Shabbos Parashas Pinchas - 5783

Shabbos Parashas Pinchas - 5783

Rabbi Hal Miller

Reuven the firstborn of Israel, the sons of Reuven, Chanoch the Chanochite family,

to Pallu the Palluite family, to Chetzron the Chetzronite family, to Carmi the Carmite

family. [Bamidbar 26:5-6]

In this chapter, verses 5 through 51 are sort of a set, listing the names of those who

were coming out of Egypt. The names in the list here and the list in Bereishit 46 are

not entirely identical, which raises many questions. Further, most of our list in this

chapter contain a name followed by the same name as how his family is called, but no

reason is apparent for why this family identification is added, and it seems redundant.

Of particular note is that, with a few exceptions, each family name is given as "the

plonite", specifically with a preceding hey (the definite article "the"), and with a trailing

yod (translated as "ite"). Why? And why are a few of the names not addressed in this

manner? Onkelos and Yonatan both translate the phrase as "of ploni", more or less

ignoring the leading hey and trailing yod. Perhaps commonality among those who are

not given "the plonite" name will help us understand why others are given it.

In 26:8-9 we see "the sons of Pallu, Eliav" and "the sons of Eliav, Nemuel and Datan

and Aviram". In our verse, Pallu did receive "the Palluite", but here not his sons and

grandsons. In 26:19, "the sons of Yehudah, Er and Onan". Yehudah's later sons did

get their repeated names. At first glance, it appears that those who were dead at this

point did not get "the plonite" name, but as Ramban points out, Ard and Naaman also

died childless, but they were given this name. Ramban says that their brother Bela

performed Levirate marriage with the widows and raised sons to maintain those names

in Israel. If this is correct, then "the plonite family" refers to family descent. But there is

much disagreement as to what that means.

Rashi explains that the surrounding nations taunted the Israelites after leaving Egypt,

saying that while in slavery, the Egyptians owned the bodies of the Jewish women, so

there was no way Jews later could claim clear descent from the sons of Yaakov. Here

God added the yod and hey of His Name to testify that there was in fact a clear

lineage by family.

Others, such as Malbim, relate these names to those who were part of the original

seventy who came with Yaakov to Egypt, thus for example, Reuven came with four

sons, each of whom is counted as "the plonite" here, despite Reuven's having more

sons later.

Ramban gives an alternative explanation that the names here refer to the families for

purposes of inheritance of the land. This would explain why the families of Menashe

and Efraim are included in this naming scheme even though they did not come down

with Yaakov to Egypt.

Certainly, the Torah is telling us of the elevated status of these men, naming their

descendants after them, and separating them from those who did not deserve such

honor.