Parshat Vayigash – Bridging the Divide פרשת ויגש
Simon Wolf
Parshat Vayigash Bridging the Divide Simon Wolf |
Particularly striking is the role that Binyamin plays in this struggle. Though entirely passive in the story, in a sense a pawn, he ultimately becomes the bridge that enables the reconciliation between Yosef and his brothers. Binyamin’s unique standing stems in part from his position as the youngest brother, which places him out of contention for the leadership of the family. Not only is Binyamin the youngest sibling, but there is also a significant age gap between him and his brothers. His eleven older siblings were born together in a cluster over a period of fourteen years followed by a gap of seven to nine years before Binyamin’s birth. That age differential, coupled with the tragic circumstances of his mother Rachel’s death during his birth, likely fostered a sense of affection and a protective instinct in his older brothers rather than resentment. In addition, he was insulated from many of the formative tensions that shaped his brothers since he was born or grew up after many of those significant and influential events. Due to his mother’s death, he was never witness to the sibling co-wife rivalry that existed between Rachel and Leah. He was born after Yaakov’s difficult encounters with Lavan and Eisav, as well as after the incident with Dina and Sh’chem. Furthermore, he was very young, likely under the age of ten, when all the tensions between Yosef and his brothers culminated in his sale.
These factors placed Binyamin in the enviable position of being a non-threatening sibling, beloved by all despite his being Rachel’s son. In addition, the events of this week’s Parsha create or further deepen a special bond between Yehuda and Binyamin, complementing the natural attachment that existed between Yosef and Binyamin as full brothers. As a result, Binyamin occupies a unique role as both a transitional bridge between Yosef and Yehuda as well as a stabilizing figure capable of facilitating reconciliation between them when internecine divisions arise.
Early on, Yosef was thrust into a position of leadership by his father Yaakov. Despite numerous setbacks, including antagonizing his brothers with his dreams that ultimately lead to his sale to Mitzrayim, Yosef’s leadership proves remarkably resilient. In every circumstance in which he finds himself, he rises to prominence, transforming each misfortune into yet another opportunity for ascent. As the viceroy of Egypt, he clearly paves the way for the preservation of his family[1] and sets the stage for their eventual relocation to Mitzrayim.[2]
In stark contrast to Yosef’s upward mobility, Yehuda’s early attempts at leadership were marked by unmitigated failure. His poor judgment in orchestrating the sale of Yosef leaves Yaakov and the entire family mired in years of suffering. In the immediate aftermath of that incident, his brothers depose him from his position of authority.[3] Yehuda then endures a series of personal calamities with the death of his children, his wife and the incident with Tamar. His downward spiral only reaches its nadir when Yehuda finally publicly acknowledges his culpability in the affair with Tamar (See Parshat Vayeshev – The Pivotal Pivot in Sefer Bereishit). From that moment of reckoning, Yehuda makes a gradual return to leadership. That transformation eventually manifests itself many years later when he successfully persuades Yaakov to allow Binyamin to travel with the brothers to Mitzrayim by assuming personal responsibility for his well-being and safe return. Yehuda’s leadership is further bolstered when Yaakov sends him ahead to Mitzrayim in order to prepare the way for the family’s resettlement in Goshen.[4] Parshat Vayigash presents these two leaders in their prime, at the height of their respective trajectories, confronting one another and sparring over Binyamin, ultimately reaching its climax with their reconciliation.
The clash and eventual reconciliation between these two leaders invites one to contemplate a deeper comparison between these two models of leadership. Yosef is never the ultimate authority, rather, he consistently functions as the indispensable right-hand man or the second-in-command. He rises rapidly to the top, but faces frequent turnover in his positions. His interactions mostly involve non-family members and his influence is exercised primarily in relation to outsiders rather than internal family affairs or among Bnei Yisrael. Yehuda’s leadership, by contrast, is defined by ultimate responsibility, a place where the buck truly stops. He learns from failure to become a better leader, growing into his role in a slow and deliberate manner, but once established, his authority proves enduring. Moreover, his leadership is primarily focused on familial or internal Bnei Yisrael matters.
Rather than viewing these approaches as clashing or competing models, it might be possible, since they are not necessarily mutually exclusive, to understand them as complementary forms of leadership.[5] A striking example of this mutualistic cooperation is found in the case of the Meraglim. The two dissenting spies that go against the grain and who emerge as the leaders of the next generation are Yehoshua from the tribe of Ephrayim and Calev from the tribe of Yehuda.[6] While it might be appealing to suggest that these leaders could coexist contemporaneously, it is more likely that they fulfill distinct roles in the evolution of the nation. In its constructive formulation, the pattern that develops and culminates in this week’s Parsha and repeats itself throughout Tanach is that Yosef serves as the pioneer, Binyamin as the bridge and Yehuda as the closer. In the negative manifestation of this same pattern, Binyamin becomes the buffer and reconciler in the tensions between Yehuda and Yosef. In either case, Binyamin plays a pivotal role in shaping the relationship and rivalry between Yosef and Yehuda.
One area where this dynamic becomes particularly apparent is in the division of the land among the tribes. In Sefer Yehoshua, despite the fact that the tribe of Yosef was already subdivided into Menashe and Ephrayim, the Navi emphasizes that the territory of Binyamin is situated in between Yosef and Yehuda. “Yehoshua cast lots for them at Shilo before God, and there Yehoshua apportioned the land amongst Bnei Yisrael according to their divisions. The lot of the tribe of Binyamin, by their families, came out first. The territory of their lot lay between the children of Yehuda and the children of Yosef.”[7] Yehuda’s allotment of the land lay south of Binyamin with their shared border running through Yerushalayim.[8] The lands of Ephrayim and Menashe were situated to the north of Binyamin’s territory with their common border running just south of Beit El and the Gilgal. Thus, Binyamin does not merely play an arbitrating role or act as a liaison between Yehuda and Yosef; the very geography of his inheritance establishes him as a physical buffer between the tribes of Yehuda and Yosef.
