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Reuben Lost Three Crowns and Tried to Save Joseph

The pit was empty when Reuben got back. He tore his clothes. The three crowns had already left his head for other brothers.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Moved His Father's Bed
  2. Three Crowns Went to Other Sons
  3. He Was Not There When They Sold Joseph
  4. Joseph Put Him Back Among the Stars
  5. Jacob Named What Was Lost

The pit was empty. Reuben went down on his knees in the dirt and tore the front of his tunic from the neck to the belt. He had told his brothers to throw Joseph in and leave him. He had meant to come back. He came back to a hole with no boy in it.

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He Moved His Father's Bed

Years before that empty hole, Reuben had already spent his standing. After Rachel died, Jacob moved his bed into Bilhah's tent. Reuben watched his mother Leah lose the last place she had in that camp. He went in. He dragged the bed out. He put it where he thought his mother's honor required it to sit.

He told himself it was not desire. It was a son's correction of a father's household. The camp did not keep that distinction. Israel heard. The verse stops there, with no speech from Jacob and no speech from Reuben, only the fact of the bed and the fact that the father knew (Genesis 35:22).

From that night the three things that should have sat on a firstborn's head began to slide. The double portion. The priestly dignity. The right to rule. Reuben still walked as the eldest. The weight had already left him.

Three Crowns Went to Other Sons

The birthright went toward Joseph, so that Ephraim and Manasseh would each take a share of the land as if they were sons of Jacob, not grandsons. The priesthood went toward Levi. The kingship went toward Judah. Reuben kept the name bechor (בכור), firstborn, the way a man keeps an empty title on a door.

He fasted. He put on sackcloth away from the brothers' fire. Some days he was the son whose turn it was to sit with Jacob, because the twelve had divided their father's care the way men divide a watch. Either way, he was often elsewhere when the others talked.

Cain had hated Abel. Esau had hated Jacob. Reuben told himself he was a gentler firstborn. Gentleness did not put the crowns back on his head.

He Was Not There When They Sold Joseph

The brothers had Joseph in their hands and murder in their mouths. Reuben heard it late. He stepped in with the only plan he still had credit for.

"Do not shed blood," he said. "Throw him into this pit in the wilderness, and do not lay a hand on him."

He meant the pit as a holding place. He would come back when the others had cooled and pull the boy out and carry him home to Jacob. He left. Midianite traders arrived while he was gone. The brothers sold Joseph for silver. The pit kept nothing.

Reuben returned, saw the empty mouth of the earth, and tore his clothes. The eldest, who should have stopped the sale, had been doing penance for an older sin, or sitting with an old father, while the younger one he meant to save went south in a caravan.

That was his pattern. Late at the bed. Late at the pit. Late to the sentence Jacob had already formed.

Joseph Put Him Back Among the Stars

Joseph had dreamed of the sun, the moon, and eleven stars bowing. He had not dropped Reuben from the count. After the bed, Reuben had felt himself already cut out of Jacob's sons. The dream put him back in the sky with the others. He carried that as a debt.

The rescue was the payment he tried to make. It failed. For twenty years he walked with an unpaid account. In Egypt, Joseph stood in front of them as a lord, and Reuben learned that the brother he had not pulled from the pit had been pulled by another road. The debt was still his. The saving had not been.

Jacob Named What Was Lost

At the end, Jacob gathered the twelve. He looked at Reuben first.

"Reuben, you are my firstborn, my might, and the beginning of my strength."

Three phrases. Then the accounting. "Unstable as water," Jacob said. "You shall not keep the excess." He said it aloud, in front of the brothers, before he named where the three crowns had gone. He gave Reuben that much: the sound of what he had been supposed to be.

Reuben remained firstborn for the count. The land, the altar service, and the throne had already been spoken onto other heads. He had no healing in that hour. The empty pit was still the picture he carried, a hole that had held his brother for a night and then held nothing.


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Bereshit Rabbah 99:6Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The story of Reuben, Jacob's firstborn, is a powerful illustration of just that – a tale of lost potential, impulsive actions, and the consequences that ripple through generations.

