Rav M. Elon

Today we will deal with Shim’on, continuing our study of the tribes through their flags and inheritances. At the start of our shi’ur we will again quote the Midrash which describes the flag of each tribe and the images that the flags bear.

"Shim’on, his stone is an emerald, and his flag is colored green, and it bears the image of Sh’chem."

(Bamidbar Rabba 2:7)

The image of Sh’chem on Shim’on’s flag is certainly surprising, for despite the fact that Shim’on (and his brother Levi) conquered Sh’chem, Sh’chem is destined to be included in the portion of the descendants of Yosef.

Moreover, before his death, Ya’akov rebukes these two brothers, Shim’on and Levi, very harshly over the incident of Sh’chem.

"Shim’on and Levi are comrades, their wares are instruments of crime.

Let my soul not enter their conspiring, let my honor not unite with their meeting; for they have killed men with anger, maimed a bull with their will."

(B’reshit 49:5,6)

"(They have) maimed a bull" refers to Yosef, as the verse describes him:

"His glory is like a firstborn ox, and his horns are the horns of the wild ox"

(D’varim 33:17)

These two brothers desired to ‘neuter’ that bull as the verse states:

"The said one to another… let us kill him…"

(B’reshit 37:19,20)

Hence:

"Cursed be their rage, for it is fierce, and their fury for it is cruel. I will disperse them in Ya’akov, scatter them in Yisra’el."

(ibid. 49:7)

We must certainly examine Ya’akov’s statement about Shim’on and Levi – which we will do in the course of the shi’ur.

In any event, we are presented with a rather peculiar picture of Shim’on and Levi desiring to kill Yosef, they are the ones who smite the residents of Sh’chem, and despite the fact they conquer the city, Ya’akov designates the city to Yosef as his inheritance! However, the peculiarity does not end here, for Shim’on’s flag and banner carry the image of Sh’chem for all to see, something which at first glance may seem to ridicule the tribe of Shim’on with the depiction of an unsuccessful incident.

The peculiarities continue to appear, for prior to his death, Ya’akov chooses to address these two of his sons with very harsh terms. Moshe, prior to his death, in his parting words, ignores the tribe of Shim’on and does not mention it explicitly in his blessing to the tribes. He only hints at the tribe of Shim’on:

"This is for Yehuda, (Moshe also) said: ‘May God hear Yehuda’s voice and bring him to his people. (Although) his hands suffice him, may You help him against his enemies."

(D’varim 33:7)

Rashi explains the verse as follows:

"‘May God hear Yehuda’s voice’ – with this (Moshe) hinted a b’racha at Shim’on from within the b’rachot of Yehuda."

(Rashi, ibid.)

This, then, is the significance of the word "sh’ma" – "hear." Then Rashi adds an important addendum which forms the basis for our analysis of the tribe of Shim’on:

"And even when the land was divided, Shim’on took his portion from within that of Yehuda’s, as the verse states: ‘Out of the portion of the children of Yehuda was the inheritance of the children of Shim’on,’ (Yehoshu’a 19:9.)"

(ibid.)

The source for this is in Sefer Yehoshu’a:

"And the second lot came out in favor of Shim’on, for the tribe of the children of Shim’on according to their families, and their inheritance was within the inheritance of the children of Yehuda. And they had their inheritance: Be’er Sheva, and Sheva and Molada."

(Yehoshu’a 19:1,2)

Shim’on, therefore, inherits his portion among that of the descendants of Yehuda. In a certain respect, this fact subjugates him to the tribe of Yehuda, and prevents him from existing as a force in his own right. Yet it is specifically this point that will allow us a fundamental perception into the nature of Shim’on, as we will soon see.

What is Shim’on’s inheritance?

"And all the villages that were in the surrounds of these cities, to Ba’alat Be’er, Ramat of the Negev. This is the inheritance of the tribe of the children of Shim’on according to their families. Out of the portion of the children of Yehuda was the inheritance of the children of Shim’on, for the portion of the children of Yehuda was too much for them, therefore the children of Shim’on had their inheritance within the inheritance of Yehuda."

