בְּנֵ֣י שִׁמְעוֹן֮ לְמִשְׁפְּחֹתָם֒ לִנְמוּאֵ֗ל מִשְׁפַּ֙חַת֙ הַנְּמ֣וּאֵלִ֔י לְיָמִ֕ין מִשְׁפַּ֖חַת הַיָּמִינִ֑י לְיָכִ֕ין מִשְׁפַּ֖חַת הַיָּכִינִֽי׃
Keturunan Simeon menurut kaum-kaum mereka: dari Nemuel, kaum orang Nemuel; dari Yamin, kaum orang Yamin; dari Yakhin, kaum orang Yakhin;
Rabbeinu Bahya
בני שמעון למשפחותם, “the descendants of Shimon according to their families.” They are followed by the tribe of Gad, Yehudah, Issachar, Zevulun, Joseph. When the Torah comes to Ephrayim (one half of the tribe of Joseph) it adds the word אלה, “the following, these.” The same word אלה occurs before the Torah lists the descendants of the tribe of Dan. Why did the Torah add these words only with these two tribes? it is possible that the word אלה is an allusion to idolatry. The fact is that Jerobam, the first king of the Northern Kingdom who erected two golden calves to prevent the people under his rule from making the pilgrimage to the Temple in Jerusalem was guilty of gross idolatry on many counts (compare kings I 12,29). The second of these golden calves was positioned in the territory of the tribe of Dan. The word אלה then is a reminder of the words אלה אלוהיך ישראל spoken by the Jewish people (or some of them) in Exodus 32,4.
It is also interesting to note that among the families of these two tribes of the tribe of Ephrayim and Dan we find the names שותלח and שוחם, the first letters in these names are an allusion to the word שור, a simile for the golden calf. Moreover, the letter ש is reminiscent of the attribute of Justice based on what is written in the Sefer Yetzirah 6,1 according to which the letter n represents silence, whereas the letter ש symbolizes “calling out, yelling.”
It is also interesting to note that among the families of these two tribes of the tribe of Ephrayim and Dan we find the names שותלח and שוחם, the first letters in these names are an allusion to the word שור, a simile for the golden calf. Moreover, the letter ש is reminiscent of the attribute of Justice based on what is written in the Sefer Yetzirah 6,1 according to which the letter n represents silence, whereas the letter ש symbolizes “calling out, yelling.”
Rabbeinu Bahya
In order to demonstrate that the sin of the golden calf had finally been forgiven and all the tribes are included in the שבטי י-ה, tribes of G’d,” all of these tribes deserve that the Shechinah provide a benevolent presence in their midst. On the other hand, the words: לאלה תחלק הארץ, mean that all these who had sinned and died in the desert. [Although they were originally slated to each have a share in the land, that share in various forms would now be given to their offspring, the next generation.] In verse 64 the Torah makes clear by again using the word אלה, that none of the people participating in this census had participated in the original census listed at the beginning of the Book of Numbers. Here the word אלה clearly means that these people had not had a share in the sin of the golden calf just as the Levites to whom the word אלה is applied in verse 57 had not had a part in the sin of the golden calf.
Chizkuni
לנמואל, this person is the same as the one who appears elsewhere with the name ימואל. (Genesis 46,10, i.e. ובני שמעון ימואל)