Makkot 11B

אמר רב יהודה אמר רב: נידוי על תנאי ⁠– צריך הפרה. מנלן? מיהודה, דכתיב: ״אם לא הביאתיו אליך וגו׳״, ואמר רבי שמואל בר נחמני אמר רבי יונתן: מאי דכתיב: ״יחי ראובן ואל ימת, וגו׳ וזאת ליהודה״?

Apropos declarations that take effect even if they were stated conditionally and the condition was not fulfilled, Rav Yehuda says that Rav says: Ostracism that was declared conditionally requires nullification, even though the condition was not fulfilled. From where do we derive this? It is derived from Judah, as it is written with regard to his request that his father allow the brothers to take Benjamin to Egypt: “If I do not bring him to you…I would have sinned to you for all days” (Genesis 43:9), i.e., I will remain ostracized as a sinner. And R' Shmuel bar Naḥmani says that R' Yonatan says: What is the meaning of that which is written: “Let Reuben live and not die” (Deuteronomy 33:6), followed immediately by the verse: “And this for Judah” (Deuteronomy 33:7)? Why was the blessing of Judah linked to that of Reuben?

כל אותן ארבעים שנה שהיו ישראל במדבר, עצמותיו של יהודה היו מגולגלין בארון, עד שעמד משה ובקש עליו רחמים. אמר לפניו: רבונו של עולם, מי גרם לראובן שיודה ⁠– יהודה, ״וזאת ליהודה... שמע ה׳ קול יהודה״.

Throughout those 40 years that the children of Israel were in the wilderness, Judah’s bones were rattling in the coffin, detached from one another, because the ostracism that he declared upon himself remained in effect, until Moses stood and entreated God to have mercy upon him. Moses said before Him: God! who caused Reuben to confess his sin with Bilhah? It was Judah. Judah’s confession to his sin with Tamar led Reuben to confess to his own sin. Moses continued: “And this is for Judah…hear God, the voice of Judah” (Deuteronomy 33:7).

עאל איבריה לשפא, לא הוה קא מעיילי ליה למתיבתא דרקיע, ״ואל עמו תביאנו״. לא הוה קא ידע למישקל ומיטרח בשמעתא בהדי רבנן, ״ידיו רב לו״. לא הוה ידע לפרוקי קושיא, ״ועזר מצריו תהיה״.

At that point his limbs entered their designated place [leshafa] and no longer rattled, but the Heavenly court still would not allow him to enter the heavenly academy. Moses continued: “And bring him to his people” (Deuteronomy 33:7), so that he may join the other righteous people in Heaven. That request was also granted, but Judah did not know how to engage in the give-and-take of halakha with the rabbis in the heavenly academy. Moses continued: “His hands should contend for him” (Deuteronomy 33:7). That request was also granted, but Judah did not know how to resolve any difficulty raised to reject his opinion until Moses prayed: “And You should be a help against his adversaries” (Deuteronomy 33:7).