The Bereshit Rabbah, a classic collection of rabbinic interpretations of the Book of Genesis, delves deep into Jacob's final words to his sons. Before we dive in, though, picture this: Jacob, nearing the end of his life, gathers his sons around him. It’s a moment thick with anticipation, with blessings…and with rebukes. "Gather, and I will tell you," he says. The Bereshit Rabbah sees this act of gathering as Jacob appointing his sons as elders, echoing when Moses gathered seventy elders of Israel (Numbers 11:16). "Gather," is stated, and "assemble and hear" is stated – Jacob is informing them that they would be exiled twice. Heavy stuff.

Then comes the moment for Reuben. “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power. Impetuous as water, you shall not excel; because you mounted your father’s bed; then you desecrated, he who ascended my couch” (Genesis 49:3–4). It sounds like a compliment at first. "You are my firstborn, you are similar to me." The Rabbis in Bereshit Rabbah break it down further. Jacob says he lived eighty years and didn't experience a single nocturnal emission. "My strength and the first of my potency – you were my first drop." Imagine the weight of those words!

Then.the hammer drops. the verse says, Reuben was destined for greatness. Three crowns, no less! Priesthood, Kingship, and the Birthright. The text supports this: "Greater honor (se'et)," says the text, "is nothing other than priesthood, as it is written: 'Aaron lifted [vayisa] his hands' (Leviticus 9:22)." Similarly, "Greater power" is kingship, supported by "He will give strength to His king" (I (Samuel 2:1)0). And, of course, the birthright is self-evident in the verse "Reuben, you are my firstborn."

But he lost it all. Why? Because he was "impetuous as water." The Hebrew word used here, pachaz, sparks a flurry of interpretations. Rabbi Eliezer sees it as an acronym: "You were impetuous [pahazta], you cast [hishlakhta] the yoke from upon your neck, your evil inclination moved [za] against you." Rabbi Yehoshua offers another perspective: "You were impetuous [pahazta], you sinned [chatata], you engaged in licentiousness [zanita]."

Rabbi Levi gets even more creative, suggesting we transpose the letters of pachaz to reveal hidden meanings: "You trembled [zata], you became anxious [charadta], and the sin departed [parach] from you." In other words, some interpretations suggest that Reuben didn't actually do the deed, but even the thought was enough to cost him dearly. This interpretation suggests that Reuben trampled [pasata] the law, profaned [hilalta] his birthright, and became a stranger [zar].

The Rabbis then ask, "What is 'as water'?" If you spill water, it's gone. Nothing remains (mishtayer). But if it were oil or honey, something would linger. Hence, "As water, you shall not totar" – you shall not excel.

The root of Reuben's downfall, as the text tells it, stems from an incident involving mandrakes and his father's concubine, Bilhah (Genesis 30:14). When Reuben brought mandrakes to his mother Leah, Rachel asked for some. Leah responded: “Was the taking of my husband insignificant that you would take also of my son’s mandrakes?” and Rachel responded: “Therefore he will lie with you tonight in exchange for your son’s mandrakes” (Genesis 30:15). In this exchange, Leah was considered to have respected and elevated Jacob’s bed and Rachel was considered to have denigrated it.

The Bereshit Rabbah interprets this as Reuben causing Jacob's bed to be "elevated" (alita) in a negative sense, because of the ensuing conflict between Leah and Rachel. "Because you caused it to be desecrated, you will be a pariah until Moses.will come and release you and draw you near." This connects to (Deuteronomy 33:6): "May Reuben live," a blessing attributed to Moses.

So, what do we take away from Reuben's story? It's a potent reminder that actions, even those driven by impulse or perhaps even just thought, have consequences. It’s a story about the weight of responsibility, the fragility of privilege, and the long shadow that our choices cast on future generations. It's also evidence of the possibility of redemption, even after significant missteps. After all, Moses, the great lawgiver, interceded on Reuben's behalf. Perhaps that's the most hopeful part of the story – the idea that even when we stumble, grace and forgiveness might still be within reach.

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Legends of the Jews 1:394Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Reuben Lost Three Crowns for One Rash Act.

Jacob, on his deathbed, addresses Reuben. "Reuben, thou art my first-born, my might, and the beginning of my strength!" Imagine the weight of those words, the expectation they carry.

Then comes the crushing "but."