The first leader of Bnei Yisrael upon entering the Land of Israel is Yehoshua Bin Nun from the tribe of Ephrayim. He was the protégé of Moshe Rabbeinu and the Torah describes him as “the attendant of Moshe, Yehoshua Bin Nun, a youth, who would not leave the Tent.”[9] Yehoshua leads nation in their conquest of the land and oversees the division of the land among the tribes. While he is eminently successful in his role, his task remains incomplete as Sefer Yehoshua repeatedly notes that Bnei Yisrael did not completely expel the Cana’anites from among the lands of their inheritance.[10] In his advanced age, Yehoshua reminds the leaders of the nation that they have witnessed all the battles that God has waged on their behalf and while Yehoshua has allocated the land to all the tribes, it still requires that they complete the work that he began. They must continue the conquest and settlement, with divine assistance, in order to eliminate the residual pockets of hostile nations and corrosive influences in their midst.[11] While there were intermittent successes after the passing of Yehoshua, Sefer Shoftim is marked by instability, cyclical failures and the absence of consistent national leadership, challenges exacerbated by the detrimental impact and difficulties wrought by the presence of the unconquered nations in the land.
The next national leader to come on the scene is Shaul HaMelech from the tribe of Binyamin, who functions as a transitional king until the Davidic dynasty is established.[12] For the first time since Yehoshua, the entire nation is united under a single leader. Shaul begins the process of bringing a lasting national salvation and completing the task begun by Yehoshua by waging war against Bnei Yisrael’s archenemy Amalek, initiating the process of pushing back the Plishtim and impeding the advances of Ammon to the east. During his reign, the young David emerges as a formidable warrior. Much to Shaul’s chagrin, Yonatan, Shaul’s son, forges a profound friendship with David,[13] a covenantal bond that bridges the divide between Binyamin and Yehuda.[14] That kinship is tragically severed with the deaths of Shaul and Yonatan in a battle against the Plishtim. After the death of Shaul, Bnei Yisrael revert back to their fractured tribal allegiances, resulting in a divided monarchy, with the heir to Shaul’s throne ruling over Binyamin, Ephrayim, Menashe and all the other northern tribes and David presiding over the tribe of Yehuda. The ensuing civil war ultimately resolves with David HaMelech, from the tribe of Yehuda, assuming the kingship of a reunited nation after Avner Ben Ner, Shaul’s general, endorses David as the unified king. With the ascension of David HaMelech to the throne, the Davidic dynasty is established, accompanied by God’s promise of enduring leadership for David and his descendants over Bnei Yisrael.
Here, the pattern that was anticipated in Sefer Breishit comes into full view whereby the initial leader of the nation is from Yosef (Yehoshua from Ephrayim), followed by an interim leader from Binyamin (Shaul HaMelech) and culminating in permanent leadership from Yehuda (Davidic dynasty). It is also interesting to note that Shmuel, who initiates the process of uniting Klal Yisrael[15] and anointed both Shaul (Binyamin)[16] and David (Yehuda)[17] to be kings, hails from Ephrayim[18] and settles in Binyamin,[19] embodying the transition that he presides over.
This pattern manifests itself not only in the political realm, but also in the religious sphere. When Bnei Yisrael enter the land of Israel, the Mishkan continues to accompany them throughout the conquest and division of the land. After fourteen years, the Mishkan is brought to its permanent location in Shilo, a city within the territory of Ephrayim.[20] It remains there until its destruction at the hands of the Plishtim during the period of Eli HaKohen, as described in the beginning of Sefer Shmuel. Not only is the Mishkan destroyed, but the Aron, which was brought out to the battlefield, is also captured by the Plishtim. Interestingly, the bearer of the tragic news of the capture of the Aron to Eli HaKohen in Shilo is a soldier from the tribe of Binyamin.[21] After wreaking havoc amongst the Plishtim for seven months, the Aron is eventually sent back to Beit Shemesh. When it continues to cause problems there, it is transferred to the house of Avinadav in Kiryat Ye’arim, where it remains for the next twenty years until David HaMelech eventually brings it to Ir David, located within the lands of the tribe of Yehuda.[22] Kiryat Ye’arim is identified in Sefer Yehoshua as a border city between the territories of Binyamin and Yehuda.[23]
Following the destruction of Mishkan Shilo, the worship around a central altar was bifurcated from the location of the Aron. The Aron resided in Kiryat Ye’arim, but the Mizbeach and the Ohel Mo’ed and the center of worship relocated to the city of Nov Ir HaKohanim, until the city’s destruction at the hands of Shaul HaMelech.[24] Thereafter, the Mizbeach is established in Givon, where it remains until Shlomo HaMelech constructs the Beit HaMikdash.[25] Nov and Givon are both cities of Kohanim that are situated within the territory belonging to the tribe of Binyamin.[26]
The Aron and the Mizbeach are eventually reunited in the Beit HaMikdash built by Shlomo HaMelech, the king of Yehuda, in Yerushalayim. In addition, David HaMelech relocates the capital of the Kingdom of Yehuda from Chevron to Yerushalayim,[27] a city located on the border between the tribes of Binyamin and Yehuda.[28] The Gemara in Yoma indicates that the Beit HaMikdash straddled the border between Yehuda and Binyamin and cites a Braita detailing the parts of the Mikdash that were located in each tribes territory;[29] the Aron was situated within Binyamin’s portion, while the Mizbeach, the focal point of worship, stood in the tribe of Yehuda’s inheritance.
