Levels of Sin and Responsibility in Torah - Reuven's Test

Full Summary

This shiur delves deeply into the incident of Reuven and Bilhah (Bereishis 35:22), where the Torah (תורה) states that Reuven lay with his father's concubine, yet Chazal teach that anyone who says Reuven actually sinned is mistaken. The speaker resolves this apparent contradiction by explaining that there are multiple levels and degrees of every transgression. While Reuven physically only moved beds between the tents (either moving Bilhah's bed from her tent to prevent his father from living with her, or rearranging sleeping arrangements), on his elevated spiritual level, this act of controlling who his father lives with constituted a form of 'living with his father's wife.' The Torah uses this language because for someone of Reuven's madreiga, even this subtle form of control represents the same spiritual failing as the actual physical transgression would for others. The shiur emphasizes that Reuven was only 14 years old at the time (calculating from Yaakov's 22 years away from his father), making the standard he was held to even more remarkable. This demonstrates that the Torah holds people accountable according to their spiritual level and potential. The speaker brings additional examples, including the kohanim in Masechta Yevamos who were considered to have transgressed eishes ish merely by delaying certain offerings, and the prophet Yeshayahu's critique of Bnos Yisrael, where 'robbing the poor' referred to ignoring someone's greeting and damaging their self-respect. The fundamental principle emerges that as one grows in Torah knowledge and spiritual sensitivity, one's responsibilities increase exponentially. What might be acceptable for others becomes grave transgressions for Bnei Torah. The speaker acknowledges this creates a frightening reality - the more one learns and grows, the more one is held accountable for subtle spiritual failings that others wouldn't even recognize as problems. Every level of Al Chet becomes applicable as one's awareness and sensitivity increase. However, the shiur provides comfort through the principle that the Torah never holds someone responsible for something they cannot handle. Increased responsibility comes with increased potential and ability to meet those standards. Additionally, the very next verse states 'the sons of Yaakov were twelve,' which Rashi (רש"י) explains means 'all were tzadikim.' This teaches that despite losing the birthright, priesthood, and kingship, Reuven retained his status as a tzaddik. One can face serious consequences for failing to meet their elevated standards while still maintaining their fundamental righteousness. The speaker concludes by referencing Chaim Vital's introduction to Pri Etz Chaim, which states the book is only for those who have committed no transgressions. This apparent impossibility is resolved by understanding that there are levels of being a tzaddik, and even tzadikim face judgment relative to their potential. The Taryag mitzvos represent the minimum standard, not the maximum, for those learning Torah seriously.