"Reuben went... Now the sons of Jacob were twelve"

Synopsis

Rabbi Yehuda discusses the power and influence of the Torah for the dead. When the soul of one who labors in the Torah departs this world, it ascends by the Torah's familiar ways, and the Torah preserves the body and guards it against the Judgments of the other world until the day of resurrection. However, when the soul of one who does not labor in the Torah leaves this world, it does not know the paths to follow. Therefore, it "stumbles" and receives punishment.

This section also provides an explanation of Reuben's questionable actions, as related in the title verse. The discussion of this issue reveals that Reuben did not actually lie with Bilhah; rather, he disarranged the couch in order to prevent the Shechinah from performing her conjugal duty with Jacob. Thus, Reuben was punished. He was deprived of his birthright, which was transferred to Joseph, in accordance with God's Wisdom. However, Reuben's merits remained intact and his descendants remained worthy of inclusion among the twelve tribes. Similarly, the actions of Eli's son - recounted in the verse, "Now Eli was very old ..." - do not mean that he lay with the women at the entrance to the Temple. Instead, he detained them, preventing them from entering until the other sacrifices had been offered, as was appropriate.

Relevance

The quality of life we create for ourselves in the physical realm mirrors the quality of life awaiting us after our departure from this existence. Our quality of life is determined by our actions and their degree of spiritual development via the path of Torah. This section enlightens us to the power of Torah and the path it offers. The radiating Light helps us clearly see the darkened corridors of this life, in order to avoid traveling darkened byways in the hereafter.

Bilhah House Israel Jacob Leah Rachel Reuben Shechinah Twelve

203. וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִיא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּלֶּגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְּנֵי יַעֲקֹב שְׁנֵים עָשָׂר. רִבִּי אֶלְעָזָר אֲמַר, וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִיא, דְּהָא לֵאָה וְרָחֵל מִיתוּ, וְנָטְלָא בֵּיתָא מַאן דְּנָטֵיל.

Bilhah Death Death and the Afterlife Female House Jacob Leah Male Rachel Reuben Shechinah Tents

204. HE ASKS, Could you possibly think that Reuben lay with Bilhah? HE ANSWERS, As long as Leah and Rachel were ALIVE, the Shechinah hovered over them; once they died, the Shechinah never departed from the house, but dwelt in Bilhah's abode. HE ASKS, Although it was appropriate that the Shechinah should be mistress of the house, THAT IS, BE UNITED WITH JACOB AFTER RACHEL'S DEATH, WHY WAS IT SAID THAT THE SHECHINAH DWELT WITH BILHAH? HE ANSWERS, She would not hover openly about the house if Jacob had not formed a union of male and female. Therefore, the Shechinah was to be found in Bilhah's tent, WHERE THERE WAS A UNION OF MALE AND FEMALE.

204. וְכִי סַלְקָא דַעְתָּךְ, דִּרְאוּבֵן אָזִיל וּשְׁכֵיב בַּהֲדָהּ דְּבִלְהָה. אֶלָּא, כָּל יוֹמָא דְּלֵאָה וְרָחֵל, שְׁכִינְתָּא שַׁרְיָיא עֲלַיְיהוּ, וְהַשְׁתָּא דְמִיתוּ, שְׁכִינְתָּא לָא אִתְפְּרָשַׁת מִן בֵּיתָא, וְשַׁרְיָא בְּבֵיתָא בְּמִשְׁכְּנָא דְבִלְהָה, וְאַף עַל גַּב דִּשְׁכִינְתָא בַּעְיָא לְנַטְלָא בֵּיתָא כִּדְקָא יָאוֹת, אִלְמָלֵא יַעֲקֹב, לָא אִשְׁתַּכַּח בְּזִוּוּגָא דְּכַר וְנוּקְבָא, לָא שַׁרְיָא שְׁכִינְתָּא בְּאִתְגַּלְּיָא בְּבֵיתָא, וְעַל דָּא קָיְימָא שְׁכִינְתָּא בְּמַשְׁכְּנָא דְבִלְהָה.