Once again here, we observe the same progression by which the presence of God is first hosted in Ephrayim (שילה), then the center of worship transitions to Binyamin (נב וגבעון) and eventually resides with Yehuda (ירושלים). Yerushalayim emerges as the unified political and religious capital of the Davidic dynasty. Its position on the boundary between Binyamin and Yehuda enables it to serve as a city of unity, as can be seen in Divrei Hayamim where Yerushalayim is described as a city housing “the children of Yehuda, the children of Binyamin and the children of Menashe and Ephrayim.”[30]
The pivotal role Binyamin plays in the formation of the monarchy and in the establishment of Yerushalayim as both the political and religious capital becomes even more pronounced when the national unity begins to fracture. When the northern Kingdom of Yisrael secedes from the Kingdom of Yehuda during the reign of Shlomo’s son Rechavam, the leader chosen to rule the north is Yeravam Ben N’vat. Yeravam, a member of the tribe of Ephrayim,[31] was previously appointed by Shlomo HaMelech to “oversee the work of all the forced labor from the House of Yosef.”[32] After escaping to exile in Mitzrayim due to his insubordination and subversive activities during the reign of Shlomo HaMelech, he returns to a hero’s welcome when Rechavam inherits the throne from his father Shlomo.[33] As was predicted by the prophet Achiya HaShiloni, all the tribes, aside from Yehuda, rally behind him and crown him as the king of the northern Kingdom of Yisrael.[34] Remarkably, the tribe of Binyamin remains loyal to the Kingdom of Yehuda[35] the reason for which is prophesied in the name of God, “But one tribe shall remain his – for the sake of My servant David and for the sake of Yerushalayim, the city that I have chosen out of all the tribes of Israel.”[36] God sees Binyamin’s loyalty to Yehuda as being essential to both the survival of the Davidic line and the preservation of Yerushalayim’s centrality. Had Binyamin joined forces with the northern kingdom, there would have been no chance of reconciliation between Yehuda and Yisrael (Yosef). All the children of Rachel would have been unified in their opposition to the Kingdom of Yehuda and there would be no one left to bridge the divide. Keeping the city of Yerushalayim unified within the shared territory of Binyamin and Yehuda ensured that the northern tribes did not feel completely disenfranchised or severed from the religious center. In addition, it preserved hope for an eventual mending of the rift.
