Reuven's Sin

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Yosef's Teshuva
Rabbi Amnon Bazak
The second half of the book of Genesis describes the Teshuva process of Yaakov’s sons. The first to repent is Reuven; who had tried to prevent the selling of Yosef; and by this atone for his act with Bilhah. Next; Yehuda atones for his actions in the Tamar incident; and goes so far as to offer himself in exchange for Benjamin. Finally; all of the brothers atone for the sin of selling Yosef by proclaiming “we are guilty.” Yosef also undergoes a process of Teshuva; by purchasing land from the Egyptians; and by concealing his brothers’ sin from his father.
"Anyone Who Says That Reuven Sinned..."
Rabbi Yaakov Medan
Many interpretations were offered to explain the nature of Reuven's sin with Bilhah. This lesson will explore Reuven's sin punishment, and repentance, in light of the prophecy of Hosea ben Be'eri, a descendant of Reuven.
Reuven, Leadership, and Responses to Guilt
Rabbi Moshe Taragin |
Much of the narrative of the conclusion of Bereishit is dominated by the struggle between Yehuda and Yosef. Yet a third - and more natural candidate- is discarded without the drama surrounding his brothers. Why is Reuven stripped of his natural license, ceding leadership to his two younger brothers? By closely exploring the characters of Yehuda, Yosef, and Reuven, we can understand why Reuven was deemed unworthy to be a leader, and learn about the importance of failure, guilt, and forgiveness in leadership.
The Sins of Biblical Figures
Part 2
Rabbi Amnon Bazak
Two fundamental approaches exist regarding three incidents involving Avraham: one maintains that the plain reading of the text suggests that the acts in question were wrong – perhaps even serious sins – and are recorded with a view to instructing the readers how not to behave. The other view seeks to cast their actions in a positive light and regards them as a model for emulation.

Those who seek a favorable interpretation of all questionable actions of biblical characters rely, as one of their central sources, on a well-known discussion in Massekhet Shabbat (55b-56b) which lists six figures who seem, according to the plain text, to have committed various transgressions – some of them extremely serious ones. In each case, Rabbi Shmuel bar Nachmani teaches, in the name of Rabbi Yonatan, that "anyone who says that so-and-so sinned, is simply mistaken."
Reuven's Sin and the Twelve Tribes of Israel
Rabbi Jonathan Snowbell
The Meaning of Yosef's Estrangement
Rabbi Yaakov Medan
Many commentators discuss Yosef's estrangement from his brothers and the great severity with which he treats them up until them moment when he reveals his identity. This issue leads naturally to another question: why did Yosef not send word to his father, the moment that he rose to his elevated position in Egypt, telling him that he was still alive? Why did he allow his father to suffer such profound anguish and mourning for his son for an additional nine years? Through a close examination of the narrative, we can see Yosef's estrangement from his brothers as arising from his desire to test their repentance for the sin of having sold him, and that the brothers' actions - and particularly those of the two leaders, Reuven and Yehuda - are influenced and dictated by the sin of selling Yosef and the need to atone for it. Our impression is that the ultimate structure of the family and the fate of the brothers depends on their repentance being accepted. We also learn about the nature of dreams and Yosef's understanding of his dreams as Divine messages of spiritual leadership and spiritual responsibility.
Reuven's Well-Intentioned Mistake
Rabbi David Silverberg
Seforno on Reuven's Redeeming Move
Rabbi David Silverberg
Reuven's Misguided Mistakes
Rabbi David Silverberg
Reuven's (Midrashic) Dream Interpretation
Rabbi David Silverberg
Where was Reuven When Yosef was Sold?
Rabbi David Silverberg
Reuven's Absence and Repentance
Rabbi David Silverberg
Rashi
Part 4 - The Moral and Educational Philosophy of Rashi (II)
Dr. Avigail Rock
In his commentaries, Rashi displays great sensitivity towards the people in society who are indigent or powerless, who have no defenders. This compassion for the disadvantaged is expressed in numerous ways.

