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“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

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“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Into their conspiracy, may my soul not enter! With their congregation do not unite, O’ my honor! For in their rage they killed a man and in their wish they hamstrung an ox.” (49:6)

Rashi cites Chazal, who explain that “b’sodam”, into their conspiracy, is a reference to the incident of Zimri. The tribe of Shimon, following their leader, Zimri, gathered together conspiratorially to Cosbi, the Midyanite princess, before Moshe. Zimri asked, “Is it forbidden to take a non-Jewess as a wife or not? If it is forbidden, who permitted Yisro’s daughter to you?” Yaakov did not want his name involved in this matter. Consequently, when the Torah records Zimri’s lineage, Yaakov’s name is not mentioned, nor regarding Korach. The word “b’kehalam,” with their congregation, is a reference to Korach, a member of the…

Continue Reading

“Shimon and Levi are brothers… Into their conspiracy, may my soul not enter…Accursed is their rage for it is intense… I will separate them within Yaakov, and I will disperse them in Yisrael.” (49:5-7)

Horav S. R. Hirsch, z.l., notes that Shimon and Levi exhibited a distinctive character trait that under normal circumstances would have constituted a basis for granting them a dominant role over Klal Yisrael: They were “achim,” brothers. They had elevated the value of communal brotherhood to an extremely high level. Completely free of egoism, both of them were affected by any wrong done to even the least important member of the family circle. To hurt a member of the family was to injure each one of them personally. In response, their collective rage, although perfectly justified, was unharnessed. They killed…

Continue Reading

“Shimon and Levi are brothers… Into their conspiracy, may my soul not enter…Accursed is their rage for it is intense… I will separate them within Yaakov, and I will disperse them in Yisrael.” (49:5-7)

Horav S. R. Hirsch, z.l., notes that Shimon and Levi exhibited a distinctive character trait that under normal circumstances would have constituted a basis for granting them a dominant role over Klal Yisrael: They were “achim,” brothers. They had elevated the value of communal brotherhood to an extremely high level. Completely free of egoism, both of them were affected by any wrong done to even the least important member of the family circle. To hurt a member of the family was to injure each one of them personally. In response, their collective rage, although perfectly justified, was unharnessed. They killed…

Continue Reading

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