is a Cabbalistic term for the twelve mystic powers emanating from various combinations of the letters of the Great Divine Name. See my Hebrew commentary p. 495. concerning which the Rabbis have said in the Midrash¹⁰⁶Bamidbar Rabbah 14:29. that they are the everlasting arms.¹⁰⁸Further, Verse 27. As the Sages mentioned in Tractate Berachoth:¹⁰⁹Berachoth 32b. “The Holy One, blessed be He, said to the prophet,¹¹⁰I.e., Isaiah. In our text of the Gemara: “The Holy One, blessed be He, said ‘to her': My daughter …” Go and tell the congregation of Israel: My daughter, I have created twelve constellations in the firmament to correspond to the twelve tribes.” Similarly, at Mount Gerizim and Mount Ebal where Scripture counts Levi,¹¹¹See above, 27:12. Joseph is not mentioned as two tribes¹¹¹See above, 27:12. [because, there Simeon¹¹¹See above, 27:12. is mentioned]. Likewise you will see in the distributions of Ezekiel that he counts Joseph as two tribes¹¹²See Ezekiel 48:4-5. with reference to the apportioning of the Land and did not mention Levi. On the other hand, in enumerating the city exits [of Jerusalem] he mentioned, the gate of Levi, one¹¹³Ibid., Verse 31. and did not list the tribe of Joseph as two tribes; instead he said, the gate of Joseph, one,¹¹⁴Ibid., Verse 32. since the tribes are always counted as only twelve. I have already mentioned this in the section Vayikach Korach.¹¹⁵Numbers 17:12 (see Vol. IV, pp. 189-190). Accordingly, Simeon was left out [of Moses’ blessings] since his tribe was not large and it was not the intention of the blessing of Jacob, their father, that they become numerous. Instead he divided them in Jacob and scattered them in Israel,¹¹⁶See Genesis 49:7. and to that extent they, too, were blessed through the blessing of the rest of the tribes among whom they were.
Now the order of this blessing [of Moses] was by [dictate of] Ruach Hakodesh (the Holy Spirit) according to their inheritance. He began with Reuben for he occupied his inheritance first;¹¹⁷Joshua 13:15. and, also, for he was the firstborn,¹¹⁸I Chronicles 5:1. and Moses prayed for him that his name not be blotted out because of his sin; therefore, in his blessing, he accorded him the right of the firstborn.¹¹⁹Above, 21:17. Then he mentioned Judah for he was the first to inherit within the Land [proper]¹²⁰Reuben’s possession was beyond the Jordan eastward. and of him came he that is the prince,¹²¹I Chronicles 5:2. Reference is to David. and he was the first to advance to war [against the Canaanites],¹²²Judges 1:2. concerning which Moses blessed him [saying, his hands shall contend for him, and Thou shalt be a help against his adversaries].¹²³Verse 7. Thus Judah’s blessing embraces all Israel. Then Moses blessed Levi — who dwelled with the children of Judah in Jerusalem, and there their offerings should be acceptable. Afterwards he blessed Benjamin because their inheritance was with the children of Judah, and, [because] the city of Jerusalem and the Sanctuary were between the children of Judah and the children of Benjamin, and the Levites abode with both of them. Then he blessed the children of Joseph for such was their inheritance, as it is said, And the lot of the tribe of the children of Benjamin came up according to their families; and the border of their lot went out between the children of Judah and the children of Joseph.¹²⁴Joshua 18:11. Afterwards he continued to bless the children of the mistresses,¹²⁵I.e., Leah and Rachel, who were the heads of their households. Here, though, it refers only to Leah, since Rachel’s children — Benjamin and Joseph — were already blessed. and mentioned Zebulun before Issachar¹²⁶See further, Verse 18. as Jacob had done.¹²⁷See Genesis 49:13-14. So, too, [in the division of the Land] the third lot fell to the children of Zebulun¹²⁸See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar). and the fourth lot to the children of Issachar.¹²⁸See Joshua 19:10 (Zebulun). Ibid., Verse 17 (Issachar). Then he blessed the children of the handmaids¹²⁹Bilhah and Zilpah. — Dan, Naphtali, and Asher — in order of their birth,¹³⁰The order of their birth was: Dan, Naphtali, Gad, Asher (Genesis 30:6-13). Here, the order is: Gad (Verse 20-21), Dan, Naphtali, Asher (Verses 22-24). Ramban will proceed to explain why Gad is first. and they were also [encamped] under the same standard.¹³¹Numbers 2:25-30. He mentioned Gad [born after Naphtali] before all the children of the handmaids, because he occupied his inheritance earlier with Reuben,¹³²See Joshua 13:23-24. the first of all, and he was [encamped under] Reuben’s standard.¹³³Numbers 2:10-14.
