Daf 236a (דַּף רל״ו ע״א)
Come and see: throughout the four directions of the world, the sons of Re’uven have been scattered in exile p4-31(תָּא חֲזֵי: בְּאַרְבַּע סִטְרֵי עָלְמָא אִתְבַּדְּרוּ בְּנֵי רְאוּבֵן בְּגָלוּתָא), opposite all Yisrael, who were exiled in four separate exiles in the four directions of the world (לְקִבְּלֵיהוֹן דְּכָל יִשְׂרָאֵל, דְּאִתְגָּלוּ בְּגָלוּתָא אַרְבַּע זִמְנִין בְּאַרְבַּע סִטְרֵי עָלְמָא). This is what is written: “My strength” — one; “and the first of my vigor” — two; “greater exaltation” — three; “and greater might” — four (הֲדָא הוּא דִּכְתִיב: כֹּחִי חַד, וְרֵאשִׁית אוֹנִי תְּרֵי, יֶתֶר שְׂאֵת תְּלַת, וְיֶתֶר עָז אַרְבָּעָה). In this same manner, they are destined to provoke war in all four directions of the world (כְּגַוְונָא דָּא זְמִינִין אִינוּן לְאַגָּחָא קְרָבָא בְּאַרְבַּע סִטְרֵי עָלְמָא), and to rule among their enemies over all (וּלְמִשְׁלַט בְּקִרְבַּיְיהוּ עַל כֹּלָּא), and to defeat many nations and dominate over them (וְיִנַצְּחוּן עַמָּמִין סַגִּיאִין, וְיִשְׁלְטוּן עֲלַיְיהוּ).
Unstable as water, you shall not excel because you ascended the bed of your father p4-32(פַּחַז כַּמַּיִם אַל תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ) here is alluded to the initial thought that Ya'akov had (הָכָא אִתְרְמִיז עַל הִרְהוּרָא קַדְמָאָה דְּהֲוָה לֵיהּ לְיַעֲקֹב), in that first drop with Rachel (בְּהַאי טִפָּה קַדְמָאָה בְּרָחֵל), for if not for the thought of that drop being in its proper place, Re’uven would have remained in everything (דְּאִלְמָלֵא הִרְהוּרָא דְּהַהִיא טִפָּה הֲוָה בְּאַתְרָהּ, אִשְׁתַּאֵר רְאוּבֵן בְּכֹּלָּא). But: Unstable as water, you shall not excel because you ascended the bed of your father (אֲבָל: פַּחַז כַּמַּיִם אַל תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ) you ascended in another thought (עָלִיתָ: בְּהִרְהוּרָא אָחֳרָא), then you defiled… (אָז חִלַּלְתָּ וְגו׳).
Another matter: Unstable as water, you shall not excel-for when the sons of Re’uven wage war in the world (דָּבָר אַחֵר: פַּחַז כַּמַּיִם אַל תּוֹתַר, דְּהָא כַּד יִגְחוּן קְרָבָא בְּנֵי רְאוּבֵן בְּעָלְמָא), and they defeat many nations (וְיִנַצְּחוּן עַמָּמִין סַגִּיאִין), they shall not remain in kingship (לָא יִשְׁתָּאֲרוּן בְּמַלְכוּתָא).
Why? Because you ascended the beds-they are destined to wage war in the Holy Land specifically (מַאי טַעְמָא כִּי עָלִיתָ מִשְׁכְּבֵי-דְּזְמִינִין לְאַגָּחָא קְרָבָא בְּאַרְעָא קַדִּישָׁא דַּיְיקָא), as it is written: because you ascended the bed of your fatherp4-33 (דִּכְתִיב: כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ). Some say: this is Jerusalem — it should have said ‘bed (נ״א: דָּא יְרוּשָׁלַיִם-מִשְׁכָּב מִבָּעֵי לֵיהּ). Rather, your father refers to Yisrael Saba,“The beds of your father,” and not “a couch,” because behold Jerusalem was built twice, and the third time will be for the time of King Mashiach p4-34(אֶלָּא: אָבִיךָ דָּא יִשְׂרָאֵל סָבָא. מִשְׁכְּבֵי אָבִיךָ וְלָא מִשְׁכָּב, בְּגִין דְּהָא בִּתְרֵי זִמְנֵי אִתְּבְּנֵי יְרוּשָׁלַיִם, וּתְלִיתָאָה לְזִמְנָא דְּמַלְכָּא מְשִׁיחָא). And thus the beds-here was revealed the blessing, what occurred at that time, what occurred when Yisrael entered the land, and what will be at the time of the King Mashiach in the deeds of Re’uven (וְעַל דָּא: מִשְׁכְּבֵי אָבִיךָ. וְהָכָא אִתְגַּלְיָיא בְּרָכָה, וּמַה דְּהֲוָה בְּהַהוּא זִמְנָא, וּמַה דְּהֲוָה כַּד עָלוּ יִשְׂרָאֵל לְאַרְעָא, וּמַה דִּיְהֵא בְּזִמְנָא דְּמַלְכָּא מְשִׁיחָא בְּעוֹבָדָא דִּרְאוּבֵן).
