Shabbat Parashat Va'eira - 5782

Shabbat Parashat Va'eira - 5782

Rabbi Hal Miller These are the heads of their fathers' houses: The sons of Reuven the firstborn of Israel, Chanoch and Pallu, Chetzron and Carmi, these are the families of Reuven. The sons of Shimon, Yemuel and Yamin, Ochad and Yachin and Tzochar and Shaul son of a Canaanite woman, these are the families of Shimon. These are the sons of Levi in order of their birth: Gershon, Kehat and Merari and the years of the life of Levi were 137 years. [Shemot 6:14-16] Our verse begins with what appears to start a genealogy of the tribes. It recounts the heads of Reuven, Shimon, and Levi, then stops. The purpose appears to have something to do with Moshe and Aharon, but it gives no reason why it included Reuven and Shimon, yet none of the other tribes. Further, it words Levi differently than it does Reuven and Shimon. What is the Torah telling us by this genealogy recitation? Mechilta notes that these three sons were harshly rebuked by Yaakov on his deathbed, and says that they are listed specifically here to show that despite the rebuke, they are still considered tribes in good standing in the nation. Many commentators say that the Torah here wanted to prove that Moshe and Aharon were proper for their new roles, which required showing their lineage. Since that meant the genealogy of the family of Levi, it is proper to give that of Levi's elder brothers first, and, once having arrived at Levi, it was no longer necessary to continue the process. In Shir HaShirim Rabbah, R'Yehudah says that only these three tribes are given because the others did not preserve their lineage through the time in Egypt. Others say that these three were the only tribes not to worship idols in Egypt, or the only three that exercised leadership. Ramban explains the difference in wording between the first two, Reuven and Shimon, compared with the third, Levi. Since the Torah was going to descend the lineage to Moshe and Aharon, it added the words "in order of their birth", while for present purposes it was not going to descend lineage for the other tribes. The Shelah adds that although the Levites did not share in the pains of servitude, by their names they indicated that they empathized with their brethren of the other tribes. "Gershon because the people were strangers in the land of Egypt, Kehat because their teeth (kahu) rotted from suffering, Merari because of the embittering of their lives." Ramban also addresses why the Torah did not begin with Levi. At this point in time firstborn sons were still favored. Had the list not begun with Reuven, it would have been an insult. Once it started with Reuven, it had to continue to Shimon to get to Levi. Had this incident occurred after Mt. Sinai, when the tribe of Levi essentially took over the firstborn role regarding holy service, then Reuven would not have been necessary to mention.