The Art of Confusion - The willingness immediately after discovering the vulnerability of the גיד הנשה to support יום הכיפורים and to recognize its relationship to נדר: The transition from בבטן עקב את אחיו ובאנו שרה את האלהים to vulnerability and הכנעה is precisely why we see here the שעיר התשתלח and the תק"פ בהמות and the מתנות לעשו ושעיר לעזאזל, which he is brought to understand is meaningful in terms of נדר which is itself related to בל תאחר וסוכ"ת and to כל נדרי and the essence of ימי הדין.Reuven was totally מדה כנגד מדה not only because he destroyed the arrangement of the דודאים, but also because he apparently wanted to prevent the thirteen shevatim coming from Ya’akov directly, which is why one of the שבטים had to be split. But because he did not support the healing of the רחל לאה rift, he could not be considered Leah’s son for כל החרישות שחרש were for the בכור רחל, and in the end it is her בכור who must take that right, which is given unaccountably within the same parasha as the two מצבות, one of Rachel and one of the ברכה אני קל שקל גוי וקהל גוים which is the מקור of the ראו מה בן בני. According to the Zohar, this is the reason that he was called by such a generic name: ראו! בן! Because it was not really Leah’s son to give a name to, and thus became called על שם נתינת הבכור ליוסף within the context of the overall parasha which describes the relationship of the בכורה וברכה ליעקב מעשיו which Leah invoked directly as the reason for her lying to him. But her son destroyed the entire justification here in מגדל עדר and it became a requirement of מגדל עדר itself to fix where זקני יהודה באפרת בית לחם יהודה had to agree to כרחל ולאה אשר בנו שניהם and this was the reason according to Ramban that he buried here instead of in בית לחם so that she be in the חלקת בנימין or at least closer to it.