Binyamin once again emerges as the indispensable transition or unifying figure between Yosef and Yehuda. Therefore, it was essential for Binyamin to remain with the political and religious Kingdom of Yehuda. If their tribe’s bond with Yehuda, similar to the bond forged between Yehuda and Binyamin in Miketz and Vayigash, remains intact, then there remains the possibility that it can be joined with the natural fraternal bond that Binyamin has with Ephrayim and Menashe (Yosef), facilitating the reunification of the kingdoms of Yehuda and Yisrael. This reconciliation is the prophecy that is read in this week’s Haftorah. “And you, O mortal, take a stick and write on it, ‘Of Yehuda and Bnei Yisrael associated with him’; and take another stick and write on it, ‘Of Yosef – the stick of Ephrayim – and all the House of Yisrael associated with him.’ Bring them close to each other, so that they become one stick, joined together in your hand…and you shall declare to them: Thus said the Lord God: I am going to take Bnei Yisrael from among the nations they have gone to, and gather them from every quarter, and bring them to their own land. I will make them a single nation in the land, on the hills of Yisrael, and one king shall be king of them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms…My servant David shall be king over them; there shall be one shepherd for all of them. They shall follow My rules and faithfully obey My laws. Thus they shall remain in the land which I gave to My servant Yaakov and in which your fathers dwelt; they and their children and their children’s children shall dwell there forever, with My servant David as their prince for all time.”[37] We should merit to witness the fulfillment of this prophecy and the realization of the tradition of Chazal that the redemption will unfold according to this very paradigm, with the arrival first of Mashiach Ben Yosef paving the way for Mashiach Ben David, culminating with the full reunification of Bnei Yisrael.[38]
Shabbat Shalom
[1] וַיִּשְׁלָחֵנִי אֱלֹקִים לִפְנֵיכֶם לָשׂוּם לָכֶם שְׁאֵרִית בָּאָרֶץ וּלְהַחֲיוֹת לָכֶם לִפְלֵיטָה גְּדֹלָה (בראשית מה,ז)
[2] ...למה נקרא יוסף ראש, כשם שהראש מלך לכל האברים, כך המלך יוסף על אחיו. מה מצינו שכל הגוף הולך אחר הראש, כך יוסף ירד למצרים תחלה ומשך כל זרע אביו אחריו (בראשית רבתי פרשת ויחי עמוד 252)
[3] ...ללמד שהורידוהו אחיו מגדולתו כשראו בצרת אביהם... (בראשית רבה וישב פה,ב ורש"י בראשית לח,א)
[4] וְאֶת יְהוּדָה שָׁלַח לְפָנָיו אֶל יוֹסֵף לְהוֹרֹת לְפָנָיו גֹּשְׁנָה וַיָּבֹאוּ אַרְצָה גֹּשֶׁן (בראשית מו,כח)
[5] וּבְנֵי רְאוּבֵן בְּכוֹר יִשְׂרָאֵל כִּי הוּא הַבְּכוֹר וּבְחַלְּלוֹ יְצוּעֵי אָבִיו נִתְּנָה בְּכֹרָתוֹ לִבְנֵי יוֹסֵף בֶּן יִשְׂרָאֵל וְלֹא לְהִתְיַחֵשׂ לַבְּכֹרָה: כִּי יְהוּדָה גָּבַר בְּאֶחָיו וּלְנָגִיד מִמֶּנּוּ וְהַבְּכֹרָה לְיוֹסֵף: (דה"א ה,א-ב)
[6] לְמַטֵּה יְהוּדָה כָּלֵב בֶּן יְפֻנֶּה: לְמַטֵּה אֶפְרָיִם הוֹשֵׁעַ בִּן נוּן: (במדבר יג,ו וח)
[7] וַיַּעַל גּוֹרַל מַטֵּה בְנֵי בִנְיָמִן לְמִשְׁפְּחֹתָם וַיֵּצֵא גְּבוּל גּוֹרָלָם בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי יוֹסֵף (יהושע יח,י-יא)
