Reuben

Biblical Figures

Reuven was the founder of the Tribe of Reuven and the oldest son of Jacob and Leah. He convinced his brothers not to kill their brother Joseph, but to throw him in a pit, thinking he might save him later. When Jacob blessed his sons, he gave Reuven a mixed one, due to Reuven having had an affair with Bilhah, Jacob's concubine.

Notable Sources

All Sources

The Fall of Reuben

TANAKH

Reuben's impulsive actions led to his loss of the birthright and privileges as the firstborn. The book of Genesis recounts Jacob's rebuke to Reuben for his transgression with Bilhah, which resulted in Reuben's disgrace and loss of status.

Unstable as water, you shall excel no longer;
For when you mounted your father’s bed,
You brought disgrace—my couch he mounted!

Genesis 49:4

Reuben's Path to Atonement

COMMENTARY

Reuben's lifelong atonement for his sin with Bilhah influenced his tribe towards repentance, symbolically aiding the tribe of Simeon in their own teshuvah. This text delves into the biblical story of Reuben, his sin, and his enduring repentance, highlighting the significance of teshuvah in Jewish tradition.

Reuben spent the rest of his life atoning for his sin with Bilhah. This was the dominant feature, the reoccurring motif that colored so much of his tribe’s character: the remorseful penitent. As the tribe that excelled in seeking atonement, Reuben was deliberately placed in the encampment formation around the Tabernacle alongside sinning Simeon, so as to encourage that tribe toward teshuvah. The very name of the tribal prince, “Elitzur” (“my God is a rock”), intimated the “penance of Reuben, who was forgiven by God…

Tribal Lands, Chapter 1; Reuven 37

Reuven's Private Penance

COMMENTARY

Reuven's private penance highlights the importance of personal repentance, even before public examples are set. The medieval commentary Daat Zekenim by the Tosafists explores Reuven's actions and motivations in the story of Joseph and his brothers.

וישב ראובן אל הבור, “when Reuven returned to the pit, etc.” Rashi, in answer to the question we should have asked about where Reuven was in the interval, answers that he had been preoccupied with trying through fasting and wearing sackcloth, to obtain forgiveness for his indiscretion in removing evidence of Bilhah sleeping with his father. [one of two explanations which Rashi suggests, the more likely correct one. Ed.] This explanation is difficult, seeing that the Talmud in tractate Makkot folio 11…

Da'at Zekenim on Genesis 37:29:1

Reuben's Protest

COMMENTARY

Reuben's act of disturbing his father's couch was a protest against the perceived slight to his mother Leah, rather than an actual sin of lying with Bilhah. Rashi, the renowned 11th-century French biblical commentator, offers a unique interpretation of Reuben's actions in Genesis 35:22:2.

וישכב AND HE LAY — Because he had disturbed his couch Scripture accounts it to him as though he had actually sinned in this manner. But why did he disturb his couch? When Rachel died Jacob removed to Bilhah’s tent and Reuben came and protested against the slight thus inflicted on his mother (Leah). He said: “If my mother’s sister was her rival, is that any reason why the handmaid of my mother’s sister should become a rival to her!” On this account he disturbed the couch (Shabbat 55b).

Rashi on Genesis 35:22:2

Reuben's Journey of Redemption

TALMUD

Reuben's actions and character are subject to different interpretations, highlighting the complexity of his impulsiveness and repentance. The Talmudic discussion in tractate Shabbat explores the acronym 'paḥaz' and its dual meanings, reflecting both critique and redemption.

The Gemara notes that the matter of Reuben’s innocence is parallel to a dispute between tanna’im. As it was taught in a baraita: The verse states: “Unstable [paḥaz] as water, you shall not excel.” The Sages understood paḥaz as an acronym. Rabbi Eliezer says that it means: You were impulsive [pazta], you were liable [ḥavta], and you acted contemptuously [zalta]. Rabbi Yehoshua says that it means: You trampled the law [pasata al dat], you sinned [ḥatata]…

Shabbat 55b:9

Reuven's Reward

COMMENTARY

Reuven's attempt to save Joseph led to a divine reward for his descendants. The medieval Torah commentary Chizkuni links Reuven's actions to the establishment of cities of refuge in his tribe's territory.

