Census with Jewish Leaders
The Book of Numbers (Bamidbar) begins with the census of the Jewish people. Moses was instructed by G-d to count the nation, a task to be carried out together with Aaron and the twelve tribal leaders.
The Torah proceeds to list the names of these leaders. Upon examination, we find that all their names — except for two — contain a reference to G-d.
For example, the first leader listed is Elitzur ben Shdeiur, a name that can be translated as “My G-d, the Rock, the son of the Light of the Almighty.”
The second is Shlumiel ben Tzurishaddai, meaning “G-d is my peace, the son of the Rock of the Almighty.”
Likewise, leaders four through eleven all bear names that either explicitly mention G-d or include strong allusions to Him. The two exceptions are leader number three and leader number twelve.
The Uniqueness of Nachshon
Leader number three is Nachshon ben Aminadav, of the tribe of Yehudah. At first glance, his name does not appear to reference G-d. However, commentators note that the name of his tribe — Yehudah — contains the four letters of G-d’s essential name, the Tetragrammaton (Y-H-V-H). In fact, this is the only instance where G-d’s most sacred name is embedded in a tribal name. While the other leaders’ names reference secondary Divine names, the tribe of Yehudah carries the holiest one. Thus, we see that Nachshon’s association with G-d is profound, albeit through the tribe he represents.
The name Nachshon is linked to nachash (serpent), invoking the image of the primordial serpent that introduced evil into the world. Yehudah, the progenitor of the Davidic dynasty — which will culminate with Moshiach—represents the transformation of that evil into holiness. Intriguingly, the numerical value (gematria) of nachash (358) is the same as Moshiach. This equivalence indicates a deep connection: the serpent and Moshiach are opposites, yet the mission is to transform the former into the latter.
The name of Nachshon’s father, Aminadav, further emphasizes his spiritual legacy. Aminadav means “my nation has volunteered” — an allusion to Nachshon’s legendary act of self-sacrifice when he was the first to leap into the sea before it parted. His initiative paved the way for the nation’s journey to Sinai, demonstrating supreme devotion to G-d.
The second exception among the leaders is the twelfth: Achira ben Einan, from the tribe of Naftali. His name appears to contain neither a direct nor indirect reference to G-d. In fact, a deeper look reveals a troubling connotation: Achira can be interpreted as “brother of evil.”
Reflect Through Your Eyes
One commentator offers a redemptive insight. The word ben (son) can also be read as bin (reflect), and Einan is related to eyes. Thus, Achira ben Einan could be understood as: “Reflect through your eyes.” This connects to the verse recited daily in the Shema: “Do not stray after your heart and after your eyes.” The Talmud teaches that the eyes and the heart are the two agents of sin — the eyes see, and the heart desires. Reflection and awareness are thus key to overcoming temptation.
There is also a more positive interpretation of Achira ben Einan. If Achira means “brother of evil,” it could suggest a responsibility to befriend even the wicked in order to elevate them. However, this seems to contradict the teaching from Ethics of the Fathers: “Do not associate with a wicked person.”
Moreover, the Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, interpreted a passage in the Haggadah about the four sons. Notably, the rasha (wicked son) is placed next to the chacham (wise son). This teaches us that only the wise one can truly influence and uplift the wicked. Doesn’t that approach contradict the teaching from Ethics of the Fathers, “Do not associate with a wicked person?”
The answer lies in the peculiar phrasing in the Haggadah: “One is wise, one is wicked…” — repeating the word one. The Rebbe explained that both the wise and the wicked possess the same spark of Divine Oneness. The chacham is placed next to the rasha because he has the ability to awaken that hidden Divine spark within him.
To achieve this, the chacham must possess good eyes — the ability to see beyond the external faults and perceive the inner holiness within every Jew. While we are cautioned not to become attached to wickedness, when we reflect with our eyes (bin einan), we recognize the potential for transformation. Then, it is possible to become a “brother” to the wicked — not by condoning their actions, but by guiding them to holiness.
If we wish to engage with evil for the sake of transformation, we must open our eyes to the good in every person. Seeing that goodness helps draw it to the surface and diminishes the evil.
This message aligns with the Rebbe’s vision of the Final Redemption. He emphasized that we must now “open our eyes” to see that the Redemption is already here — beneath the surface and awaiting revelation. The evil in the world is superficial. When we focus on the good, we help reveal it and cleanse the world of its outer layer of darkness.
The Message of Tefillin
We may even suggest a novel interpretation of the name Achira ben Einan, leader of the tribe of Naftali.
The name Naftali can be rearranged to spell l’tefillin (for tefillin). This tribe, then, is associated with the mitzvah of tefillin, which embodies deep attachment to G-d. While every mitzvah connects us to G-d, tefillin is uniquely powerful in expressing that bond.
Achira ben Einan may then be read as instructing us where to place the tefillin and its objective.
The arm tefillin is placed on the left — our weaker arm — facing the heart. This teaches that we must engage and refine the left side of our personality, associated with the animal soul and the yetzer hara (evil inclination). By binding tefillin on this side, we become a "brother" to our lower nature in order to transform it.
The head tefillin, the Torah tells us, is placed (on the head) “between your eyes.” Notably, ben (son) can also be read as bein (between). Thus, the name Achira ben Einan can be understood as: “Bring the tefillin to the heart (the left side) and (on the head) between the eyes.”
The Connection to Shavuos
This ties in with the upcoming holiday of Shavuos, the anniversary of the giving of the Torah at Mount Sinai. Our Sages teach that at Sinai, the people saw the sounds and heard the lightning — a reversal of natural perception. The Rebbe explains that, ordinarily, we see only the material world, while spiritual matters are things we merely hear about or understand intellectually. But at Sinai — and again in the Messianic Age — this order is reversed: we will see the spiritual with clarity, and the physical will become secondary, something we merely "hear about." Our eyes will be opened to perceive the Divine reality directly.
The goal is to open our eyes — to recognize Divine reality and prepare ourselves for the imminent arrival of Moshiach. When that day comes, the entire world’s eyes will be opened to see G-d’s presence everywhere. As the prophet declares: “On that day, G-d will be One and His Name will be One.”