(כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃
(22) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.
For some background as to who Bilhah is - as far as the Torah has told us - read Genesis 30:1-24.
For some background as to who Reuben is - as far as the Torah has told us - read Genesis 29:32.
Also, consider Genesis 29:28-32 and 33:1-3 and 35:16-21
For some background as to who Reuben is - as far as the Torah has told us - read Genesis 29:32.
Also, consider Genesis 29:28-32 and 33:1-3 and 35:16-21
(יח) וַיִּרְא֥וּ אֹת֖וֹ מֵרָחֹ֑ק וּבְטֶ֙רֶם֙ יִקְרַ֣ב אֲלֵיהֶ֔ם וַיִּֽתְנַכְּל֥וּ אֹת֖וֹ לַהֲמִיתֽוֹ׃ (יט) וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו הִנֵּ֗ה בַּ֛עַל הַחֲלֹמ֥וֹת הַלָּזֶ֖ה בָּֽא׃ (כ) וְעַתָּ֣ה ׀ לְכ֣וּ וְנַֽהַרְגֵ֗הוּ וְנַשְׁלִכֵ֙הוּ֙ בְּאַחַ֣ד הַבֹּר֔וֹת וְאָמַ֕רְנוּ חַיָּ֥ה רָעָ֖ה אֲכָלָ֑תְהוּ וְנִרְאֶ֕ה מַה־יִּהְי֖וּ חֲלֹמֹתָֽיו׃ (כא) וַיִּשְׁמַ֣ע רְאוּבֵ֔ן וַיַּצִּלֵ֖הוּ מִיָּדָ֑ם וַיֹּ֕אמֶר לֹ֥א נַכֶּ֖נּוּ נָֽפֶשׁ׃ (כב) וַיֹּ֨אמֶר אֲלֵהֶ֣ם ׀ רְאוּבֵן֮ אַל־תִּשְׁפְּכוּ־דָם֒ הַשְׁלִ֣יכוּ אֹת֗וֹ אֶל־הַבּ֤וֹר הַזֶּה֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר וְיָ֖ד אַל־תִּשְׁלְחוּ־ב֑וֹ לְמַ֗עַן הַצִּ֤יל אֹתוֹ֙ מִיָּדָ֔ם לַהֲשִׁיב֖וֹ אֶל־אָבִֽיו׃ (כג) וַֽיְהִ֕י כַּֽאֲשֶׁר־בָּ֥א יוֹסֵ֖ף אֶל־אֶחָ֑יו וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו׃ (כד) וַיִּ֨קָּחֻ֔הוּ וַיַּשְׁלִ֥כוּ אֹת֖וֹ הַבֹּ֑רָה וְהַבּ֣וֹר רֵ֔ק אֵ֥ין בּ֖וֹ מָֽיִם׃ (כה) וַיֵּשְׁבוּ֮ לֶֽאֱכָל־לֶחֶם֒ וַיִּשְׂא֤וּ עֵֽינֵיהֶם֙ וַיִּרְא֔וּ וְהִנֵּה֙ אֹרְחַ֣ת יִשְׁמְעֵאלִ֔ים בָּאָ֖ה מִגִּלְעָ֑ד וּגְמַלֵּיהֶ֣ם נֹֽשְׂאִ֗ים נְכֹאת֙ וּצְרִ֣י וָלֹ֔ט הוֹלְכִ֖ים לְהוֹרִ֥יד מִצְרָֽיְמָה׃ (כו) וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃ (כז) לְכ֞וּ וְנִמְכְּרֶ֣נּוּ לַיִּשְׁמְעֵאלִ֗ים וְיָדֵ֙נוּ֙ אַל־תְּהִי־ב֔וֹ כִּֽי־אָחִ֥ינוּ בְשָׂרֵ֖נוּ ה֑וּא וַֽיִּשְׁמְע֖וּ אֶחָֽיו׃ (כח) וַיַּֽעַבְרוּ֩ אֲנָשִׁ֨ים מִדְיָנִ֜ים סֹֽחֲרִ֗ים וַֽיִּמְשְׁכוּ֙ וַיַּֽעֲל֤וּ אֶת־יוֹסֵף֙ מִן־הַבּ֔וֹר וַיִּמְכְּר֧וּ אֶת־יוֹסֵ֛ף לַיִּשְׁמְעֵאלִ֖ים בְּעֶשְׂרִ֣ים כָּ֑סֶף וַיָּבִ֥יאוּ אֶת־יוֹסֵ֖ף מִצְרָֽיְמָה׃ (כט) וַיָּ֤שָׁב רְאוּבֵן֙ אֶל־הַבּ֔וֹר וְהִנֵּ֥ה אֵין־יוֹסֵ֖ף בַּבּ֑וֹר וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃ (ל) וַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַאֲנִ֖י אָ֥נָה אֲנִי־בָֽא׃
(18) They saw him from afar, and before he came close to them they conspired to kill him. (19) They said to one another, “Here comes that dreamer! (20) Come now, let us kill him and throw him into one of the pits; and we can say, ‘A savage beast devoured him.’ We shall see what comes of his dreams!” (21) But when Reuben heard it, he tried to save him from them. He said, “Let us not take his life.” (22) And Reuben went on, “Shed no blood! Cast him into that pit out in the wilderness, but do not touch him yourselves”—intending to save him from them and restore him to his father. (23) When Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that he was wearing, (24) and took him and cast him into the pit. The pit was empty; there was no water in it. (25) Then they sat down to a meal. Looking up, they saw a caravan of Ishmaelites coming from Gilead, their camels bearing gum, balm, and ladanum to be taken to Egypt. (26) Then Judah said to his brothers, “What do we gain by killing our brother and covering up his blood? (27) Come, let us sell him to the Ishmaelites, but let us not do away with him ourselves. After all, he is our brother, our own flesh.” His brothers agreed. (28) When Midianite traders passed by, they pulled Joseph up out of the pit. They sold Joseph for twenty pieces of silver to the Ishmaelites, who brought Joseph to Egypt. (29) When Reuben returned to the pit and saw that Joseph was not in the pit, he rent his clothes. (30) Returning to his brothers, he said, “The boy is gone! Now, what am I to do?”
(טו) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ (ס)
(15) Thus said the LORD: A cry is heard in Ramah— Wailing, bitter weeping— Rachel weeping for her children. She refuses to be comforted For her children, who are gone.
(כא) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֮ אֲשֵׁמִ֣ים ׀ אֲנַחְנוּ֮ עַל־אָחִינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת׃ (כב) וַיַּעַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם ׀ לֵאמֹ֛ר אַל־תֶּחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ׃
(21) They said to one another, “Alas, we are being punished on account of our brother, because we looked on at his anguish, yet paid no heed as he pleaded with us. That is why this distress has come upon us.” (22) Then Reuben spoke up and said to them, “Did I not tell you, ‘Do no wrong to the boy’? But you paid no heed. Now comes the reckoning for his blood.”
(לז) וַיֹּ֤אמֶר רְאוּבֵן֙ אֶל־אָבִ֣יו לֵאמֹ֔ר אֶת־שְׁנֵ֤י בָנַי֙ תָּמִ֔ית אִם־לֹ֥א אֲבִיאֶ֖נּוּ אֵלֶ֑יךָ תְּנָ֤ה אֹתוֹ֙ עַל־יָדִ֔י וַאֲנִ֖י אֲשִׁיבֶ֥נּוּ אֵלֶֽיךָ׃ (לח) וַיֹּ֕אמֶר לֹֽא־יֵרֵ֥ד בְּנִ֖י עִמָּכֶ֑ם כִּֽי־אָחִ֨יו מֵ֜ת וְה֧וּא לְבַדּ֣וֹ נִשְׁאָ֗ר וּקְרָאָ֤הוּ אָסוֹן֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וְהוֹרַדְתֶּ֧ם אֶת־שֵׂיבָתִ֛י בְּיָג֖וֹן שְׁאֽוֹלָה׃
(37) Then Reuben said to his father, “You may kill my two sons if I do not bring him back to you. Put him in my care, and I will return him to you.” (38) But he said, “My son must not go down with you, for his brother is dead and he alone is left. If he meets with disaster on the journey you are taking, you will send my white head down to Sheol in grief.”