[8] וְעָלָה הַגְּבוּל גֵּי בֶן הִנֹּם אֶל כֶּתֶף הַיְבוּסִי מִנֶּגֶב הִיא יְרוּשָׁלִָם וְעָלָה הַגְּבוּל אֶל רֹאשׁ הָהָר אֲשֶׁר עַל פְּנֵי גֵי הִנֹּם יָמָּה אֲשֶׁר בִּקְצֵה עֵמֶק רְפָאִים צָפֹנָה: (יהושע טו,ח) \\ וְאֶת הַיְבוּסִי יוֹשְׁבֵי יְרוּשָׁלִַם לֹא יָכְלוּ בְנֵי יְהוּדָה לְהוֹרִישָׁם וַיֵּשֶׁב הַיְבוּסִי אֶת בְּנֵי יְהוּדָה בִּירוּשָׁלִַם עַד הַיּוֹם הַזֶּה: (יהושע טו,סג) \\ וְיָרַד הַגְּבוּל אֶל קְצֵה הָהָר אֲשֶׁר עַל פְּנֵי גֵּי בֶן הִנֹּם אֲשֶׁר בְּעֵמֶק רְפָאִים צָפוֹנָה וְיָרַד גֵּי הִנֹּם אֶל כֶּתֶף הַיְבוּסִי נֶגְבָּה וְיָרַד עֵין רֹגֵל: (יהושע יח,טז) \\ וְצֵלַע הָאֶלֶף וְהַיְבוּסִי הִיא יְרוּשָׁלִַם גִּבְעַת קִרְיַת עָרִים אַרְבַּע עֶשְׂרֵה וְחַצְרֵיהֶן זֹאת נַחֲלַת בְּנֵי בִנְיָמִן לְמִשְׁפְּחֹתָם: (יהושע יח,כח)
[9] וְדִבֶּ֨ר יְקֹוָ֤ק אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל (שמות לג,יא) \\ וַיָּ֣קָם מֹשֶׁ֔ה וִיהוֹשֻׁ֖עַ מְשָׁרְת֑וֹ וַיַּ֥עַל מֹשֶׁ֖ה אֶל־הַ֥ר הָאֱלֹקִֽים: (שמות כד,יג) \\ וַיַּ֜עַן יְהוֹשֻׁ֣עַ בִּן־נ֗וּן מְשָׁרֵ֥ת מֹשֶׁ֛ה מִבְּחֻרָ֖יו וַיֹּאמַ֑ר אֲדֹנִ֥י מֹשֶׁ֖ה כְּלָאֵֽם: (במדבר יא,כח)
[10] לדוגמא: וְלֹ֣א הוֹרִ֔ישׁוּ אֶת־הַֽכְּנַעֲנִ֖י הַיּוֹשֵׁ֣ב בְּגָ֑זֶר וַיֵּ֨שֶׁב הַֽכְּנַעֲנִ֜י בְּקֶ֤רֶב אֶפְרַ֙יִם֙ עַד־הַיּ֣וֹם הַזֶּ֔ה וַיְהִ֖י לְמַס־ עֹבֵֽד (יהושע טז,י) \\ וגם עיין יהושע טו,סג יז,יב-יג ויז,יח ויח,ג ויח,כח ועוד
[11] רְאוּ֩ הִפַּ֨לְתִּי לָכֶ֜ם אֶֽת־הַ֠גּוֹיִם הַנִּשְׁאָרִ֥ים הָאֵ֛לֶּה בְּנַחֲלָ֖ה לְשִׁבְטֵיכֶ֑ם מִן־הַיַּרְדֵּ֗ן וְכָל־הַגּוֹיִם֙ אֲשֶׁ֣ר הִכְרַ֔תִּי וְהַיָּ֥ם הַגָּד֖וֹל מְב֥וֹא הַשָּֽׁמֶשׁ: וַיקֹוָ֣ק אֱלֹֽקֵיכֶ֗ם ה֚וּא יֶהְדֳּפֵ֣ם מִפְּנֵיכֶ֔ם וְהוֹרִ֥ישׁ אֹתָ֖ם מִלִּפְנֵיכֶ֑ם וִֽירִשְׁתֶּם֙ אֶת־אַרְצָ֔ם כַּאֲשֶׁ֥ר דִּבֶּ֛ר יְקֹוָ֥ק אֱלֹקֵיכֶ֖ם לָכֶֽם: (יהושע כג,ד-ה) \\ יָד֙וֹעַ֙ תֵּֽדְע֔וּ כִּי֩ לֹ֨א יוֹסִ֜יף יְקֹוָ֣ק אֱלֹקֵיכֶ֗ם לְהוֹרִ֛ישׁ אֶת־הַגּוֹיִ֥ם הָאֵ֖לֶּה מִלִּפְנֵיכֶ֑ם וְהָי֨וּ לָכֶ֜ם לְפַ֣ח וּלְמוֹקֵ֗שׁ וּלְשֹׁטֵ֤ט בְּצִדֵּיכֶם֙ וְלִצְנִנִ֣ים בְּעֵינֵיכֶ֔ם עַד־אֲבָדְכֶ֗ם מֵ֠עַל הָאֲדָמָ֤ה הַטּוֹבָה֙ הַזֹּ֔את אֲשֶׁר֙ נָתַ֣ן לָכֶ֔ם יְקֹוָ֖ק אֱלֹקֵיכֶֽם: (יהושע כג,יג) \\ וגם עיין שם בכל הפרק
[12] וענין שאול היה, כי בעבור שדבר שאלת המלכות בעת ההיא נתעב אצל הקדוש ברוך הוא, לא רצה להמליך עליהם מן השבט אשר לו המלכות שלא יסור ממנו לעולמים, ונתן להם מלכות שעה...ולפיכך לא נתן להם מלכות של קיימא... (רמב"ן בראשית מט,י)
[13] וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֶל שָׁאוּל וְנֶפֶשׁ יְהוֹנָתָן נִקְשְׁרָה בְּנֶפֶשׁ דָּוִד וַיֶּאֱהָבֵהוּ יְהוֹנָתָן כְּנַפְשׁוֹ (שמואל א יח,א)
[14] וַיֹּ֧אמֶר יְהוֹנָתָ֛ן לְדָוִ֖ד לֵ֣ךְ לְשָׁל֑וֹם אֲשֶׁר֩ נִשְׁבַּ֨עְנוּ שְׁנֵ֜ינוּ אֲנַ֗חְנוּ בְּשֵׁ֤ם יְקֹוָק֙ לֵאמֹ֔ר יְקֹוָ֞ק יִֽהְיֶ֣ה׀ בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֥ין זַרְעִ֛י וּבֵ֥ין זַרְעֲךָ֖ עַד־עוֹלָֽם (שמואל א כ,מב)
[15] וַיֹּ֣אמֶר שְׁמוּאֵ֗ל אֶל־כָּל־בֵּ֣ית יִשְׂרָאֵל֘ לֵאמֹר֒ אִם־בְּכָל־לְבַבְכֶ֗ם אַתֶּ֤ם שָׁבִים֙ אֶל־יְקֹוָ֔ק הָסִ֜ירוּ אֶת־ אֱלֹהֵ֧י הַנֵּכָ֛ר מִתּוֹכְכֶ֖ם וְהָעַשְׁתָּר֑וֹת וְהָכִ֨ינוּ לְבַבְכֶ֤ם אֶל־יְקֹוָק֙ וְעִבְדֻ֣הוּ לְבַדּ֔וֹ וְיַצֵּ֥ל אֶתְכֶ֖ם מִיַּ֥ד פְּלִשְׁתִּֽים:...וַיֹּ֣אמֶר שְׁמוּאֵ֔ל קִבְצ֥וּ אֶת־כָּל־יִשְׂרָאֵ֖ל הַמִּצְפָּ֑תָה וְאֶתְפַּלֵּ֥ל בַּעַדְכֶ֖ם אֶל־יְקֹוָֽק:...וַיִּכָּֽנְעוּ֙ הַפְּלִשְׁתִּ֔ים וְלֹא־יָסְפ֣וּ ע֔וֹד לָב֖וֹא בִּגְב֣וּל יִשְׂרָאֵ֑ל וַתְּהִ֤י יַד־יְקֹוָק֙ בַּפְּלִשְׁתִּ֔ים כֹּ֖ל יְמֵ֥י שְׁמוּאֵֽל: וַתָּשֹׁ֣בְנָה הֶעָרִ֡ים אֲשֶׁ֣ר לָֽקְחוּ־פְלִשְׁתִּים֩ מֵאֵ֨ת יִשְׂרָאֵ֤ל׀ לְיִשְׂרָאֵל֙ מֵעֶקְר֣וֹן וְעַד־גַּ֔ת וְאֶ֨ת־גְּבוּלָ֔ן הִצִּ֥יל יִשְׂרָאֵ֖ל מִיַּ֣ד פְּלִשְׁתִּ֑ים וַיְהִ֣י שָׁל֔וֹם בֵּ֥ין יִשְׂרָאֵ֖ל וּבֵ֥ין הָאֱמֹרִֽי: (שמואל א ז,ג ה ויג-יד)