Bilhah Head Jacob Reuben Shechinah Sin Tribes Twelve Twelve Tribes of Israel

205. When Reuben saw that Bilhah had inherited his mother's place, he upset JACOB'S bed BY TAKING IT AWAY. As the Shechinah was upon it, it is written as if he "lay with Bilhah." Rabbi Yesa said that he slept on the same bed, thus showing disrespect for the Shechinah. FOR THAT REASON, THE VERSE INTIMATES THAT IT WAS AS IF HE LAY WITH HER. But because HE DID NOT SIN, he was not excluded from the TWELVE tribes. Therefore scripture does the reckoning, SAYING, "NOW THE SONS OF JACOB WERE TWELVE," and then, "Reuben, Jacob's first-born," thus appointing him head of all the tribes.

205. וַאֲתָא רְאוּבֵן, וּבְגִין דְּחָמָא דְבִלְהָה יָרְתָא אַתְרָא דְאִמֵּיהּ, אֲזַל וּבִלְבֵּל עַרְסָא, וְעַל דְּקָיְימָא שְׁכִינְתָּא עֲלָהּ, כְּתִיב בֵּיהּ וַיִּשְׁכַב אֶת בִּלְהָה. ר' יֵיסָא אֲמַר, דְּנָאֵים עַל הַהוּא עַרְסָא, וְלָא חַיֵּישׁ לִיקָרָא דִשְׁכִינְתָּא. וּבְגִין כָּךְ, לָא אִתְפְּגֵים מֵחוּשְׁבָּנָא דְשִׁבְטִין, וַאֲתָא קְרָא וַעֲבֵיד חוּשְׁבְּנָא, בְּגִין כָּךְ כְּתִיב, בְּכוֹר יַעֲקֹב רְאוּבֵן, וְאִיהוּ עָבֵיד קְרָא רֵישָׁא דְּכָל שִׁבְטִין.

Torah

206. Rabbi Yehuda opened the discussion with the verse, "For the ways of Hashem are right, and the just do walk in them: but the transgressors shall stumble in them" (Hoshea 14:10). All the ways of the Holy One, blessed be He, are right and His paths are true, but the people in the world do not know or care what they are based upon. "The just do walk in them," because they know the ways of the Holy One, blessed be He, and study the Torah. Whoever is occupied in the study of the Torah is familiar with them and treads THE WAYS OF THE TORAH, never deviating right or left.

206. ר' יְהוּדָה פְּתַח וַאֲמַר, כִּי יְשָׁרִים דַּרְכֵי יי' וגו,' כָּל אָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, כֻּלְּהוּ יְשָׁרִים, וְאָרְחוֹי קְשׁוֹט, וּבְנֵי עַלְמָא לָא יָדְעִין, וְלָא מַשְׁגִּיחִין עַל מַה אִינוּן קָיְימִין. וְעַל דָּא, וְצַדִּיקִים יֵלְכוּ בָם, בְּגִין דְּאִינוּן יָדְעִין אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, אִיהוּ יָדַע, וְאָזֵיל בְּהוֹ, דְּלָא סָטֵי לִימִינָא וְלִשְׂמָאלָא.

Torah Wicked Wickedness World to Come, The

207. וּפוֹשְׁעִים יִכָּשְׁלוּ בָם, אִלֵּין אִינוּן חַיָּיבִין, דְּלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְתָא, וְלָא מִסְתַּכְּלָן בְּאָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, וְלָא יָדְעִין לְאָן אוֹרְחֵי אָזְלִין, וּבְגִין דְּלָא יָדְעֵי לְאִסְתַּכְּלָא, וְלֹא מִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, אִינוּן כָּשְׁלֵי בְּהוֹ, בְּאִינוּן אָרְחוֹי, בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי.