(ג) רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃ (ד) פַּ֤חַז כַּמַּ֙יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה׃ (פ)
(3) Reuben, you are my first-born, My might and first fruit of my vigor, Exceeding in rank And exceeding in honor. (4) Unstable as water, you shall excel no longer; For when you mounted your father’s bed, You brought disgrace—my couch he mounted!
(ו) יְחִ֥י רְאוּבֵ֖ן וְאַל־יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר׃ (ס)
(6) May Reuben live and not die, Though few be his numbers.
(טו) וְשָׂרַ֤י בְּיִשָּׂשכָר֙ עִם־דְּבֹרָ֔ה וְיִשָּׂשכָר֙ כֵּ֣ן בָּרָ֔ק בָּעֵ֖מֶק שֻׁלַּ֣ח בְּרַגְלָ֑יו בִּפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדֹלִ֖ים חִקְקֵי־לֵֽב׃ (טז) לָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם לִשְׁמֹ֖עַ שְׁרִק֣וֹת עֲדָרִ֑ים לִפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדוֹלִ֖ים חִקְרֵי־לֵֽב׃
(15) And Issachar’s chiefs were with Deborah; As Barak, so was Issachar— Rushing after him into the valley. Among the clans of Reuben Were great decisions of heart. (16) Why then did you stay among the sheepfolds And listen as they pipe for the flocks? Among the clans of Reuben Were great searchings of heart!
מתני׳ מעשה ראובן נקרא ולא מתרגם מעשה תמר נקרא ומתרגם מעשה עגל הראשון נקרא ומתרגם והשני נקרא ולא מתרגם ברכת כהנים מעשה דוד ואמנון נקראין ולא מתרגמין
MISHNA: The incident of Reuben, about which it says: “And Reuben went and lay with Bilhah, his father’s concubine” (Genesis 35:22), is read from the Torah in public but not translated, so that the uneducated not come to denigrate Reuben. The incident of Tamar (Genesis, chapter 38) is read in public and also translated. The first report of the incident of the Golden Calf, i.e., the Torah’s account of the incident itself (Exodus 32:1–20), is read and translated, but the second narrative, i.e., Aaron’s report to Moses of what had taken place (Exodus 32:21–24) is read but not translated. The verses constituting the Priestly Benediction (Numbers 6:24–26) and the incident of David and Amnon (II Samuel, chapter 13) are read, but not translated.
(ב) וישכב. מִתּוֹךְ שֶׁבִּלְבֵּל מִשְׁכָּבוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ שְׁכָבָהּ; וְלָמָּה בִלְבֵּל וְחִלֵּל יְצוּעָיו? שֶׁכְּשֶׁמֵּתָה רָחֵל נָטַל יַעֲקֹב מִטָּתוֹ, שֶׁהָיְתָה נְתוּנָה תָּדִיר בְּאֹהֶל רָחֵל וְלֹא בִּשְׁאָר אֹהָלִים, וּנְתָנָהּ בְּאֹהֶל בִּלְהָה; בָּא רְאוּבֵן וְתָבַע עֶלְבּוֹן אִמּוֹ, אָמַר אִם אֲחוֹת אִמִּי הָיְתָה צָרָה לְאִמִּי, שִׁפְחַת אֲחוֹת אִמִּי תְּהֵא צָרָה לְאִמִּי? לְכָךְ בִּלְבֵּל (שבת נ"ה):
(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).