Rashi expresses great affection for the forebears of Israel, the Patriarchs, the Matriarchs, and the Twelve Tribes. This regard is expressed in two areas. The first is an attempt to minimize — to the level of obscuring the very progression of the biblical text — the negative traits or acts which are attributed in Scripture to Israel’s forebears and its role models. The second is the glorification of acts that seem to be insignificant.
Rashbam
Part 2
Dr. Avigail Rock
Foreshadowing

One of the most important ideas that the Rashbam develops is the principle of foreshadowing. According to this principle, when the Torah notes details that appear to be disconnected, extraneous, or anachronistic, it actually provides them in order to explain an event that comes afterwards.

It is possible to apply the principle of foreshadowing, not only to verses or fragments, but even to larger segments. For example, in the Rashbam’s introduction to Bereishit, he declares that the story of Creation interests us solely because it helps us understand the Ten Commandments.

From explanations similar to this, it arises that the essence of the Torah is the mitzvot, while the narratives are secondary; the stories appear in order to explain the mitzvot.

Peshat and Halakha

In his explanations of the halakhic portion of the Torah, the Rashbam employs the same method which he applies to the narrative portion of the Torah: the explanation of the verses without any reliance on Midrashic literature. This approach is difficult to apply to mitzvot because the binding halakha is not the simple meaning of the verse, but the interpretation of the verses as the Sages explain it. The Rashbam believes that one should adopt the views of the Sages for everything that relates to practical Halakha; however, the interpretation of the peshat and the halakhic midrashim can live under the same roof. What worth does peshat have when it does not fit with Halakha? One possibility is that the peshat reflects the ideal, while the derash deals with the real.
R. Avraham ibn Ezra
Part 3
Dr. Avigail Rock
Ibn Ezra believes that it is inconceivable for the Sages’ halakhic tradition to contradict the peshat of the verses. On this point, he argues with the Rashbam, who goes as far as to explain the halakhic verses against the tradition of the Sages. As we have explained in the previous lessons, Ibn Ezra supports the view of philological pashtanut and exerts great effort to explain the verses in accordance with the rules of grammar and topical logic. However, when there is a contradiction between the peshat and the Sages’ tradition in Halakha, ibn Ezra pushes the simple meaning of the words so that it will fit with the Sages’ view, while striving to have it dovetail with the rules of grammar and language.

Despite these words of Ibn Ezra expressing the unquestionable authority of the Sages in Halakha, many times ibn Ezra veers in his interpretation from the interpretation of the halakhic ruling.

· It may be that ignorance of the halakhic ruling – due to poverty and wandering - is what causes him to interpret verses differently than the Sages.

· Alternatively, while the ibn Ezra sees himself as bound by the Sages’ legal authority, the Sages themselves do not believe that this is the verse’s intent, but they tie the law to the verse.

While ibn Ezra had a profoundly negative view of the Karaites, it is important to note that he does not hesitate to cite their interpretations if he believes they are correct. According to his view, the truth of the Oral Torah may be established not only by finding its laws in the verses of Written Torah, but by confronting the reality of the absence of many laws in the Written Torah. These exigent rules are only found in the Oral Torah, and without their existence there is no significance at all to the laws of the Written Torah.

Ibn Ezra was aware of Rashi’s status in France. Therefore, in his commentary to the Torah, ibn Ezra keeps his silence despite the fact that he disagreed with him.

Ibn Ezra conceals issue in his commentary; he embraces the phenomenon of "sod" with regard to deep concepts, issues regarding the authorship of Torah and sins of great Biblical figures.
Miketz: Was Reuven a "foolish oldest son"?
Rabbi Gad Eldad
Why does Reuven offer for Yaakov to sacrifice his two sons if something happens to Binyamin - especialy when Reuven has four sons, not two? How is his statement connected to the Yehuda and Tamar story? Is Reuven trying to implicate Yehuda for his role in the selling of Yosef?

And what lessons is the Torah teaching us about the role of the firstborn?