Shim‘on and Levi are brothers-Rabbi Yitzḥak said: here they are joined on the left side of the Shekhinta (שִׁמְעוֹן וְלֵוִי אַחִים, אָמַר רִבִּי יִצְחָק: הָכָא אָחִיד לוֹן בְּסִטְרָא שְׂמָאלָא דִּשְׁכִינְתָּא), for their deeds were strict judgment which the world could not bear (דְּחָמָא עוֹבָדִין דְּדִינָא קַשְׁיָא, דְּלָא יָכִיל עָלְמָא לְמִסְבַּל).
Rabbi Yosei said: where then is their blessing? (אָמַר רִבִּי יוֹסֵי: בִּרְכְּתָא דִּלְהוֹן אָן הִיא).
Rabbi Yitzḥak said: Shim‘on is not suited for it, for he committed many wicked deeds (אָמַר רִבִּי יִצְחָק: שִׁמְעוֹן לָא אִתְחֲזֵי לְהַאי, דְּחָמָא לֵיהּ כַּמָּה עוֹבָדִין בִּישִׁין). And Levi, though he comes from the side of harsh judgment, the blessing is not attached to him (וְלֵוִי דְּאָתֵי מִסִּטְרָא דְּדִינָא קַשְׁיָא, וּבִרְכְּתָא לָא תַּלְיָא בֵּיהּ). And even when Mosheh came, he did not attach his blessing to him directly (וַאֲפִילּוּ כַּד אֲתָא מֹשֶׁה, לָא תָּלֵי בִּרְכָּתֵיהּ בֵּיהּ), as it is written: “Bless, Hashem, his substance, and accept the work of his hands…” (Deuteronomy 33) (דִּכְתִיב: בָּרֵךְ ה׳ חֵילוֹ וּפוֹעַל יָדָיו תִּרְצֶה) the blessing depends on Kudsha Berikh Hu (בְּקוּדְשָׁא בְּרִיךְ הוּא תַּלְיָא).
Come and see: it is written (Psalms 104) “This is the sea, great and wide; there are creeping things without number, small creatures with great” (תָּא חֲזֵי: כְּתִיב: זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת). This is the great sea-this is the Shekhinta that rested upon Ya'akov when he sought to depart from this world (זֶה הַיָּם גָּדוֹל, דָּא שְׁכִינְתָּא דְּקָיְימָא עֲלֵיהּ דְּיַעֲקֹב כַּד בָּעָא לְאִסְתַּלְּקָא מֵעָלְמָא). Wide of hands-for the entire world is filled, completed, and contracted there (וּרְחַב יָדַיִם, דְּהָא כָּל עָלְמָא אִמְלֵי וְאִשְׁתַּלֵּם וְאִתְצַמְצֵם תַּמָּן). There is creeping without number-for many supernal and holy angels were found there (שָׁם רֶמֶשׂ וְאֵין מִסְפָּר, דְּכַמָּה מַלְאֲכֵי עִלָּאֵי וְקַדִּישָׁאֵי אִשְׁתַּכְּחוּ תַּמָּן). Small creatures with great-these are the twelve tribes, sons of Ya'akov, all found in wholeness (חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת, אִלֵּין אִינוּן י״ב שְׁבָטִין, בְּנוֹי דְּיַעֲקֹב, דְּאִשְׁתַּכָּחוּ בְּהוֹן בִּשְׁלִימוּ). One is a gazelle, one a wolf, one a lion, one a lamb (חַד אַיָּלָה, וְחַד זְאֵב, וְחַד אֲרִי, וְחַד טָלֶה). Rabbi Yitzḥak said: one a lion, one a lamb, one a wolf, one a kid-and so with all of them (אָמַר רִבִּי יִצְחָק: אַרְיֵה חַד, וְטָלֶה חַד, חַד זְאֵב, וְחַד גְּדִי, וְכֵן כֻּלְּהוּ) in order that there be found ḥayot small with great (לְאִשְׁתַּכְּחָא חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת).