Soul, The Torah

208. תָּא חֲזֵי כָּל בַּר נָשׁ דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא כַּד נָפֵיק מֵהַאי עַלְמָא, נִשְׁמָתֵיהּ סָלְקָא בְּאִינוּן אָרְחִין וּשְׁבִילִין דְּאוֹרַיְתָא, וְאִינוּן אָרְחִין וּשְׁבִילִין דְּאוֹרַיְיתָא יְדִיעָן אִינוּן, וְאִינוּן דְּיָדְעֵי אָרְחוֹי דְאוֹרַיְיתָא בְּהַאי עַלְמָא, יַהֲכוּן בְּהוֹ בְּהַהוּא עַלְמָא, כַּד יִפְקוּן מֵהַאי עַלְמָא.

Death and the Afterlife Judgment Punishment Torah

209. וְאִי לָא אִשְׁתַּדָּלוּ בְּאוֹרַיְיתָא בְּהַאי עַלְמָא, וְלָא יָדְעִין אָרְחִין וּשְׁבִילִין, כַּד יִפְקוּן מֵהַאי עַלְמָא, לָא יִנְדְּעוּן לְמֵיהַךְ בְּאִינוּן אָרְחִין וּשְׁבִילִין, וְכָשְׁלִין בְּהוֹן, כְּדֵין יְהַךְ בְּאָרְחִין אָחֳרָנִין, דְּלָאו אִינוּן אָרְחִין דְּאוֹרַיְיתָא, וְיִתְעָרוּן לֵיהּ בְּכַמָּה דִינִין, וְאִתְעַנַּשׁ בְּהוֹ.

Body Daniel Dust Earth Grave Judgment Resurrection Soul, The Torah

210. Of he who studies the Torah, it is written, "When you lie down, it shall watch over you; when you wake, it shall talk to you" (Mishlei 6:22). "When you lie down" in the grave, the Torah shall watch over you from the Judgment of that world; "when you wake" refers to the time when the Holy One, blessed be He, will raise spirits and souls that will resurrect the dead. Then, "it shall talk to you," being an advocate for the body, so that the bodies who studied the Torah shall rise in a proper manner. These are those who will rise first to everlasting life, as it is written, "And many of those who sleep in the dust of the earth shall awake, some to everlasting life" (Daniel 12:2). Those who deal in everlasting life, the Torah, will awake to everlasting life.

210. וּמַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, מַה כְּתִיב, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וֶהֱקִיצוֹתָ הִיא תְּשִׂיחֶךָ. בְּשָׁכְבְּךָ: בְּקִבְרָא, אוֹרַיְיתָא תִּצּוֹר עָלֶיךָ מִדִּינָא דְּהַהוּא עָלְמָא. וֶהֱקִיצוֹתָ: כַּד קוּדְשָׁא בְּרִיךְ הוּא, יִתְעַר רוּחִין וְנִשְׁמָתִין, לְאַחַיָּיא מֵתַיָא, כְּדֵין הִיא תְּשִׂיחֶךָ, הִיא תְּהֵא סַנֵּיגוֹרְיָא עַל גּוּפָא, בְּגִין דִּיקוּמוּן אִינוּן גּוּפִין, דְּאִשְׁתַּדְּלוּ בְאוֹרַיְיתָא כִּדְּקָא יָאוֹת, וְאִלֵּין אִינוּן דִּיקוּמוּן בְּקַדְמֵיתָא לְחַיֵּי עָלְמָא, כד"א וְרַבִּים מִישֵׁנֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וגו,' וְאִלֵּין אִינוּן לְחַיֵּי עוֹלָם, בְּגִין דְּאִתְעַסְּקוּ בְּחַיֵּי עוֹלָם, דְּאִיהִי אוֹרַיְיתָא.

