Why did Reuven lose all these rights?
Rashi: Because he acted hastily, when, in his anger, he moved Yaakov's bed from Bilhah's tent to Leah's. 1
Ha'amek Davar: Due to haste (Pachaz) he lost 'Yeser Se'es' (49:3), i.e. honor; such a person cannot guard his honor. Due to "Al Tosar" (he laid on the bed for many hours, and did not realize his mistake) he is not fit for "Yeser Az" (kingship). A king can err; one who realizes his mistake, he retracts. One who persists in his mindset, he should not be king.
Maharal (Chidushei Agados Vol. 3, p. 125, to Bava Basra 123a): If Reuven mis-arranged his father's bed, this shows that in some aspect, Reuven himself was distanced from his father. Also refer to 48:5:151.1:1.
What did Yaakov mean when he said "Al Tosar!"?
Rashi: He meant that Reuven would no longer gain the benefits mentioned earlier. 1
Targum Yonasan: He meant that Reuven would not sin again, and that his initial sin was forgiven. 2
Tosfos ha'Shalem (5, citing Hadar Zekenim): The same number who go to fight in Eretz Yisrael will return. Not one of them will be killed and remain [dead] there - "Yechi Reuven v'Al Yamos, vi'Yehi Mesav Mispar" (Devarim 33:6).
Ohr ha'Chayim: You were hasty to do something improper without any advantage. You were not the first to repent; Yehudah caused Reuven to admit (Sotah 7b). Even though Chazal said that no one repented before Reuven, 3 his Teshuvah was complete only after he confessed, after Yehudah said "Tzadkah Mimeni" (38:26). Then, Reuven said 'I mixed up my father's bed.' Perhaps Reuven's kingship was given to Yehudah, for he caused Reuven to admit.
Ha'amek Davar: Refer to 49:4:1:2, 49:4:151:4, and 49:4:4:8.
Bereishis Rabah (84:19): See Yefeh To'ar there - Even though Kayin repented, it was not a proper Teshuvah. Adam repented (Eruvin 18b)! Perhaps this Midrash argues. Or, they repented due to punishment; Reuven repented on his own. (Reuven was absent at the sale of Yosef, for he was busy with his sack-cloth and with fasting (repenting for having switched Yaakov's bed), before Yehudah even married - refer to 33:29:1:2.)
What happened to the Bechorah, the Malchus and the Kehunah [which Reuven lost]?
Targum Yonasan and Seforno (both to 49:3), Hadar Zekenim (to 49:1): The Bechorah went to Yosef, 1 the Malchus to Yehudah, and the Kehunah to Levi. Ohr ha'Chayim - Reuven's kingship was given to Yehudah, for he caused Reuven to admit. Reuven lost Kehunah now; Levi merited it only later, due to "Asher Nisiso b'Masah" (Devarim 33:8; Rashi (loc. cit.) - Levi did not complain with the other complainers).
What was the "desecration" caused by "Ki Alisa Mishkevei Avicha"?
Rashi and Seforno: He desecrated the Shechinah, 1 which would ascend Yaakov's bed.
Targum Yonasan (to 35:22): He upset Bilhah's bed, which [Yaakov] used to arrange opposite Le'ah's, and it was considered as if he slept with Bilhah.
Refer to 35:22:2 for the various approaches of the Mefarshim to that Pasuk.
Hadar Zekenim: There was no desecration! It says (49:26) that Yaakov blessed all his sons! Reuven rose and merited these Berachos by going first to fight in Eretz Yisrael; the Land is called "Mishkevei Avicha" based on "ha'Aretz Asher Atah Shochev Aleha" (28:13). "Chilalta" refers to killing the Kena'anim. Many Nevu'os are written in the past tense. 2
Da'as Zekenim: You elevated your father's intimacy through giving the Duda'im to Leah. 3
Ohr ha'Chayim: The root of your sin was in the confused Bi'ah that led to your conception. It was Leah, but I intended for Rachel. This put a source of evil in you, and you later confused my bed!
Malbim: "Alisa" it is an expression of removal - "ha'Shachar Alah" (19:15), "ka'Alos Gadish b'Ito" (Iyov 5:26).
Ha'amek Davar: He laid on Yaakov's bed in Bilhah's tent, in order that Yaakov would not lie with her, for Reuven felt the pain of his mother. Even though his sin was not as great as if he had slept with Bilhah, Heaven forbid, but in one way it was worse. One who has forbidden Bi'ah does so quickly, "k'Maher Tzipor El Pach" (Mishlei 7:23). To block his father from sleeping with Bilhah, he needed to lie there the entire night. Mishkevei (plural) hints to several hours that he needed to lie there.
Seforno: Or, his father's honor. This is why Reuven's honor was reduced. Refer to 49:4:152:4; 49:4:1:3,
Why did Yaakov call Reuven "hasty like water"?
Da'as Zekenim (to 49:2), Hadar Zekenim (to 49:1): After pouring water, a little bit remains, unlike pouring something dry. Reuven kept one matter - he is counted first.
