What did Yaakov mean when he said, "b'Sodam Al Tavo Nafshi, bi'Kehalam Al Teichad Kevodi"?
Rashi: This refers to the episode of Zimri 1 and that of Korach 2 (respectively). For both of them, due to Yaakov's wishes here, the Torah stops stating their lineage at Shimon and Levi (respectively), 3 omitting Yaakov from the list.
Ramban (citing Targum Onkelos): I had no part in the dual episode mentioned immediately afterwards - (a) The killing of all the men of Shechem and (b) the ransacking of the walled city. Malbim - It appears as if they acted based on Yaakov's counsel, but this is not so; it was their Sod (secret). Even though they said that they did so for my honor ("Will they make our sister like a harlot?!" (34:31)), this was not my honor.
Ohr ha'Chayim: The entire verse discusses the episode of Yosef. My Nefesh (what is in them due to me) is not in their Sod (hatred and scheming against him; this evil did not come from me). Or, I will not be punished for what my sons did, or for causing their jealousy via favoring Yosef. Bi'Kehalam (when they congregated against him) Al Teichad Kevodi (they will not be called Bnei Yaakov at that time). Or, Teichad it is an expression of Chedvah (dearness). This hints to Yaakov's sorrow and removal of Shechinah from him, which is in the aspect of Kavod. From when Yosef was lost from him, Shechinah did not dwell on him, due to sadness.
When the Tribe of Shimon brought the Midyanis woman (Kozbi) before Moshe, and demanded to know how if she was forbidden, who permitted him to marry the daughter of Yisro (Bamidbar 25:6, Rashi loc. cit). (According to the Gemara (Sanhedrin 109b), "b'Sodam" alludes to the Meraglim; refer to 49:6:1.1.|)
Who incited all the people against Moshe. Rashbam - It can only refer to the future, because "Al" refers to the future exclusively. Ohr ha'Chayim - According to Chazal's Derashah, why does the verse mention first what came later? And "Ki [b'Apam Haregu...]" is not connected to the previous words!
Rashi: Yaakov was only referring to these two episodes; but when it came to the Duchan (the Leviyim singing in the Beis ha'Mikdash), the lineage of Bnei Korach is traced as far as Yaakov (See Divrei ha'Yamim I 6:22-23).
Seeing as 'Kavod' is a masculine word, why is the verb "Teichad" in the feminine?
Rashi: In fact, "Teichad" is not third person feminine, but in second person. Yaakov was actually instructing his Kavod not to enter the lineage of Shimon and Levi.
What Ish did Shimon and Levi kill amidst their anger?
Rashi #1: They killed Chamor and the men of Shechem. 1
Rashi #2: Since "Ish" is written in the singular, it refers to any man who angered them.
Ohr ha'Chayim: They counseled together to kill Yosef, and cast him into a pit full of snakes, where [based on nature] he would die.
Ramban: This was amidst their anger, not due to sin of their victims. Malbim - This was amidst their anger, and not l'Shem Shamayim or for my honor. Lev Eliyahu (Bereishis, p.183) - He criticized them for acting amidst anger, not for the act itself.
What is meant by "uvi'Retzonam Ikeru Shor"?
Rashi: Shimon and Levi wanted to be Oker Yosef (cut off his feet). 1
Ramban: After their anger abated, they took all the animals and property of Shechem 2 amidst their desire, and not due to sin of the people.
Targum Yonasan: They uprooted the wall of [the city] of those they hated.
Ohr ha'Chayim, Malbim #2: Even after they cast him to the pit, and their anger abated and they sat to eat, and Yehudah spoke words of appeasement, it was evil [to sell him]. They uprooted 3 Yosef, who is called Shor, via making him descend to Egypt and ultimately the episode with Eshes Potifar. He was destined to father 12 sons; 10 were uprooted, and only two remained.
Malbim #1: When attacking Shechem, after their anger abated and they took their flocks, they cut off the feet of their cattle, as in the verse "Es Suseihem Te'aker" (Yehoshua 11:6). This shows their cruelty!