Rabbi Yehudah said: all are good (רִבִּי יְהוּדָה אָמַר: כֻּלְּהוּ שַׁפִּיר), but Yehudah is a lion, Shim‘on is an ox (אֲבָל יְהוּדָה אַרְיֵה, שִׁמְעוֹן שׁוֹר). And this has been established by the Friends, who observed this one opposite that one (וְהָא אוּקְמוּהָ חַבְרַיָּיא, דְּהֲווּ מַשְׁגִּיחִין דָּא לְקֳבֵל דָּא), this one on the right, and that one on the left (דָּא מִימִינָא, וְדָּא מִשְּׂמָאלָא). To an ox that behaves wickedly, they said: let us draw the image of a lion on his yoke, and he will see it and be fearful of it (לְתוֹרָא דְּעוֹבָדוֹי בִּישִׁין, אָמְרוּ: נְצַיֵּיר אִיקּוּנִין דְּאַרְיֵה בְּקוֹפְטֵיהּ, וְיִסְתַּכֵּל בְּדָא וְיִדְחַל מִנֵּיהּ). So too: Shim‘on is an ox, Yehudah is a lion (כָּךְ: שִׁמְעוֹן שׁוֹר, יְהוּדָה אַרְיֵה). Shim‘on did not merit blessing, except that Mosheh attached him to Yehudah (שִׁמְעוֹן לָא זָכָה לִבְרְכָּאן, אֶלָּא טָפַל לֵיהּ מֹשֶׁה בִּיהוּדָה). For it is written here: “Hear, Hashem, the voice of Yehudah…” (Deuteronomy 33) (כְּתִיב הָכָא: שְׁמַע ה׳ קוֹל יְהוּדָה), and it is written there: “Because Hashem heard that I was hated…” (Bereshit 29) (וּכְתִיב הָתָם: כִּי שָׁמַע ה׳ כִּי שְׂנוּאָה אָנֹכִי).
Rabbi Yehudah said: Shim‘on and Levi-their father turned them over to Mosheh (אָמַר רִבִּי יְהוּדָה: שִׁמְעוֹן וְלֵוִי, אֲבוּהוֹן סָלִיק לוֹן לְמֹשֶׁה). Rabbi Yosei said to him: why did their father turn them over to Mosheh? (אָמַר לֵיהּ רִבִּי יוֹסֵי: מַאי טַעְמָא אֲבוּהוֹן סָלִיק לוֹן לְמֹשֶׁה). He said to him: let us ourselves ascend to the Supernal Holy Luminary (אָמַר לֵיהּ: אַף אֲנַן נַסְלִיק לֵיהּ לְבּוּצִינָא קַדִּישָׁא עִלָּאָה). They went and asked Rabbi Shim‘on (אָתוּ שָׁאֲלוּ לֵיהּ לְרִבִּי שִׁמְעוֹן). He said: how beloved are these words (אָמַר: כַּמָּה חֲבִיבִין מִלִּין). He clapped his hands and wept (אַטְפַּח בִּידוֹי וּבָכָה), and said: who will reveal to you, holy and faithful one? (אָמַר: מַאן יְגַלֵּי לָךְ מְהֵימְנָא קַדִּישָׁא). You ascended in your lifetime over the sons of man (אִסְתַּלַּקְתְּ בְּחַיֶּיךָ עַל בְּנֵי נָשָׁא), you ascended in your death, and your image was hidden (אִסְתַּלַּקְתְּ בְּמוֹתָךְ, וְאַסְתִּים דְּיוּקְנָךְ). The keys of your Master were always entrusted to your hand (מַפְתְּחָן דְּמָארַךְ אִתְמַסְּרוּ בִּידָךְ תָּדִיר).
