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The Night Moses Argued for Reuben and Judah Before Death

On his last night, Moses would not bless Reuben and Judah quietly. He argued for two sons who had no grounds to stand on, and refused to stop.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Will Not Bless the Easy Names First
  2. He Asks God to Open the Grave Again
  3. One Day at the Pit, Weighed Against a Life
  4. And Strength, and Torah, for the Sons He Left
  5. He Turns to Judah and Will Not Step Down
  6. The Answer He Carried Out of the Dark

The mountain wind was cold, and Moses had until morning. He could feel it the way a man feels the last coal in a fire, the heat thinning, the dark pressing closer at the edges. Below him the tents of Israel held their breath. He had eleven blessings left to give, one for nearly every tribe, and the people downhill believed those blessings would fall like rain, gentle, certain, kind.

They were wrong about that. What he was about to do was not gentle. It was a fight, and he meant to win it before the breath went out of him.

He Will Not Bless the Easy Names First

A man dividing his estate begins with the favored heir. Moses did the opposite. He went straight to the name that should have been buried in silence, the name no one expected the dying prophet to lift toward heaven at all.

Reuben. The firstborn who had thrown his birthright in the dirt. He had gone into Bilhah, his own father's concubine, and the shame of it had followed him out of the tent and clung to him for the rest of his life. Jacob stripped the privilege of the eldest from him before the old man was cold in the ground. By every accounting that mattered, Reuben's share in the world to come was forfeit, signed away by his own hands.

Moses knew it. He did not pretend otherwise. He stood in the thin cold air and said the name out loud, and the saying of it was the first blow of the argument.

He Asks God to Open the Grave Again

"May Reuben come to life again in the future world," Moses said. He did not whisper it. "May he not remain forever dead on account of his sin."

The words hung there. He was asking for a man to be pulled back out of the deepest hole there is, asking that the door God had shut be opened a second time. He had no soft argument to offer. He would not stand here and call the thing with Bilhah small, would not shrink the shame down to a stumble. The deed was the deed.

Therefore he reached for the other side of the scale. There was one act, one only, and Moses set it down with both hands.

One Day at the Pit, Weighed Against a Life

Years before any of them stood at any mountain, the brothers had thrown the boy Joseph into a pit in the wilderness and sat down to eat. Eleven of them had hate in their mouths. One did not. Reuben had heard the killing in their voices and had said, "Let us not take his life." He had meant to come back when the others slept and lift the boy out of the pit and carry him home to his father (Genesis 37:21-22).

It had not worked. Reuben was outvoted, then absent at the worst hour, and the brothers sold Joseph while his back was turned and his good intention came to nothing. The boy went down to Egypt in chains anyway.

Moses did not care that the rescue failed. He cared that it was meant. He took that single interrupted mercy, that one time among twelve brothers that a hand had reached toward the pit instead of away from it, and he laid it before God against the whole weight of the sin. Weigh it honestly, he was saying. Weigh the night he tried.

And Strength, and Torah, for the Sons He Left

Moses was not finished with Reuben. A man's sin is his own, but his children stand behind him in the dark, waiting to learn what they inherit. So Moses asked for them too. Let Reuben's descendants be strong in battle, he prayed, the kind of strength that holds a line when the line wants to break. And let them be wise in Torah, the other strength, the one that holds when no enemy is even in sight.

It was a strange thing to ask for the heirs of a man he had just admitted was guilty. That was the whole shape of the prayer. Mercy for the father, a future for the sons, both pulled out of the same forfeited account by a dying man who refused to leave the name unsaid.

He Turns to Judah and Will Not Step Down

One name was not enough for that last night. Moses turned to Judah, another of Jacob's sons carrying his own old weight, another portion that an honest judge might rule against. And Moses wrestled for him the same way, the way a man grips something he is determined not to let fall, pressing the case for forgiveness until the argument was made and could not be unmade.

Two sons. Two of the least defensible names in the whole house of Jacob. Of all the things a prophet might choose to spend his final hours on, Moses chose the two that no one would have blamed him for skipping. He stood between them and the verdict, and he did not step down.

The Answer He Carried Out of the Dark

When it was done, when the cold had reached his hands and the morning was close, the prayer had landed. The grave that should have stayed shut over Reuben would open in the world to come. The name pulled back from the silence. The two sons who had nothing to stand on now stood, because one man had argued for them at the edge of his own death and won.

Moses gave the rest of his blessings after that. They came easier. The hard work was already behind him, finished on the mountain in the dark, where the dying do their fiercest living.


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From the tradition

Sources

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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews 7:44Legends of the Jews

The sages saw it as a collection of voices, a chorus echoing through generations.

In Legends of the Jews, Moses himself contributed a significant portion! Just as Moses gave eleven blessings, he also composed eleven psalms. And these weren’t just lost to time; they were later incorporated into David’s Psalter, the very book we still cherish today.

Moses wasn't the only one. The Psalter, in this understanding, also includes psalms from figures like Adam, Melchizedek, Abraham, Solomon, Asaph, and even the three sons of Korah! What a gathering of spiritual giants!

Each psalm, in this tradition, is linked to a specific tribe of Israel. Moses’s first psalm, the one that says, "'Thou turnest man to destruction; and sayest, Return, ye children of men,'" is connected to the tribe of Reuben. Ginzberg, in his Legends, suggests this reflects forgiveness for the tribe’s forefather who sinned but returned to God.

Then there’s the powerful psalm, "He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty." This one? It’s for the tribe of Levi, the ones who dwelled in the sanctuary, under, as the psalm says, the shadow of the Almighty.

And what about Judah, whose very name, Yehudah, signifies "Praise the Lord?" Fittingly, the psalm "It is a good thing to give thanks unto the Lord" belongs to them.

