וַיֹּ֣אמֶר יְהוָ֔ה רָאֹ֥ה רָאִ֛יתִי אֶת־עֳנִ֥י עַמִּ֖י אֲשֶׁ֣ר בְּמִצְרָ֑יִם וְאֶת־צַעֲקָתָ֤ם שָׁמַ֙עְתִּי֙ מִפְּנֵ֣י נֹֽגְשָׂ֔יו כִּ֥י יָדַ֖עְתִּי אֶת־מַכְאֹבָֽיו׃
Lalu Yang Mahakekal berfirman: “Sungguh, Aku telah melihat kesengsaraan umat-Ku yang ada di Mesir, dan Aku telah mendengar seruan mereka karena para pengerah mereka, sebab Aku menaruh perhatian pada penderitaan mereka.
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].
Shemot Rabbah
“God saw the children of Israel, and God knew” (Exodus 2:25).
“God saw the children of Israel,” as it is stated: “I have seen the affliction of My people” (Exodus 3:7). “And God knew” (Exodus 2:25); “as I know its pains” (Exodus 3:7).
Alternatively, “God saw” that they did not have good deeds for which their redemption would be warranted. Likewise, it is explicated by Ezekiel: “I rendered you as numerous as the plants of the field [and you increased and grew, and you came to great beauty: Breasts developed and your hair grew, but you were naked and bare]” (Ezekiel 16:7). It should have said “and your hair grew” and only then “breasts developed,” as the lower sign of puberty precedes the upper one. Rather, what is “breasts developed [nakhonu]”? These are Moses and Aaron, who were prepared [nekhonim] to redeem them, as it is written: “Your two breasts76This phrase is expounded as referring to Moses and Aaron. are like two fawns” (Song of Songs 4:5). “And your hair grew,” the time of the redemption has arrived.77Pubic hair serves as the sign of the culmination of childhood and the beginning of adulthood. “But you were naked and bare,” bereft of good deeds; therefore, it states: “God saw” that they did not have any good deeds for which their redemption would be warranted.
“God saw the children of Israel,” as it is stated: “I have seen the affliction of My people” (Exodus 3:7). “And God knew” (Exodus 2:25); “as I know its pains” (Exodus 3:7).
Alternatively, “God saw” that they did not have good deeds for which their redemption would be warranted. Likewise, it is explicated by Ezekiel: “I rendered you as numerous as the plants of the field [and you increased and grew, and you came to great beauty: Breasts developed and your hair grew, but you were naked and bare]” (Ezekiel 16:7). It should have said “and your hair grew” and only then “breasts developed,” as the lower sign of puberty precedes the upper one. Rather, what is “breasts developed [nakhonu]”? These are Moses and Aaron, who were prepared [nekhonim] to redeem them, as it is written: “Your two breasts76This phrase is expounded as referring to Moses and Aaron. are like two fawns” (Song of Songs 4:5). “And your hair grew,” the time of the redemption has arrived.77Pubic hair serves as the sign of the culmination of childhood and the beginning of adulthood. “But you were naked and bare,” bereft of good deeds; therefore, it states: “God saw” that they did not have any good deeds for which their redemption would be warranted.
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."