“Thy portion should have been three crowns." Three crowns! The double heritage of the firstborn, the priestly dignity, and royal power! He was in line for it all. But, as Jacob continues, "by reason of thy sin," things changed. A sin so great, it irrevocably altered the destiny of his family.

What was this sin? The details are found elsewhere, but it involved Reuben's interference in his father's marital affairs, a transgression that, according to Jewish tradition, carried significant consequences.

Now, the birthright shifts to Joseph, the kingship to Judah, and the priesthood to Levi. A complete reordering of the family's future.: one act, one mistake, and everything changes.

Jacob, however, offers a glimmer of hope. "My son, I know no healing remedy for thee, but the man Moses." Moses, who will ascend to God, will intercede, and perhaps, God will forgive. It's evidence of the power of repentance, the possibility of redemption, even in the face of profound failure.

The blessing that follows is bittersweet. "I bless thee--may thy descendants be heroes in the Torah and heroes in war." Though he lost his birthright, Reuben and his tribe will still have a role to play. "Though thou must lose thy birthright, yet wilt thou be the first to enter into possession of thy allotment in the Holy Land."

And even more, "in thy territory shall be the first of the cities of refuge." These cities, designated safe havens for those who accidentally committed manslaughter, highlighting Reuben's area as a place of mercy and second chances. "And always shall thy name stand first in the list of the families of the tribes." A small consolation, perhaps, but a reminder that he is not forgotten.

But the blessing concludes with a shadow. "Yea, thou shalt also be the first whose heritage will be seized by the enemy, and the first to be carried away into the lands of exile." A chilling prophecy, a reminder that actions have consequences, even generations later.

As we find in Midrash Rabbah, these pronouncements, these blessings and curses, were not merely words, but potent declarations that shaped the destiny of Reuben and his descendants. The Zohar tells us that such pronouncements from a dying patriarch carried immense spiritual weight.

What are we to make of this? It's a story of potential squandered, of consequences faced, of a complex relationship between a father and son. It's a deeply human story, full of sorrow, hope, and the enduring power of family. And it leaves us pondering: what kind of legacy are we building, and what will be said of us in our final moments?

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Legends of the Jews 1:20Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Joseph, Reuben and Divine Judgment.

Reuben had good reason to worry. As the eldest, he knew that if anything happened to Joseph, the blame would fall squarely on him. He’d be the one facing their father’s grief and anger. But there was more to it than just avoiding blame. According to Legends of the Jews, as retold by Louis Ginzberg, Reuben felt a deep sense of gratitude toward Joseph. Remember Joseph's dream about the sun, moon, and stars bowing down to him? In that dream, Joseph included Reuben among the eleven sons, a gesture that touched Reuben deeply.

Reuben carried a heavy burden of guilt. He had once acted disrespectfully toward his father, and ever since, he felt unworthy, almost as if he’d forfeited his place among Jacob’s sons. Joseph's dream, in a way, had reaffirmed his belonging. It was a powerful act of inclusion that Reuben never forgot. So, when the other brothers plotted against Joseph, Reuben felt compelled to act. He had to protect the brother who had, in a way, given him back his identity.

Initially, Reuben tried to reason with his brothers. He spoke to them with love and compassion, pleading with them to reconsider their cruel intentions. But their hearts were hardened by jealousy. Words, it seemed, were not enough.

Seeing that his pleas were falling on deaf ears, Reuben changed his approach. He begged them, "My brethren, at least hearken unto me in respect of this, that ye be not so wicked and cruel as to slay him. Lay no hand upon your brother, shed no blood, cast him into this pit that is in the wilderness, and let him perish thus."

Reuben's plea reveals a clever strategy. He couldn’t outright prevent them from harming Joseph, so he sought a compromise. He proposed throwing Joseph into a pit, a seemingly less violent act than outright murder. He thought, perhaps, he could later rescue Joseph from the pit in secret. It was a risky plan, driven by a desperate need to save his brother and assuage his own guilt.

Did Reuben succeed? What happened next in the pit? The story of Joseph is one of the most compelling in the Torah, filled with twists, turns, and profound lessons about family, forgiveness, and destiny. And Reuben's role, often overlooked, highlights the complexities of family dynamics and the enduring power of gratitude and the burden of responsibility.