Torah Wind

211. וְתָא חֲזֵי, כָּל אִינוּן דְּאִשְׁתַּדְּלוּ בְּאוֹרַיְיתָא, הַהוּא גּוּפָא יִתְקַיַּים, וְאוֹרַיְיתָא תָּגֵין עֲלֵיהּ, מַאי טַעְמָא, בְּגִין דִּבְהַהִיא שַׁעְתָּא, יִתְעַר קוּדְשָׁא בְּרִיךְ הוּא חַד רוּחָא, דְּכָלֵיל מֵאַרְבַּע רוּחִין, וְהַהוּא רוּחָא דְּכָלֵיל מֵאַרְבַּע רוּחִין, אִזְדַּמַּן לְכָל אִינוּן דְּאִשְׁתַּדְּלוּ בְּאוֹרַיְיתָא, לַאֲחָיָיא לוֹן בְּהַאי רוּחָא, בְּגִין דְּיִתְקַיַים לְעָלְמִין.

Bone Breath Ezekiel Resurrection Torah Wind

212. You may say that it is written OF THE DEAD THAT EZEKIEL WAS RESURRECTED, "Come from the four winds, O breath (also: 'wind')" (Yechezkel 37:9). Why, then, did they die again, DERIVING NO BENEFIT FROM THAT WIND - WHICH COMPRISES THE FOUR WINDS - BY LIVING FOREVER? HE ANSWERS, Come and behold. When the Holy One, blessed be He, revived the dead through Ezekiel, that wind, although it did include the four winds, did not descend IN THE FIRST PLACE in order to revive them forever, but only to show how the Holy One, blessed be He, will in the future resurrect in the same way the dead and revive them by that wind included "OF FOUR WINDS." And although the bones returned to what they were, the Holy One, blessed be He, only wanted to show the world that He will raise the dead in the future. And when He will, it will be for a perfect existence in this world. The Torah will THEN stand as an advocate before the Holy One, blessed be He, for those who strove in the Torah.

212. וְאִי תֵימָא, הָא כְתִיב, מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ, אַמַּאי לָא אִתְקַיְימוּ, דְּהָא כֻּלְּהוּ מִיתוּ כְּמִלְּקַדְמִין. תָּא חֲזֵי, הַהוּא זִמְנָא, דְּאוֹקִים קוּדְשָׁא בְּרִיךְ הוּא עַל יְדָא דִיחֶזְקֵאל, אִינוּן מֵתַיָיא, הַהוּא רוּחָא, אַף עַל גָּב דַּהֲוָה מֵאַרְבַּע רוּחַיָּיא, לָא נָחֵית לְקָיְימָא לוֹן בְּקִיּוּמָא, אֶלָּא לְאַחֲזָאָה, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לַאֲחָיָיא מֵתַיָיא בְּהַהוּא גַוְונָא, וּלְקַיְימָא לוֹן בְּרוּחָא דְּאִתְכְּלֵיל בְּהַאי גַוְונָא. וְאַף עַל גָּב דְּאַהֲדָרוּ גַּרְמִין, בְּהַהִיא שַׁעְתָּא כְּמָה דַהֲוָה. קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאַחֲזָאָה לְכָל עַלְמָא, דְּאִיהוּ זַמִּין לַאֲחָיָיא מֵתַיָיא, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא, זַמִּין לְקַיְימָא לְהוֹ קִיּוּמָא שְׁלִים בְּעַלְמָא כִּדְקָא יָאוֹת, וְאִינוּן דְּאִשְׁתַּדְּלוּ בְּאוֹרַיְיתָא בְּהַאי עַלְמָא, הִיא קָיְימָא עֲלֵיהּ דְּבַר נָשׁ, וְאִתְעֲבִידַת סַנֵּיגוֹרְיָא, קַמֵּי דְקוּדְשָׁא בְּרִיךְ הוּא.

Resurrection Torah

213. Rabbi Shimon said, The Torah and its words, NAMELY, ITS LOGIC, with which man was occupied in this world, stands ALWAYS before the Holy One, blessed be He, uttering speeches and raising voices. It is not silent. At the time OF RESURRECTION, it will talk and speak in accordance with man's devotion to it and his occupation with it in this world. They will therefore rise to complete existence and everlasting life, as we have said. For that reason, "the ways of Hashem are right, and the just do walk in them: but the transgressors shall stumble in them."

