אֵ֤לֶּה בְנֵי־דָן֙ לְמִשְׁפְּחֹתָ֔ם לְשׁוּחָ֕ם מִשְׁפַּ֖חַת הַשּׁוּחָמִ֑י אֵ֛לֶּה מִשְׁפְּחֹ֥ת דָּ֖ן לְמִשְׁפְּחֹתָֽם׃
Ito ang mga anak ni Dan ayon sa kanilang mga angkan: kay Suham, ang angkan ng mga Suhamita. Ito ang mga angkan ni Dan ayon sa kanilang mga angkan.
Rabbeinu Bahya
וזכרתי להם ברית ראשונים, “I will remember for their benefit the covenant with the ancients, etc.” After the Torah had mentioned the word וזכרתי in verse 42 referring to the three elder patriarchs who are already in the celestial regions, the Torah now applies the same wording to the covenants concluded with the people at Mount Sinai both in connection with the first and the second set of Tablets; it assures the Jewish people that the promises inherent in those covenants will also not be nullified by G’d entirely. The latter covenants are the ones concluded with the יוצאי מצרים, the participants in the Exodus from Egypt as opposed to the “earlier” ones referred to as ראשונים. This is why the Torah added here: 'אשר הוצאתי אותם מארץ מצרים לעיני הגוים להיות להם לאלוהים אני ה', “whom I took out of the land of Egypt in full view of all the nations, in order to be and remain their G’d, I am the Lord.” it is as if the Torah had added: “and in order to say to them at Mount Sinai: “I am the Lord your G’d who has taken you out of Egypt from the house of bondage, etc.” (Exodus 20,2).
Rabbeinu Bahya
A kabbalistic approach: the words ברית ראשונים, refer to the covenant with the first three emanations, the “first” ones compared to the following seven emanations. Grammatically, this is a construction similar to the one in Job 15,7 הראשון אדם תולד, “are you the first human being ever born?” [The point is that the word ראשון does not have to mean the objectively first, but is a word used relative to other, even identical phenomena which become manifest later in time. Ed.] Seeing that the Torah had mentioned the three “elder” patriarchs not in their genealogical order (compare verse 42) and I had explained that though three patriarchs are mentioned by name that the verse spoke of seven different attributes (emanations), now that the Torah again uses the term וזכרתי, “I will remember,” it refers to the fact that there had been a previous “remembrance” of the patriarchs in order to complete the בנין, the structure.
Furthermore, the attribute of Mercy which was alluded to in the extra letter ו in the spelling of the name יעקוב, which is part of the seven attributes alluded to in that verse, is an aspect of the attribute of Mercy which also contains part of the attribute of Justice. In order to reassure the people in exile, G’d promises here that He will particularly remember the first set of “remembrance” in which the attribute of Mercy was portrayed as “self-sufficient,” not diluted through incorporating part of the attribute of Justice. Such an assurance was deemed necessary at this point seeing that the attribute which took the people out of Egypt was the attribute אני, a form of the attribute of Justice, and the declared objective was “to be their אלוהים, G’d,” as the attribute of Justice.
Furthermore, the attribute of Mercy which was alluded to in the extra letter ו in the spelling of the name יעקוב, which is part of the seven attributes alluded to in that verse, is an aspect of the attribute of Mercy which also contains part of the attribute of Justice. In order to reassure the people in exile, G’d promises here that He will particularly remember the first set of “remembrance” in which the attribute of Mercy was portrayed as “self-sufficient,” not diluted through incorporating part of the attribute of Justice. Such an assurance was deemed necessary at this point seeing that the attribute which took the people out of Egypt was the attribute אני, a form of the attribute of Justice, and the declared objective was “to be their אלוהים, G’d,” as the attribute of Justice.