Ohr ha'Chayim: You did not suppress your Yetzer ha'Ra. You were hasty, and did not block the spark of evil rooted in you.
Malbim: You were hasty like flooding water with nothing to stop it.
Ha'amek Davar: (a) Spilled water leaves [the Keli] faster than other liquids. The hole for Nesachim of wine was wider than that of water, in order that they would finish at the same time (Sukah 47b). (b) If one turns a Keli over, after a while, all the water leaves. Other liquids, a little remains on the walls. Reuven was frenzied like water, and also delayed in the act until nothing remained.
The term "Pachaz" is scarcely found in Tanach. Chazal (Shabbos 55b) interpret the word as an acronym, in various ways. What is the reasoning behind these opinions?
Shabbos 55b, Rebbi Eliezer: Pachaz stands for 'Pazta, Chavta, Zalta' (you were impetuous, you were guilty, you disgraced). 1
Shabbos 55b, Rebbi Yehoshua: 'Pasa'ta Al Das, Chatasa, Zanisa' (you trespassed the Torah, you sinned, you strayed [to adultery]). 2
Shabbos 55b, Raban Gamliel: 'Pilalta, Chalta, Zarcha Tefilasecha' (you beseeched [Hashem], you entreated, your prayer was shining [i.e. successful]). 3
Shabbos 55b, Rebbi Elazar ha'Moda'i: (The letters of 'Pachaz' in reverse,) 'Zi'aza'ta, Hirta'ta, Parcha Cheit Mimecha' (you trembled (in fear of sinning), you jumped back, sin flew away from you). 4
Shabbos 55b, Rava or Rebbi Yirmeyah Bar Aba: (In reverse,) 'Zacharta... Chalisa... Peirashta mi'la'Chato' (You remembered sin's punishment, you made yourself ill [to overcome your Yetzer], you abstained from sinning).
Maharal #1 (Chidushei Agados Vol. 1, p. 34, to Shabbos 55b): To this opinion, Yaakov did not say Reuven's sin outright, so as not to reject or disgrace him; nevertheless, he did allude to it in this manner.
Maharal #2 (ibid.): After alluding to Reuven's sin, Yaakov explained it clearly, so that he would do Teshuvah.
Maharal #3 (ibid.): Reuven had already done Teshuvah! If Yaakov alluded to Reuven's sin, he must allude to his Teshuvah as well.
Maharal #3 (ibid.): The word Pachaz alludes that Reuven in fact did not sin. Although everyone thought that he did, Yaakov hints that he knows the truth. That is why the word is interpreted in reverse. Rava interprets likewise.
Why does Yaakov mean by "Yetzu'i Alah"?
Moshav Zekenim: He hinted that Reuven has no 'cure' until Moshe will come, about whom it says "Alah El ha'Elokim" (Shemos 19:3), and Shevet Reuven will be listed first to stand on Har Eival for the curse of one who sleeps with his father's wife. Then all will know that Reuven was innocent and Hashem pardoned him. Surely Hashem would not tell his Shevet to curse their ancestor!
Da'as Zekenim #1: Reuven will be distanced until Moshe, about whom it says "Alah El ha'Elokim" (ibid.), will come and say, "Yechi Reuven v'Al Yamos" (Devarim 33:6).
Hadar Zekenim: My bed was greater than my fathers' - all my children were Kosher (and you profaned it - Da'as Zekenim).
Da'as Zekenim #2: You profaned the one who goes on your father's bed, i.e. me. (He spoke about himself in the third person.)
Shabbos 55b: Acherim say, we read this Yetzu'ei Alah. He upset the beds of the Shechinah and of Yaakov.
Malbim: Yaakov should have fathered a 13th son. Due to Reuven's act, he did not. Even though Efrayim and Menasheh became Shevatim, when they are counted as two, Levi is not counted. There are only 12, which is below in the Merkavah. Only in the future, when Levi will have a share in the land, there will be 13, which is above in Malchus Shamayim.
Ha'amek Davar: You profane the best of Yetzu'i (my children), the Bechorah. Chilul applies to Bechor like to Kehunah, and every spiritual attribute,
The Torah forbids switching the Bechorah to the son of the beloved wife (Devarim 21:16)!
Moshav Zekenim: Since he received this Bechorah through a purchase, it was permitted.
Moshav Zekenim, citing Ramban: Hashem switched it (Divrei ha'Yamim I 5:2). Ohr ha'Chayim - The Avos were Nevi'im. Perhaps they transgressed when Hashem told them. The Rambam (Hilchos Yesodei ha'Torah 9:3) says that if a Navi says [in the name of Hashem] to temporarily transgress a Mitzvah, we heed him, like Eliyahu on Har ha'Karmel. We can say that Yaakov saw from Nevu'ah that he can marry two sisters. 1 An angel authorized Yehudah to take Tamar (Bereishis Rabah 85:1), due to the Neshamos that would come from that union.
