In this week's Torah reading we are introduced to the twelve tribes of Israel. Each one personified a unique relationship with G‑d. We will examine the first four: Reuvein, Shimon, Levi and Yehuda and see how they reflect in our own relationship with G‑d. (Gen. 29:32-35)
1) In naming Reuvein, Leah said: "G‑d has seen my humiliation, for now my husband will love me."
The words "seen" and "love" allude to the nature of Reuben's relationship with G–d. Reuvein personified the relationship with G‑d that results from "seeing" G‑dliness, which then inspires us to love Him.
When we see something with our physical eyes, we are certain of its existence...
"Seeing" G‑dliness means attaining a perception of it that is comparable to empirical apprehension. When we see something with our physical eyes, we are certain of its existence much more so than if we had only heard about it. A judge is therefore not allowed to rule on an incident that he himself witnessed, since his objectivity is thereby compromised; in contrast, when he only hears about the incident from witnesses, although he might believe them completely, his objectivity has nevertheless not been compromised.

Similarly, we "see" G‑dliness when we become so aware of G‑d's involvement in life that we are certain of His existence. This happens when we reflect upon Divine providence and see G‑d's hand empirically-either in history, current events, or our personal lives. "Seeing" G‑dliness in this manner, as opposed to merely hearing about it philosophically, causes us to feel close to Him and love Him.

We focus on seeing G‑dliness while reciting the preliminary psalms and readings of our daily morning prayers (Pesukei d'Zimra), which are meant to impress upon us the magnitude of G‑d's greatness. We are then prepared to avow our love for G‑d when we begin to recite the Shema Yisrael prayer."

This mode of relating to G‑d personified by Reuvein corresponds to the first paragraph of the Shema, in which we say, "And you shall love G‑d...."

2) In naming Shimon, Leah said: "G‑d heard."
Shimon personified the relationship with G‑d that results from intellectually or philosophically hearing about G‑dliness.

Even if we believe that which we hear and understand it completely, we are not affected as viscerally as we are by what we see. Similarly, when we hear about G‑d, we may be intellectually convinced of His existence but, nevertheless, we have not actually experienced it.
...the intellectual distance of hearing affords us the objectivity that seeing precludes.
On the other hand, the intellectual distance of hearing affords us the objectivity that seeing precludes. Instead of feeling subjectively close to G‑d, we become overwhelmed by His transcendence and our smallness in comparison to Him. We then relate to G‑d primarily with awe and reverence.

The mode of relating to G‑d personified by Shimon is reflected in the second paragraph of the Shema, in which we say, "If you will listen...."

3) In naming Levi, Leah said: "My husband will become attached to me."
Levi personified the relationship with G‑d that results from attaching ourselves to Him by separating ourselves from the vanities of the world and immersing ourselves in His wisdom by studying the Torah.

This mode of relating to G‑d personified by Levi corresponds to the prayer following the Shema, which begins "True and certain..." and refers to the Torah.

4) In naming Yehuda, Leah said: "I will thank [or 'acknowledge'] G‑d."
Acknowledgment implies humility... Acknowledgment implies humility, a recognition and awareness of G‑d that causes us to transcend our own limited perspectives. Yehuda personified the selflessness of the soul and its unconditional surrender to G‑d. This is why all Jews, regardless of the tribe from which they originate, are called "Jews" (yehudim), meaning "descendants of the tribe of Judah," since all Jews, by virtue of their souls, possess a natural, selfless devotion to G‑d that transcends and supersedes their intellectual and emotional consciousness. And it is this quality that describes the essence of the Jewish soul.

This mode of relating to G‑d personified by Yehuda is reflected in the Amidah prayer, in which we stand humbly before G‑d, communing with Him from our deepest essence.

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The order in which these four brothers were born thus reflects the sequence in which our relationship with G‑d develops...
The order in which these four brothers were born thus reflects the sequence in which our relationship with G‑d develops, particularly on a daily basis in the morning liturgy.

1) We first recite psalms and passages that remind us of Divine providence, enabling us to "see" G‑d and thereby come to love him (Reuvein). We profess this love in the first section of the Shema.

2) But we then realize that G‑d is much greater than whatever we see of Him in Divine providence, which inspires us to fear Him and be in awe of Him (Shimon), as we are reminded in the second section of the Shema.

3) Aware of His awesome transcendence, we resolve to forsake the ephemeral illusions of this world and cling to Him (Levi) by studying His Torah and observing His commandments, as we affirm in the prayer following the Shema (which begins with the words "True and certain").

4) But studying the Torah reminds us that His essence is beyond any perception of Him than can possibly be grasped by our finite minds. We acknowledge (Yehuda) this awareness in the silent prayer, in which we stand before G‑d Himself as humble servants standing before their master.

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Source: From the “Kehot Chumash Bereishit.”