Reuven and Bilhah/2

Reuven and Bilhah

Exegetical Approaches

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Sexual Desire

Reuven's act was one of promiscuity.

Sources:Jubilees33About Jubilees, Testaments of the PatriarchsReuven 1Reuven 3Reuven 4About Testaments of the Patriarchs,  R. Eliezer and R. Yehoshua in Bavli ShabbatShabbat 55bAbout the Bavli, Bereshit Rabbah87:598:4About Bereshit Rabbah, Ibn EzraBereshit Third Commentary 35:22Bereshit Third Commentary 49:3-4About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBereshit 35:22Bereshit 49:3-4About R. Yosef Bekhor Shor, RadakBereshit 35:22Bereshit 49:3-4About R. David Kimchi, RalbagBereshit Beur HaMilot 49:3-4Bereshit Beur HaParashah 35:22Bereshit Toalot 35:22Bereshit Toalot 49:4About R. Levi b. Gershom

"וַיִּשְׁכַּב אֶת בִּלְהָה" – These sources read this phrase simply to mean that Reuven had relations with Bilhah.

Why now? According to both Jubilees and the Testaments, Reuven happened to see Bilhah while she was bathing and was overcome by desire.¹ This fact is absent from the Biblical text and is likely influenced by the similar story of David and Batsheva where this background is explicit.²

"וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר"

• Ibn Ezra, R"Y Bekhor Shor, and Radak all suggest that the phrase  comprises Yaakov's reaction to having heard of Reuven's deed. Ibn Ezra explains that after Reuven's deed, Yaakov no longer had relations with any of his wives, as Bilhah had been tainted, Rachel had died, and Leah and her maidservant Zilpah were abhorrent due to their connection to Reuven. Therefore, the verse tells us that Yaakov had only the twelve sons who were born prior to Reuven's deed.³
• Ralbag, instead, disconnects the phrase "וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר" from the story. According to him the episode ends with Yaakov's silence.  Though Yaakov was aware of Reuven's actions he did not immediately express his anger, and waited to punish Reuven, lest he push Reuven away totally.

"כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה" – According to these sources, Yaakov's words "כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ" refer to Reuven's sleeping with Bilhah, while the phrase "אָז חִלַּלְתָּ יְצוּעִי עָלָה" refers to the consequences of the action: either Reuven's defiling of himself,⁴ of Yaakov,⁵ or of Yaakov's bed,⁶ resulting in Yaakov refraining from further relations with Bilhah.⁷

"פַּחַז כַּמַּיִם אַל תּוֹתַר"

• According to Ibn Ezra, Radak, and Ralbag the phrase "פַּחַז" refers to Reuven's reckless and impetuous personality⁸ which led him to sin, and therefore lose any advantages that his firstborn status would otherwise have bequeathed.
• R"Y Bekhor Shor, instead thinks that "פַּחַז" is a verb, and the phrase refers to Reuven's punishment, that his deed caused all his advantages to quickly slip away from him like water.

Punishment – As a result of his sin, Reuven lost his first born status to Yosef, and kingship to Yehuda.  One might have thought that his sin should have led to a harsher punishment, and perhaps to Reuven's total rejection from the family.⁹ This leads some to suggest that Reuven must have repented of his deed,¹⁰ resulting in his father's forgiveness.¹¹

Moshe's blessing: יְחִי רְאוּבֵן וְאַל יָמֹת

Power Play

Reuven's deed was a power play, intended to protect Reuven's status as first born.

Sources:RambanBereshit 35:22Bereshit 49:3-4About R. Moshe b. Nachman #1,¹² R. David Zvi HoffmannBereshit 35:22About R. David Zvi Hoffmann, R"Y Medan¹³

"וַיִּשְׁכַּב אֶת בִּלְהָה" – R. D"Z Hoffmann takes the phrase at face value to mean that Reuven slept with Bilhah.  Ramban is ambiguous but might instead understand that Reuven simply rearranged the beds¹⁴ so as to prevent his father from having relations with her.¹⁵

Purpose of act – These sources differ in their understanding of Reuven's specific motives:

• Ensure inheritance – Ramban suggests that Reuven did not want Bilhah to bear any more children lest it affect his inheritance.  As a firstborn he was supposed to get a double portion, and thus he would be most affected by any added progeny.¹⁶
• Rebellion – R. D"Z Hoffmann, instead, views Reuven's act as a rebellion against his father's authority,¹⁷ comparing the deed to that of Avshalom sleeping with David's concubines.¹⁸ It is possible that by sleeping with his father's concubine¹⁹ Reuven wanted to demonstrate that Bilhah was not a real wife (and thus that her sons were not contenders for the birthright), enabling him to stake out his claim as the firstborn who was to inherit the mantle of leadership from his father.