וישמע ראובן ויצילהו מידם, “when Reuven heard this he saved him from them. G-d decided at that moment that because it was Reuven who had made the first move to save Joseph, the cities of refuge in Israel later on would begin with those in the territory allocated to the tribe of Reuven. (Bereshit Rabbah 84,15) This is also hinted at in Deuteronomy 4,43: את בצר במישור לראובני, “Bezer in the tableland to the members of the tribe of Reuven.”

Chizkuni, Genesis 37:21:1

Reuben vs. Yehudah: Leadership Clash

COMMENTARY

Reuben's manipulative leadership style contrasts sharply with Yehudah's consensus-driven approach, revealing the inherent problems and fragility of manipulative leadership. This analysis of the biblical story of Joseph and his brothers from the Book of Genesis explores the leadership qualities of Reuben and Yehudah, setting the stage for the Israelites' descent into Egypt.

Comparing Reuven’s and Yehudah’s respective plans to save Yosef, we notice striking differences. First, we see that Reuven tries to manipulate his brothers, whereas Yehudah works through consensus: Reuven tells them to throw Yosef into the pit, so that he can secretly take him out later when the rest of the brothers are not looking. Manipulative leader-ship is naturally problematic. Its surreptitious nature means that it is more fragile, requiring constant secrecy, lest the leader’s true intentions be revealed. It also engenders distrust.

Redeeming Relevance; Genesis 6:19

Reuben's Redemption

MIDRASH

Reuben's actions are symbolically represented through his offerings, reflecting both his role in saving Joseph and his penance for the sin with Bilhah. Louis Ginzberg's early 20th-century work, Legends of the Jews, offers a rich narrative that expands on traditional biblical stories and characters, providing deeper insights into Jewish tradition and thought.

After the tribes that belonged to Judah's camp division had brought their offerings, followed Reuben and the tribes belonging to his division. The gifts of the tribe of Reuben symbolized the events in the life of their forefather Reuben. The silver charger recalled Reuben's words when he saved Joseph's life, whom the other brothers wanted to kill, for "the tongue of the just is as choice silver." The silver bowl, from which was sprinkled the sacrificial blood, recalled the same incident, for it was Reuben who advised his brothers to throw Joseph into the pit rather than to kill him…

Legends of the Jews 3:3:95

Reuben's True Motives

MIDRASH

Reuben's actions, often misunderstood as sinful, were actually motivated by a desire to defend his mother's dignity. The Ein Yaakov, a compilation of Talmudic stories and interpretations, offers a perspective that clears Reuben of sin and highlights his righteous intentions.

R Samuel b. Nachmeini said in the name of R. Jonathan: "Whoever says that Reuben (the son of Jacob) sinned, errs, for it is said (Gen. 35, 22.) Now the sons of Jacob were twelve. It is intended to inform us that they were all equal [in righteousness]. How then shall we explain the first part of the above-mentioned passage? It is intended to teach that he (Reuben) deranged his father's bed, and the Scriptures charge him as if he had been lying with Bilhah." We are taught that R. Simon h. Elazar said: "That righteous one (Reuben) is cleared of that crime…

Ein Yaakov (Glick Edition), Shabbat 5:5

The Rise and Fall of Reuben

KABBALAH

Reuben, despite being the firstborn, lost his privileges due to his instability, yet Jacob still acknowledged his strength and vigor. The Zohar, a foundational work of Jewish mysticism, delves into the spiritual and symbolic roles of Jacob's sons, including Reuben.

