Бамидбар 1:5 Комментарий: Minchat Shai, Nachal Kedumim, Tur HaArokh & Rav Hirsch

Eliżur. It is written as one word, fully spelled with a yod and fully spelled with a vav. The Ramah (Rabbi Meir HaLevi Abulafia) of blessed memory.

For Reuven, Eliżur the son of Shede'ur. Just as a rock can bear all that is in the house, so too did God bear the sins of Reuven and forgave him when he repented. From whom did he learn this? From Judah, when he said, 'Bring her out and let her be burned,' which is 'Shaddai-Or'—throwing [her] into the fire. Then he confessed, and so did Reuven. For Shimon, Shelumiel the son of Tsurishaddai—even though he sinned at Shittim, God made peace for him by placing him next to Reuven in the camps. For Judah, Nachshon—named for descending into the sea's waves, and the nun is interchangeable with lamed as in 'lashon' and 'neshikot.' The son of Amminadav—he became generous (nediv) for God's people, and from this Judah merited kingship. For Issachar, Nethaneel—named because the Torah was given in their hearts; the son of Zuar—because they accepted the burden and pain (tzar) of all Israel, answering their questions. For Zebulun, Eliab—named for the blessing 'Zebulun shall dwell at the shore of the sea.' 'Eli' refers to the great trees (Elonim) of Bashan used for their oars, and 'ab' refers to the ship, as it is written, 'They pass like ships of reed.' The son of Helon—named for the blessing of Moses, 'and the treasures hidden in the sand.' For Ephraim, because of Joseph—'Eli heard but did not listen to his mistress.' It is possible to say, as our Sages explained, that without God's help, etc., so too with Joseph; God helped him because he initiated the effort to abstain, and God completed and strengthened him. Nevertheless, He gave him his full reward, and this is hinted at by 'Eli heard but did not listen to his mistress.' This is why 'Ammi' (my people) was added to give him the splendor of royalty, and he merited to be a king. For Manasseh, Gamliel—because God rewarded him with all good, even though he was not truly redeemed by the Rock. God still redeemed him due to his own initiative and thoughts, and God rewarded him as if he alone had conquered his evil inclination. And see what I wrote earlier in Parashat Beha'alotcha, with God's help.... Ammi'hud: Ammi-hod (my people is glorious) because the Ark of the living eternal one carries with it the Ark of Joseph. For Manasseh, Gamliel: God rewarded him with good, made him king, and redeemed him from the punishment of Gehenna. For Benjamin, Abidan: When his mother gave birth to him, she thought he would die, and his father called him Benjamin because he was born to live through all his days and not die. Therefore, he was called Abidan because his father judged (dan) between his mother's words and his own. The son of Gid'oni: He is destined to cut off the foundation of Amalek, and they are Saul and Mordechai. For Dan, Ahiezer: He became a brother to Judah to assist him in the work of the Tabernacle, and 'assistance' refers to Judah, as it is said, 'And assistance shall come from his enemies,' and also concerning David who came from Judah, as it is said, 'I have provided help upon a mighty one.' The son of Ammishaddai: He judged his people like Judah, who said, 'Throw her into the furnace.' For Asher, Pagiel the son of Ochran: The daughters of Asher were beautiful and good-looking and married kings. Anyone who was condemned and guilty to the king, his daughter would plead with the king and he would forgive. Pagiel is a term of prayer. For Gad, Eliasaph the son of Deuel: God increased their wealth because they kept their vow to go before their brothers to war. The son of Deuel: They knew God's commandments. For Naphtali, Ahira: 'Ahira' means 'land of lush pasture,' as in 'and they will graze in lush pasture.' 'Ahira' also means 'desire,' as in 'ratzon,' because the land of Naphtali produced fruits according to the will of its owner. The son of Enan: Clouds watered his land, and there were many springs in his land, as it is said, 'and the blessing of the Lord is full.' Rabbi Eleazar of Worms wrote in his manuscript commentary. Later, I saw some of what is said in the book 'Imrei Noam' and in the words of our Sages. I saw that the holy Rabbi Shlomo Estrok wrote in his manuscript commentary that I heard that in each middle tribe of the four banners, the name ends with 'El.' In the banner of Judah, the middle one is Nethaneel; in the banner of Reuben, the middle one is Shelumiel; in the banner of Ephraim, the middle one is Gamliel; in the banner of Dan, the middle one is Pagiel, to fulfill what is said, 'I am the Lord who dwells among them.' This is also reflected in the offerings of the princes during their dedication: Nethaneel on the second day, Shelumiel on the fifth day, Gamliel on the eighth day, and Pagiel on the eleventh day. When you combine the letters 'He,' 'Het,' 'Yud,' 'Alef,' it totals twenty-six, which is the numerical value of God's holy name

לראובן, Ibn Ezra writes that the reason why the members of the tribe of Reuven were counted first was because chronologically speaking, he was the first born of Yaakov’s children. Once all the children of Leah had been counted, the Torah switches to Joseph who was Rachel’s first born. Ephrayim was counted first, in accordance with the rank accorded him when Yaakov blessed him on his deathbed, switching hands in order to place his right hand on him. This was followed by counting the tribe of Dan, who was the senior son of the maidservants of Leah and Rachel. Then followed Asher, who was the leading tribe in the camp of Dan. He in turn was by followed by Naftali, who represented the senior son of Leah’s servant maid.