Why now?

• It is possible that it is only after Rachel, Yaakov's favorite wife dies, that Reuven, a son of Leah, dared act to assert his position as first born.
• R"Y Medan, instead, suggests that Reuven's rebellion stemmed from Yaakov's submissive stance in his meeting with Esav.  R. Medan claims that after Yaakov submitted himself to his brother, bowing down and calling himself his servant, his children lost faith in their father's authority and several looked to replace him.²⁰

"וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר"

• According to Ramban,²¹ the phrase comes to share that, as Reuven planned, Yaakov did not have any other children after his deed.  The verse thus tells us that Yaakov had 12, and not any more, children.
• Alternatively, according to R. Hoffmann's reading of the story, it is possible that in reaction to Reuven's act, Yaakov ensured that Bilhah and Zilpah attained full wife status,²² and now viewed their children as equal to those of Rachel and Leah.  Thus, the text shares that the sons of Yaakov were twelve (and not 8).

Punishment – Reuven receives a measure for measure punishment, losing the very firstborn status he hoped to ensure.  R. Medan suggests that is possible that he is not rejected outright due to his repentance.  In trying to save Yosef, the very son who had been given the birthright in his place, Reuven proved that he had repented of his deeds.

"רְאוּבֵן בְּכֹרִי אַתָּה" – At the end of his life, Yaakov opens his blessing to Reuven with the words, "you are my firstborn" perhaps to chide him that though he had been firstborn, and could  have maintained that status, his reckless actions caused him to lose it.

Moshe's blessing: יְחִי רְאוּבֵן וְאַל יָמֹת – Ramban connects Moshe's blessing to the tribe of Reuven with Reuven's sin, suggesting that Moshe blesses them that they should not be punished for their father's deed.

Concern for Mother's Honor

Reuven prevented his father from having relations with Bilhah but did not sleep with her himself. He was motivated by concern for his mother's honor.

Sources:R. Shimon b. Gamliel in Sifre Devarim, R. Shemuel b. Nachmani and others in Bavli ShabbatShabbat 55bAbout the Bavli, R. Shimon b. Yochai in Bereshit Rabbah98:4About Bereshit Rabbah,  Targum Pseudo-JonathanBereshit 35:22About Targum Pseudo-Jonathan, RashiBereshit 35:22Bereshit 49:3-4About R. Shelomo Yitzchaki, NetzivBereshit 35:22Bereshit 49:4About R. Naftali Tzvi Yehuda Berlin, R"Y Medan

Reuven's motivations – According to all these sources Reuven's motives were pure.  After Rachel's death, Leah had hoped to gain the attentions and love of Yaakov.  When Reuven saw that Yaakov, though, had other intentions and planned to have relations not with his mother,²³ but rather with Bilhah, he decided to rearrange the sleeping arrangements so as to spare his mother further pain.

"וַיִּשְׁכַּב אֶת בִּלְהָה" – This verse is difficult for this position as it seems to explicitly declare that Reuven did have sexual relations.  The commentators explain it in a number of ways:

• "מעלה עליו הכתוב כאילו עשה"  – According to most of these sources, the text attributes a sexual act to Reuven even though he never slept with Bilhah to highlight that his sin was nonetheless severe.
• Slept in Bilhah's tent –The Netziv, instead, suggests that the verse is saying that Reuven slept in BiIhah's tent (thereby preventing his father from having intercourse with her.)
• Yaakov's perspective – According to R. Medan the verse is written from Yaakov's perspective, who mistakenly thought that Reuven did actually sleep with Bilhah.²⁴

"כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה" – This position could point to Yaakov's emphasis on his bedding ("מִשְׁכְּבֵי" and "יְצוּעִי"), rather than speaking of the act of relations itself, as support that the sin revolved around sleeping arrangements.

"וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר"

• R. Shemuel B. Nachmani uses this verse to support the position that Reuven had not engaged in promiscuous behavior as it shares that even after the act, he was considered equal to his brothers.
• R. Medan, however, explains that since Yaakov actually thought that Reuven had slept with Bilhah, upon hearing the news he refrained from further relations²⁵ and so the verse shares that his children numbered only 12 and not more.²⁶

Punishment – If all Reuven did was rearrange Yaakov's sleeping arrangements it is not clear why he is punished in losing his firstborn status, and why his father was still angry at him on is deathbed.  After all, the action had no long term consequences and was easily fixed.²⁷

¹ R"Y Medan, in his article "כל האומר ראובן חטא" in "כי קרוב אליך - ספר בראשית" (Tel Aviv, 2014): 309, points out that Bilhah was a generation older than Reuven, making it strange than Reuven should be overcome by desire for her (leading to the alternative suggestion below that his act was not not motivated by lust, but was rather a rebellious ploy).

² See J. Kugel, "Reuben's sin with Bilhah in the Testament of Reuben" in Pomegranates and Golden Bells: Studies in Biblical, Jewish, and Near Eastern Ritual, Law, and Literature in Honor of Jacob Milgrom (Indianna, 1995): 525-554 who suggests that both Jubilees and the Testament might be drawing off Yaakov's words, "פַּחַז כַּמַּיִם אַל תּוֹתַר".  The metaphor of being "wanton like water" might have been understood as an allusion to the fact that Reuven had sinned due to water.  Cf. the opinion in Bereshit Rabbah 98:4 who say, "אַתָּה חָטָאתָ בְּמַיִם".

³ R"Y Bekhor Shor explains similarly, pointing out that with Reuven's deed Yaakov in effect lost two wives, Rachel who had just died, and Bilhah who had been defiled. He, however, claims that the phrase "וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר" teaches that nonetheless, Yaakov did not lose out on any offspring as he had already borne twelve.

⁴ See Ibn Ezra, one opinion in R"Y Bekhor Shor, and one opinion in Ralbag. R"Y Bekhor Shor suggests that the clause reads, "you defiled ("חִלַּלְתָּ") he who went on my bed ("יְצוּעִי עָלָה").  Yaakov intentionally blurred the identity of Reuven (referring to him only as the one who rose onto his bed and not naming him directly) so as not to explicitly declare Reuven contaminated. Ibn Ezra, instead, splits the clause and suggests that only the word "חִלַּלְתָּ" refers to Reuven's defiling of himself, while the rest of the clause ("יְצוּעִי עָלָה") means that from then on, Ya'akov's bed "departed",  as he never again slept with Bilhah.

⁵ See the second possibility brought by R'Y Bekhor Shor, who has Yaakov say "and you defiled he who normally rises onto my bed" (i.e. Yaakov).

⁶ See Radak and one opinion in Ralbag.  According to them, Yaakov is saying, "You, (Reuven) defiled (חִלַּלְתָּ) the bed which you had lain upon (יְצוּעִי עָלָה).  Though the word "עָלָה" is in third person, it should be read as if it is in second person (עלית) like the earlier part of the clause.

⁷ This is how some of these sources understand the phrase "יְצוּעִי עָלָה".  Pointing to the root "עלה" in Tehillim 102:25, Ralbag suggests that the word can mean "cut off" and Yaakov is saying that his bed was cut off from him.  Ibn Ezra and Radak, instead, say that Yaakov's bed "was stopped", perhaps understanding "עלה" to mean "departed". [See the gloss in R"Y Bekhor Shor who explains Ibn Ezra in this manner.]  Either way, the connotation is that Yaakov refrained from further relations.

⁸ Ibn Ezra and Ralbag point to the parallel description of Avimelekh's men as "רֵיקִים וּפֹחֲזִים" in Shofetim 9:4.  Radak defines "פַּחַז" as to "hasten" presumably connecting it to the word נחפז (with the letters switching places).

⁹ See the Testaments which has Reuven plagued with a near fatal disease of the loins (presumably as a measure for measure punishment) from which he is saved only due to his father's prayers.  [This addition to the story might be influenced by Moshe's blessing to the tribe, where he says "יְחִי רְאוּבֵן וְאַל יָמֹת"].  Jubilees also suggests that the crime should have merited him death, and he was saved only due to the fact that the relevant laws dealing iwth sleeping with one's father's wife had not yet been revealed.