R. Hiya said: ‘Reuben was entitled to all the rights of a firstborn, but they were all taken from him and the kingship was given to Judah, the birthright to Joseph, and the priesthood to Levi. Hence it is written: “Unstable as water, thou shalt not excel” (tothar, lit. be left over); that is, thou shalt not retain them. In calling him “my might and the beginning of my strength”, Jacob blessed him and entrusted him to God.

Zohar, Vayechi 56:544

The Consequences of Reuben's Actions

TARGUM

Reuben was originally meant to receive the birthright, priesthood, and kingdom, but these were reassigned due to his transgression. The Targum Jerusalem, an Aramaic translation and interpretation of the Hebrew Bible, elaborates on Jacob's blessings to his sons in Genesis 49.

REUBEN, my firstborn art thou, my strength, and the beginning of my sorrow. To thee my son Reuben would it have pertained to receive three portions above thy brethren, birthright, priesthood, kingdom: but because thou hast sinned, Reuben, my son, the birthright is given unto Joseph, the kingdom to Jehuda, and the high priesthood to the tribe of Levi.

Targum Jerusalem, Genesis 49:3

Reuben and Bilhah Unveiled

SECOND TEMPLE

The Book of Jubilees offers a unique perspective on the incident involving Reuben and Bilhah, providing explicit details and highlighting the emotional turmoil it caused. This ancient Jewish text, not part of the canonical Hebrew Bible, retells events from Genesis and Exodus with additional details and alternative explanations.

And when Jacob returned and sought her, she said unto him: "I am not clean for thee, for I have been defiled as regards thee; for Reuben hath defiled me, and hath lain with me in the night, and I was asleep, and did not discover until he uncovered my skirt and slept with me."
And Jacob was exceedingly wroth with Reuben because he had lain with Bilhah, because he had uncovered his father's skirt.

Book of Jubilees 33:6

Reuben's Missed Opportunity for Heroism

COMMENTARY

Reuben's actions in the story of Joseph reveal his potential for even greater heroism and righteousness. Rabbi Jonathan Sacks, in his insightful commentary, explores how Reuben's awareness of the significance of his actions could have led him to go to even greater lengths to save Joseph.

On this, a midrash says:
Had Reuben known that the Holy One blessed be He would write about him, “And Reuben heard and saved him from them,” he would have lifted Joseph bodily onto his shoulders and taken him back to his father.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Vayeshev; How to Change the World 11

The Hidden Dangers of Reuben's Decision

MUSAR

Reuben's actions reveal his moral courage and the complexity of his decisions, especially given the hidden dangers of the pit. In his ethical work, Shemirat HaLashon, the Chafetz Chaim delves into the biblical story of Joseph and his brothers to extract profound moral lessons.

(Ibid. 22): "Throw him into this pit in the desert. …in order to rescue him from their hand, to return him to his father": His [Reuven's] counsel proved to be to Joseph's benefit (for it rescued him from their hand), but, in any event, casting him there was dangerous; for there were snakes and scorpions there. (He [Reuven] did not know about this, however, for if he did, this would be actual "murder," it being stated in Yevamoth 121b): "If one fell into a pit full of snakes and scorpions, it may be testified about him that he is dead…

Shemirat HaLashon, Book II 11:14

Reuben's Strategic Plea

COMMENTARY

Reuben's strategic use of language to prevent the murder of Joseph reveals his deep concern for the absolute prohibition against shedding human blood. Rabbeinu Bahya, a medieval Jewish commentator, explores Reuben's attempt to save Joseph by appealing to his brothers' sense of guilt and morality.

לא נכנו נפש, “let us not commit murder. Reuven found it impossible to agree with the advice, i.e. the solution proposed by his brothers. He intended to save Joseph. Had he said immediately: “we will not kill him,” he would have given away his intention to save Joseph and the fact that he had pity on him. He therefore added the word נפש to convince his brothers that his strategy was not aimed at saving Joseph’s fate but at saving his brothers from committing an unpardonable sin The prohibition of murdering someone in cold blood is absolute and knows of no exceptions…

Rabbeinu Bahya, Bereshit 37:21:1

Reuben's Redemption

CHASIDUT

Reuben's transformation from instability to a source of life and community membership is a powerful narrative of personal growth and redemption. Rabbi Mordechai Yosef Leiner of Izbica, in his Hasidic commentary Mei HaShiloach, contrasts Moses' blessing to Reuben with Jacob's earlier critical assessment.