213. רָבִּי שִׁמְעוֹן אֲמַר כָּל אִינוּן מִלִּין דְּאוֹרַיְיתָא, וְכָל הַהִיא אוֹרַיְיתָא, דְּאִשְׁתַּדַּל בָּהּ בַּר נָשׁ בְּהַאי עָלְמָא, אִינוּן מִלִּין, וְהַהִיא אוֹרַיְיתָא, קָיְימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וַאֲמָרַת קַמֵיהּ, וְהִיא אֲרֵימַת קָלִין, וְלָא אִשְׁתַּכָּכַת, וּלְהַהוּא זִמְנָא, אִיהִי תָשִׂיחַ וְתֵימָא, כְּפוּם דְאִתְדַּבַּק בַּר נָשׁ, וְאִשְׁתַּדַּל בְּהַאי עַלְמָא, וְעַל דָּא אִינוּן יְקוּמוּן בְּקִיּוּמָא שְׁלִים לְחַיֵּי עַלְמָא כִּדְקָאֲמָרָן, וּבְגִין כָּךְ כִּי יְשָׁרִים דַּרְכֵי יי' וְצַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם.

Door Eli Grave Offering Priests Punishment Righteous Samuel Sin Tents Women

214. Rabbi Chiya continued the discussion with the verse, "Now Eli was very old, and heard all that his sons did to all Yisrael; and how they lay with the women that assembled at the door of the Tent of Meeting" (I Shmuel 2: 22). HE ASKS, Could it possibly occur to you that the priests of Hashem would do such a thing? The scripture specifies their sins earlier, as it is written, "for the men dishonored the offering of Hashem" (Ibid. 17); "And the priest's custom with the people was, that, when any man offered..." ( Ibid. 13); "Also before they burnt the fat, the priest's lad came, and said to the man that sacrificed, Give some roasting meat for the priest..." (Ibid. 15); "No; but you shall give it me now: and if not, I will take it by force. Wherefore the sin of the lads was very great before Hashem" (Ibid. 16). And although they took only of what was theirs, the priests,' to eat, they were nevertheless punished for treating the offering lightly. FROM THIS WE LEARN THAT THEY WERE RIGHTEOUS, AS THEY WERE VERY STRICTLY DEALT WITH. Yet here it is written, "They lay with the women that assembled," AND COMMITTED SUCH A GRAVE OFFENSE.

214. ר' חִיָּיא פְּתַח וַאֲמַר, וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל יִשְׂרָאֵל וְאֵת אֲשֶׁר יִשְׁכְּבֻן אֶת הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד. וְכִי ס"ד, דְּכֹהֲנִי יי,' דְּיַעַבְדוּן עֲבִידְתָּא דָא, וְהָא מִקַּדְמַת דְּנָא אִתְּמָר, וּפְרִישַׁת אוֹרַיְיתָא הַהוּא חוֹבָא דִלְהוֹן, דִּכְתִיב כִּי נִאֲצוּ הָאֲנָשִׁים אֶת מִנְחַת יי.' וּכְתִיב וּמִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם כָּל אִישׁ זוֹבֵחַ זֶבַח וגו,' וּכְתִיב גַּם בְּטֶרֶם יַקְטִירוּן אֶת הַחֵלֶב וּבָא נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזּוֹבֵחַ תְּנָה לִצְלוֹת לַכֹּהֵן וגו.' וּכְתִיב וְאָמַר לוֹ כִּי עַתָּה תִּתֵּן וְאִם לֹא לָקַחְתִּי בְּחָזְקָה. וְעַל דָּא וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד וגו.' וְכָל דָּא לָא הֲווֹ נָטְלִין, אֶלָּא מֵאִינוּן חוּלָקִין, דַּהֲווֹ לְהוֹ לְכַהֲנֵי לְמֵיכַל מִנֵּיהּ, וְעַל דַּהֲוָה קָלֵיל קָרְבָּנָא בְּעֵינַיְיהוּ אִתְעֲנָשׁוֹ, וְהָכָא אֲמַר אֵת אֲשֶׁר יִשְׁכְּבוּן אֶת הַנָּשִׁים הַצּוֹבְאוֹת.