(Yehoshu’a 19:8,9)

Shim’on, therefore, inherits the Negev barren, arid land of the desert. This intensifies the irony so to speak, which is seen to be expressed in the image of Sh’chem on his flag. For Sh’chem and its surround are located on fertile land for grazing, whereas Shim’on’s portion is arid land. The image of Sh’chem, luscious and green, mounted on Shim’on’s flag – Shim’on of the Negev – poses a contradiction that seems to exhibit a certain degree of mockery.

Before we see if this inheritance remains Shim’on’s in the end of days, it is important to remind ourselves of the holy significance of the word "l’hitnachel" – "to inherit" or "to take possession of."

"L’hitnachel" means to receive a portion of land in Eretz Yisra’el which is suited to the inner characteristics of that specific tribe. It is not per chance that certain tribes received their portion in the north, while other received their portions in the south. All tribes receive their portions in relation to the Temple, all perfectly suited to their inner characters, all being the descendants of our forefathers. Therefore it is solely in that specific location that each tribe in general, and all of its members individually, can express their souls’ natures. This is the significance of the word "l’hitnachel," which is based on the root "nachal" – "stream" - nun, chet, lamed, which describes the flowing of water from place to another; or in our case the flowing of the inner, internal life in its unique path from the concealed to the revealed.

Therefore the question of the nature of each tribe can be answered by examining its portion in Eretz Yisra’el.

Therefore it is all the more surprising that in Y’chezkel’s description of the portions of the tribes in the future, the entire map of Israel is changed. Shim’on, who was alone in the south, and whose portion was from within that of Yehuda, changes in both these respects.

Firstly Shim’on merits his own inheritance, and he is no longer a sub-portion of Yehuda’s portion:

"As for the rest of the tribes: from the eastern side to the western side – Binyamin, one (portion.) Next to Binyamin’s border, from the eastern side to the western side – Shim’on, one (portion.)"

(Y’chezkel 48:23,24)

"Shim’on, one" means that this tribe inherits as an equal tribe among the other tribes. For in relation to each of the tribes it states "one," for example "Binyamin, one." Moreover, Shim’on is no longer to live alone in the desolate desert, which in the end of days will no longer be desert.

"Next to Shim’on’s border, from the eastern side to the western side – Yissachar, one (portion.)

Next to Yissachar’s border, from the eastern side to the western side – Zevulun, one (portion.)

Next to Zevulun’s border, from the eastern side to the western side – Gad, one (portion.)

Along Gad’s border, on its southern side southward, the boundary will be from Tamar to the waters of M’rivat Kadesh, to the brook, on the Great Sea."

(ibid. v. 25-28)

Thus, to Shim’on’s south are located a number of tribes, among them Yissachar and Zevulun.

To summarize: When Yehoshu’a conquered the land, Shim’on did not have a clear, defined inheritance. Rather Shim’on’s portion was enveloped by that of Yehuda. On Shim’on’s flag, Shim’on who lived in the arid desert, was an image of Sh’chem - which is a fertile area.

In the future, in the end of days, the portion of Shim’on undergoes a twofold transformation. Firstly, Shim’on is no longer secondary to a fellow tribe, Yehuda, rather Shim’on has its own independent inheritance. Secondly, its isolation in the south is replaced with a portion that is surrounded by those of other tribes.

This is what we have discussed thus far, and the questions are clear.

In fact, all these transformations and changes that are to take place in Shim’on’s inheritance are contained within the precious stone that represents Shim’on – the green color of the emerald. A color the significance of which we will slowly unravel.

Ya’akov’s blessing to Shim’on and Levi, despite being clearly harsh and critical of the two brothers, has a positive note regarding Shim’on.

As we mentioned, Ya’akov says:

"Cursed be their rage, for it is fierce, and their fury for it is cruel. I will disperse them in Ya’akov, and scatter them in Yisra’el."

(ibid. 49:7)

Rashi comments as follows:

"‘I will disperse them in Ya’akov’ - I will separate them from one another, Levi will not be counted among the tribes, and thus they will be separated."

(Rashi ibid.)

Rashi continues:

"Another explanation, the poor, the sofrim (scribes, scholars,) and teachers of children will be from Shim’on in order that they will be dispersed."

