וְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַחֲרֵי־כֵ֥ן יֵצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל׃
Tetapi bangsa yang akan memperbudak mereka itu juga akan Kuhakimi, dan sesudah itu mereka akan keluar dengan membawa harta yang banyak.
Shemot Rabbah
“These are the names of the children of Israel,” they are all mentioned here in the sense of the redemption of Israel.
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).10When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).11Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),12Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.13When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,14Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).10When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).11Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),12Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.13When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,14Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].
Devarim Rabbah
Another matter, “the Lord your God has multiplied you” – this is what the verse said: “I will bow to Your holy Sanctuary in reverence to You” (Psalms 5:8). Rabbi Ilai ben Rabbi Yosei ben Zimra said: The Holy One blessed be He said to Abraham that he would redeem his children with two letters. From where is this derived? As it is written: “And also that nation that they will serve, I will judge” (Genesis 15:14).23The word judge [dan] is written with two letters – dalet nun. But when He came to redeem them, He redeemed them with seventy-two letters. Rabbi Yudan said: From [the words]: “To come and take for Himself a nation” (Deuteronomy 4:34) until the end of the verse there are seventy-two letters.24In Hebrew, this segment of the verse (from “to come and take for Himself a nation from the midst of a nation” until “with great awesome deeds”) totals seventy-two letters (see Bereshit Rabba 44:19). Several commentaries write that the text of the midrash here should be emended to match the version there, as this is not in fact the end of the verse (see Matnot Kehuna; Rashash). Rabbi Avin said: He redeemed them with His name and His name has seventy-two letters.25“God’s name of seventy-two letters actually consists of seventy-two group of letters, each group being three letters. The letters dalet nun appear in the fiftieth group. Israel would be redeemed through an incomplete name of God if they would not repent, but through repentance they would experience redemption through the full name of seventy-two.”
Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: Why did the Holy One blessed be He not reveal to Abraham our patriarch that He would provide his descendants with manna? Rabbi Abba bar Kahana said: So is the way of the righteous; they say little and do a lot. Another matter, why did He not reveal it to them? It is because had he revealed it to them, Israel would have said: ‘We have already eaten it at Pharaoh’s table.’26Had the Israelites known what the manna was, by tradition from their forefathers, they would not have been awestruck when it fell, and the wicked among them would have falsely claimed to have eaten it before. Know that they [the Egyptians] would not provide them with straw, but Israel would say: “We remember the fish [that we used to eat in Egypt…]” (Numbers 11:5); that is why He did not reveal it to them.
Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: The Holy One blessed be He said to Abraham that He would increase his children like the stars. From where is this derived? As it is stated: “[He took him outside, and said: Look now toward the heavens, and count the stars, if you can count them, and He said to him:] So your offspring will be” (Genesis 15:5). But when He came to bless them, He blessed them more than He had said to them. “What is “in abundance”? “And multiply [harba arbe] [your descendants as the stars of the heavens, and as the sand that is upon the seashore” (Genesis 22:17).27The double verb is expounded to mean that He will multiply them as both the stars of the heavens and as the sand upon the shore.
What is [the meaning of the verse] that states: “Deliver me from the strife of the people; place me [at the head of nations]”? (Psalms 18:44). David said: “Deliver me from the strife of my people” (II Samuel 22:44) – that I will not have to be judged by them; “Deliver me from the strife of the people” – that they will not have to be judged by me. The Holy One blessed be He said to him: ‘David, why are you sitting with them? By your life, I have already appointed you king over them.’ He said to Him: ‘Since You appointed me over Your children, put into their hearts that they shall heed me,’ as so it is written: “As soon as they hear, they heed me” (Psalms 18:45). Moreover, David said: “Place me at the head of nations”28He pleaded to be the judge of other nations, not of Israel. –Rabbi Berekhya said: If you judge this nation [Israel], it will come and deliver you to God. Who is that? It is the God of gods, who sees but is not seen.29David did not want to judge Israel, because in the event of an error, they would present their complaints to God and David could be punished (Etz Yosef). Moses said to Israel: ‘As you live, I am capable of bearing ten like you and one hundred like you. Why, then, am I not capable of bearing you on my own? It is because the Lord your God has multiplied you beyond the capability of your judges.’
Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: Why did the Holy One blessed be He not reveal to Abraham our patriarch that He would provide his descendants with manna? Rabbi Abba bar Kahana said: So is the way of the righteous; they say little and do a lot. Another matter, why did He not reveal it to them? It is because had he revealed it to them, Israel would have said: ‘We have already eaten it at Pharaoh’s table.’26Had the Israelites known what the manna was, by tradition from their forefathers, they would not have been awestruck when it fell, and the wicked among them would have falsely claimed to have eaten it before. Know that they [the Egyptians] would not provide them with straw, but Israel would say: “We remember the fish [that we used to eat in Egypt…]” (Numbers 11:5); that is why He did not reveal it to them.
Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: The Holy One blessed be He said to Abraham that He would increase his children like the stars. From where is this derived? As it is stated: “[He took him outside, and said: Look now toward the heavens, and count the stars, if you can count them, and He said to him:] So your offspring will be” (Genesis 15:5). But when He came to bless them, He blessed them more than He had said to them. “What is “in abundance”? “And multiply [harba arbe] [your descendants as the stars of the heavens, and as the sand that is upon the seashore” (Genesis 22:17).27The double verb is expounded to mean that He will multiply them as both the stars of the heavens and as the sand upon the shore.
What is [the meaning of the verse] that states: “Deliver me from the strife of the people; place me [at the head of nations]”? (Psalms 18:44). David said: “Deliver me from the strife of my people” (II Samuel 22:44) – that I will not have to be judged by them; “Deliver me from the strife of the people” – that they will not have to be judged by me. The Holy One blessed be He said to him: ‘David, why are you sitting with them? By your life, I have already appointed you king over them.’ He said to Him: ‘Since You appointed me over Your children, put into their hearts that they shall heed me,’ as so it is written: “As soon as they hear, they heed me” (Psalms 18:45). Moreover, David said: “Place me at the head of nations”28He pleaded to be the judge of other nations, not of Israel. –Rabbi Berekhya said: If you judge this nation [Israel], it will come and deliver you to God. Who is that? It is the God of gods, who sees but is not seen.29David did not want to judge Israel, because in the event of an error, they would present their complaints to God and David could be punished (Etz Yosef). Moses said to Israel: ‘As you live, I am capable of bearing ten like you and one hundred like you. Why, then, am I not capable of bearing you on my own? It is because the Lord your God has multiplied you beyond the capability of your judges.’
Midrash Aggadah
"Reuben, Simeon - all the tribes were named after their redemption. Reuben after the verse, 'I have seen the affliction of my people' (Exodus 3:7); Simeon after the verse, 'And God heard their groaning' (Exodus 2:24); Levi after the verse, 'And many nations will be joined to the Lord' (Zechariah 2:15); Judah after the verse, 'And you shall say on that day, I will give thanks to you, Lord' (Isaiah 12:1); Issachar after the verse, 'Because there was a reward for your work' (Jeremiah 31:16); Zebulun after the verse, 'And built a city called Zebulun' (1 Chronicles 8:13); Dan after the verse, 'And also the nation that they will serve will judge' (Genesis 15:14); Naphtali after the verse, 'And your speech is sweet' (Song of Songs 4:11); Gad after the verse, 'And the manna was like coriander seed' (Numbers 11:7); Asher after the verse, 'And all the nations will call you blessed' (Malachi 3:12); Joseph after the verse, 'And it shall come to pass on that day that God will again stretch forth His hand to acquire the remnant of His people' (Isaiah 11:11); Benjamin after the verse, 'The Lord has sworn by His right hand and by the arm of His strength' (Isaiah 62:8). This teaches us that all the tribes were named after their redemption. And why aren't their names equal in every place? Because one is placed before the other so that the children of the noble families do not say that they come first and the children of the servant families come last, and so that they do not boast to themselves. Therefore, they are arranged in a certain order to teach you that all the sons of Jacob are equal, that none of them are greater than the others."