Let Reuben live, and not die. “The meaning thereof is that his tribe shall live and never die.¹³⁴In other words, this is to be understood as a prayer rather than a blessing. — It is so clearly stated in our text of Ibn Ezra. Ramban also mentioned above, “and Moses prayed for him etc.” And let his men be a number. This is like the verse, And I have not learned wisdom and the knowledge of the Holy One I have¹³⁵Proverbs 30:3. [where the word not from the first part of the verse, applies to the second part as well – ‘and the knowledge of the Holy One I have not.’ Here, too, the word not from the expression and ‘not’ die applies to the second part, thus meaning] ‘and let his men not be a number,’ that they may not become few, for whatever can be counted, is few. So also, and I am few in number.”¹³⁶Genesis 34:30. This is the language of Rabbi Abraham ibn Ezra.
It is more correct to explain: “Let Reuben live in Israel; and not die, that his tribe at no time should be cut off, and that his numbers always be among the count of the children of Israel.” He prayed for him that his name not be cut off from Israel because of the anger with which his father was wroth with him when he defiled his couch.¹³⁷Ibid., 49:4. This is similar to what is stated there, and Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve;¹³⁸Ibid., 35:22. Scripture made it be known that he was not excluded from that number on account of his sin. Rashi also explained it this way. And the meaning of his men [and let ‘his men’ be numbered among the men of Israel] is that all his men should deserve this [to be included in the ranks of Israel], and not even part of their tribe be cut off because of his [Reuben’s] sin. Perhaps the expression his men refers to the heads of the four families [of the tribe of Reuben — Hanoch, Pallu, Hezron, and Carmi],¹³⁹Exodus 6:14. and the meaning of the word mispar (number) is like b’mispar [with the prefix beth meaning “in the number,” the verse stating: “and let his men be ‘in’ the number” of the children of Israel]. Similarly, to play the harlot ‘beith’ [literally: “the house of”] her father¹⁴⁰Above, 22:21. [means b’veith — “in the house of” her father]; they shall wash ‘mayim’¹⁴¹Exodus 30:20. [literally: “water,” means b’mayim — “with water”]. There are many similar cases. Or it may be that the meaning thereof is that in the census of Israel his men be counted first as is the right of the firstborn, for number one is the unit from which all numbers originate.¹⁴²See Ibn Ezra to Exodus 3:1.
Onkelos rendered it: “And his children will receive their inheritance among their numbers.” He meant what we have explained, saying that Reuben will live and not be cut off [from Israel] and his men will be counted among their numbers forever. His tribe will not be blotted out from Israel but they will not be counted on account of their large numbers as forming two tribes. Thus he deprived him of the birthright [that awards the firstborn with a double share], but he assured him of being forever one tribe.
And some commentators¹⁴³I have found this interpretation in Chizkuni: “Let Reuben live, and not die when he will pass over the Jordan armed before the children of Israel. And his men be a number — in the same number that they will pass over there [into the land of Canaan] may they return, without a single one lacking.” explain that this blessing refers to the conquest of the Land, the verse stating that the Reubenites will live when crossing [the Jordan] armed for war before the children of Israel. And the purport thereof is that they will prevail, and not be defeated, similar in meaning to the expression, and by thy sword shalt thou live.¹⁴⁴Genesis 27:40. And let him not die, that none of them should die in battle, and his men be a number that they should return to their homes in their [original] number, there lacking not one man of them.¹⁴⁵Numbers 31:49. Similarly, in the blessing of Gad¹⁴⁶Further, Verse 20. his companion [under the same standard]¹⁴⁷Numbers 2:10-14. Moses mentioned this subject. This interpretation is likely [to be true]. But the first one appears to me to be more correct, for Moses’ blessing corresponds to the manner and thought that Jacob mentioned.
And by way of the Truth, [the mystic teachings of the Cabala], the expression Let [Reuben] live and not die is associated with visiting the iniquity of the fathers upon the children¹⁴⁸Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). and there I alluded to its secret.¹⁴⁸Exodus 20:5 (see Vol. II, p. 300, and Notes 361-362). Moses’ blessing helped Reuben gain atonement for the affair of Bilhah, that he not be cut off and be denied [the World to Come] for it, forever. However, He visited upon him, along with the rest of the tribes [the sin of] the sale of Joseph, according to the narrative in Pirkei Heichaloth.¹⁴⁹“Chapters of the Palaces.” — Heichaloth Rabboth, 6. A reference to this work is also found in Ramban’s Introduction to the Commentary on the Torah (see Vol. I, p. 10, Note 22). This is a mystic Midrash describing the process of ascending to heaven and of the palaces therein leading up to the Holy Throne. The principal narrator in this account is Rabbi Yishmael, one of the martyrs who was executed during the religious persecutions of Hadrian. The Midrash mentions the executions on account of the tradition that the ten martyrs suffered their fate in order to atone for the sale of Joseph by ten of his brothers.