Shim’on’s descendants, then, are the school teachers, they are nomadic. Our Sages say at great length that which Rashi explains here succinctly. For the descendants of Shim’on became teachers of young children due to the arid desert land of the Negev which prevented them from being involved in agricultural pursuits. Levi too, like his brother, Shim’on would also wander through his brothers’ portion, yet in an entirely different manner:

"And the tribe of Levi was made to travel between the granaries for T’rumot and Ma’asrot (the various tithes), He gave him his dispersion in an honorable fashion."

Rashi’s concluding words demonstrate the conspicuous distinction between Shim’on and Levi. While Shim’on is forced, out of economic interests, to travel around searching for employment teaching children, Levi was given "his dispersion in an honorable fashion."

What b’racha – blessing – is there in Shim’on’s having to wander about? The Netziv answers as follows:

"‘I will disperse them in Ya’akov’ - a few of these people are required in each place, but the majority remaining in one location – is problematic, therefore I will disperse them in Ya’akov that there will be a few in each place."

Hence, there is a need for "a few of these people," being present throughout the nation, but when they are concentrated in one area then this is a problematic situation, and therefore "I will disperse them in Ya’akov" so that "there will be a few in each place."

Thus far the Netziv has discussed the beginning of the verse which expresses the national aspect of Shim’on within Yisra’el, and now he moves on to discuss the spiritual significances:

"‘And (I will) scatter them in Yisra’el’ – thus it is with the righteous of Yisra’el, that occasionally a man like this is necessary, as Pinchas was during Zimri’s act. However only a few (in each location) is constructive, therefore they will be dispersed among Yisra’el."

Therefore, Ya’akov parting words to these tribes are a b’racha. These tribes contain tremendous power, chaotic might, which when it appears in the right measure is capable of rejuvenating life and raising it to lofty heights. However if this power acts in the wrong measure, it is like a gushing river that destroys everything in its path.

Let us return to Zimri’s sin. Zimri’s deed occurs in the fortieth year of Yisra’el’s sojourn in the desert. It seems as if the nation has reached a relative period of quiet and stability, when a severe crisis takes place:

"Yisra’el settled in the Shittim and the people began to engage in licentious behavior with the daughters of Mo’av. They invited the people to the feasts of their gods, and the people ate and prostrated themselves to their gods. Yisra’el became attached to Ba’al Pe’or and the wrath of God flared up against Yisra’el.

(Bamidbar 25:1-3.)

The Divine reaction is not long in coming:

"God said to Moshe, "Take all the leaders of the people, and (have them) impale (the idolaters) before the sun before God. This will reverse God’s display of anger against Yisra’el.’"

(ibid. v. 4)

Moshe then acts:

"Moshe said to Yisra’el’s judges: ‘Each of you must kill your people who became attached to Ba’al Pe’or."

(ibid. v.5)

This incident with the daughters of Mo’av and Ba’al Pe’or is not simply another story of licentiousness coupled with idolatry. This ‘becoming attached’ to Ba’al Pe’or describes a deep ideological connection. This is a description of an ecstatic attachment to the lowest form of idolatry, whereby its form of worship was to relieve one’s self in front of it. Aside from the disturbing nature of this practice, this demonstrates an attempt to connect with something spiritual by means of every aspect of reality, even through the basest aspects of the material world. This approach asserts that everything may be sanctified. The association to this base idolatry is made via licentiousness with the daughters of Mo’av.

And then:

"And behold a man from Yisra’el brought forth a Midianite woman to his brethren before the eyes of Moshe and the entire community of Yisra’el, who were still weeping at the entrance to the Tent of Meeting."

(ibid. v. 6)

This "man" reminds us of the zealousness of Shim’on and Levi in protecting their sister, Dina, as it states:

"On the third day, when (the people) were in agony, two of Ya’akov’s sons, Shim’on and Levi, Dina’s brothers, each man took up his sword. They came to the city without arousing suspicion and killed every male."

(B’reshit 34:25)

Thus we see the zeal of Shim’on for his sister, Dina. We see his zeal over the licentiousness and the rape, appearing as a real zealot over this sin. Here, however, the unraveling of the events is to the contrary. Here the Prince of the tribe of Shim’on takes Kozbi, and sins with her in front of the entire nation. The public nature of this sin indicates that this is not simply an act of licentiousness, but something much deeper.

