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Why does the Torah (תורה) say Reuven "slept with" Bilhah when he only moved Yaakov's bed? The shiur develops a fundamental distinction: Jewish morality demands perfection of character and intention, not merely correct action. This explains why Reuven and Shimon/Levi were punished despite doing no formal sin—their mindset, anger, and lack of sensitivity revealed character flaws that disqualified them from leadership roles in Israel.
Rabbi Zweig addresses three troubling narratives in Parshas Vayishlach that share a common thread: the Torah (תורה)'s treatment of morally complex situations where the action itself was either permitted or even obligatory, yet severe criticism or consequences follow. The first question concerns Reuven and Bilhah. The Torah states explicitly that Reuven "lay with Bilhah," his father's concubine (Bereishis 35:22), yet Rashi (רש"י), following the Talmud (תלמוד), insists this is an exaggeration—Reuven merely moved Yaakov's bed from Bilhah's tent to his mother Leah's tent, protesting what he saw as an insult to Leah. The very next verse declares "the sons of Yaakov were twelve," which Rashi explains teaches that all were righteous, including Reuven. Why would the Torah use such inflammatory language for what was essentially a noble (if inappropriate) defense of his mother's honor, only to clarify immediately that no sin occurred?
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Bereishis 35:22, 32:8, 34:30, 49:3-7
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