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Bereshit Rabbah 84:15Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The familiar story centers on Joseph and his coat of many colors, sold into slavery by his jealous brothers. But what about Reuben? What role did he play in this dramatic saga?

(Genesis 37:21) tells us, "Reuben heard, and delivered him from their hand and said: Let us not smite him mortally.” But the text raises a question: "Reuben heard, and delivered him" – where had he been?

It seems he wasn't part of the initial, shall we say, heated discussion among his brothers. The Etz Yosef commentary points out that the very fact that he heard about it suggests he wasn't present for the original planning. So, what was keeping Reuben away?

The Rabbis offer several fascinating perspectives in Bereshit Rabbah. Rabbi Yosei suggests a rotation system: each brother had a designated day to serve their father, Jacob, and this particular day belonged to Reuben. So, perhaps he was simply tending to his familial duties.

Rabbi Nechemya offers another angle, focusing on Reuben’s sense of responsibility as the firstborn. He imagines Reuben thinking, "I am the firstborn, and the blame will be attributed only to me." A heavy burden for the eldest son to bear!

And then the Rabbis themselves weigh in with a third interpretation. They propose that Reuben felt a renewed sense of belonging. He thinks, "He enumerates me with my brothers; shall I not rescue him?" Reuben was under the impression that he'd been banished in some way because of the incident with Bilhah (Genesis 35:22), Jacob’s concubine. But then Joseph recounts his dream: "And eleven stars prostrated themselves to me" (Genesis 37:9). Reuben reasons that if he’s still counted among those eleven stars, maybe he hasn't been completely cast aside. "Shall I not rescue him?" he asks himself.

Regardless of the exact motivation, Reuben steps up and intervenes. And, according to the Rabbis, God takes notice. Bereshit Rabbah continues by saying that the Holy One, blessed be He, said, "You were the first to engage in the saving of lives; as you live, they will designate cities of refuge first only within your boundaries.” This is reflected in (Deuteronomy 4:43), "Betzer in the wilderness…[for the Reubenites]". Cities of refuge, arei miklat in Hebrew, were designated places where someone who had accidentally committed manslaughter could flee and find sanctuary. Because Reuben chose compassion, because he chose to intervene and save his brother's life, his tribe was given the honor of hosting the very first cities of refuge. It's a powerful evidence of the ripple effect of even a single act of kindness and courage.

So, the next time you read the story of Joseph, remember Reuben. Remember his choice, his potential motivations, and the lasting impact of his actions.

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Sifrei Devarim 217:4Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

It's not always as simple as being the oldest, especially when we explore Jewish tradition.

It first appears it's a straightforward thing – the eldest son gets the lion's share. But what happens when things get complicated? What if the firstborn messes up?

The Sifrei Devarim, a collection of legal commentaries on the Book of Deuteronomy, grapples with this very issue. How do we determine the portion of the firstborn? The text suggests a fascinating principle: whether inheriting alongside one brother or five, the firstborn receives a double portion of what he would have gotten otherwise.

Here’s where it gets really interesting. The Torah isn't always a straightforward legal manual; it's filled with stories that illustrate these principles. Take the story of Reuven, Jacob's eldest son. As we read in I (Chronicles 5:1), Reuven was indeed the bechor, the firstborn. But… well, he "defiled his father's bed," a euphemism for a serious transgression. The consequence? His birthright was transferred to the sons of Joseph. The birthright, this supposedly inviolable right of the firstborn, could be forfeited. It wasn't simply a matter of age; it was about responsibility, about living up to the position.

And it gets even more nuanced. The very next verse (I Chronicles 5:2) tells us that Judah "prevailed over his brothers" and from him would come the ruler, yet "the bechorah (the status of first-born) was given to Joseph." Judah got the kingship, the leadership role, but Joseph still received the double portion of the inheritance.

Why? What's going on here? It seems that the birthright isn't one single, monolithic thing. It can be broken down into different aspects: material wealth, leadership, spiritual authority. And these aspects can be distributed differently.

The Torah drives this home in (Genesis 48:22), where Jacob declares, "And I have given to you (Joseph) an additional portion over your brothers." This "additional portion" cements Joseph's elevated status, a direct consequence of Reuven's actions.