Notes
Ohr HaChammah on Zohar: “Come and see, in the four sides of the world,” etc. (תָּא חֲזֵי בְּד׳ סִטְרֵי עָלְמָא וְגוֹ׳): it is difficult why it says that the sons of Reuven will advance first in their war until they come to err in rebellion—what is the reason for this precedence, since it is not for benefit (הִנֵּה יִקְשֶׁה לָמָּה אָמַר שֶׁיִּקְדְּמוּ בְּנֵי רְאוּבֵן בְּמִלְחַמְתָּם עַד שֶׁבָּאִים לְטָעוּת בְּמֶרֶד מַה טַּעַם קְדִימָה זוֹ אַחַר שֶׁאֵינָהּ לְתוֹעֶלֶת), therefore it says “come and see,” meaning that they hint to all Israel (וְלָזֶה אָמַר תָּא חֲזֵי וְרָצָה בָּזֶה שֶׁהֵם רֶמֶז לְכָל יִשְׂרָאֵל), as it is said “to the four winds of heaven I have scattered you” (כְּמוֹ שֶׁנֶּאֱמַר בְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם), and so they are truly (וְכָךְ הֵם מַמָּשׁ), because his firstborn status hints that all the seed is included in him (מִטַּעַם שֶׁרֶמֶז בְּכוֹרָתוֹ יִגְרֹם שֶׁיִּרְמֹז כָּל הַזֶּרַע בּוֹ), and this is “corresponding to all Israel,” etc. (וְזֶהוּ לְקַבְּלֵיהוֹן דְּכָל יִשְׂרָאֵל וְגוֹ׳), which are the four exiles—Egypt in the south, Babylon in the north, Greece in the west, Elam in the east, and Rome in the west (שֶׁהֵם ד׳ גָּלוּיוֹת מִצְרַיִם לַדָּרוֹם בָּבֶל לַצָּפוֹן יָוָן לַמַּעֲרָב עֵילָם לַמִּזְרָח וְרוֹמִי לַמַּעֲרָב), and just as Israel are destined to overcome all sides of the world (וְכְמוֹ שֶׁיִשְׂרָאֵל עֲתִידִין לְהִתְגַּבֵּר עַל כָּל סִטְרֵי עָלְמָא), so is their error—that they think this birthright stands for them forever, but it is only temporary (וְהַיְינוּ טָעוּתָם שֶׁחוֹשְׁבִים שֶׁהַבְּכוֹרָה עוֹמֶדֶת לָהֶם לְעוֹלָם וְאֵינָהּ אֶלָּא לְפִי שָׁעָה), and this is like the matter of Rachel and Leah (וְהַיְינוּ כְּעֵין מַעֲשֵׂה רָחֵל וְלֵאָה), and this is “unstable as water,” here that thought is hinted (וְזֶהוּ פַּחַז כַּמַּיִם הָכָא אִתְרְמִיז הַהוּא הֲרְהוּר), and this is the reason for their thought and desire to rule (וְזֶה טַעַם הֲרְהוּרָם וְדִמְיוֹנָם לִמְלוֹךְ), and this is “another explanation, unstable as water,” meaning in another way it will resemble this reality (וְזֶהוּ דָּ״א פַּחַז כַּמַּיִם רוֹצֶה לוֹמַר לְדֶרֶךְ אַחֶרֶת גַּם כֵּן יִהְיֶה דּוֹמֶה לִמְצִיאוּת זוֹ), and according to the simple meaning they will actually fight in Jerusalem against Israel dwelling there and rebel against the King Messiah (וּלְפִי הַנִּרְאֶה שֶׁהֵם מַמָּשׁ לוֹחֲמִים בִּירוּשָׁלַיִם עִם יִשְׂרָאֵל הַיּוֹשְׁבִים בָּהּ וְיִמְרְדוּ בְּמֶלֶךְ הַמָּשִׁיחַ), or it may refer to enemies, that they rise in thought to rebel (אוֹ אֶפְשָׁר שֶׁהוּא בָּאוֹיְבִים וְעָלִיתָ שָׁם בְּמַחֲשָׁבָה לִמְרוֹד), whereas they should have intended to raise up the fallen sukkah of David and deliver it into the hand of the son of David when he is revealed and it will be established in their hands (וְהָיָה רָאוּי לָהֶם לְכַוֵּן לְהָקִים סֻכַּת דָּוִד הַנּוֹפֶלֶת וּלְמָסְרָהּ בְּיַד בֶּן דָּוִד כְּשֶׁיִּתְגַּלֶּה וְתִתְקַיֵּם בְּיָדָם).