¹⁰ See, for example, R. Yehoshua in Bereshit Rabbah and the opinion of the Sages in Sifre Devarim. See also Seforno who more explicitly connects Reuven's repentance and Yaakov's decision not to reject him: "אַף עַל פִּי שֶׁשָּׁמַע לֹא הִפִּילוֹ מִמִּנְיַן בָּנָיו, כִּי לֹא הָיָה סָפֵק אֶצְלוֹ שֶׁעָשָׂה תְּשׁוּבָה לְאַלְתַּר".

¹¹ See Radak who quotes his father as explaining that "יֶתֶר שְׂאֵת" refers to atonement and forgiveness, and that in his final words to his son, Yaakov forgives him for his sin. Cf. Ibn Ezra who suggest that in Yaakov's words "אַל תּוֹתַר" there was an implicit blessing: though Reuven would not get an advantage over his brother, he was still be included in the 12.

¹² He also brings the opinion below that Reuven was concerned for his mother's honor.

¹³ See "כל האומר ראובן חטא" in "כי קרוב אליך - ספר בראשית" (Tel Aviv, 2014): 306-314.

¹⁴ See R. Shemuel b. Nachmani in Bavli Shabbat and the position below.

¹⁵ This is implied by Ramban's wording, "שבלבל ראובן יצועי בלהה".  However, in his comments to Bereshit 49, he writes, "כי ראובן נתכוון לפסול את בלהה מאביו" which would suggest that Reuven did an act which would permanently invalidate Bilhah.

¹⁶ Ramban posits that Reuven was not worried about Leah or Zilpah bearing more children since Leah was likely already older, and Zilpah had perhaps already died.

¹⁷ To support the possibility that Reuven's act was not simply sexual in nature R. Hoffmann points to the episode's introduction: "וַיֵּלֶךְ רְאוּבֵן". Such words suggest that something of import was about to happen. If this was merely a case of promiscuity, R. Hoffmann claims, the words would have been unnecessary.

¹⁸ Other examples where having relations with another's concubines constituted an act of rebellion (and an attempt to assert one's own authority) include Avner's sleeping with Rizpah b. Aya or Adoniyahu's request to sleep with Avishag.

¹⁹ This is the only place where Bilhah is referred to as a concubine.  In earlier stories she is described as a maidservant.

²⁰ Shimon and Levi act against their father in Shekhem massacring the entire town. Yosef's dreams of grandeur include visions of his father bowing down to him.  Finally, Yehuda initiates the sale of Yosef, despite knowing the pain it will cause his father.

²¹ In his comments to Devarim 33:6 Ramban gives an alternative explanation that the verse is sharing that despite his sin, Yaakov did not banish Reuven, but still counted him among the tribes.

²² After our story, Bilhah and Zilpah are never again referred to as maidservants or concubines but rather are called "the wives of Yaakov" (see Bereshit 37:2).

²³ According to R. Shimon b. Yocha in Bereshit Rabbah (followed by Rashi) Yaakov had moved his bed from its usual place in Rachel's tent to Bilhah's tent (and not to Leah's tent as she might have hoped).

²⁴ R. Medan proposes that Reuven did not just switch the mothers' beds, but actively  stole Bilhah away from Yaakov's tent.  As he did so, Yosef (still awake, and comforting his baby brother in the absence of his recently deceased mother) saw Reuven with Bilhah and came to the mistaken conclusion that Reuven took her with the intent of having relations with her. Yosef then shared this observation (וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם) with his father (וַיִּשְׁמַע יִשְׂרָאֵל) who had no reason to doubt Yosef's conclusion, that "וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה".

²⁵ R. Medan reconstructs the events of the fateful night, explaining why Yaakov no longer had relations with Leah either. He suggests that unbeknownst to Yaakov, when Reuven had forcibly taken Bilhah from Yaakov's tent, he replaced her with Leah.  When Yaakov entered the tent, he went about his business in his usual modest ways and only realized in the morning that whom he had thought was Bilhah was really Leah.  He awakened appalled, especially as this was the second time he had been duped in the same exact manner.  He was disgusted with Leah, whom he naturally assumed played a role in the duplicity, and never again slept with her.

²⁶ Cf. Ibn Ezra, R"Y Bekhor Shor and Radak above.

²⁷ This, in part, is what leads R. Medan to suggest that Reuven's actions did have repercussions; Yaakov accidentally slept with Leah while thinking she was Bilhah. This is already much more problematic.