אמר רבי שמואל בר נחמני אמר רבי יונתן כל האומר ראובן חטא אינו אלא טועה שנאמר ויהיו בני יעקב שנים עשר מלמד שכולן שקולים כאחת אלא מה אני מקיים וישכב את בלהה פילגש אביו מלמד שבלבל מצעו של אביו ומעלה עליו הכתוב כאילו שכב עמה
Having mentioned the sins of some of the significant ancestors of the Jewish people, the Gemara now addresses several additional ancestors. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Anyone who says that Reuben sinned with Bilhah is nothing other than mistaken, as it is stated: “And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. Now the sons of Jacob were twelve” (Genesis 35:22). The fact that the Torah stated the number of Jacob’s sons at that point in the narrative teaches that, even after the incident involving Bilhah, all of the brothers were equal in righteousness. Apparently, Reuben did not sin. How then do I establish the meaning of the verse: “And he lay with Bilhah his father’s concubine”? The plain understanding of the verse indicates sin. This verse teaches that Reuben rearranged his father’s bed in protest of Jacob’s placement of his bed in the tent of Bilhah and not in the tent of his mother Leah after the death of Rachel. And the verse ascribes to him liability for his action as if he had actually lain with Bilhah.
(ה) אמר ר׳ שמואל בר נחמני אמר ר׳ יונתן כל האומר ראובן חטא אינו אלא טועה שנאמר (בראשית לה כב) ויהיו בני יעקב שנים עשר מלמד ששקולים כאחד אלא מה אני מקיים (שם) וישכב את בלהה פילגש אביו. מלמד שבלבל מצעו של אביו ומעלה עליו הכתוב כאילו שכב את בלהה. תני רשב״א אומר מוצל אותו צדיק מאותו עון ולא בא מעשה זה לידו אפשר עתיד זרעו לעמוד על הר עיבל ולומר (דברים כז כ) ארור שוכב עם אשת אביו ויבא חטא זה לידו אלא מה אני מקיים וישכב את בלהה פילגש אביה עלבון אמו תבע. אמר אם אחות אמי היתה צרה לאמי שפחת אחות אמי תהא צרה לאמי ובלבל את מצעה. אחרים אומרים ב׳ מצעות בלבל אחת של שכינה ואחת של אביו. והיינו דכתיב (שם מט ד) אז חללה יצועי עלה א״ת יצועי אלא יצועיי:
(5) 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, that such an occurrence never happened to him, for how could it possibly be that a man whose descendants were to stand on Mt. Ebal and proclaim (Deu. 29, 20.) Cursed be he who lieth with his father's wife, would commit such a sin. But how then is the passage (Gen. 35, 22 ) And he lay with Bilhah, his father's concubine, to be explained? It is intended to inform us that he demanded redress for the humiliation inflicted upon his mother saying: 'When my mothers sister lived and proved a vexation to her, it was bearable; but that the servant of my mother's sister should be a vexation to my mother is unbearable!' Whereupon he went and deranged the bed of Bilhah." Others say he deranged two beds, that of the Schechina and that of his father, and this explains that which is written (Gen. 48, 4.) Unstable as water, thou shalt not have the excellence, because thou did go up to thy father's bed; then didst thou defile the Shechina of my couch. Do not read Yetzu'ey (my bed), but read Yetzuay (the beds).
(א) וישכב את בלהה בלבל ועקר את מטתה ממקומה כשתבע עלבון אמו, כמו שפרש״י. ובלע״ז ארקוק״א. שיש דברים כתובים בענין אחד ומשמשים שני פנים זה למפרע מזה כמו שפרשתי למעלה גבי ותקע כף ירך יעקב. וישמע ישראל שראובן בלבל מטתו, ויהיו בני יעקב משם והלאה שנים עשר ולא יותר. שלא הוסיף עוד יעקב להזקק עם נשיו וזהו שאמר יעקב אז חללת יצועי כלומר משכבי נסתלק ונפסק. ומקרא דוישמע נכתב שלא תתמה לכשתגיע לכי עלית משכבי אביך לומר מי הגיד לו ליעקב לפיכך קדם כאן ולמדך ששמע. ד״א לכך נקבעה פרשה זו בין מעשה ראובן ובין מעשה בני יעקב ללמדך על פסוק של ויהיו בני יעקב שנים עשר שאינו נמשך אוישכב את בלהה, לומר ראובן הוליד קצת מהם אלא קאי הוא אלידת רחל, ובאותה שעה ויהיו בני יעקב שנים עשר כלומר הוא ולא אחר הוליד את כולם. חזר ושנה מספר בני יעקב ללמדך שבא הוא ושנים עשר בניו אל אביו.