Returning to our topic of discussion, how is it possible that such a sharp, extreme change can occur? How is it that the great zealot becomes the great sinner? This is exactly the point – Shim’on’s tremendous might, this power of chaos can express itself in great zeal, sanctity, and for the betterment of Yisra’el, to the extent of smiting the people of Sh’chem with the motivation of:

"Will he treat our sister like a harlot?"

(ibid. v. 31)

This being despite the fact that Ya’akov’s sons recognize that they are "few in number," (ibid. 30.) Yet in exactly the same manner this chaotic might can burst out in preciselly the opposite direction.

Indeed we observe zeal that materializes with exactly the opposing objective, the zeal of ecstatic attachment to idolatry, which is aimed at breaking down all barriers. We observe the underlying desire of this zeal to break down the barriers and boundaries that exist between Yisra’el and the other nation. Once again the zealots race ahead unstoppable, this time however, they speed towards the abyss of chaos.

Then someone of the tribe referred to as "Shim’on’s brother" enters the picture. Pinchas the son of Elazar the son of Aharon the Kohen of the tribe of Levi:

"And Pinchas, the son of Elazar and grandson of Aharon the Kohen saw this, and he rose up from the midst of the assemblage and took a spear in his hand. He followed the Israelite man into the tent’s inner chamber, and thrust both of them through, the man of Yisra’el, and the woman through her stomach. With that, the plague was halted from Bnei Yisra’el. In that plague, twenty-four thousand people had died."

(Bamidbar 25:7-9)

Pinchas acts with total disregard for his own life. He chooses a mode of action that most certainly may have cost him his life.

Pinchas’ act causes the plague to cease. This indicates that Zimri was in fact the cause of a plague that took the lives of twenty-four thousand people of Bnei Yisra’el. As a result of this act Pinchas merits priesthood, which is of completely the contrary nature to his act.

"God spoke to Moshe saying: ‘Pinchas, the son of Elazar and grandson of Aharon the Kohen was the one who zealously took up My cause among Bnei Yisra’el, and turned my anger away from them, so that I did no destroy them in My jealousy. Therefore, tell him that I have given him My covenant of peace. And he and his descendants after him will have a covenant of eternal priesthood for having zealously taken up God’s cause, and having made atonement for Bnei Yisra’el."

(ibid. 25:10 – 13)

Then, after we are told of the deaths of the Israelite man and the Midianite women, we are informed of the prominent status of each of Pinchas’ victims:

"The name of the man who was killed along with the Midianite woman was Zimri son of Salu, a prince of a paternal line (of the tribe) of Shim’on. The name of the Midianite woman who was killed was Kozbi, the daughter of Tzur, head of nations of a paternal line in Midian."

(ibid. v. 14,15)

This number, twenty-four thousand, of those who fell in the plague, reminds us of a similar event when the same number of people died: Rabi Akiva’s twenty-four thousand students who died in the period between Pesach and Shavu’ot.

Indeed, the Sages of the Kabbala linked these two events, as the Seder ha’Dorot writes:

"And the reincarnation of the soul of Zimri is Rabi Akiva, and he is his rectification."

Regarding reincarnation we will explain very succinctly that human life is not simply that narrow realm of existence. A person does not solely live from the day he is born until the day he dies. Reincarnation is the movement of the soul from one generation to the next.

The author of the Seder ha’Dorot indicates that Rabi Aiva, who is the icon of Torah and self-sacrifice for the ideal of Torah, is the reincarnation of Zimri, and Rab Akiva’s objective was in fact the rectification of Zimri’s sin.

"And Kozbi is I’zevel, and her rectification was the wife of Turnus Rufus who Rabi Akiva took."

The Seder ha’Dorot explains an interesting fact:

"And I’zevel persecuted Eliyahu, who is Pinchas, to exact revenge on him."

Furthermore:

"And Zimri was the son of Dina prior to Shim’on having married her, and the twenty-four thousand of the tribe of Shim’on who were killed (in the plague,) were the twenty-four thousand students of Rabi Akiva who do not act with respect towards one another, when they recalled the sin at Shittim which they were not purified from, and they died a second death."

Therefore, those twenty-four thousand who died in Shittim were reincarnated as the twenty-four thousand students of Rabi Akiva who then died a second death.

Let us analyze these issues carefully.

