רְאוּבֵן֙ בְּכֹ֣רִי אַ֔תָּה כֹּחִ֖י וְרֵאשִׁ֣ית אוֹנִ֑י יֶ֥תֶר שְׂאֵ֖ת וְיֶ֥תֶר עָֽז׃
Ruben, ikaw ang aking panganay, ang aking lakas at ang una kong bunga ng aking kalakasan; nakahihigit sa karangalan at nakahihigit sa kapangyarihan.
Malbim
• As regards the predicate [of the syllogism], viz. 'perish', we consider 'perishing' to be the annihilation of the physical body. For since we can only perceive what is palpable and not the essentials of things, as was explained above, we cannot perceive the intrinsic man. But in truth, though a person's exterior may perish, his essence, which is his internal soul, may thereby achieve bliss and perfection; excelling in pride and excelling in might (Genesis 49:3).
The external pain that the senses feel is not proof of an internal pain, that of the soul itself. As has already been explained by the wise:
True reward and punishment are not to be found in these perceptible misfortunes; that is, it is fitting that reward and punishment befalling man as a human being be through human goods and human misfortunes, not through benefits and misfortunes which are not human. Since this is the case, and [since] human goods consist of acquiring well-being of the soul - for this belongs to man by virtue of his humanity - not in acquiring sweet foods and [pleasant] sensory objects, for nutrition and sensation do not belong to man by virtue of his humanity, and also since human misfortune consists of the absence of well-being of the soul - I mean that its development be inadequate - it is clear that reward and punishment which befalls man by virtue of his humanity lies in the well-being of the soul and in the lack of such well-being...Since acquisition of well-being of the soul itself depends upon good and just actions...the good and evil which befall man by virtue of his humanity, proceed...in accordance with order and justice.7Gersonides' The Wars of the Lord, Part 4 Chapter 6, translated by J. David Bleich.
And so, even though the body may perish, the soul lives on; continuing to exist, eternal and receiving its reward after death. Regarding this, Zophar says; The real you will yet forget the misery, remembering it like flood waters long gone. For the timeless Hereafter will rise at midday, like daybreak breaking from the shadows, You can be sure of it, for there is hope, When buried in the ground, you will lie in safety, At rest, none shall make you afraid, Yea many will come to seek your intercession (Job 11:16-19).
The external pain that the senses feel is not proof of an internal pain, that of the soul itself. As has already been explained by the wise:
True reward and punishment are not to be found in these perceptible misfortunes; that is, it is fitting that reward and punishment befalling man as a human being be through human goods and human misfortunes, not through benefits and misfortunes which are not human. Since this is the case, and [since] human goods consist of acquiring well-being of the soul - for this belongs to man by virtue of his humanity - not in acquiring sweet foods and [pleasant] sensory objects, for nutrition and sensation do not belong to man by virtue of his humanity, and also since human misfortune consists of the absence of well-being of the soul - I mean that its development be inadequate - it is clear that reward and punishment which befalls man by virtue of his humanity lies in the well-being of the soul and in the lack of such well-being...Since acquisition of well-being of the soul itself depends upon good and just actions...the good and evil which befall man by virtue of his humanity, proceed...in accordance with order and justice.7Gersonides' The Wars of the Lord, Part 4 Chapter 6, translated by J. David Bleich.
And so, even though the body may perish, the soul lives on; continuing to exist, eternal and receiving its reward after death. Regarding this, Zophar says; The real you will yet forget the misery, remembering it like flood waters long gone. For the timeless Hereafter will rise at midday, like daybreak breaking from the shadows, You can be sure of it, for there is hope, When buried in the ground, you will lie in safety, At rest, none shall make you afraid, Yea many will come to seek your intercession (Job 11:16-19).
Kli Yakar
“And he made him a coat of many colors.” It appears that after Reuben had disturbed his father’s bed, the birthright was taken from him, and now it was given to Joseph. For this reason, he made him a coat of many colors, because the Temple service was performed by the firstborn, and the firstborn served as a priest to God Most High. Therefore, he made this coat for honor and glory, similar to the priestly garments which included a patterned tunic. Perhaps this is why it says for he was a son of his old age to him — as if he was the elder and firstborn of all his sons, which is why it specifically says to him, because in truth he was not the eldest of them all. This is further indicated by the double expression they used: .Will you indeed reign over us? Will you indeed rule over us? For the firstborn takes a double portion in all that is found and to him belongs the kingship, as it is written Reuben, you are my firstborn, my might and the first of my strength (Genesis 49:3) — referring to kingship. This will be further explained soon in the verse what profit.
Or HaChaim
There is another reason why the Torah commences with addressing an individual whereas at the end of the verse it addresses several people, at least. The Torah hints that if a son demonstrates that he respects his own father, the chances are that his son in turn will also show respect for him. You may attribute this to the principle we wrote about in connection with Genesis 49,3 that the roots of sanctity and impurity respectively are found in the mind of the father when he engages in marital intercourse in order to fulfil the commandment to be fruitful and to multiply. His spiritual input at that critical time will be reflected in the spiritual level of the child that is born from a union based on lofty ideals. Alternatively, the matter is psychological. When a son observes that his father belittles his grandfather or grandmother, he in turn will not feel the inclination to show respect or honour to his own father or mother. On the other hand, when a son observes that his father treats his grandfather with great respect, he in turn will be in awe of his father. As a result of such considerations the fulfilment of one act of reverence will lead to the fulfilment of two (or more) acts of reverence spanning at least two generations. This is reflected in the Torah's use of the word תיראו in the plural at the end of our verse. The Torah wrote the word at the end of the verse [not like כבד את אביך at the beginning of the verse in the Ten Commandments, Ed.] to show that one act of respect will eventually produce more acts of respect. This is a perfect illustration of what our sages in Avot 4,2 described as מצוה גוררת מצוה, that the fulfilment of one מצוה brings another in its wake.