(1) וישכב את בלהה, “he slept with Bilhah.” This is not to be understood literally, but he invaded her privacy and messed up the linen on her bedstead, or simply moved her bed from its normal position. This was a protest against her trying to replace Rachel. Reuven, Leah’s oldest son, felt that now that Rachel had died, his mother should outrank any of the other wives of his father. Rashi points out that this is not the only instance when the Torah to make its point exaggerates the indiscretion committed by some people, or when it rounds up numbers. An example of such an exaggeration quoted is the injury that the angel had caused Yaakov in their nocturnal struggle. He had not made Yaakov’s hip joint useless, but had only dislocated it. (32,26) וישמע ישראל, “Israel heard about this;” about Reuven’s indiscretion. ויהיו בני יעקב שנים עשר, “the sons of Yaakov remained 12.” Yaakov had no more sons after this. The reason was that he no longer carried on marital relations with any of his wives. Our sages derive this from the line: אז חללת יצועי עלה, “then you desecrated Him who abode on my bed.” (Genesis 49,4) Yaakov meant that ever since the sanctity which had distinguished his marital bed had ceased to exist and been profaned. (Compare Rash’bam on that verse) The reason why here we have the words: וישמע ישראל, “Israel heard,” (instead of “Yaakov” heard) is so that when you read that verse in chapter 49 you will not ask: ‘how did Yaakov ever find out about Reuven’s indiscretion?’An alternate interpretation: the reason why the line that Yaakov’s sons were and remained 12, is inserted here where reference is made to Reuven’s indiscretion, is in order not to allow anyone to think that possibly some of Yaakov’s sons might not have been his but Reuven’s, but it refers to the most recently born son born for him by Rachel. Yaakov together with all of his twelve sons returned to their father’s home.
(ב) שׁ֚וּבָה יִשְׂרָאֵ֔ל עַ֖ד יְהוָ֣ה אֱלֹהֶ֑יךָ כִּ֥י כָשַׁ֖לְתָּ בַּעֲוֺנֶֽךָ׃
(2) Return, O Israel, to the LORD your God, For you have fallen because of your sin.
(יט) וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר (בראשית לז, כט), וְהֵיכָן הָיָה, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, כְּשֶׁנִּפְנָה הָלַךְ וְהֵצִיץ לְאוֹתוֹ בּוֹר, הֲדָא הוּא דִכְתִיב: וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹלָם לֹא חָטָא אָדָם לְפָנַי וְעָשָׂה תְּשׁוּבָה, וְאַתָּה פָּתַחְתָּ בִּתְשׁוּבָה תְּחִלָּה, חַיֶּיךָ שֶׁבֶּן בִּנְךָ עוֹמֵד וּפוֹתֵחַ בִּתְשׁוּבָה תְּחִלָּה, וְאֵיזֶה זֶה הוֹשֵׁעַ, שֶׁנֶּאֱמַר (הושע יד, ב): שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ.
And Reuben returned to the pit (Gen 37:29). Where had he been? R. Eliezer and Rabbi Joshua reported that R. Eleazar said: He had been dressed in sackcloth and fasted; when he was finished he went and looked in the pit. Hence it is written, "And Reuben repented." R. Joshua said: All the affairs of the house were committed to him; but as soon as he became free, he went and looked in the pit. Thus it is written, "And Reuben returned to the pit, etc." Said the Holy One to him, [Reuben]: 'No man has before repented after sinning before Me, you are the first to do so. As you live, your descendants will stand forth and be the first to urge repentance.' To whom does this allude? To Hosea, who cried out, "Return, O Israel, unto the Eternal, your God (Hos 14:2).