[16] וַֽיקֹוָ֔ק גָּלָ֖ה אֶת־אֹ֣זֶן שְׁמוּאֵ֑ל י֣וֹם אֶחָ֔ד לִפְנֵ֥י בֽוֹא־שָׁא֖וּל לֵאמֹֽר: כָּעֵ֣ת׀ מָחָ֡ר אֶשְׁלַח֩ אֵלֶ֨יךָ אִ֜ישׁ מֵאֶ֣רֶץ בִּנְיָמִ֗ן וּמְשַׁחְתּ֤וֹ לְנָגִיד֙ עַל־עַמִּ֣י יִשְׂרָאֵ֔ל וְהוֹשִׁ֥יעַ אֶת־עַמִּ֖י מִיַּ֣ד פְּלִשְׁתִּ֑ים כִּ֤י רָאִ֙יתִי֙ אֶת־עַמִּ֔י כִּ֛י בָּ֥אָה צַעֲקָת֖וֹ אֵלָֽי: (שמואל א ט,טו-טז) \\ וַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶת־פַּ֥ךְ הַשֶּׁ֛מֶן וַיִּצֹ֥ק עַל־רֹאשׁ֨וֹ וַיִּשָּׁקֵ֑הוּ וַיֹּ֕אמֶר הֲל֗וֹא כִּֽי־מְשָׁחֲךָ֧ יְקֹוָ֛ק עַל־נַחֲלָת֨וֹ לְנָגִֽיד: (שמואל א י,א)
[17] וַיֹּ֨אמֶר יְקֹוָ֜ק אֶל־שְׁמוּאֵ֗ל עַד־מָתַי֙ אַתָּה֙ מִתְאַבֵּ֣ל אֶל־שָׁא֔וּל וַאֲנִ֣י מְאַסְתִּ֔יו מִמְּלֹ֖ךְ עַל־יִשְׂרָאֵ֑ל מַלֵּ֨א קַרְנְךָ֜ שֶׁ֗מֶן וְלֵ֤ךְ אֶֽשְׁלָחֲךָ֙ אֶל־יִשַׁ֣י בֵּֽית־הַלַּחְמִ֔י כִּֽי־רָאִ֧יתִי בְּבָנָ֛יו לִ֖י מֶֽלֶךְ: (שמואל א טז,א) \\ וַיֹּ֨אמֶר שְׁמוּאֵ֣ל אֶל־יִשַׁי֘ הֲתַ֣מּוּ הַנְּעָרִים֒ וַיֹּ֗אמֶר ע֚וֹד שָׁאַ֣ר הַקָּטָ֔ן וְהִנֵּ֥ה רֹעֶ֖ה בַּצֹּ֑אן וַיֹּ֨אמֶר שְׁמוּאֵ֤ל אֶל־יִשַׁי֙ שִׁלְחָ֣ה וְקָחֶ֔נּוּ כִּ֥י לֹא־נָסֹ֖ב עַד־בֹּא֥וֹ פֹֽה: וַיִּשְׁלַ֤ח וַיְבִיאֵ֙הוּ֙ וְה֣וּא אַדְמוֹנִ֔י עִם־יְפֵ֥ה עֵינַ֖יִם וְט֣וֹב רֹ֑אִי פ וַיֹּ֧אמֶר יְקֹוָ֛ק ק֥וּם מְשָׁחֵ֖הוּ כִּֽי־זֶ֥ה הֽוּא: וַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶת־קֶ֣רֶן הַשֶּׁ֗מֶן וַיִּמְשַׁ֣ח אֹתוֹ֘ בְּקֶ֣רֶב אֶחָיו֒ וַתִּצְלַ֤ח רֽוּחַ־יְקֹוָק֙ אֶל־דָּוִ֔ד מֵהַיּ֥וֹם הַה֖וּא וָמָ֑עְלָה וַיָּ֣קָם שְׁמוּאֵ֔ל וַיֵּ֖לֶךְ הָרָמָֽתָה: (שמואל א טז,יא-יג)
[18] וַיְהִי֩ אִ֨ישׁ אֶחָ֜ד מִן־הָרָמָתַ֛יִם צוֹפִ֖ים מֵהַ֣ר אֶפְרָ֑יִם וּשְׁמ֡וֹ אֶ֠לְקָנָה בֶּן־יְרֹחָ֧ם בֶּן־אֱלִיה֛וּא בֶּן־תֹּ֥חוּ בֶן־צ֖וּף אֶפְרָתִֽי: (שמואל א א,א)
[19] וּתְשֻׁבָת֤וֹ הָרָמָ֙תָה֙ כִּֽי־שָׁ֣ם בֵּית֔וֹ וְשָׁ֖ם שָׁפָ֣ט אֶת־יִשְׂרָאֵ֑ל וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לַֽיקֹוָֽק: (שמואל א ז,יז) \\ וַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־מִדְבַּ֥ר פָּארָֽן: (שמואל א כה,א) \\ עיין הערה 26
[20] וַיִּקָּ֨הֲל֜וּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ שִׁלֹ֔ה וַיַּשְׁכִּ֥ינוּ שָׁ֖ם אֶת־אֹ֣הֶל מוֹעֵ֑ד וְהָאָ֥רֶץ נִכְבְּשָׁ֖ה לִפְנֵיהֶֽם (יהושע יח,א)
[21] וַיָּרָץ אִישׁ בִּנְיָמִן מֵהַמַּעֲרָכָה וַיָּבֹא שִׁלֹה בַּיּוֹם הַהוּא וּמַדָּיו קְרֻעִים וַאֲדָמָה עַל רֹאשׁוֹ (שמואל א ד,יב)
[22] וַיָּבֹאוּ אַנְשֵׁי קִרְיַת יְעָרִים וַיַּעֲלוּ אֶת אֲרוֹן יְקֹוָק וַיָּבִאוּ אֹתוֹ אֶל בֵּית אֲבִינָדָב בַּגִּבְעָה וְאֶת אֶלְעָזָר בְּנוֹ קִדְּשׁוּ לִשְׁמֹר אֶת אֲרוֹן יְקֹוָק: וַיְהִי מִיּוֹם שֶׁבֶת הָאָרוֹן בְּקִרְיַת יְעָרִים וַיִּרְבּוּ הַיָּמִים וַיִּהְיוּ עֶשְׂרִים שָׁנָה וַיִּנָּהוּ כָּל בֵּית יִשְׂרָאֵל אַחֲרֵי יְקֹוָק: (שם ז,א-ז) ועיין ביותר ביאור.