Zimri is not simply another sinner who allowed his inner desires the freedom to express themselves in reality, for if this was the case he would not have gone to such an extent in order to publicize his actions. Zimri the son of Salu is a person with great powers of the soul, he represents the zeal of the tribe of Shim’on, who on this occasion chooses to lay down the zeal of the sword and rather turns to zeal of peace, leading to a path on which there are no longer barriers between the nations.

In a certain respect he represents a legitimate noble striving of:

"My house will be called a house of prayer for all the nations."

(Y’sha’yahu 56:7)

This will be realized in the future, in the end of days, however Zimri is trying to force the future into the present, desiring this striving here and now, without barriers, without boundaries. The cosmopolitan peace that Zimri tries to create is shattered by Pinchas who kills both Zimri and Kozbi. Pinchas’ deed, despite seeming to be the complete contradiction to peace, is in fact the act which ultimately rewards Pinchas with

"I have given him My covenant of peace."

(Bamidbar 25:13)

Pinchas, who knows how to take up the sword when necessary, is the person who will ultimately lead the world to its destiny of peace. Zimri’s rectification is Rabi Akiva. Rabi Akiva’s entire being is the epitome of peace. His Bet Midrash bore the inscription:

"Love your fellow as yourself – this is a great concept in the Torah"

(B’reshit Raba 24:7, s.v. Rabi Tanchuma)

Rabi Akiva also buys his wife the gold jewelry called the "Yerushalayim shel Zahav," "Jerusalem of Gold." However this is also the Rabi Akiva who understands that the great yearning for peace and universal rectification is an incremental process, and therefore it cannot be rushed or forced while the present reality is not ready for it. Therefore he becomes the arms-bearer of Bar Kochba, for we have not yet reached the prophetic era of:

"And they shall beat their swords into plowshares."

(Y’sha’yahu 2:4)

Yet simultaneous Rabi Akiva toils in order to strengthen the peace on the home-front and within the nation. His students, who do not sufficiently appreciate the importance of internal peace, die in a plague.

And then Kozbi is reincarnated as I’zevel, who then afterwards finally achieves rectification as the wife of Turnus Rufus. Turnus Rufus is the bitter enemy of Rabi Akiva, who constantly debated him, time and time again Rabi Akiva defeating him. And on one occasion Turnus Rufus returns to his home angry and in a rage, and this is where his wife enters the course of events.

"His wife said to him: ‘Why do you look so angry?’

He answered her: ‘Because of Rabi Akiva who verbally exasperates me every day.’

She said to him: ‘The God of those (people) despises debauchery, give me permission and I will ensnare him (so as to commit) a sin.’"

There are two points we must take note of. Firstly, Turnus Rufus’ wife employs a tactic that Bil’am taught Balak – "The God of those (people) despises debauchery," which is the reason that the daughters of Mo’av approached Yisra’el with the intention of seducing them into committing acts of licentiousness – which then led to the incident of Pinchas and Zimri. The significance of this is that matters progressed to exactly the same juncture with Rabi Akiva as they had years previously, and now the grand rectification was expected to occur.

Secondly, despite the fact that there is nothing more immoral than the act which Turnus Rufus’ wife plans, there still is a moral aspect to it, in her asking her husband’s permission before she moves forward.

"He gave her permission, thus she adorned herself, and went to Rabi Akiva."

Rabi Akiva’s response was as follows:

"When Rabi Akiva saw her, he spat, he laughed, and he weeped."

These three peculiar responses, of spitting, laughing, and weeping, caused Turnus Rufus’ wife to react:

"She said to him: ‘What are these three things?’

He answered: ‘Two (of my actions) – I will explain, the third – I will not.

I spat, for you originate from a putrid drop. I wept over this (your) beauty that will perish in the ground, (after you die.)"

As for the significance of Rabi Akiva’s third action, the Ran explains:

"And he laughed for he perceived through Divine Inspiration that she was to convert in the future and marry him – and he did not want to inform her."

Rabi Akiva uses Turnus Rufus’ wife – who attempts to seduce – as an expression of the cycle of life. When he observes her, he recalls that she originates from a putrid drop, and that her end will be in a place of dust, worms and decay. In this he recalls:

"Know from where you originate and where it is you are destined to go."

(Avot 3:1)

Therefore he also recalls the conclusion:

"And before whom you are destined to stand in judgment."

(ibid.)