Sulam: “Unstable as water, you shall not excel,” etc. (פַּחַז כַּמַּיִם אַל תּוֹתַר וְגוֹ׳): here it alludes to the first thought that Ya‘akov had in the first drop, toward Rachel (כָּאן נִרְמָז עַל הַהִרְהוּר הָרִאשׁוֹן שֶׁהָיָה לוֹ לְיַעֲקֹב בַּטִּפָּה הָרִאשׁוֹנָה בְּרָחֵל), for if that thought of that drop had been in its proper place, in Leah (כִּי אִלּוּ הָיָה הַהִרְהוּר שֶׁל הַטִּפָּה הַהִיא בִּמְקוֹמָהּ בְּלֵאָה), Reuven would have remained in everything—in kingship, in priesthood, and in the birthright (הָיָה נִשְׁאַר רְאוּבֵן בַּכֹּל בַּמַּלְכוּת וּבַכְּהֻנָּה וּבַבְּכוֹרָה), but “unstable as water, you shall not excel, for you went up upon your father’s bed” (אֲבָל פַּחַז כַּמַּיִם אַל תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ), meaning that you rose in another thought (דְּהַיְינוּ שֶׁעָלִיתָ בְּהִרְהוּר אַחֵר), then “you profaned,” etc. (אָז חִלַּלְתָּ וְגוֹ׳).
Ketem Paz on Zohar: “And that which is said ‘for you went up upon your father’s bed’” (וּמַה שֶּׁאָמַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ): it hints that when they see that they will defeat the nations, they will think that the desire for kingship belongs to them (יְרַמֵּז כִּי בִּרְאוֹתָם שֶׁיִּנְצְחוּ הָאֻמּוֹת יַחְשְׁבוּ כִּי לָהֶם תַּאֲוַת הַמַּלְכוּת), and it will arise in their thought to ascend and wage war in Yerushalayim, which is the bed and dwelling of Kudsha Berikh Hu (וְיַעֲלֶה בְּמַחֲשַׁבְתָּם לַעֲלוֹת לְהִלָּחֵם בִּירוּשָׁלַיִם שֶׁהִיא מִשְׁכָּבוֹ וּשְׁכִינָתוֹ שֶׁל קוּדְשָׁא בְּרִיךְ הוּא), and to take the kingship, but they will not succeed when they ascend there (וְלָקַחַת הַמַּלְכוּת וְלֹא יִצְלְחוּ בַּעֲלוֹתָם שָׁמָּה).“And he said that he further hinted in his words ‘my strength and the beginning of my vigor, greater dignity and greater might’” (וְיֹאמַר שֶׁרָמַז עוֹד בְּאָמְרוֹ כֹּחִי וְרֵאשִׁית אוֹנִי יֶתֶר שְׂאֵת וְיֶתֶר עָז), that these are four things that will occur to the tribe of Reuven, corresponding to what happened to Israel who were exiled in four directions under four kingdoms (שֶׁהֵם ד׳ דְּבָרִים שֶׁיֶּאֱרַע לָהֶם לְשֵׁבֶט רְאוּבֵן כְּנֶגֶד מַה שֶּׁאֵרַע לְיִשְׂרָאֵל שֶׁגָּלוּ בְּאַרְבַּע פֵּאוֹת בְּאַרְבַּע מַלְכֻיּוֹת), and therefore they are destined to wage war in the four directions of the world and will defeat them all (וְעַל כֵּן עֲתִידִים לְהִלָּחֵם בְּאַרְבַּע פֵּאוֹת הָעוֹלָם וְיִנְצְחוּ אֶת כֻּלָּם).