[23] וְתָאַר הַגְּבוּל וְנָסַב לִפְאַת יָם נֶגְבָּה מִן הָהָר אֲשֶׁר עַל פְּנֵי בֵית חֹרוֹן נֶגְבָּה וְהָיוּ תֹצְאֹתָיו אֶל קִרְיַת בַּעַל הִיא קִרְיַת יְעָרִים עִיר בְּנֵי יְהוּדָה זֹאת פְּאַת יָם (יהושע יח,יד) \\ וגם יהושע טו,ט וטו,ס
[24] שמואל א פרק כא-כב \\ ואף כל הימים שהיה הארון בקרית יערים היה המזבח בנוב ובגבעון (רד"ק דה"א יז,ה) \\ ועיין רש"י ד"ה זאת אומרת פסחים לח:
[25] וַיֵּלְכוּ שְׁלֹמֹה וְכָל הַקָּהָל עִמּוֹ לַבָּמָה אֲשֶׁר בְּגִבְעוֹן כִּי שָׁם הָיָה אֹהֶל מוֹעֵד הָאֱלֹקִים אֲשֶׁר עָשָׂה מֹשֶׁה עֶבֶד יְקֹוָק בַּמִּדְבָּר: אֲבָל אֲרוֹן הָאֱלֹקִים הֶעֱלָה דָוִיד מִקִּרְיַת יְעָרִים בַּהֵכִין לוֹ דָּוִיד כִּי נָטָה לוֹ אֹהֶל בִּירוּשָׁלִָם: וּמִזְבַּח הַנְּחֹשֶׁת אֲשֶׁר עָשָׂה בְּצַלְאֵל בֶּן אוּרִי בֶן חוּר שָׂם לִפְנֵי מִשְׁכַּן יְקֹוָק וַיִּדְרְשֵׁהוּ שְׁלֹמֹה וְהַקָּהָל...וַיָּבֹא שְׁלֹמֹה לַבָּמָה אֲשֶׁר בְּגִבְעוֹן יְרוּשָׁלִַם מִלִּפְנֵי אֹהֶל מוֹעֵד וַיִּמְלֹךְ עַל יִשְׂרָאֵל (דה"ב א,ג-ה ויג)
[26] וְהָיוּ הֶעָרִים לְמַטֵּה בְּנֵי בִנְיָמִן...גִּבְעוֹן וְהָרָמָה וּבְאֵרוֹת (יהושע יח,כה) \\ וּמִמַּטֵּה בִנְיָמִן אֶת גִּבְעוֹן וְאֶת מִגְרָשֶׁהָ אֶת גֶּבַע וְאֶת מִגְרָשֶׁהָ: אֶת עֲנָתוֹת וְאֶת מִגְרָשֶׁהָ וְאֶת עַלְמוֹן וְאֶת מִגְרָשֶׁהָ עָרִים אַרְבַּע: כָּל עָרֵי בְנֵי אַהֲרֹן הַכֹּהֲנִים שְׁלֹשׁ עֶשְׂרֵה עָרִים וּמִגְרְשֵׁיהֶן (יהושע כא,יז-יט) \\ וּבְנֵי בִנְיָמִן מִגָּבַע מִכְמָשׂ וְעַיָּה וּבֵית אֵל וּבְנֹתֶיהָ: עֲנָתוֹת נֹב עֲנָנְיָה (נחמיה יא,לא-לב)
[27] בֶּן שְׁלֹשִׁים שָׁנָה דָּוִד בְּמָלְכוֹ אַרְבָּעִים שָׁנָה מָלָךְ: בְּחֶבְרוֹן מָלַךְ עַל יְהוּדָה שֶׁבַע שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וּבִירוּשָׁלִַם מָלַךְ שְׁלֹשִׁים וְשָׁלֹשׁ שָׁנָה עַל כָּל יִשְׂרָאֵל וִיהוּדָה: וַיֵּלֶךְ הַמֶּלֶךְ וַאֲנָשָׁיו יְרוּשָׁלִַם אֶל הַיְבֻסִי יוֹשֵׁב הָאָרֶץ וַיֹּאמֶר לְדָוִד לֵאמֹר לֹא תָבוֹא הֵנָּה כִּי אִם הֱסִירְךָ הַעִוְרִים וְהַפִּסְחִים לֵאמֹר לֹא יָבוֹא דָוִד הֵנָּה: וַיִּלְכֹּד דָּוִד אֵת מְצֻדַת צִיּוֹן הִיא עִיר דָּוִד: וַיֹּאמֶר דָּוִד בַּיּוֹם הַהוּא כָּל מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר וְאֶת הַפִּסְחִים וְאֶת הַעִוְרִים שְׂנֻאֵי נֶפֶשׁ דָּוִד עַל כֵּן יֹאמְרוּ עִוֵּר וּפִסֵּחַ לֹא יָבוֹא אֶל הַבָּיִת: וַיֵּשֶׁב דָּוִד בַּמְּצֻדָה וַיִּקְרָא לָהּ עִיר דָּוִד וַיִּבֶן דָּוִד סָבִיב מִן הַמִּלּוֹא וָבָיְתָה: וַיֵּלֶךְ דָּוִד הָלוֹךְ וְגָדוֹל וַיקֹוָק אֱלֹקֵי צְבָאוֹת עִמּוֹ: (שמואל ב ה,ד-י)
[28] עיין יהושע טו,ח וסג ויהושע יח,טז וכח \\ עיין הערה 8
[29] דתניא: מה היה בחלקו של יהודה - הר הבית, הלשכות והעזרות. ומה היה בחלקו של בנימין - אולם, והיכל, ובית קדשי הקדשים. ורצועה היתה יוצאה מחלקו של יהודה ונכנסת לחלקו של בנימין, ובה היה מזבח בנוי. (יומא יב.)
