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Why did Reuven fast and wear sackcloth for nine years after Yaakov forgave him for moving his bed? The shiur develops the yesod that even when the injured party forgives, the perpetrator remains accountable for the societal damage—the wrong message sent to others who witnessed the behavior. Reuven understood that interpersonal sins are ultimately bein adam laMakom, requiring teshuvah before God for corrupting communal standards, not merely reconciliation with the victim.
This shiur, delivered on Parshas Vayeishev 2004, explores the story of Reuven's act of moving Yaakov's bed from Bilhah's tent to Leah's tent (Bereishis 35:22) and the extraordinary penance he underwent for nine years afterward. Rabbi Zweig begins by examining the narrative of Yosef's sale: Reuven initially saves Yosef by suggesting they throw him in a pit rather than kill him, intending to rescue him later. When Reuven returns to the pit, Yosef is gone—sold by the brothers in his absence. Rashi (רש"י) explains that Reuven was not present at the sale because he was occupied with his sackcloth and fasting for having disturbed his father's bed years earlier. Rabbi Zweig raises a fundamental question: when Reuven moved Yaakov's bed at age 14, it was a relatively minor sin motivated by defending his mother Leah's honor against the insult of Bilhah (Rochel's maidservant) taking precedence. Yet now, nine years later when Yosef is 17 and Reuven is 23, Reuven is still fasting and wearing sackcloth. What father would demand such severe, protracted penance from his son for so minor an offense? The extent of this repentance seems disproportionate and even cruel if imposed by Yaakov.
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Bereishis 37:22-29, 35:22
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