Why did Yaakov wait until now to rebuke Re'uven (Shimon and Levi)?
Rashi (to Devarim 1:3): So that he should not leave him and join Esav. 1
See Rashi (ibid.) there, who gives three other reasons as to why one only gives rebuke close to one's death.
Yaakov chose to rebuke Reuven, Shimon and Levi, rather than blessing them. Bil'am, on the other hand, could pronounce blessings only (Bamidbar 23,24). Why?
Maharal (Netzach Yisrael Ch. 57): Am Yisrael might have shortcomings in terms of their Chomer (material aspect), but in terms of their Tzurah (ultimate purpose) 1 they are perfected. Bil'am was a Gentile, looking on from outside; he saw only where they stood currently (Tzurah). Yaakov, as part of Klal Yisrael, perceived their potential (Chomer); that is why he rebuked them. 2
For an explanation of Maharal's terminology of Chomer and Tzurah, refer to 22:5:151:2*.
One may explain that a member of a group knows the responsibilities of each fellow member (and insists on their fulfillment). Someone from outside only sees the practical effect of the group, taken as a whole. (EK)
What is the meaning of "Kochi v'Reishis Oni"?
Rashi 1 : It means that Reuven was born from the first drop of semen that Yaakov ever emitted.
Rashbam: "Kochi" and "Reishis Oni" refer to Yaakov's wealth. 2
Ohr ha'Chayim: Do not say that the source for Reuven's sin was a defect in Yaakov (i.e. his Bi'ah was not totally drawn from Kedushah). You are Bechori (I did not father before you, outside of wedlock), Kochi (I never wasted semen beforehand) and Reishis Oni (I never had an erection beforehand)!
Malbim: Ko'ach is inner potential. Ohn is carrying it out. You were the beginning of revealing the carrying out of my potential.
Ha'amek Davar: It is physical strength. Even though we do not find that a father 'gives' to his Bechor more strength than to other sons, Reuven had this attribute, for he was the first reproduction of his father.
What did Yaakov mean when he said "Yeser Se'es" and "Yeser Az"?
Rashi: The kingship and Kehunah (ought to have belonged to Reuven). 1
Rashbam: The birthright and kingship.
Seforno: "Se'es" is the birthright and kingship. "Az" is Kehunah.
Malbim: "Se'es" is grandeur; "Az" is physical strength.
Ha'amek Davar (to 49:2-3): "Se'es" is honor due to inner aptitude of the Nefesh; "Az" is kingship and authority over Yisrael. Reuven will lose these at the end of days, but he still had authority in Egypt (Bamidbar Rabah 13:8).
Why did Yaakov say, "Bechori Atah"?
Malbim: Even if you were not "Kochi v'Reishis Oni," simply due to being my Bechor, you were fit for authority over your brothers, honor and a double portion.
Ha'amek Davar: I bought Bechorah from my brother. This helped only for honor, but not for the intrinsic aptitude of Bechorah that comes via procreation. You, Reuven, are a true Bechor, fit to receive a greater share from the father than other sons.
Maharal: Reuven's actions 1 still showed that he was a Bechor -- despite that he had lost his status regarding Kehunah and Malchus.
Maharal (Nesivos Olam, Nesiv ha'Teshuvah, end Ch. 4): Reuven, the firstborn, was the first to do Teshuvah. Teshuvah is a new beginning, now free of sin. (Also refer to 35:23:1:2). Also see Maharal (Chidushei Agados Vol. 4, p. 1, to Makos 10a) - Reuven was the first to attempt to save Yosef (37:21). A Bechor is the initial existence [of a family]; it was fitting that Reuven be first to suggest preserving Yosef's existence. (In other words, just as a firstborn is the beginning of a new family, it is in his nature to be the one to preserve and maintain it. (EK))
QUESTIONS ON RASHI
Rashi writes: "Yaakov had never before seen Keri." Why was this level characteristic to Yaakov?
Maharal #1 (Derech Chayim to Avos 5:9, p. 247): Yaakov is the diametric opposite of Esav, the classic murderer. Wasting seed is akin to murder (Nidah 13a); 1 thus, Yaakov never had wasted seed.
Maharal #2 (Chidushei Agados Vol. 4, p. 153, to Nidah 13a): Seed is meant to be drawn from an upper source (i.e. the Mo'ach), then travel via a straight line (i.e. the spine) to its proper place. Conceptually, the straight path is associated with Hashem, the Source of Life, Who blesses [man's] source. Wasting seed externally is like leaving the straight path and veering sidewise after other, external powers ('Chitzonim'). 2 Yaakov's seed (i.e. his offspring) was entirely holy, 3 and all of his children accepted Hashem's unity. 4
For Maharal's explanation, refer to 38:10:1.3.
Thus, 'wasting seed is akin to idolatry' (Nidah 13a). For Maharal's explanation, refer to 38:10:1.4.
Yaakov's trait was uprightness, the straight path; which is the median between Avraham's trait of Chesed (the right) and Yitzchak's trait of Din (the left). Yaakov merited that no one was unworthy among his children. (Avraham and Yitzchak did not merit this, because the traits of Chesed and Din can be abused.) (EK) Also see 40:10:1.2:9**.
On this very occasion; see Pesachim 56a and refer to 49:1:1.5:1**.
Rashi writes: "First of my power - ... [Yaakov] had never before seen Keri" (until Reuven's conception). But Chazal say (Yevamos 34a) that a woman does not conceive from her first relations?
Moshav Zekenim, Gur Aryeh #1 (citing Chizkuni): She can become pregnant if she 1 removes her Besulim by hand; the Yerushalmi 2 says that the Imahos 3 did so. 4
Moshav Zekenim: Yaakov held back his semen the first night. 5
Gur Aryeh #2: Yaakov was with Leah twice that night (as Chazal teach (Eruvin 100b) that this causes the child to be male). She conceived from the combined seed.
Riva: Yaakov meant that Reuven was fit to come from his first semen, if not that a woman cannot become pregnant from her first Bi'ah.
Ohr ha'Chayim: Yaakov removed her Besulim with his finger, lest he waste his first drop of semen. This shows that also at the time of Bi'ah, his lust did not overpower, and he acted for the sake of Kedushah.
The Bartenura cites this from "the Gemara." Riva says that there is no source for this; further, only after Yaakov married Rachel, it says that Leah become pregnant (29:31,32)! (Perhaps the Torah mentions when it became known that she is pregnant. Or, it waited to teach becoming pregnant together with giving birth! However, if so it should have said 'Leah Harah' - PF). Malbim (to 4:1) - when the subject precedes a verb the simple past tense, the action preceded the last matter. When the verses tell a story in order, the verb is in future conjugation with the prefix Vav to denote the past ("va'Tahar").
The Gemara (Yevamos 34b) says the same about Tamar with Yehudah. (CS)
Gur Aryeh: In order that the semen not be l'Vatalah (i.e., to bear children immediately).
He questioned this answer - did he hold back his semen even from Rachel, whom he married before Leah become pregnant?! (Why is this difficult? He wanted his Bechor to be from his first drop! Moshav Zekenim brought that Rachel's beauty illuminated her tent. Perhaps he means that even Yaakov, Bechir ha'Avos, would fear to hold back his semen from her, lest he come to an emission amidst Hirhur about her - PF.)