[30] וּבִירוּשָׁלִַם יָשְׁבוּ מִן בְּנֵי יְהוּדָה וּמִן בְּנֵי בִנְיָמִן וּמִן בְּנֵי אֶפְרַיִם וּמְנַשֶּׁה (דה"א ט,ג) \\ וגם עיין יומא יב. והאי תנא סבר ירושלים לא נתחלקה לשבטים
[31] וְיָרָבְעָם בֶּן נְבָט אֶפְרָתִי מִן הַצְּרֵדָה וְשֵׁם אִמּוֹ צְרוּעָה אִשָּׁה אַלְמָנָה עֶבֶד לִשְׁלֹמֹה וַיָּרֶם יָד בַּמֶּלֶךְ (מלכים א יא,כו) \\ ועיין ברד"ק שם אפרתי - משבט אפרים
[32] וְהָאִישׁ יָרָבְעָם גִּבּוֹר חָיִל וַיַּרְא שְׁלֹמֹה אֶת הַנַּעַר כִּי עֹשֵׂה מְלָאכָה הוּא וַיַּפְקֵד אֹתוֹ לְכָל סֵבֶל בֵּית יוֹסֵף (מלכים א יא,כח)
[33] וַיְהִי כִּשְׁמֹעַ כָּל יִשְׂרָאֵל כִּי שָׁב יָרָבְעָם וַיִּשְׁלְחוּ וַיִּקְרְאוּ אֹתוֹ אֶל הָעֵדָה וַיַּמְלִיכוּ אֹתוֹ עַל כָּל יִשְׂרָאֵל לֹא הָיָה אַחֲרֵי בֵית דָּוִד זוּלָתִי שֵׁבֶט יְהוּדָה לְבַדּוֹ (מלכים א יב,כ)
[34] מלכים א יא,כט-לט
[35] וגם בשיבת ציון בזמן כורש כתוב: וַיָּקוּמוּ רָאשֵׁי הָאָבוֹת לִיהוּדָה וּבִנְיָמִן וְהַכֹּהֲנִים וְהַלְוִיִּם לְכֹל הֵעִיר הָאֱלֹקִים אֶת רוּחוֹ לַעֲלוֹת לִבְנוֹת אֶת בֵּית יְקֹוָק אֲשֶׁר בִּירוּשָׁלִָם (עזרא א,ה)
[36] וְהַשֵּׁבֶט הָאֶחָד יִהְיֶה לּוֹ לְמַעַן עַבְדִּי דֹוִד וּלְמַעַן יְרוּשָׁלִַם הָעִיר אֲשֶׁר בָּחַרְתִּי בָהּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל (מלכים א יא,לב)
[37] וְאַתָּה בֶן אָדָם קַח לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו לִיהוּדָה וְלִבְנֵי יִשְׂרָאֵל חֲבֵרָיו וּלְקַח עֵץ אֶחָד וּכְתוֹב עָלָיו לְיוֹסֵף עֵץ אֶפְרַיִם וְכָל בֵּית יִשְׂרָאֵל חֲבֵרָיו: וְקָרַב אֹתָם אֶחָד אֶל אֶחָד לְךָ לְעֵץ אֶחָד וְהָיוּ לַאֲחָדִים בְּיָדֶךָ...וְדַבֵּר אֲלֵיהֶם כֹּה אָמַר אֲדֹנָי יְקֹוִק הִנֵּה אֲנִי לֹקֵחַ אֶת בְּנֵי יִשְׂרָאֵל מִבֵּין הַגּוֹיִם אֲשֶׁר הָלְכוּ שָׁם וְקִבַּצְתִּי אֹתָם מִסָּבִיב וְהֵבֵאתִי אוֹתָם אֶל אַדְמָתָם: וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יִהְיוּ עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד...וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם: וְיָשְׁבוּ עַל הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם (יחזקאל לז,טז-יז כא-כב וכד-כה) \\ וְגִבַּרְתִּי אֶת בֵּית יְהוּדָה וְאֶת בֵּית יוֹסֵף אוֹשִׁיעַ וְהוֹשְׁבוֹתִים כִּי רִחַמְתִּים וְהָיוּ כַּאֲשֶׁר לֹא זְנַחְתִּים כִּי אֲנִי יְקֹוָק אֱלֹקֵיהֶם וְאֶעֱנֵם: (זכריה י,ו)
[38] משלחי רגל השור זה משיח בן יוסף שנמשל לשור, וחמור זה משיח בן דוד שנא' עני ורוכב על חמור (זכריה ט) כשיבואו על אותה שעה הוא אומר ומעולם לא שמעו ולא האזינו, עין לא ראתה אלהים זולתך וגו' (תנחומא בראשית א) \\ והוא יבא בראש לעתיד לבא, זה משיח בן יוסף שיבא תחלה למשיח בן דוד (בראשית רבתי ויחי עמוד 252)