(ד) וַיִּשְׁלַח֩ דָּוִ֨ד מַלְאָכִ֜ים וַיִּקָּחֶ֗הָ וַתָּב֤וֹא אֵלָיו֙ וַיִּשְׁכַּ֣ב עִמָּ֔הּ וְהִ֥יא מִתְקַדֶּ֖שֶׁת מִטֻּמְאָתָ֑הּ וַתָּ֖שָׁב אֶל־בֵּיתָֽהּ׃
(4) David sent messengers to fetch her; she came to him and he lay with her—she had just purified herself after her period—and she went back home.
(כד) וַיְנַחֵ֣ם דָּוִ֗ד אֵ֚ת בַּת־שֶׁ֣בַע אִשְׁתּ֔וֹ וַיָּבֹ֥א אֵלֶ֖יהָ וַיִּשְׁכַּ֣ב עִמָּ֑הּ וַתֵּ֣לֶד בֵּ֗ן ויקרא [וַתִּקְרָ֤א] אֶת־שְׁמוֹ֙ שְׁלֹמֹ֔ה וַיהוָ֖ה אֲהֵבֽוֹ׃
(24) David consoled his wife Bathsheba; he went to her and lay with her. She bore a son and she named him Solomon. The LORD favored him,
(טז) וַיָּבֹ֨א יַעֲקֹ֣ב מִן־הַשָּׂדֶה֮ בָּעֶרֶב֒ וַתֵּצֵ֨א לֵאָ֜ה לִקְרָאת֗וֹ וַתֹּ֙אמֶר֙ אֵלַ֣י תָּב֔וֹא כִּ֚י שָׂכֹ֣ר שְׂכַרְתִּ֔יךָ בְּדוּדָאֵ֖י בְּנִ֑י וַיִּשְׁכַּ֥ב עִמָּ֖הּ בַּלַּ֥יְלָה הֽוּא׃
(16) When Jacob came home from the field in the evening, Leah went out to meet him and said, “You are to sleep with me, for I have hired you with my son’s mandrakes.” And he lay with her that night.
(ב) וַיַּ֨רְא אֹתָ֜הּ שְׁכֶ֧ם בֶּן־חֲמ֛וֹר הַֽחִוִּ֖י נְשִׂ֣יא הָאָ֑רֶץ וַיִּקַּ֥ח אֹתָ֛הּ וַיִּשְׁכַּ֥ב אֹתָ֖הּ וַיְעַנֶּֽהָ׃
(2) Shechem son of Hamor the Hivite, chief of the country, saw her, and took her and lay with her by force.
(יד) וְלֹ֥א אָבָ֖ה לִשְׁמֹ֣עַ בְּקוֹלָ֑הּ וַיֶּחֱזַ֤ק מִמֶּ֙נָּה֙ וַיְעַנֶּ֔הָ וַיִּשְׁכַּ֖ב אֹתָֽהּ׃
(14) But he would not listen to her; he overpowered her and lay with her by force.
(כב) וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל (פ) וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר׃
(22) While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.
(ג) רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃ (ד) פַּ֤חַז כַּמַּ֙יִם֙ אַל־תּוֹתַ֔ר כִּ֥י עָלִ֖יתָ מִשְׁכְּבֵ֣י אָבִ֑יךָ אָ֥ז חִלַּ֖לְתָּ יְצוּעִ֥י עָלָֽה׃ (פ)
(3) Reuben, you are my first-born, My might and first fruit of my vigor, Exceeding in rank And exceeding in honor. (4) Unstable as water, you shall excel no longer; For when you mounted your father’s bed, You brought disgrace—my couch he mounted!
(ו) יְחִ֥י רְאוּבֵ֖ן וְאַל־יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר׃ (ס)
(6) May Reuben live and not die, Though few be his numbers.