Rabi Akiva’s tremendous will power and strength of character causes a terrible shudder to pulse through Turnus Rufus’ wife:

"She said to him: ‘Is there any T’shuva (repentance)?’"

Her question can be understood on a deeper level than the simple, literal meaning as to whether she can repent her evil deeds. Her question may be understood as questioning whether there is any "T’shuva" – "answer" – to universal existence. Is there an answer to the question of from where a person (like Rabi Akiva) draws his inspiration and strength of character so as not to be seduced by sin.

"He answered her: ‘Yes.’"

Rabi Akiva does not spell out anything to her. It is sufficient that Turnus Rufus’ wife knows that there is an answer. There is a true approach, and a way of truth – but what it is and what defines it – this she will have to toil and labor in order to understand. For only then will she have properly acquired that approach of truth, and only then will she also possess those character traits and that strong nature that she sees in Rabi Akiva. Only then will she have found the "T’shuva."

And indeed:

"She went and converted, marrying Rabi Akiva, and bring him much wealth."

This, then, was the rectification of Zimri. Zimri, who desired an immediate connection and attachment, is rectified by Rabi Akiva, the man of great restraint and self control who ultimately marries the wife of Turnus Rufus – yet only after she converts and is rectified.

As we mentioned previously, the stone that represents Shim’on is green. Our Sages commented about this color as follows:

"It was taught: ‘To’hu (chaos) – a green line which encompasses the entire world is from where all darkness is emitted, as the verse states: ‘He made darkness his secret place around him,’(Tehillim 18:12.)’"

(Chagiga 12a et al.)

Shim’on, then, is characterized by powers of To’hu, hence his green color.

To’hu is the reality that existed at the time of creation, prior to the rectification and correct placement of each force and element.

To’hu hints at the merging of great might, yet as great the might, so is the destruction and desolation that this might can cause. Ya’akov identifies this ‘To’hu might’ within Shim’on and Levi, and understands the danger of having these forces concentrated in one area. "I will disperse them in Ya’akov, and scatter them in Yisra’el" is not a punishment but rather the cure for these immense powers, for whom it is not constructive to be together in one location, (as we saw in the Netziv above.)

Both Shim’on and Levi lack their own, defined portions of inheritance. Levi is scattered throughout the Levite cities, and Shim’on’s portion is within that of Yehuda. The significance of this is that there is great danger in Shim’on’s forces being un-harnessed, unrestrained, when he stands independently. The nature of this danger can be observed in Zimri, who demonstrates for all generations to see the extent of the To’hu that this tribe can affect.

Shim’on receives the hard, arid Negev, yet this is as a result of his immense character and strength of character. While still subjugated somewhat to Yehuda, he is able to make the desolation of the desert bloom. However, in the future, in the end of days when the Negev is green, in the words of the prophet:

"The wilderness and the arid land will be glad, and the desert will rejoice."

(Y’sha’yahu 35:1.)

Then Shim’on will stand independently, and the world will be rectified. His powerful forces will no longer need to checked and stinted, to the contrary the tribes will come from the north and the south in order to be together with him, and to learn from his character traits and nature. Then, the green, luscious Sh’chem which symbolizes the powerful outburst of Shim’on’s might will rather symbolize how it is possible to channel these great forces towards the rectification of the world in the name of God. It is then that even the dry, arid desert will bloom and blossom.

However this requires patience and strength of character. For just as these can lead one upwards, leading him to be zealous for Yisra’el honor – without considering any of the political consequences, (and hence Shim’on does not hesitate to smite Sh’chem when his entire motivation is his zeal for his sister and his family: "Will he treat our sister like a harlot?") these very forces when uncontrolled can lead to chaos and degeneration. This degeneration is caused by an uncompromising attitude to a reality and a world which are not yet ripe. This is the incident of Zimri. However specifically the one termed as "Shim’on’s brother," a man from the house of Levi, Pinchas the son of Elazar the son of Aharon the kohen is the one who raises the sword, smiting the To’hu, the chaotic manifestation of his brother. And it is only he who can affect this action, for in himself too he holds a dimension of To’hu, and it was he who knew to raise the sword and smite when it was correct to do so. He then acquires eternal Priesthood, and "My covenant of peace."

Translated by Sholem Hurwitz.

Copyright by Keren Yishai/Rav M. Elon.