Sulam: “Another explanation: ‘unstable as water,’ etc.” (דָּבָר אַחֵר פַּחַז כַּמַּיִם וְגוֹ׳): for when the children of Reuven will wage war in the world and defeat many nations (כִּי כְּשֶׁבְּנֵי רְאוּבֵן יַעַרְכוּ מִלְחָמָה בָּעוֹלָם וְיִנְצְחוּ עַמִּים רַבִּים), they will not remain in kingship (לֹא יִשָּׁאֲרוּ בְּנֵי רְאוּבֵן בַּמַּלְכוּת), and this is what is written “you shall not excel” (וְזֶהוּ שֶׁכָּתוּב אַל תּוֹתַר), what is the reason (מַה הַטַּעַם), “for you went up upon my beds” (כִּי עָלִיתָ מִשְׁכְּבַי), because they are destined to wage war in the Holy Land (מִפְּנֵי שֶׁעֲתִידִים לַעֲרֹךְ מִלְחָמָה בָּאָרֶץ הַקְּדוֹשָׁה), for it is written precisely “you went up upon your father’s beds,” which is Yerushalayim (כִּי בְּדִיּוּק כָּתוּב כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ שֶׁזֶּה יְרוּשָׁלַיִם). He asks (שׁוֹאֵל): the verse says “beds,” it should have said “bed” (הַכָּתוּב אוֹמֵר מִשְׁכְּבֵי מִשְׁכָּב הָיָה צָרִיךְ לוֹמַר), and he answers (וּמֵשִׁיב): rather “your father” is Yisrael Saba, which is Ze’ir Anpin (אֶלָּא אָבִיךָ הוּא יִשְׂרָאֵל סָבָא דְּהַיְינוּ זְעֵיר אַנְפִּין), and therefore it says “the beds of your father” and not “bed” (וְעַל כֵּן אוֹמֵר מִשְׁכְּבֵי אָבִיךָ וְלֹא מִשְׁכָּב), because Yerushalayim was destroyed twice and will be built a third time in the days of the King Messiah (מִשּׁוּם שֶׁבּ׳ פְּעָמִים נֶחְרְבָה יְרוּשָׁלַיִם וּבַשְּׁלִישִׁית תִּבָּנֶה בִּזְמַן מֶלֶךְ הַמָּשִׁיחַ), and therefore it says “the beds of your father” (וְעַל כֵּן אוֹמֵר הַכָּתוּב מִשְׁכְּבֵי אָבִיךָ). And here the blessing is revealed in the verse “my firstborn you are, my strength and the beginning of my vigor” (וְכָאן נִתְגַּלְּתָה הַבְּרָכָה בַּכָּתוּב בְּכֹרִי אַתָּה כֹּחִי וְרֵאשִׁית אוֹנִי), and what was at that time, that the blessing, kingship, and priesthood were taken from him, as it is written “unstable as water, you shall not excel” (וּמַה שֶּׁהָיָה בְּאוֹתוֹ זְמַן שֶׁנִּלְקְחָה מִמֶּנּוּ הַבְּרָכָה וְהַמַּלְכוּת וְהַכְּהֻנָּה כַּמָּה שֶׁכָּתוּב פַּחַז כַּמַּיִם אַל תּוֹתַר), and what will be when Israel come into the land, that he will not have a portion in the land except beyond the Jordan (וּמַה שֶּׁיִּהְיֶה כְּשֶׁיָּבֹאוּ יִשְׂרָאֵל לָאָרֶץ שֶׁלֹּא יִהְיֶה לוֹ חֵלֶק בָּאָרֶץ אֶלָּא בְּעֵבֶר הַיַּרְדֵּן), and what will be in the days of the King Messiah in the act of Reuven (וּמַה שֶּׁיִּהְיֶה בִּזְמַן מֶלֶךְ הַמָּשִׁיחַ בְּמַעֲשֵׂה רְאוּבֵן), that he will wage wars among many nations and also in Yerushalayim (דְּהַיְינוּ שֶׁיַּעֲשֶׂה מִלְחָמוֹת בַּעַמִּים רַבִּים וְגַם בִּירוּשָׁלַיִם כְּנ״ל).