Heaven Offering Prayer Priests Temple, The Women

215. HE ANSWERS, Heaven forbid that they should commit such a transgression, especially in such a holy place, for Yisrael will rise and kill them. But they only detained the women from entering the temple and protested that they must not come in to pray before the offerings were sacrificed. They detained them because their offering held no portion for the priests. This is why THEY DETAINED the women who wanted to enter THE TEMPLE, hence the words, "they lay with the women," that is, held them from entering THE TEMPLE, AS WE HAVE SAID.

215. אֶלָּא, ח"ו דַּהֲווֹ עָבְדוּ עֲבֵירָה דָא, כ"ש בְּאַתְרָא קַדִּישָׁא הַהוּא, דְּלָא יְקוּמוּן כָּל יִשְׂרָאֵל וְיִקְטְלוּן לְהוֹן. אֶלָּא, בְּגִין דַּהֲווֹ מְעַכְּבֵי לוֹן לְאָעֳלָא לְמַקְדְּשָׁא, וּמָחָאן בִּידֵהוֹן, דְּלָא לְאָעֳלָא לְמִצְלֵי צְלוֹתָא, עַד דְּקוּרְבָּנַיָא אִתְעֲבִידוּ, בְּגִין דְּאִינוּן לָא מַיְיתִין קָרְבָּנִין לְמֵיטַל חוּלָקָא מִנַּיְיהוּ, וּבְגִין כָּךְ מְעַכְּבִין לוֹן. וּבְגִין כָּךְ, אִינוּן נָשִׁים הֲווֹ בָּעָאן מִנַּיְיהוּ לְאַעֳלָא תַּמָּן, וְעַל דָּא כְתִיב אֵת אֲשֶׁר יִשְׁכְּבוּן אֶת הַנָּשִׁים, דִּמְעַכְּבֵי לוֹן כִּדְקָאֲמָרָן.

Bilhah Heaven Intercourse Jacob Merit Shechinah Twelve

216. There is a similar meaning in the words, "and lay with Bilhah" (Beresheet 35: 22). Heaven forbid that he lay with her; he only stopped her from performing her marital duty with Jacob by disarranging the bed. He did this in the presence of the Shechinah, because wherever intercourse is performed according to the law, the Shechinah hovers about and dwells in that place. He who blocks the commandment of intercourse causes the departure of Shechinah from the world. It is therefore written, "You went up to your father's bed; then you did defile it: he went up to my couch," (Beresheet 49:4) and "he lay with Bilhah his father's concubine, and Yisrael heard of it. Now the sons of Jacob were twelve," WHICH TEACHES US THAT all of them were counted, and their merit remained intact.

216. כְּגַוְונָא דָא וַיִּשְׁכַּב אֶת בִּלְהָה, חַס וְשָׁלוֹם דְּאִיהוּ שָׁכַב עִמָּהּ, אֶלָּא בְּגִין דְּעָכַּב לָהּ לְשַׁמָּשָׁא בַּאֲבוֹי שִׁמּוּשָׁא דְמִצְוָה, וְדָא הוּא בִּלְבּוּלָא דְעַרְסָא. וַעֲבַד לָקֳבֵיל שְׁכִינְתָּא עֲבִידְתָּא דָא, דִּבְכָל אֲתַר דְּשִׁמּוּשָׁא דְמִצְוָה אִשְׁתַּכַּח, שְׁכִינְתָּא שַׁרְיָא עַל הַהוּא אֲתַר, וְאִשְׁתַּכַּח תַּמָּן, וּמַאן דְּגָרִים לְעַכָּבָא שִׁמּוּשָׁא דְמִצְוָה, גָּרִים דְּיִסְתַּלַּק שְׁכִינְתָּא מֵעַלְמָא, וְעַל דָּא כְתִיב כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה. וּבְגִין דָּא כְתִיב וַיִּשְׁכַּב אֶת בִּלְהָה פִּלֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְּנֵי יַעֲקֹב שְׁנֵים עָשָׂר, כֻּלְּהוּ הֲווֹ בְּמִנְיָינָא, וְלָא גָרַע מִזְּכוּתָא דִלְהוֹן כְּלוּם.