So, what does all this mean for us? It suggests that birth order isn't destiny. While tradition grants certain privileges to the firstborn, those privileges come with responsibilities. And when those responsibilities aren't met, the birthright – or at least aspects of it – can be transferred to someone else, someone deemed more worthy. It's a powerful reminder that our actions have consequences, and that true inheritance lies not just in what we're given, but in what we earn. It's a story about merit, responsibility, and the enduring power of choice.

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Yalkut Shimoni on Torah 157:3Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

Another explanation: "Gather yourselves", make yourselves into assemblies. When they came to him, he said, "Reuben, you are my firstborn" (Genesis 49:3). "Reuben, you are my firstborn": you are firstborn for inheritance, firstborn for lineage, firstborn for repentance, "and Reuben returned to the pit" (Genesis 37:29); firstborn for inheritance, "and the children of Reuben had much cattle"; firstborn for exile, "and he exiled the Reubenites and the Gadites" (1 Chronicles 5:26); firstborn for cities of refuge, "Bezer in the wilderness" (Deuteronomy 4:43); firstborn for lineage, "for he was the firstborn, but because he defiled his father's bed" (1 Chronicles 5:1) they took the wealth from him, but not to be reckoned in lineage.

Another explanation: "Reuben, you are my firstborn", and all the gifts are fitting for you, as it is written, "and the first of all the firstfruits of all and every heave offering of all." And the dough offering, from where? "The first of your dough." Therefore it says, "the beginning of my strength." "Excess of dignity", this is the Levitical service, as it is written, "And Chenaniah, chief of the Levites, was over the carrying" and it says, "on the shoulder they shall bear" (Numbers 7:9), and it is written, "And Aaron lifted up his hands" (Leviticus 9:22). "And excess of power", this is kingship. "Unstable as water", you were likened to the rash ones who leap about.

Rabbi Nathan expounds it for praise: "You are my firstborn", the birthright befits you. Other firstborn are robbers and extortioners, as it is said, "And Esau went out to the field" and so on, but you did not sin except from what was ownerless, as it is said, "and he found mandrakes." Other firstborn hate one another, Cain hated Abel, Ishmael Isaac, Esau Jacob, but you, "And Reuben said to them, Do not shed blood" (Genesis 37:22). "My strength", for he raised up mighty men of valor, as it is said, "about forty thousand prepared for war" (Joshua 4:13). "Dignity", in inheritance, "sixty cities, all the region of Argob" (Deuteronomy 3:4). "And excess of power", for they were mighty, as it is written, "and the faces of a lion were their faces." "Unstable as water", he hinted that he would not be brought near until Moses, who was drawn from the water, would bring him near, as it is said, "for I drew him from the water" (Exodus 2:10). And what does it say? "Let Reuben live and not die" (Deuteronomy 33:6).

Another explanation: "Reuben, you are my firstborn, my strength and the beginning of my might", for our father Jacob saw no nocturnal emission for eighty-four years, until Reuben was born. "Excess of dignity and excess of power", he said to him: You were fitting to take three portions more than your brothers: the birthright, the priesthood, and the kingship. But when you sinned, the birthright was given to Joseph, the priesthood to Levi, and the kingship to Judah. "Unstable as water, you shall not have the excess." "For you went up to your father's bed; then you defiled it; he went up to my couch" (Genesis 49:4). He said to him: My son, you have no healing until one comes of whom it is written, "And Moses went up" (Exodus 19:3). And when Moses came and stood on Mount Ebal and appointed the tribe of Reuben over the blessings and said, "Cursed be he who lies with his father's wife" (Deuteronomy 27:20), all Israel knew that Reuben was innocent, and he was healed, and the Holy One, blessed be He, forgave him.

"Simeon and Levi are brothers; into their counsel let my soul not come; in their assembly let my honor not be united" (Genesis 49:5-6). He prayed for mercy upon himself that he not be reckoned with them, as it is said, "into their counsel let my soul not come", these are the spies; "in their assembly let my honor not be united", this is the company of Korah. When these tribes sinned in their assembly, let not my name be remembered there. It is written, "Zimri son of Salu, prince of a father's house among the Simeonites," and likewise, "Korah son of Izhar son of Kohath son of Levi" (Numbers 16:1).

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