The psalm "The Lord is apparelled with majesty" is linked to Benjamin. Why Benjamin? Because the sanctuary stood in his territory! That’s why the psalm closes with the words, "Holiness becometh Thine house, O Lord, forevermore." It's a direct connection to the Beit Hamikdash, the Holy Temple.

Then there’s the fiery psalm: "O Lord, Thou God to whom vengeance belongeth; Thou God to whom vengeance belongeth, shine forth." This one, according to tradition, was composed for the tribe of Gad. It speaks of Elijah, a member of this tribe, who was destined to destroy the foundations of the heathens and bring about the Lord’s vengeance. Talk about intense!

And finally, the psalm "O come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation" is given to the tribe of Issachar, the learned men. Because, as the tradition goes, this tribe dedicated themselves to the Torah, the book of praise itself.

So, what does this all mean? It shows us the Psalms are not just a collection of poems, but a weaving with the threads of Israel’s history, its tribes, and its relationship with the Divine. Each psalm, a voice resonating from a particular place, a particular time, a particular tribe, all contributing to the grand harmony of praise. It invites us to see the Psalms not just as words on a page, but as living echoes of our ancestors' prayers.

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Legends of the Jews 7:32Legends of the Jews

The Torah portion V'Zot HaBerachah, "This is the blessing," gives us a glimpse into that raw, fervent side of prayer as Moses, in his final act, intercedes for the tribes of Israel.

Specifically, he focuses on Reuben and Judah, wrestling with God for their forgiveness. Now, both of these sons of Jacob have some serious baggage.

First, there's Reuben. We remember him for his impulsive act with Bilhah, his father's concubine – a transgression that casts a long shadow. Moses, according to Legends of the Jews, implores God, "May Reuben come to life again in the future world..and may he not remain forever dead on account of his sin." He also asks for Reuben's descendants to be blessed with both strength in battle and wisdom in Torah.

The fascinating thing is, Moses's prayer isn't just about asking; it's about reminding God of Reuben's merit. He recalls Reuben's good deed in saving Joseph from his brothers. Think of it like a cosmic balancing act – weighing the good against the bad. We see this idea echoed elsewhere in Jewish thought, where repentance, or teshuvah, is seen as a way to rebalance our spiritual scales.

And it seems to work! That God grants Moses's prayer and forgives Reuben, confirmed by all twelve stones in the high priest's breastplate gleaming brightly, where previously Reuben's stone was dark.

But Moses doesn't stop there. He turns his attention to Judah, another complex figure. Judah is known for his role in selling Joseph into slavery, but also for his courageous act of acknowledging his paternity of Tamar's children, conceived in a dramatic act of disguise (Genesis 38). According to Ginzberg's retelling in Legends of the Jews, Moses asks for forgiveness for Judah's failure to bring Benjamin back to his father, Jacob.

The consequences of this unfulfilled promise were severe. The text poignantly describes Judah's corpse falling to pieces during the forty years in the desert! Talk about a haunting image. As we find in Midrash Rabbah, this was a punishment for his sin.

Moses fervently prays, "Hear, Lord, the voice of Judah." And gradually, things begin to shift. The bones rejoin. But even then, the process is incremental. Judah is admitted to the heavenly academy, but he can't participate in the discussions.

So Moses continues, "Bring him in unto his people," then "Let his hands be sufficient for him." Only then, after Moses pleads, "And Thou shalt be an help against his adversaries," is Judah's sin fully forgiven, and he's able to triumph in the heavenly debates.

What’s so powerful about this passage? It's the sheer tenacity of Moses's prayer. He doesn't just offer a quick apology. He argues, he persists, he leverages past merits, he pulls out all the stops. It’s a portrait of intercession that feels incredibly human.

It makes you wonder, doesn’t it? How often do we give up too easily in our own prayers? How often do we truly wrestle with the Divine, laying bare our deepest hopes and fears, our most fervent desires for ourselves and for others? This passage reminds us that prayer isn't always a peaceful meditation. Sometimes, it's a battle. And sometimes, it’s a battle worth fighting.

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Legends of the Jews 7:31Legends of the Jews

The stories surrounding the giving of the Torah are filled with this kind of fiery devotion. In fact that at a certain point, overcome with emotion, Israel declared, "The Torah that Moses brought to us at the risk of his life is our bride, and no other nation may lay claim to it!" for a second. The Torah isn't just a set of laws; it's a sacred marriage. A bond so profound, so intimate, that it defines their very being. It's a beautiful and powerful metaphor, isn't it?

It doesn't stop there. This declaration goes on to weave together past, present, and future. "Moses was our king when the seventy elders assembled," they proclaimed, "and in the future the Messiah will be our king, surrounded by seven shepherds, and he will gather together once more the scattered tribes of Israel."

It's a vision of leadership, of continuity. Moses, the leader who brought them out of slavery. The future Messiah, who will bring ultimate redemption. It's all connected, woven together by the thread of the Torah.

Even Moses himself gets in on it. He adds another layer to this unfolding prophecy, saying, "God first appeared in Egypt to deliver His people, then at Sinai to give them the Torah, and He will appear a third time to take vengeance at Edom, and will finally appear to destroy Gog."

This is a potent statement about the unfolding of divine history. According to this legend, God's presence isn't static; it's dynamic, active in the world. First, liberation. Then, revelation. Then, justice. And finally, ultimate triumph over evil.

It's a powerful image, isn't it? A reminder that the story isn't over. That the journey continues. And that, perhaps, the most important chapters are yet to be written. What role will we play in that unfolding story? What will our contribution be to this ancient and ever-evolving narrative?

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