Ohr ha'Chayim (to 49:3) #1: The Ramban (to 26:5) said that Yaakov married two sisters because he was in Chutz la'Aretz (i.e. the Avos were adamant to keep the entire Torah only in Eretz Yisrael 2 ).
Ohr ha'Chayim (to 49:3) #2: The Avos received Torah from Shem, who received from Noach, from Chanoch, from Adam. Hashem taught Adam the seven Mitzvos for which he is Chayav Misah if he transgresses; the other Mitzvos, he is rewarded if he fulfills; if not, there is no punishment. The Avos greatly cherished Hashem, and desired the supreme happiness, so they fulfilled everything. "Ekev Asher Shama..." (26:5) - Avraham fulfilled even Eruv Tavshilin (Yoma 28b), and his sons after him. When they saw a greater benefit, this overrode the Mitzvos. E.g. Yaakov saw the benefit of marrying two sisters, so he did so, since the Torah was not yet given. He likewise punished Reuven by transferring his Bechorah to Yosef.
Yaakov cried when he foresaw that Rachel would not be buried together with him. (Rashi to 29:11, from Bereishis Rabah 70:12). Surely he understood that he will marry her! However, that could have been fulfilled after Leah died. (PF) Also refer to 29:28:151, 29:28:151.1, 26:5:3 and 26:5:3.1.
Ohr ha'Chayim: There is not strong support for this. The Mitzvos that [we find that] the Avos did not keep (in Chutz la'Aretz, they do not depend on the land, so) there is no source to distinguish Eretz Yisrael from Chutz la'Aretz!
If Reuven lost the Bechorah due to his deed, why was it given to Yosef, and not to Yehudah or another brother?
Ohr ha'Chayim (to 49:3, citing the Zohar): The night that Yaakov married Leah, he intended for Rachel, so her Bechor should receive Bechorah. Why does the verse attribute it to Reuven's act? Kedushah, Chulin and evil - each seeks its kind. Kedushah seeks the good, eternal happiness and knowledge. Chulin seeks nice food, houses, and clothing... Evil seeks all that Hashem hates - theft, Sheker, eating Isur, Arayos... When one engages in one of these, his Nefesh clings to it. Hashem commanded the Kadosh Am Yisrael not to 'taste' evil via any sense. A father's intents at the time of Bi'ah build a building in the child. If they are only of Kedushah, a Kadosh soul will enter the child, which does not desire evil. 1 Chizkiyah's sons Menasheh and Ravshakeh were idolaters due to his thoughts about the nations. 2 "Uv'Chalelo Yetzu'ei Aviv" (Divrei ha'Yamim I 5:1) attributes transfer of Bechorah to Yosef also to the confusion of Yaakov's bed at Reuven's conception. It put a leaning for evil in him, which led to his act. He was not Mezaneh with Bilhah (Shabbos 55b), but the verse attributes an act to him, unlike any other son of Yaakov.
Ohr ha'Chayim: How did Avraham father Yishmael, and Yitzchak father Esav? Some evil clung to Avraham due to his father Terach, an idolater. Avraham's Chesed overpowered it, and it was separated and given to Yishmael. There were still sparks of evil, until Yitzchak separated them via burning Kedushah.
Ohr Yakar, from Berachos 10a, Ein Yaakov, Yalkut Melachim II, 244: It is because Chizkiyah ate with a Nochri, showed to him the Aron and revealed to him supreme secrets.
QUESTIONS ON RASHI
Rashi writes: "You profaned... the Shechinah, which would regularly ascend over my bed." Why is the Shechinah to be found specifically there?
Maharal (Chidushei Agados Vol. 1, p. 33, to Shabbos 55b): As Chazal teach, if a husband and wife are meritorious, the Shechinah dwells between them (Sotah 17a). 1
Rashi (loc. cit.): Hashem put the Yud of His Name in 'Ish,' and the Hei in 'Ishah.' (CS)
Rashi writes: "... The Shechinah, which would regularly ascend over my bed." Why was the Shechinah found in Bilhah's tent (more so than those of Yaakov's other wives)?
Maharal (Chidushei Agados Vol. 1, p. 33, to Shabbos 55b): Yaakov's primary connection had been with Rachel, and this connection brought the Shechinah. After Rachel's passing, Yaakov was [primarily] in Bilhah's tent, 1 so the Shechinah was there as well.
See Rashi to 35:22.
Rashi writes: "You were quick to show your anger... you ascended your father's lying-place; you profaned...." But Rashi (to 35:22) writes that Reuven only moved the beds, to protest the slight to his mother Leah. Why does the Torah portray his deed as actually lying with Bilhah?
Maharal #1 (Chidushei Agados Vol. 1, p. 34, to Shabbos 55b): Refer to 35:22:3.1:1.
Maharal #2 (ibid.): Refer to 35:22:3.2:1, and to 35:22:3.2:1 1 .