Yosef is called Shor (Devarim 33:17). (Perhaps 'cutting off his feet' refers to preventing him from returning to Yaakov, whether through murder, or a sale, to which they consented. - PF)
Both that was in the town and in the field, as the Pasuk there testifies (34:29).
Perhaps "Ikeru" it is an expression of Akur (childless). (PF)
QUESTIONS ON RASHI
Rashi writes: "... Their counsel - This [refers to] the deed of Zimri." Rashi is based on the Midrash; whereas the Gemara (Sanhedrin 109b) interprets 'their counsel' as referring to the Meraglim. Why doesn't Rashi follow the Gemara's interpretation?
Gur Aryeh (to Bamidbar 16:1): One may ask on the Gemara, that the Meraglim were selected from all the tribes - not just Shimon and Levi! Zimri, on the other hand, was a tribal prince of Shimon. 1
Gur Aryeh (ibid.): To answer for the Gemara, the word 'Sod' implies 'a secret counsel to spread a false report,' which best describes the story of the Meraglim. Yaakov chooses to mention it when addressing Shimon, because he would have both the Meraglim and the deed of Zimri on his record.
Rashi writes: "Let my soul not come among their counsel - ... May my name not be mentioned in the matter; as it says, '... a prince of the tribe of Shimon' (Bamidbar 25:14) - and it does not say 'son of Yaakov.'" What is so unique about this verse? The Torah commonly tells us a person's tribe, without writing 'son of Yaakov'?
Gur Aryeh: When the Torah merely wishes to tell us who a person is, it is sufficient to identify his tribe. 1 We know who Korach is (Shemos 6:21); so when the Torah expands on his lineage (Bamidbar 16:1), it is to highlight his pedigree and stature. 2 The same can be said for Zimri (Bamidbar 25:14). The root of a Ben Yisrael's lineage is Yisrael himself; it is therefore noteworthy that he is not mentioned, as per his request in this Pasuk.
Gur Aryeh: As the tribes are well-known.
Gur Aryeh (to Bamidbar 16:1): To tell us that Korach, at his stature, should not have gotten involved in such an argument.
Rashi writes: "... Whereas in Divrei Hayamim, in the pedigree of the sons of Korach on the Duchan, it says '... son of Levi, son of Yisrael' (Divrei Hayamim I 6:23). What is Rashi showing us from that Pasuk?
Gur Aryeh: When the Torah expands on a person's lineage to highlight his pedigree and stature, it will trace his lineage all the way back to Yaakov himself. Refer to 49:6:1.2:1.
Rashi writes: "... May my name not be mentioned in the matter... it does not say 'son of Yaakov.'" Despite being un-written, weren't they descended from Yaakov just the same?
Gur Aryeh #1: Korach and Zimri's high standing is what caused them to commit their respective sins. Yaakov prayed that none of his own greatness would be passed down to them, for this would only cause them to sin to a greater degree. 1
Gur Aryeh #2 (to Bamidbar 16:1): When a Tzadik produces a Rasha, this indicates Pesoles (blemished content) in the Tzadik himself. Yaakov prayed that this not be the case; he would have no part in the evil within Korach and Zimri.
Gur Aryeh: Thus, their sins do not reflect negatively upon Yaakov. This, as opposed to Yishmael and Esav - who succeed in their evil ways only because they descend from the Avos, which does in fact reflect negatively upon them (see Pesachim 119b - CS). (Had Yaakov not prayed thus, the sins of Korach and Zimri would have exacerbated, and it would have been a blemish upon Yaakov as well- EK.)
Rashi writes: "... May my name not be mentioned in the matter... [When] it says 'Zimri ben Salu, a prince of the tribe of Shimon' (Bamidbar 25:14) - it does not say 'son of Yaakov.'" Zimri is identified by his father's name only; why is Yaakov's name a noteworthy omission?
Gur Aryeh (to Bamidbar 16:1): Yaakov's prayer was to have no part in Zimri; refer to 45:6:1.4:2.