Balsam Grades Intercourse Israel Jacob Reuben Rivers Shechinah Twelve Twelve Tribes of Israel

217. Rabbi Elazar asks, Why was he first called Yisrael and then Jacob in the verse, "and Yisrael heard of it. Now the sons of Jacob were twelve?" HE ANSWERS, When Reuben disarranged the bed, he said, What DOES THIS MEAN? My father had to bring twelve tribes into the world and now he wishes to beget sons. Are we deficient that he desires others IN OUR STEAD? Immediately, he disarranged the bed and intercourse was thwarted. This was CONSIDERED as showing contempt toward the Shechinah, who then hovered over the bed. Therefore it is written, "and Yisrael heard of it," for by using this name, he was elevated to the secret twelve GRADES, the twelve rivers of pure balsam.

217. רִבִּי אֶלְעָזָר אֲמַר, מ"ט בְּקַדְמֵיתָא יִשְׂרָאֵל, וּלְבָתַר יַעֲקֹב, דִּכְתִיב וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְּנֵי יַעֲקֹב שְׁנֵים עָשָׂר. אֶלָּא, כַּד אָתָא רְאוּבֵן, וּבִלְבֵּל הַהוּא עַרְסָא, אֲמַר, וּמַה תְּרֵיסַר שִׁבְטִין הֲווֹ לֵיהּ לְאַבָּא לְקַיְימָא בְּעַלְמָא, וְלָא יַתִּיר, וְהַשְׁתָּא בָּעֵי לְאוֹלָדָא בְּנִין, דִּילְמָא אֲנַן פְּגִימִין, דְּאִיהוּ בָּעֵי לְאוֹלָדָא אָחֳרָנִין כְּמִלְּקַדְמִין. מִיָּד בִּלְבֵּל הַהוּא עַרְסָא, וְאִתְעַכַּב הַהוּא שִׁמּוּשָׁא, כְּאִילּוּ עֲבַד קְלָנָא לְגַבֵּי שְׁכִינְתָּא, דְּשַׁרְיָא עַל הַהוּא עַרְסָא. וְעַל דָּא כְתִיב, וַיִּשְׁמַע יִשְׂרָאֵל, דְּהָא בִּשְׁמָא דָא, אִסְתַּלַּק גּוֹ תְּרֵיסַר דְּאִתְכַּסְיָין, דְּאִינוּן תְּרֵיסַר נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא.

Jacob Reuben Shechinah Sin Torah Tribes Twelve Twelve Tribes of Israel

218. וַיִּהְיוּ בְּנֵי יַעֲקֹב שְׁנֵים עָשָׂר, אִלֵּין תְּרֵיסַר שִׁבְטִין, דִּשְׁכִינְתָּא אִתְתַּקָּנַת בְּהוֹ, וּמַאן אִינוּן, אִלֵּין דְּאוֹרַיְיתָא אַהֲדָרַת, וְעָבֵיד לוֹן חוּשְׁבְּנָא כְּמִלְּקַדְּמִין, כֻּלְּהוּ קַדִּישִׁין, כֻּלְּהוּ אִתְחַזְיָין לְגַבֵּי שְׁכִינְתָּא, לְאִסְתַּכָּלָא בִּקְדוּשָׁה דְמָארֵיהוֹן, דְּאִילּוּ עֲבַד הַהוּא עוֹבָדָא, לָא יֵיתֵי רְאוּבֵן בְּמִנְיָינָא.