“Reuven shall live and not die; and let his men be numbered.” (Devarim, 33:6)
The blessing of Moshe Rabeynu corresponded to (or even was in response to) the blessings of Yaakov Avinu. Yaakov had said to Reuven (Bereshit, 49:3), “the excellency [or, as Rashi says, excess, meaning more than your brothers] of dignity, the excellency of power. Unstable as water, you shall not excel.” The Midrash (Bereshit Rabba, 99:6) comments, “like water that is spilled from a cup, and nothing remains…

Mei HaShiloach, Volume I, Deuteronomy, V'Zot HaBerachah 13

Reuben's Lost Birthright Mystery

COMMENTARY

Despite Reuben's sin and the loss of his birthright, he retained his status as the biological firstborn, which could not be taken away from him. Rabbi David Kimhi (Radak), in his commentary on Genesis, explores the distinction between Reuben's biological status and his forfeited birthright.

בכור יעקב ראובן, even though he had sinned and Yaakov had deprived him of the birthright on account of his sin, the Torah still refers to him as “the firstborn.” We are told in Bereshit Rabbah 82,11 that Rabbi Shimon said that it is legally difficult for G’d to tamper with the chronological chain of ancestry. How do we know this? Because we find the following verse in Chronicles I 5,1 ובני ראובן בכור ישראל כי הוא הבכור ובחללו יצועי אביו נתנה בכורתו לבני יוסף, “and the sons of Reuven, Yisrael’s firstborn…

Radak on Genesis 35:23:2

Reuben's Moral Dilemma

MIDRASH

Reuben's suggestion to throw Joseph into a pit instead of killing him highlights the moral complexities and intentions behind his actions. The medieval midrash Sefer HaYashar provides additional details and interpretations of the story of Joseph and his brothers, enriching our understanding of these pivotal events.

And when Jacob saw that they were delaying in Shechem, Jacob said to himself: Perhaps that ‎the inhabitants of Shechem rose up to fight against them and therefore their coming home ‎hath been delayed to-day. And Jacob called unto Joseph his son, saying: Behold thy brothers ‎are feeding the flock in Shechem, and they have not yet returned; go thou therefore and look ‎after them, and bring me back words concerning the peace of thy brothers and concerning the ‎cattle. And Jacob sent his son from the valley of Hebron; and Joseph went unto his brothers in ‎Shechem but he found them not…

Sefer HaYashar (midrash), Book of Genesis, Vayeshev 3

Reuben's Legacy and Redemption

MIDRASH

Reuben, despite his impulsiveness, holds a significant legacy that includes a promise of redemption and a double portion. Aggadat Bereshit, a medieval midrashic text, explores the complex relationships and roles of Jacob, Leah, and Rachel, and their descendants' impact on Jewish history.

[3] Another interpretation: "And the Lord saw that Leah was hated. And it shall be that the man [Jacob] will have two wives (Deuteronomy 21:15). Rabbi Berechiah said: This man is Jacob, as it is stated, 'And Jacob was a simple man' (Genesis 25:27). There were two wives, Rachel and Leah. The one [Leah] was beloved, as it is written, 'this is Leah' (Deuteronomy 21:15), and the other was unloved, as it is written, 'And the Lord saw that Leah was unloved' (Genesis 29:31). Both of them bore children for him [Jacob]…

Aggadat Bereshit 49:3

Stamp of Israel - Tribes, Inscription on tab: "May Reuben live..." Deuteronomy 33,6. Israeli postage stamp catalog, Catalog Number: 143, Issued on November 8, 1955, Designer: G. Hamori.