Birthright Daniel Deeds Firstborn Joseph Punishment Reuben Wisdom

219. וְעִם כָּל דָּא אִתְעֲנַשׁ, דְּאִתְנְטֵיל בְּכוֹרָתֵיהּ מִנֵּיהּ, וְאִתְיְהֵיב לְיוֹסֵף, כד"א וּבְנֵי רְאוּבֵן בְּכוֹר יִשְׂרָאֵל כִּי הוּא הַבְּכוֹר וּבְחַלְּלוֹ יְצועֵי אָבִיו נִתְּנָה בְּכוֹרָתוֹ לְיוֹסֵף. תָּא חֲזֵי לֶהֱוֵא שְׁמֵהּ דִּי אֱלָהָא מְבָרַךְ מִן עָלְמָא וְעַד עָלְמָא דִּי כָּל מַעְבְּדוֹהִי קְשׁוֹט וְאָרְחָתֵיהּ דִּין, וְכָל מַה דְּאִיהוּ עָבֵיד, כֹּלָּא אִיהוּ בְּחָכְמְתָא עִלָּאָה.

Heart Jacob Leah Rachel Reuben Thought Tribes

220. Come and behold, Everything man does has an effect, for it is written and preserved before the Holy One, blessed be He. When Jacob came in to Leah, his heart and desires were with Rachel the whole night, because he thought she was Rachel. From that union, from the first seed and desire, Leah conceived. It was explained that if Jacob had known SHE WAS LEAH, BUT NEVERTHELESS THOUGHT OF RACHEL, Reuben would not have been considered to be one OF THE TRIBES. HE WOULD HAVE BEEN CONSIDERED A CHANGELING SON. BUT SINCE IT WAS IN THE ABSENCE OF INTENT, the offspring was not given a specific name, but just called 'Reuben' (lit. 'see, a son.')

220. תָּא חֲזֵי, כַּמָּה גָרִים עוֹבָדָא דְבַר נָשׁ, דְּהָא כָּל מַאי דְאִיהוּ עָבֵיד, כֹּלָּא אִתְרְשִׁים וְקָיְימָא קַמֵּי דְקוּדְשָׁא בְּרִיךְ הוּא, דְּהָא יַעֲקֹב בְּשַׁעְתָּא דְעָאל לְגַבָּהּ דְלֵאָה, כָּל הַהוּא לֵילְיָא, רְעוּתֵיהּ וְלִבֵּיהּ הֲוָה בְּרָחֵל, דְּחָשִׁיב דְּרָחֵל אִיהִי, וּמֵהַהוּא שִׁמּוּשָׁא וְטִפָּה קַדְמָאָה וּמֵהַהוּא רְעוּתָא, אִתְעֲבָרַת לֵאָה, וְאוֹקְמוּהָ, דְּהָא אִלְמָלֵא דְיַעֲקֹב לָא יָדַע, לָא יִסְתַּלֵּיק רְאוּבֵן בְּחוּשְׁבָּנָא. וְעַל דָּא לָא אִסְתַּלַּק בִּשְׁמָא יְדִיעָא, אֶלָּא שְׁמֵיהּ סְתָם רְאוּבֵן.

Birthright Jacob Joseph Rachel

221. וְעִם כָּל דָּא, אַהֲדַר עוֹבָדָא לְאַתְרֵיהּ, כְּמָה דְהַהוּא רְעוּתָא קַדְמָאָה אִתְעֲבִידַת בְּרָחֵל, הַהוּא רְעוּתָא אִתְהַדָּרַת בָּהּ, דְּהָא בְּכוֹרָתֵיהּ אַהֲדָרַת לְיוֹסֵף בּוּכְרָא דְרָחֵל, אֲתַר דִּרְעוּתָא הֲוַת בְּרָחֵל, וְכֹלָּא סָלֵיק בְּאַתְרֵיהּ, בְּגִין דְּכָל עוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא כֻּלְּהוּ קְשׁוֹט וּזְכוּ.